Acts 1:1 I made for have I made, A.V.; concerning for of, A.V.; to teach for teach, A.V. The former treatise; literally, the first history, narrative, or discourse. The form of the Greek, τὸνμὲντρῶτον, shows that the writer had in his mind at the time to contrast the second history, which he was just beginning, and that naturally τὸνδὲδεύτερον or τοῦτονδὲτὸνλόγον, ought both grammatically and logically, to have followed. But the mention of "the apostles whom he had chosen" drew him, as it were, into the stem of his history before he was able to describe it. O Theophilus. The omission of the title "most excellent," given to Theophilus in the Gospel (Luke 1:3), is one among other indications that the publication of the Acts followed very closely upon that of the Gospel. Began both to do and to teach. Some take the phrase as equivalent to did and taught; others supply the sense and continued until the day, etc.; or, which is the same thing, supply the terminus a quo, making the whole sense equivalent to "all that Jesus did and taught from the beginning until the day," etc.; others again, as Bishop Wordsworth, gather St. Luke’s meaning to be that in the Acts he is about to narrate the continuance by our Lord in heaven of the work which he only began on earth. Meyer thinks that, by the insertion of the word "began," the thing said or done "is in a vivid and graphic manner denoted according to its moment of commencement;" so that our Lord is represented as at one time actively beginning to heal, then to teach, then to walk on the sea, and so on. But the words "began" and "until the day" certainly suggest the beginning and the ending of our Lord’s ministry, or rather the whole ministry from its beginning to its end, so that the meaning would be "of all that Jesus did and taught from first to last." To do and to teach. So the disciples on the way to Emmaus speak of Jesus as "a Prophet mighty in deed and word" (Luke 24:19). Compare the stress laid upon the works of Christ in Acts 10:38, Acts 10:39. Acts 1:2 Received for taken, A.V.; commandment for commandments, A.V.; after that he had given commandment through the Holy Ghost for after that he through the Holy Ghost had given commandments, A.V. The commandment or directions given by our Lord to the apostles between the Resurrection and the Ascension are recorded partly in Luke 24:44-49; Matthew 28:19, Matthew 28:20; Mark 16:15-18; John 21:1-25.; and yet more fully in John 21:3-8 of this chapter. Through the Holy Ghost. The sense is certain. Jesus gave his charge to his apostles through the Holy Ghost. It was by the Holy Ghost abiding in him that he spake to the apostles. This is the repeated declaration of Holy Scripture. "The Spirit of the Lord is upon me" (Isaiah 61:1; Luke 4:18; Acts 10:38. See also Luke 4:1; Matthew 12:28; Hebrews 9:14; and for the construction, Acts 11:28; Acts 21:4). Received up (ἀνελήφθη); the stone word as is used in the Septuagint of Elijah (2 Kings 2:10, 2 Kings 2:11). In Luke 24:5 it is carried up. (ἀνεφέρετο) Acts 1:3 Proofs for infallible proofs, A.V.; appearing unto them for seen of, A.V.; concerning for pertaining to, A.V. The addition of the words by many proofs makes it necessary to understand the words showed himself (παρέστησενἑαυτόν) in the sense which it bears both in classic and Scriptural Greek, of proved or demon-strafed: "To whom he gave distinct proofs of his being alive after his passion;" the proofs follow—being "seen of them" for forty days at intervals, talking with them, and (Acts 1:9) "being taken up while they were looking." Doubtless, too, he had in his mind those other proofs which he records in Acts 10:41, and those referred to by St. Paul (1 Corinthians 15:5-8). For this sense of παρίστημι, see Acts 24:13, "to rove:" and Lysias’s ’Oration against Eratosthenes’, where the almost identical phrase occurs which we have here, Ἀμφότεραταῦταπολλοῖςτεκμηρίοιςπαραστήσω, "I will prove both these things by many certain proofs." The A.V. rendering, "infallible proofs," was quite justified. Stephanus says, "De certo et indubitato signo dicitur apud Rhetoricos"; and the technical meaning of τεκμήριον in Aristotle is a "demonstrative proof," as opposed to a σημεῖον, which leaves room for doubt; and in medical writers, which is important as regards St. Luke, the τεκμήριον is the "infallible symptom." St. Luke, by the use of the word here, undoubtedly meant to express the certainty of the conclusion based on those proofs. Appearing unto them. The Greek ὀπτανόμενος, corresponding to the φανερωθεὶς of the Epistle of Barnabas, cap. 15., only occurs in the New Testament in this place. In the Septuagint of 1 Kings 8:8 it is used of the staves of the ark within the veil, which "were not seen without." The idea intended to be conveyed, both by the use of this verb and by the use of διὰ (by the space of), is that our Lord was not with the apostles always, as he was before the Resurrection, but that he came and again disappeared (St. Chrysostom). They were fleeting appearances spread over forty days. The nearly related substantive, ὀπτασία, means "a vision," and is frequently used by St. Luke 1:22; Luke 24:23; 26:19. It is also found in 2 Corinthians 12:1-21:l. Concerning the kingdom of God; a subject which had deeply engaged their thoughts (Luke 19:11), and on which it was most needful that they should now be fully instructed, that they might teach others (Acts 20:25). Acts 1:4 He charged them not to deport for commanded them that they should not depart, A.V.; to wait for wait, A.V.; said he for saith he, A.V.; from me for of me, A.V. Being assembled, etc. (R.T. on, its μετ’αὐτῶν); more exactly, as he was assembling with them (Field, in ’Otium Norvicense’). Not to depart from Jerusalem. (See Luke 24:49.) It was necessary, according to the prophecy, Micah 4:2; Isaiah 2:3, that the gospel should go forth from Jerusalem. Wait for the promise. (See Luke 24:49.) The promise of the Father formed the subject of our Lord’s discourse to the apostles on the last night of his earthly life, as recorded in John 14:16, John 14:17, John 14:26; John 15:26; John 16:7-14. He doubtless here refers to that conversation, though not, of course, to the record of it in the Gospel of St. John. Acts 1:5 Indeed for truly, A.V. Ye shall be baptized, etc. (Comp. Matthew 3:11; Luke 3:16; John 1:33.) St. Peter refers to this saying of the Lord’s in his address to the Church of Jerusalem (Acts 11:16), and the record of it here may be an indication that St. Luke derived his information of these early events from Peter. A curious question arises as to the baptism of the apostles themselves. When were they baptized, and by whom? Chrysostom says, "They were baptized by John." But it is evident, from John 3:22; John 4:1, John 4:2, that converts were baptized with Christian, as distinct from John’s, baptism in our Lord’s lifetime, and hence it may seem probable, especially considering that St. Paul was baptized, that the apostles may have been baptized by Christ (Bishop Wordsworth On John 4:2). If so, the baptism with the Holy Ghost at Pentecost was the complement of that baptism, not the substitute for it. "In our case," says Chrysostom, "both (the baptism of water and of the Spirit) take place under one act, but then they were divided." Acts 1:6 They therefore, when for when they therefore, A.V.; him for of him, A.V.; dost thou for wilt thou, A.V.; restore for restore again, A.V. Dost thou at this time, etc.? It appears from Luke 19:11 and Luke 24:21, as well as from other passages, that the apostles expected the kingdom of Christ to come immediately. It was most natural, therefore, that, after the temporary extinction of this hope by the Crucifixion, it should revive with new force when they saw the Lord alive after his passion. They had doubtless too been thinking over the promise of the baptism of the Holy Spirit "not many days hence." Restore. (Comp. restitution, Acts 3:21; and see Matthew 17:11.) Acts 1:7 Times or seasons for the times or the seasons, A.V.; set within his own authority for put in his own power, A.V. It is not for you to know, etc. The time of the end is always spoken of as hidden. Times or season. Times with reference to duration, seasons with reference to fitness or opportunity. Which the Father. The distinctive use of the word "Father" here agrees with our Lord’s saying in Mark 13:32, "Neither the Son, but the Father." Hath set within his own authority (ἐξουσίᾳ). Hath reserved under his own authority (’Speaker’s Commentary’); "Has established by means of his own plenitude of power" (Meyer); "Hath put or kept in his own power (A.V., and so Afford). This last seems the best. Acts 1:8 When for after that, A.V.; my witnesses for witnesses unto me, A.V. and T.R.; Samaria for in Samaria, A.V. Ye shall receive power (δύναμιν); a word sped-ally used of the power of the Holy Spirit (see Acts 6:8). "Jesus returned in the power of the Spirit" (Luke 4:14; see too Luke 24:49); "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts 10:38); "Through the power of the Holy Ghost" (Romans 15:13); "The demonstration of the Spirit and of power" (1 Corinthians 2:4); "Strengthened with might (δυνάμει) by his Spirit" (Ephesians 3:16); "The powers of the world to come" (Hebrews 6:6). My witnesses. This function of the apostles, to be witnesses of Christ, is one much insisted upon in Scripture. So we read in Acts 1:22, "Of these must one become [’be ordained,’ A.V.] a witness with us of his resurrection." So again in Acts 10:40-42, "God … showed him openly; not to all the people, but unto witnesses chosen before of God, even to us …. And he commanded us to testify," etc. (see also Acts 10:39 and Acts 10:42 of the same chapter; Acts 13:31; Luke 24:48; Acts 4:33; Acts 13:31; Acts 22:15, Acts 22:18,Acts 22:20; Acts 26:16; 1 Peter 5:1; 1 John 1-3, etc.). Acts 1:9 Said for spoken, A.V.; as they were looking for while they beheld, A.V. They were to be αὐτόπται, eye-witnesses, of the Lord’s ascension, arid so it is particularly noted that he was taken as they were looking. He did not disappear from their sight till he reached the cloud which enveloped him. Acts 1:10 Were looking for looked, A.V.; into for toward, A.V.; went for went up, A.V. Two men. St. Luke describes them according to their appearance. They were really angels. In like manner, in Joshua 5:13 we read, "There stood a man over against him;" and in Genesis 18:2, Genesis 18:16; Genesis 19:10, Genesis 19:12, Genesis 19:16, we read of "the men;" and in Judges 13:6, Judges 13:8, Judges 13:10, Judges 13:11, of "the man of God;" the persons spoken of in all these cases being angels. Gabriel, too, means "man of God." In white apparel, typical of perfect holiness, and of the glory which belongs to the inhabitants of heaven. Acts 1:11 Looking for gazing up, A.V.; this for this same, A.V.; was received for is taken, A.V.; beheld him going for have seen him go, A.V. In like manner; i.e. in a cloud. The description of our Lord’s second advent constantly makes mention of clouds. "Behold, he cometh with clouds" (Revelation 1:7). "One like the Son of man came with the clouds of heaven" (Daniel 7:13; and so Matthew 26:64; Luke 21:27, etc.). We are reminded of the grand imagery of Psa 104:3, "Who maketh the clouds his chariot, who walketh upon the wings of the wind." It may be remarked that the above is by far the fullest account we have of the ascension of our Lord. St. Luke appears to have learnt some further particulars concerning it in the interval between writing his Gospel (Luke 24:50-52) and writing the Acts. But allusions to the Ascension are frequent (Mark 16:19; John 6:62; John 20:17; Romans 8:34; Ephesians 4:8, Ephesians 4:9; Philippians 2:9; Colossians 3:1; 1 Timothy 3:16; 1 Peter 3:22, etc.). With reference to Zeller’s assertion, that in St. Luke’s Gospel the Ascension is represented as taking place on the day of the Resurrection, it may freely be admitted that the narrative in the Gospel does not mark distinctly the interval of time between the different appearances and discourses of our Lord from the day of the Resurrection to that of the Ascension. It seems to group them according to their logical connection rather than according to their chronological sequence, and to be a general account of what Jesus said between the Resurrection and the Ascension. But there is nothing whatever in the text of St. Luke to indicate that what is related in the section Luke 24:44-49 took place at the same time as the things related in the preceding verses. And when we compare with that section what is contained in Acts 1:4, Acts 1:5, it becomes clear that it did not. Because the words "assembling together with them," in Acts 1:4, clearly indicate a different occasion from the apparitions on the day of the Resurrection; and as the words in Luke 24:44-49 correspond with those in Acts 1:4, Acts 1:5, it must have been also on a different occasion that they were spoken. Again, the narrative of St. John, both in the twentieth and the twenty-first chapters, as well as that of Mat 28:10, Matthew 28:16; Mark 16:7, precludes the possibility of the Ascension having taken place, or having been thought to have taken place, on the day of the Resurrection, or for many days after, so that to force a meaning upon the last chapter of St. Luke’s Gospel which it does not necessarily bear, and which places it at variance with St. Luke’s own account in the Acts (i. 3; Acts 13:31), and with the Church traditions as preserved by St. Matthew, St. Mark and St. John, is a violent and willful transaction. Acts 1:12 Nigh unto for from, A.V.; journey off for journey, A.V. Olivet, from the Vulgate Olivetum. The particular Greek form Ἐλαιὼν, Elaeon, occurs in the New Testament only here. In Luke 19:29; Luke 21:37, according to the T.R., and that followed in the R.V., it is Ἐλαιῶν, of Olives. But as St. Luke usually has τὸὄροςτῶνἘλαιῶν when he speaks of it as "the Mount of Olives" (Luke 19:37; Luke 22:39), and as here he calls it Elaeon, which is its name in Josephus (’Jud. Ant.,’ Luke 7:9, Luke 7:2; see too Luke 20:8, Luke 20:6), it seems probable that in Luke 19:29; Luke 21:27, we ought to read, with Lachmann and Tischendorf (see Meyer on Luke 19:29), Ἐλαιὼν, Elaeon, Olivet. In the Old Testament, in 2 Samuel 15:30, it is "the ascent of the Olives" (A.V., "the ascent of Mount Olivet"); in Zechariah 14:4, "the Mount of Olives." A sabbath day’s journey off; i.e. six, or according to Schleusner, seven and a half, furlongs (or two thousand cubits). Josephus (’Jud. Ant.,’ 20:8, 6) calls it "five furlongs," but he only measured to the foot of the hill, whereas St. Luke gives the distance from the spot whence Christ ascended. Bethany itself, according to John 11:18, was fifteen furlongs from Jerusalem. Acts 1:13 The upper chamber for an upper room, A.V.; where they were abiding for where abode, A.V.; son of James for brother of James, A.V. The upper chamber; perhaps the same room where they had eaten the Passover with Christ (Luke 22:12); but this is very uncertain, though affirmed by Epiphanius, and by Nicephorus, who further relates that the very house in which the upper chamber was built into the back part of the temple which the Empress Helena erected on Mount Sion. The word here is ὑπερῷον, there it is ἀνώγεον. The ὑπερῷον (Hebrew הָיּלעֲ, 2 Kings 4:10, 2 Kings 4:11) was the room immediately under the roof; the ἀνώγεον was synonymous. Where they were abiding. A slight change in the order of the words, as adopted in the text of the R.V., makes Peter and the other apostles the nominative case to the verb "went up," instead of, as in the A.V., to "abode." In regard to the list of the apostles which follows, it may be noticed first, that it is identical with that of Luk 6:14-16, except in the omission of Judas Iscariot and the order in which the apostles are named. The order in Luke seems to have followed that of natural birth and association. The brothers, Peter and Andrew, James and John, are classed together; Philip and Bartholomew, or Nathanael, go together, and so on. But in this list John follows Peter, his close companion in missionary work (Acts 3:1, etc.; Acts 4:12; Acts 8:14); James follows instead of preceding John; and others are classed somewhat differently, for reasons probably analogous, but which we know not. Of the other lists that in Mark 3:16-19 agrees most nearly with that before us. In all, Simon Peter stands first. The Jude of Luk 6:16 (comp. Jud Luke 1:1) and Acts 1:13 is called Thaddaeus in Matthew 10:3 (" Lebbaeus whose surname was Thaddaeus," A.V.) and in Mark 3:18; but no doubt the persons are the same. In all the lists Philip stands fifth. In three Bartholomew is sixth, while in the list in Acts his being named after Thomas makes him seventh. In all the lists James the son of Alphaeus is ninth, and Judas Iscariot the last, except in the Acts, where he is not named, being already dead. The underwritten columns give the four lists in one view:— Acts 1:13 1. Simon Peter 1. Simon Peter 1. Simon Peter 1. Simon Peter 2. Andrew 2. James 2. Andrew 2. John 3. James 3. John 3. James 3. James 4. John 4. Andrew 4. John 4. Andrew 5. Phillip 5. Philip 5. Philip 5. Philip 6. Bartholomew 6. Bartholomew 6. Bartholomew 6. Thomas 7. Thomas 7. Matthew 7. Matthew 7. Bartholomew 8. Matthew 8. Thomas 8. Thomas 8. Matthew 9. James son of Alphaeus 9. James son of Alphaeus 9. James son of Alphaeus 9. James son of Alphaeus 10. Thaddaeus 10. Thaddaeus 10. Simon the Zealot 10. Simon the Zealot 11. Simon the Cananaean 11. Simon the Cananaean 11. Judas, the son, or brother, of James 11. Jude, the son, or brother, of James 12. Judas Iscariot 12. Judas Iscariot 12. Judas Iscariot Acts 1:14 With one accord continued steadfastly for continued with one accord, A.V.; prayer for prayer and supplication, A.V. and T.R. The women. St. Luke, in his Gospel, makes frequent mention of the women who followed our Lord, and generally of things that happened to women (see Luke 23:1-56. 27, 49, 55; Luke 24:10, Luke 24:22, etc. See also Luke 7:37, etc.; Luke 8:23; Luke 10:38, 45; etc.). We notice the same tendency in the Acts, here, and in Acts 2:17, Acts 2:18; Acts 5:14; Acts 9:36; Acts 12:13; Acts 16:14, Acts 16:16; Acts 17:4, Acts 17:34; Acts 18:1-28. 26; Acts 21:9; Acts 24:24; Acts 25:23; etc. Mary the mother of Jesus appears here not as an object of worship, but as humbly joining in the prayers of the Church. And with his brethren. The Lord’s brethren are spoken of by name in Matthew 13:55 as "James, and Joses [’Joseph,’ R.V.], and Simon, and Judas." So also Mark 6:3 (see too Acts 4:31-35). "James the Lord’s brother" is mentioned by St. Paul (Galatians 1:19); "the brethren of the Lord "are mentioned 1 Corinthians 9:5; and again in John 7:3, John 7:5, John 7:10, "the brethren of Jesus" are spoken of. This is not the place to enter upon the difficult question of their parentage. But it may suffice to say that if James and Judas are the two apostles of that name (which Alford, however, thinks they certainly were not, referring to John 7:5, compared with John 6:67), then the brethren here spoken of as distinct from the apostles would be Joses and Simon. Acts 1:15 These for those, A.V.; brethren for disciples, A.V. and T.R.; and there was a multitude of persons gathered together for the number of names together were, A.V.; a for an, A.V. Peter justifies his primacy by taking the lead in the first onward movement of the Church. Names is a common Hebraism for "persons" (see Revelation 3:4; Numbers 1:2). Gathered together; i.e. to one place and at one time (see the same phrase, Acts 2:1, Acts 2:44). Wordsworth quotes Ignat., ’Ad Magnes’ 7., and Clem. Romans 1:4, where the same phrase, ἐπὶτὸαὐτὸ, indicative of Church unity occurs. Acts 1:16 Brethren, it teas needful that the Scripture should be fulfilled for men and brethren, this Scripture must needs have been fulfilled, A.V.; spake before by the mouth of David for by the mouth of David spake before, A.V. It was needful, etc. So our Lord declared, "The Scriptures cannot be broken" (John 10:35); and "All things must be fulfilled which were written" ere. (Luke 24:25-27, Luke 24:44-46). It is most important to our Christian integrity that we should view the Scriptures in the same light as our Lord and his apostles did, as containing real prophecies, spoken by the Holy Ghost. (Compare the manner in which the sixty-ninth psalm is here quoted with that of Heb 3:7.) So the Creed, "I believe in the Holy Ghost …. who spake by the prophets" (comp. Acts 4:25; Acts 28:25). Who was guide, etc. If St. Peter had only been addressing his brother apostles, who were well acquainted with the treachery of Judas, it would scarcely have been natural to introduce these words; they would have seemed rather to be explanatory words added by the historian. But the circumstances might be very imperfectly known to many of the hundred and twenty brethren assembled on this occasion; and if so, the reference to Judas’s treachery would not be out of place in St. Peter’s mouth. Acts 1:17 Among for with, A.V.; received his portion in for had obtained part of, A.V. For he was numbered, etc. This is said in order to show that the passage in the Psalms applied strictly to Judas, seeing he had held his portion in the ministry and office of an apostle (see John 6:71). His portion; literally, his lot; i.e. the portion which fell to him by lot. The language is taken from the Old Testament (see e.g. Joshua 18:10, Joshua 18:11; Joshua 19:1, Joshua 19:10, etc.). Those who received such a portion (κλῆρον) were clergy. Acts 1:18 Obtained for purchased, A.V., an unnecessary change; his iniquity for iniquity, A.V. It is obvious that this verso and Acts 1:19, which are placed in a parenthesis in the R.V., are not part of St. Peter’s discourse, but are explanatory words inserted by St. Luke for the instruction of Theophilus and his other readers. Falling headlong; i.e. from the tree or gallows on which he hung himself (see Matthew 27:3-8). The only apparent discrepancies in the accounts of St. Matthew and St. Luke in regard to the purchase of the field, and the name given to it, are that, according to St. Matthew’s more detailed account, it was the chief priests who actually purchased the field with Judas’s money, whereas St. Luke says, less accurately, that Judas purchased it. Again, St. Matthew explains the name Akel-dama as being given to the field because it was the price of the "innocent blood" of Jesus betrayed by Judas, whereas St. Luke’s account rather suggests that it was Judas’s own blood shed in his fall which gave the name. But both accounts of the name might be true, some understanding the name in one sense and some in the other. (Compare the different accounts of the name of Beer-sheba in Genesis 21:31 and Genesis 26:32, Genesis 26:33; of the origin of the proverb, "Is Saul among the prophets?" 1 Samuel 10:11, 1 Samuel 10:12 and 1 Samuel 20:24; and other similar cases.) Though, however, there is no serious discrepancy between St. Luke and St. Matthew, it is probable, from the variations above named, that St. Luke had not seen St. Matthew’s account. Acts 1:19 Became known for was known, A.V.; that in their language that field was called Akeldama for as that field is called in their proper tongue, Aceldama, A.V. and T.R. Acts 1:20 Made desolate for desolate, A.V.; office for bishopric, A.V. The book of Psalms, one of the recognized divisions of the canonical Scriptures, as we find Luke 24:44, "The law of Moses, and the prophets, and the psalms," the last standing for the Hagiographa, of which it was the first and principal book. Here, however, as in Luke 20:42, it may rather mean the Book of Psalms proper. (For similar quotations from the Psalms, see Acts 13:33-35; Hebrews 1:1-14; Hebrews 2:1-18; Hebrews 3:1-19; Hebrews 4:1-16; Hebrews 5:1-14; Hebrews 10:1-39, etc.) His office let another take. Bishop being the English transliteration of ἐπίσκοπος, bishopric is, of course, the literal rendering of ἐπισκοπή; if taken in its wider and more general sense, as in the well-known work of Archdeacon Evans? "the bishopric of souls." This same office is called a διακονία (a deaconship), and ἀποστολὴ (an apostleship) in verses 17 and 25. So St. Paul cells himself διάκονος (a minister) in Ephesians 3:7; Colossians 1:23, Colossians 1:25, etc. So the presbyters of the Church are called bishops (Acts 20:17, Acts 20:28; 1 Timothy 1:1, 1 Timothy 1:2. etc.). The ecclesiastical names for the different offices in the Church only acquired their distinctive use later, and by the gradual growth of custom. In the Septuagint, ἐπισκοπή answers to the Hebrew הדָּקֻףְ, A.V., "oversight" (Numbers, Numbers 3:32; Numbers 4:16, etc.). Acts 1:21 Of the men therefore for wherefore of these men, A.V.; event out for out, A.V. Acts 1:22 The day for that same day, A.V.; received for taken, A.V.; of these must one become for must one be ordained to be, A.V. Beginning belongs to the Lord Jesus. He began to go in and out among his apostles from the time that John baptized, and continued to do so till his ascension, the day that he was received up ("taken up" A.V.), as in verse 11. This definition of the time of our Lord’s public ministry exactly agrees with Matthew 4:12-25; Mark 1:1-45.; Luke 3:1-38., 4.; John 1:29-51. Must one become a witness, etc. The resurrection of Christ from the dead thus appears to be a cardinal doctrine of the gospel. The whole truth of Christ’s mission, the acceptance of his sacrifice, the consequent forgiveness of sins, and all man’s hopes of eternal life, turn upon it. All the sermons of the apostles recorded in the Acts and the Epistles also agree with this (see Acts 2:1-47., 3., 4.; Acts 5:31, Acts 5:32; Acts 6:1-15:56, 59; Acts 10:39-41; Acts 13:30, etc.; Romans 1:4; 1 Corinthians 15:4; 2 Corinthians 1:9, etc.; 1 Peter 1:1-25.3; 1 Peter 3:21,1 Peter 3:22; Revelation 1:5,etc.). The great care taken to secure competent witnesses is very remarkable. A disciple who had recently joined the company might be mistaken; one who had been the daily companion of Jesus Christ for three years and a half, and knew every gesture and every feature of the Master with perfect certainty, could not be mistaken. Acts 1:23 Put forward for appointed, A.V.; Barsabbas for Barsabas, A.V. and T.R. Joseph called Barsabbas (or Barsabas). Nothing more is really known of him. His work for Christ has no earthly record, except that Papias (Euseb., ’H.E.,’ 3.39) says that, having drunk some deadly poison, by the grace of God he sustained no harm. Eusebius elsewhere (Acts 1:12) says that he and Matthias were reported to be of the seventy, which is not improbable. The derivation of the name Barsabas, or Barsabbas, is unknown; it seems to be a patronymic (son of Sabas, or Sabbas), like Bar-Tholomew, Bar-Jonas, Bar-Jesus, etc. But it might also be descriptive of his qualities, like Barnabas, Son of Consolation (Acts 4:36), in which case one would expect it to mean the same as Justus, as in the case of "Thomas called Didymus" (John 20:4; where Thomas and Di-dymus both mean "a twin"); but no Aramean word of this signification is forthcoming. The surname Justus, with its derivatives Justinus and Justinianus, was not an uncommon Roman name. It was also borne by a Jewish historian contemporary with Josephus, Justus of Tiberias, the son of Pistus (see ’Life of Josephus,’§§ 35, 65) and was the surname of James the Less. Matthias not otherwise known, but said by Nicephorus to have preached and suffered martyrdom in Ethiopia. Eusebius (’H. E.,’3.24) mentions spurious Gospels "of Peter, Thomas, Matthias, and others," as quoted by heretics. A work called ’The Traditions of Matthias’is referred to by Clemens Alexandrinus (’Strom.,’ 2.163). Acts 1:24 Of these two the one whom for whether of these two, A.V. and T.R. Acts 1:25 To take the place in this for that he matt take part of this, A.V. and T.R.; fell away for by transgression fell, A.V. (παρέβη). The use of παραβαίνω in an intransitive sense for "to transgress, fall away from, turn aside from; and the like, is frequent in the LXX. (Exodus 32:8; Deuteronomy 17:20, etc.). To his own place. An awful phrase, showing that every man has the place in eternity which he has made for himself in time. If the reading place, in the beginning of the verse, is adopted instead of the part (κλῆρον) of the A.V., then them is a contrast between the blessed place of apostleship, which Judas forfeited, and that of traitorship, which he acquired. Acts 1:26 They gave lots for them for they gave forth their lots, A.V. and T.R. (αὐτοῖς for αὐτῶν); but the T.R. gives the easiest sense. The exact mode of taking the lot does not appear. Some think the name of each candidate was written on a tablet, and that the first name which fell out of the urn after it had been shaken was the one chosen. Some think the lot was taken by dice. But however the taking of the lot was managed, the effect was to leave the choice to God in answer to prayer. Acts 1:1-11 The recapitulation. St. Luke is like a traveler, who, having gained a certain summit, before he proceeds on his journey through the new country which is opening upon his view, stops and looks back upon the scene which he has traversed, but which he is now about to lose sight of. He marks the sites which had attracted his attention as he journeyed—the rising knoll, the conspicuous wood, the sheet of water, the open plain. But as he looks he spies out other objects which he had not noticed before—an ivy-mantled tower, a dwelling-house, a village, a clump of trees, which add richness and diversity to the scene; and so he adds them to his journal or to his sketch. In like manner our sacred historian, being about to quit the blessed scenes of the life of Jesus Christ which had engaged his pen in the Gospel, and to enter upon the history of the Apostolic Church, casts a lingering look upon the closing days of our Lord’s sojourn upon earth, marks again what he had before narrated, recapitulates the history of the days which connect the Gospel with the Acts, but withal adds some striking incidents, throws in some additional words from the lips of the Divine Master, and by a few touches of his master-pen heightens the beauty of the scene, which was the last parting of Jesus from his Church on earth. The Resurrection itself, and the many proofs thereof given to the sight, the hearing, and the handling of the apostles; the commandments to the apostles; the walk to Bethany; the parting blessing; the ascension into heaven; the return of the apostles to Jerusalem; the continual prayers and praises of the disciples while they waited there for the promise of the Father;—those had all been duly noted in the closing chapter of the Gospel. But St. Luke wished, before entering upon his new ground, to mark more distinctly that mysterious border-land between the pre-resurrection and the post-resurrection Church; that strange period which belonged neither to the life of Jesus Christ on earth nor to the history of his Church, properly speaking—the forty days that intervened between the Resurrection and the Ascension. It was important to mark more distinctly than he had done in the Gospel that those manifestations of himself to his apostles, and that converse in the course of which he had instructed them in the duties of the apostolate, were extended over a period of forty days. It was important to do this both as strengthening the other proofs of the Resurrection, and also as showing how full a commission the apostles had received for the future ordering and governing of the Church. Hence the distinct mention of the forty days, and the somewhat fuller report of the conversations between the Lord and his apostles. But the act of the Ascension also was to receive some further light. In the Gospel St. Luke had mentioned the touching fact that it was while in the very act of blessing them that Jesus was parted from them. But now he adds, his mind apparently being full of the importance of proofs of the things narrated by him, that he was taken up u as they were looking," and that they did not lose sight of him till he was enveloped in a cloud. He adds also another remarkable circumstance, of which he may not have been previously aware, that two angels had appeared to the apostles, as they stood looking with fixed gaze into heaven, and announced to them his sure return. And thus, in this recapitulation and expansion of his briefer narrative in the Gospel, he closes with the announcement of that crowning glory of the Son of man which has been the hope and joy and strength of the Church amidst all her sufferings, the second advent of the Lord in the clouds of heaven. Acts 1:12-14 The grain of mustard seed. Let us contrast for a moment the account here given with the present condition of Christianity in the world. Christianity has taken possession of the whole civilized world. The thrones, the laws, the institutions of those nations which hold sway in the earth are all based upon the gospel. The arts, the sciences, the literature of civilized men are more or less impregnated with the doctrine of the New Testament. Take the cathedrals of Europe; what an expenditure of thought and skill and wealth they represent! They are among the most imposing monuments of human thought and human labor. Look at the mass of Christian literature—in poetry, in philosophy, in science, in theology, in sacred oratory, in general literature. What countless Christian writers have elevated the human intellect, enlarged the borders of knowledge, added dignity to man, and happiness to mankind! What vast influences, of all sorts, permeating the civilized world, we can now trace up to the gospel! What multitudes of individual men and women in all ages since Christ, and all over the world, have learnt what the true view of human life is, and have found their whole end of living, and their chief enjoyment of life, and their only consolation and support, in the truths which the gospel teaches! How has the world been filled with fruits of righteousness, altering the whole aspect or human society, of which the gospel alone was the first seed! Now turn to the beginnings of the gospel as here exhibited. One upper chamber at Jerusalem, a city in the last days of its troubled existence, contained the whole number of those who acknowledged Christ as their Master. Measured by any worldly standard, anything feebler or more absolutely insignificant than that company cannot be imagined. But the grain of mustard seed was to become a tree in which the birds of the air should make their nests; the little leaven was to leaven the whole lump; the stone was to become a great mountain which should fill the whole earth. And so it has come to pass that the upper chamber at Jerusalem has grown into the Church Catholic, the mother of all the saints that are, or have been, or are to be hereafter. What an infinite encouragement to our faith is this! What a ground for adoration of him whose grace and power and faithfulness work such marvelous effects! What a ground of sure and certain hope that he who has carried his work thus far will finish it, to his own glory, and the exceeding joy of the Church which he has redeemed with his precious blood! Acts 1:15-26 The rewards of iniquity. The physical laws by which the material world is governed are not more fixed and certain than the moral laws which secure to iniquity its just reward. Nor has the patient and honest inquirer more difficulty in ascertaining those laws than the physicist has in ascertaining the laws of nature by observation and experiment. Neither is it peculiar to Holy Scripture to set forth the sequences of cause and effect which occur under those moral laws; the history of the world and our own daily experience do so likewise. Holy Scripture does but record and exhibit typical and striking instances by which our own observation and experience are confirmed. Now, there is one feature common to a great many, perhaps more or less to all, acts of iniquity, viz. that they have, so to speak, a double reward. There is the reward which the worker contemplated as the fruit of his misdoing; and there is the reward which he lost eight of, but which followed by an inevitable necessity of the moral Law of God. Both are clearly exhibited in the awful case of Judas. The reward which he looked for, and for the sake of which he betrayed the innocent blood, was the possession of thirty pieces of silver. We know the poverty of the Son of man, and that he had no silver or gold, no houses or lands, with which to reward his followers. We know how days of toil succeeded one the other during which the gains were indeed immense-souls nourished, enlightened, instructed in the Word of God, prepared for the kingdom of heaven, weaned from sin, won to righteousness—but not such gains as would please the worldly mind. And we know the mind of Judas, that it was very covetous and greedy of lucre. We know with what eyes he looked upon Mary’s costly offering of love, and how he was wont to rob the bag which contained the alms for the poor. We can well believe, therefore, that to a mind so constituted and so depraved the possession of thirty pieces of silver appeared no mean reward. It would be some consolation for the loss of the portion of the three hundred pence which he might have abstracted from the bag had the ointment been sold and the price given to the poor. Perhaps he had set his heart upon that very field which was bought with the price of blood, and which was to become the strangers’ burial-ground. Anyhow, he got his reward. He did the deed and he got the money, "the reward of iniquity"—the reward which he looked for as the fruit of his sin. And sinners very often do get their expected reward. Adam and Eve became "as gods, knowing good and evil;" Gehazi obtained his two talents of silver and his two changes of garments; Ahab got possession of the coveted vineyard; Zimri gained a throne by the slaughter of the house of Bassha; the men of Gibeah slaked their lust on the Levite’s concubine; hatred, revenge, ambition, continually by iniquity obtain their reward, and the pages of Scripture and of profane history, as well as our own experience, teem with examples of the reward of successful wickedness. But now let us look at the other reward of iniquity; that which comes in due season as the inevitable fruit of the just judgment of God; that of which Horace, heathen as he was, spoke, when he hid— "Raro antecedentem scelestum Deseruit pede poena claudo." Judas has got his money. Perhaps he has concluded his bargain for the field. He is no longer a poor man like his Master. The former gains of robbery have been swelled by the price of treachery. But he had forgotten his manhood. He had forgotten that man has a conscience, and that a guilty conscience is like the raging sea, which cannot be stilled. He had shut his eyes to everything but the reward he coveted. But now the storm is rising. Remorse begins her terrible work. Vain regret, agonizing fear, terrible serf-reproach, unbearable shame,—all rush upon his soul, and distract and tear it. The remembrance, perhaps, of the Lord’s goodness; some distinct impressions of his wonderful love; the recollections, maybe, of some true happiness in his service before the curse of covetousness lit upon him; flashes of the hope once entertained of the kingdom of heaven, but now turned into despair;—these move his heart only to make it capable of feeling more bitterly what he now was, and what he must be for ever. His whole existence a curse by his own exceeding wickedness! "Good were it for me if I had not been born! I have no place to hide in from the terrors of God—the terrors of God’s goodness! I am, and must be forever. And God is, and must be forever! But I cannot abide God’s presence! I cannot abide my own consciousness!" Such were the maddening thoughts of the son of perdition-of him whose iniquity had gained its reward. He tries to rush from consciousness, to escape from himself and from God. He flings from him the accursed silver; but he cannot fling away the guilt of blood. And so he takes a halter and hangs himself, and goes to his own place. But let us reckon up his gains and losses. He had gained thirty pieces of silver—the reward of his iniquity. But he had lost his apostleship, the highest office on earth; his throne, the highest place of man in heaven, under Jesus Christ; his peace of mind, his serf-respect, his power of enjoying life, the esteem of all good men; any place among men save that of shame, and ignominy, and disgrace, and abhorrence, lie had lost his own soul—his life; all the pleasures of time, all the jeers of eternity. This was "the reward of iniquity," which came upon him by the inevitable justice of God. And this is written for our learning, that we may ponder it and be wise. And we are led to the same conclusion by following up in any other case, and comparing, the twofold rewards of iniquity. The conclusion to which we are inevitably led is— I. That the three things which are necessary to a man’s happiness are: 1. The approval of his own conscience. 2. The sense of being approved by God. 3. The esteem of his fellow men, and of all God’s rational creatures. II. That by iniquity all these three are forfeited, and that the gains or reward of iniquity are as inadequate a compensation for such loss as Esau’s mess of pottage was for the loss of his birthright. The gains, the pleasures, the temporal rewards of iniquity, come and go like a dream, like a tale, like a flash of lightning. The eternal reward of iniquity abides; terrible in its undiscovered vastness, awful in its unknown horrors, and in its fixity of tenure; fixity written in the phrase which tells us of Judas that he went "to his own place." III. We learn that every man has the place in eternity which he made his own in time. A man’s own place in the eternal world is that which falls to him by the unchanging laws of God, according to his choice of good or evil in this world. The atoning sacrifice of Jesus Christ has, indeed, opened a way of righteousness to those who had seemed to have lost it for ever; but to those who obstinately love darkness rather than light, and cling to iniquity in the very face of mercy, there remains in the nature of things no other end than that, like Judas, they go each one "to his own place." BY S. CONWAY Acts 1:1-8 Christ’s mission and ours. The introduction to this narrative of" the things pertaining to the kingdom of God" suggests to us truths concerning the mission of our Divine Lord and also concerning our own. I. THE MISSION OF CHRIST. We gather front the opening words of Luke that this was fourfold, and may be included under these heads: 1. Miraculous works. He "began to do" (verse 1). The "mighty works" of Jesus were far from being mere "wonders:" they were (1)deeds of pure beneficence, (2) acts called for by the circumstances of the hour, malting an irresistible appeal to the heart of love and the hand of power, (3) illustrations of the Divine principles which he came to establish, as well as (4) incidental proofs of heavenly origin and almighty power. 2. Teaching. He began "both to do and teach" (verse 1). The teaching of Christ covered all the ground on which we most urgently need enlightenment. He taught us all that we want to know concerning (1) the nature and disposition of God, including his attitude toward guilty souls; (2) the real nature of man, his true heritage and the way by which he could return to God; (3) what constitutes moral excellency in God’s sight: how man can do and be that which is due to himself and to all by whom he is surrounded; (4) the truth respecting the future world. 3. Endurance. The story of "his passion" (verse 3) is the story of his life. In the case of all other of the children of men, the narrative of the last hours is felt to be but the necessary closing of the chapter. In his case alone the relation of the Passion is felt by us all to be the supreme and culminating point the one indispensable feature of his whole career; that to which everything led up, for which everything prepared, compared with which everything else was unimportant. Never, at any period of his ministry, did the Son of God so truly and so largely fulfill the mission on which he came, as when he was "putting away sin by the sacrifice of himself," as when he was betrayed and smitten and reviled, as when he was "lifted up" on the cross and "poured out his soul unto death." 4. Life. He came to be the holy, loving, patient, truthful, reverent One he was. The historian does not speak here of this his exemplary life before his Passion, hut we may have it in our mind as a complementary thought; he does, however, refer to his life after the Passion (verse 3). This is divisible into two parts. (1) The forty days on earth. Then he bore witness to the reality of his work and the genuineness of his mission: he "showed himself alive … by many infallible proofs." (2) Everlasting life in heaven. He is now doing the work of administration. "Jesus began both to do and to teach" when he was below; he continues now the great work he then began. As he arrested Paul on his way to Damascus and charged him to enter his service, as he inspired and directed his servants so that the "acts of the apostles" are his acts through them; so now he is administering the affairs of his blessed kingdom by enlightening, inspiring, governing his Church by his Spirit (see verse 2). II. OUR MISSION. We have here indications of the kind and method of service which it belongs to us to render. We are: 1. To look expectantly. We too are to "wait for the promise of the Father" (verse 4); often in our Christian life, from its very beginning to its very end, asking and waiting. We are to ask, to seek, to knock—if need be, again and again; not impatient to receive, but remembering that God knows when as well as how to bestow. 2. To receive gratefully. We too "shall be baptized with the Holy Ghost" (verse 5, and see verse 8). God will come to us in rich effusion if only we ask earnestly and wait patiently; then we shall receive joyfully, and our hearts will fill with sacred and happy gratitude. 3. To submit cheerfully. Our Lord ofttimes says to us, "It is not for you to know" (verse 7). We long to know many things not revealed, and this is his reply to our vain curiosity. Or we long to effect impossible things, and then he says to us, "It is not for you to do." He imposes limits to our action as well as to our knowledge, and within these bounds we must be content to move, rejoicing that we are permitted to know anything of him and do anything for him; rejoicing, also, to believe that soon the circle of understanding and accomplishment will be immeasurably enlarged. 4. To testify faithfully. "Ye shall be witnesses unto me" (verse 8). It was a far higher function for the apostles to bear witness to Christ—to the greatness of his person, the beauty and tenderness of his spirit, the fullness and joy of his salvation—than to be the depositaries of heavenly secrets as to dates and places. There is nothing we should so earnestly aspire and so strenuously strive to become, as faithful witnesses of Jesus Christ. We cannot conceive of a nobler work than to be, by life and lip, bearing testimony to him, constraining our fellow men to realize his readiness to receive, his willingness to forgive, and his power to bless and to ennoble them.—C. Acts 1:9-14 Wisdom in bereavement. We learn from these verses— I. THAT THE OF HOPE IN ONE MAY PROVE THE DEPTH OF TO ANOTHER. For the joy that was set before him Jesus "endured the cross, despising the shame" (Hebrews 12:2). Into that joy he now entered. As the "cloud received him out of their sight" (Acts 1:9), and he returned unto the Father, he took possession of the glorious inheritance for which he had paid so costly a price. But the time of his exaltation was the hour of his disciples sorrow. By his departure they lost sight of their dearest Friend, their wise Counselor, their great Teacher, their honored Lord. So must it be with us. The upright Christian statesman passes to a still larger sphere of usefulness and honor, and the nation mourns; the gifted and devoted pastor is called to a celestial ministry, and the Church is bereaved; the Beloved parent is translated to the skies, and the family hearth is desolate. II. THAT THE OF IS ONE FROM WHICH WE MUST SOON BE AROUSED. (Acts 1:10, Acts 1:11.) It was natural and right enough that, when the Savior was taken up and disappeared from sight, the disciples should continue to "look steadfastly toward heaven; their eyes may well have been riveted to the spot in inexpressible awe and wonder. Doubtless all thought was swallowed up in simple surprise and consternation; they stood in helpless, bewildering astonishment. This might last for some minutes, but it could not continue longer. The angels broke in upon it, not with the language of reproach, but with the voice of arousing. A kindly voice is this. When disposed to give way to helpless awe, or fruitless grief, or inanimate prostration of soul, we may thank the minister of God, in whatever form he may come, who says to us, "Why stand ye gazing’? Amuse ye! All is not lost. The past is past, but the future is in front of you." III. THAT TIME, WITH , WILL BRING . (Acts 1:11, latter part.) Though the Master was taken, he would come again; and when he returned, it would, indeed, be "in like manner, etc., but in more glorious form and with more splendid surroundings (1 Thessalonians 4:16; 2 Thessalonians 1:7; Jude 1:14; Revelation 1:7). Moreover, he would come again in unlike manner, but in a way as gracious and, perhaps, even more needful, viz. in the enlightening influences of the Holy Spirit (Acts 1:5). Heaven was taking away their Strength and their Joy; but let them wait in holy trustfulness, and Heaven would soon give them ample and blessed compensation. God takes from us-from the community and from the individual heart—those that are very dear, things that are very precious to us; then we faint and are grievously distressed; we may be almost paralyzed with our sense of loss and desolation. But there is blessing on its way—Divine comfort, solace, strength. The hand that takes our treasures has large compensations in reserve. IV. THAT FINDS A PURE AND WISE RELIEF IN WITH GOD AND IN WITH MAN. (Acts 1:12-14.) The apostles, roused by the angels’ speech, returned unto Jerusalem and went into the upper room, where they would meet their best friends—those who had the deepest sympathy with them—that they might commune with them and that they might "continue in prayer and supplication." In the time of bereavement and woe we may be tempted to shut ourselves in to our own chamber and nurse our grief. Nothing can be more unwise. Let sorrow, indeed, have its own chosen loneliness in its first dark hours; leave it alone with God, with the pitiful, patient Savior. Then let it come forth; let it go into the "upper room," where it can hold fellowship with human friends; let it go into the sanctuary, where, with the people of God, it can pour out its heart in prayer and supplication: it will not be long before it finds itself joining with them in the accents of praise.—C. Acts 1:15-26 The path of sin and the way of the righteous. The passage treats of the miserable end of the traitor apostle and of the elevation of Matthias to the office from which "Judas by transgression fell." We are reminded of— I. THE PATH OF SIN. (Acts 1:16-20.) This is a gradual descent. "No one ever became most vile all at once," wrote the Roman; and he was right. Some men descend much more rapidly than others the path of folly and of sin, but no one leaps at once from the summit to the foot. We do not suppose that one day Judas was devoted to Christ and the next day Began to think how he should betray him. Probably his evil course was this: first, surprise at the Lord’s slower and more quiet method of ministering; then impatience and even positive dissatisfaction with him; then growing doubt of his claims; then cupidity; then treachery; then remorseful despair; then suicide, and the "going to his own place" (Acts 1:25). Those who from being virtuous become vicious men, fall in the same way, i.e. by degrees; more or less slowly: first, the harboring of one evil thought and another; then laxity in word; then carelessness and looseness of action; then occasional transgression; then habitual vice; and then the miserable end. Similarly the passage from godliness to absorbing worldliness is through weakening of a sense of obligation; decline of sacred joy; relaxation of holy habits; grooving abandonment of devotional exercises; losing the soul in temporal anxieties and passing pleasures. In all such oases as that of Judas there is: 1. A gradual withdrawal of the soul from sympathy and intercourse with its Lord. 2. Acts which pain and injure him. 3. A disastrous end—death; the reprobation of the good and true, the retribution of the righteous Judge. II. THE WAY OF THE . (Verses 21-26.) In the course of Peter, Matthias, and the other ten apostles, there were three things exceptional and peculiar to their position. 1. Bodily attendance on the Lord Jesus Christ (verse 21). 2. Consequent witness-bearing to the facts of his life and his resurrection (verse 22). 3. Appointment by direct Divine selection: in the case of the eleven by the Lord himself at the commencement of his work, and in the case of Matthias by appeal to supernatural guidance (verses 23-26). But though these features were not meant to be perpetual, there are those of which they are suggestive which ought to characterize all true and earnest followers of Christ. (1) Intimate association with him; the intimacy which is not "after the flesh" (see John 20:17), but that which is "after a spiritual and heavenly manner." (2) Bearing witness to Christ; not only to the facts of his life and of his victory over death, but to the graciousness of his character, the tenderness of his spirit, the excellency of his service, the joy of his friendship. (3) Continual resort to the throne of grace for Divine guidance. We do not now use "the lot," but none the less do we seek, and gain by patient, trustful inquiry, the guidance of our God and Savior as we walk the path of life and as we labor in the field of holy usefulness.—C. BY E. JOHNSON Acts 1:1-5 The forty days after the Passion. I. JESUS FOR . In the work of God all is continuous. As in nature there is no pause, but in autumn we find the new petiole or leaf-stalk already formed when the old leaf is detached, so in the kingdom of God. There were ages of preparation for Christ’s coming; and when he came, his life-work was a making ready to go. Full of blessing was the ministry of his visible presence; fuller still was to be that of the invisible Spirit. He must go that the Spirit may come (John 16:7). The progress is ever from the visible and finite form to the eternal and infinite spiritual content. 1. Preparation by special instruction. (John 14:15; John 15:12-17.) These parting commands were charged with the holiest unction; were breathed forth in spiritual power, with the deep earnestness and tenderness of a Divine farewell. All his commands are summed up in the great word "love." They were issued to a select band, and ever remain in the select keeping of the true Church. Obedience to Christ is, in one word, the unfolding of love in all life-relations. Christian duties and graces are but the various forms which Divine love would stamp on conduct. 2. By manifestations era risen life. His appearances were firmly accredited as red, says St. Luke, using, a word not elsewhere found in the New Testament denoting valid proof (cf. Luke 24:31, Luke 24:39, Luke 24:43). This firm persuasion of the reality of the Lord’s risen life is the inspiration of the early Church; it cannot be explained away without raising more difficult problems. The appearances were accompanied by appropriate activity. He discoursed on these occasions, and on the supreme theme, on religion, on the kingdom of God. Christianity is not sensation—wonder for wonder’s sake; its principle is intelligence; its method is teaching. "Go and teach" is the great word of the risen One. 3. By a particular direction. The apostles were to remain in Jerusalem (Luke 24:49). Here were all the conditions of unity provided for: place and time and a common attitude of soul. Spiritual force must be collected in centers, that it may be diffused through the body of the world. II. THE CHURCH IN THE OF WAITING. 1. It was for something definite—the fulfillment of a Divine promise. Promise attends all obedience; and perhaps the highest blessings belong to the patient attitude of the soul, the unhaste of perfect confidence in God. It was the promise of a blessing foreshadowed in past experiences. A baptism, therefore a revival and refreshing from above like John Baptist’s ministry; yet unlike that in that it was to be more excellent. 2. There was something indefinite, therefore, in the promise. A good not yet tasted, and so not yet conceivable. So is it with all coming good. We know something of that to be expected from past experiences of Divine grace; but the "half has not been told us." The future is ideal, and never exactly imitates the past; while it rests upon the past and elicits its meaning. Obey, trust, wait this is a grand lesson of the Christian life which comes back to us from this page.—J. Acts 1:6-8 Last words. I. ABOUT THE FUTURE. A curiosity mingled of fear and hope stirs in the disciples minds. The present oppresses; we seek escape into dreams of a happy past or future. There is an clement of truth and of illusion in these cravings. II. OF THE FUTURE. The cherished dream of Israel for five centuries had been the restoration of the temporal power of David’s throne. It was a fixed idea, and here reappears. So have we all our fixed ideas, and cannot conceive a happy future out of their sphere. But God’s unfolding realities prove better than our sensuous dreams. III. DIVINE EVASION OF HUMAN ABOUT THE FUTURE. 1. No fixed knowledge of the future, its changes, and those epochs, can be ours. With all our science we cannot touch the beginnings, therefore not the issues, of things. History is a Divine poem, and God does not permit us to guess at the denouement or catastrophe of events. The unexpected happens, and Providence is full of surprises. Enough for us to read the unrolling page from day to day, and subdue our wishes to the actual, rather than measure the actual by our wishes. 2. Strength for the future is enough, and this may be ours. Power, inner power, spiritual power, in other words, a full and vigorous life-consciousness, is what we need. This is promised. But not if we are seeking sensual and selfish ends. Power is imparted for God’s ends. Only on condition that we are given up to God’s will can we work for God’s ends, or enjoy the power thereto. The laws of the kingdom are as strict as any we learn from nature. The narrowing of Divine thoughts to our own petty notions of advantage means desertion and weakness; the inclusion of our purposes within the infinite purpose means strength. All true life-acting may be regarded as witness. Each man stands for some principle, expresses some leading thought in his action. What do we represent? What tale does our life tell from day to day? What negative or what positive is it that our individual life makes clear in the scheme of things? The pessimism of unbelief or the optimism of profound faith in the laws of God’s world? To witness for the eternal Truth and Love gives joy and zest to existence; to have no report or message to bring to others of aught felt or tasted of the good of life is vacancy and sadness. The Christian witness is above all of the life of which mere words are a poor transcript. If in some way or other our life clearly affirms the goodness of God by reflecting him, this is witness for him. And the ways of witness are manifold as the glory of the stars, the colors and forms of the flowers. There are special testimonies to special facts or truths which have their place and season and no other; but in all places and times the whole life-witness silently tells. The "living epistle "is intelligible in every tongue and to all orders of minds.—J. Acts 1:9-11 The uplifting of Jesus. The evangelist employs two different words, both meaning "he was taken or lifted up" (Acts 1:2, Acts 1:9). I. THE OF THE . The human is raised into the Divine. The body of humiliation is translated into a form of glory. Exaltation crowns self-abasement. The self-emptied One for love’s sake becomes the depository for all time of the Divine fullness. For our sake the descent from heaven, and the return thither still for our sake. Heaven woos earth in the Incarnation, and in the Ascension earth is wedded to heaven forever. It is the pledge of permanent intercourse and special occasional visitations from God to man. "The Ascension—that pole-star of our night!" (E. Irving). II. THE OF THE CLOUD. It was ever a symbol of God. It veils, yet reveals; hides, yet manifests him. The definite ever passes into the indefinite; the visible form into the fainter symbol. Men may ask, "Where is he who came and loved our clay?" The answer is in the cloud-symbol. As in its beauty we see it float between heaven and earth, half-dense and half-transparent with the solar glory, we have the image of the vanished Jesus in the world of pious thought. He is the indefinable link between the world of sense and the super sensual. We cannot analyze the truth. We see it, we feel it, by the spiritual aesthesis; and this is better than all definition. III. THE OF THE ANGELS’ WORDS. We gaze into the mysterious Divine beyond of our life. Our limited horizon melts into the Infinite. What was more knowable than the living and loving Jesus of Nazareth? Here at last the spell of Divine silence seemed to have been broken, and the unutterable One had uttered himself in an articulate voice, and the indefinable and inimitable in form had clothed himself in a form recognizable by all. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 2:1 Was now come for was fully come, A.V.; all together for with one accord, A.V. and T.R. When the day of Pentecost was now come; literally, when the day of Pentecost—i.e., of the fiftieth day—was in the course of being completed. The fiftieth day (reckoned from the end of the 16th of Nisan, on which Jesus was crucified) was actually come, but was not ended (comp. Luke 9:11). All together; ὁμοῦ for ὁμοθυμαδόν: but ὁμοθυμαδόν—a favorite word in the Acts (Acts 4:24, note)—seems preferable to ὁμοῦ, which occurs only in St. John. In one place (see Acts 1:15, note). The purpose, doubtless, of their coming together was for prayer, as in Acts 1:14; and the third hour (9 a.m., Acts 1:15), the hour of offering the morning sacrifice, was close at hand (comp. Acts 3:1 and Luke 1:10). Acts 2:2 From heaven a sound for a sound from heaven, A.V.; as of the rushing of a for as of a rushing, A.V. All the house; showing that it was in a private dwelling, not in the temple (as in Acts 3:1) that they were assembled (see Acts 2:46). Perhaps the word "church" (ὁκυριακὸςοἷκος) derives its use from these early meetings of the disciples in a house, as distinguished from the temple (τὸἱερὸν). Acts 2:3 Tongues parting asunder for cloven tongues, A.V.; each one for each, A.V. There appeared. They had heard the sound, now they see the tongues of fire, and then they feel the Spirit working in them (see Acts 2:34). Tongues parting asunder. The idea of the cloven tongue, i.e. a tongue parted into two, which is thought to have been the origin of the miter, is not suggested either by the Greek or by the circumstances, and is clearly a mistaken one. Διαμεριζόμεναι means distributing themselves or being distributed. From the central apparition, or rather place of sound, they saw issuing forth many several tongues, looking like small flames of fire, and one such tongue sat upon each one of the brethren or disciples present. Each one. That Chrysostom is right (’Hom.’4.) in interpreting the each one of this verse of the hundred and twenty, and not of the twelve, and the all in Acts 2:4 of all present besides the apostles, may be demonstrated. For not only must the all of Act 2:1 refer to the same company as was described in the preceding chapter (Acts 2:15-26), but it is quite clear in Acts 2:15 of this chapter that Peter and the eleven (Acts 2:14), standing up separate from the body of the disciples, say of them, "These are not drunken, as ye suppose;" which is a demonstration that those of whom they thus spoke had been speaking with tongues (see also Acts 10:44). St. Augustine, too, says that the hundred and twenty all received the Holy Spirit. To the same effect Meyer, Wordsworth, Alford (who adds, "Not the hundred and twenty only, but all the believers in Christ then congregated at Jerusalem;" so also Lange). Farrar well remarks, "It was the consecration of a whole Church to be all of them a chosen generation, a royal priest- hood, a holy nation, a peculiar people" (’Life of St. Paul,’ Acts 5:1-42.). Lange says, "Not only the apostles, but all the disciples, were filled with the Holy Ghost. There is a universal priesthood of all believers, and the Holy Ghost is the anointing which consecrates and qualifies for this priesthood". Acts 2:4 Spirit for Ghost, A.V. Other tongues (1 Corinthians 14:21; Isaiah 28:11); the same as the "new tongues" of Mark 16:17. St. Paul speaks of them as "the tongues of men and of angels" (1 Corinthians 13:1), and as "kinds of tongues" (1 Corinthians 12:10). His habitual phrase is "speaking in [or with] a tongue [or tongues]" (1 Corinthians 14:2, 1 Corinthians 14:4-6, etc.), and the verb is always λαλεῖν, as here. What these tongues were on this occasion we are explicitly informed in Mark 16:6, Mark 16:8, and Mark 16:11. They were the tongues of the various nationalities present at the feast—Parthians, Medes, Elamites, Mesopotamians, Egyptians, Phrygians, Arabians, etc. This is so clearly and so distinctly stated that it is astonishing that any one should deny it who accepts St. Luke’s account as historical. The only room for doubt is whether the speakers spoke in these divers languages, or the hearers heard in them though the speakers spoke in only one tongue. But not to mention that this is far more difficult to imagine, and transfers the miracle from those who had the Holy Spirit to those who had it not, it is against the plain language of the text, which tells us that "they began to speak with other tongues," and that "every man heard them speaking in his own language." "Speaking," said they, "in our own tongues the mighty works of God." There may, indeed, have been something ecstatic besides in these utterances, but there is no reference to such made either by St. Luke or by the audience whose words he reports. The narrative before us does not hint at any after use of the gift of tongues for missionary purposes. In Acts 10:46; Acts 11:15-17; Acts 19:6, as well as in the passages above referred to in the First Epistle to the Corinthians, the speaking with tongues is always spoken of—often in connection with prophecy—simply as a gift and a manifestation (1 Corinthians 12:7) of the power of the Holy Spirit. In this case and in Acts 10:46 the subject-matter of the utterance is the greatness of God’s works; τὰμεγαλεῖατοῦΘεοῦμεγαλυνόντωντὸνΘεὸν. In 1 Corinthians 14:2 it is" mysteries;" in 1 Corinthians 14:15, "prayers and psalms;" in 1 Corinthians 14:16 it is "blessing" and "thanksgiving" (εὐλογία and εὐχαριστία). But nowhere, either in Holy Scripture or in the Fathers of the three first centuries, is the gift of tongues spoken of in connection with preaching to foreign nations (see Alford’s just remarks). Farrar takes the same view, but is much less distinct in his conception of what is meant here by speaking with tongues. He adheres to the view of Schneckenburger, that "the tongue was, from its own force and significance, intelligible equally to all who heard it;" he agrees with the dictum of Neander that "any foreign languages which were spoken on this occasion were only something accidental, and not the essential element of the language of the Spirit." He says, "The voice they uttered was awful in its range, in its tones, in its modulations, in its startling, penetrating, almost appalling power; the words they spoke were exalted, intense, passionate, full of mystic significance; the language they used was not their ordinary and familiar tongue, but was Hebrew, or Greek, or Latin, or Aramaic, or Persian, or Arabic, as some overpowering and unconscious impulse of the moment might direct … and among these strange sounds … there were some which none could interpret, which rang on the air like the voice of barbarous languages, and which … conveyed no definite significance beyond the fact that they were reverberations of one and the same ecstasy." The writer seems to suggest that when any real language was spoken it was one more or less known previously by the speaker, and that in other cases it was no language at all, only thrilling emotional sounds. Renan’s view of the day of Pentecost is a carious specimen of rationalistic interpretation. "One day when the brethren were come together there was a tempest. A violent wind burst open the windows, and the sky was one sheet of fire. In that climate tempests are often accompanied by an extraordinary amount of electric light. The atmosphere is on all sides furrowed with jets of flame. On this occasion, whether the electric fluid actually passed through the room, or whether the faces of all present were suddenly lit up by an extremely bright flash of lightning, all were convinced that the Holy Spirit had entered their assembly, and had sat upon the head of each in the shape of a tongue of fire … In these moments of ecstasy, the disciple possessed by the Spirit uttered sounds ’inarticulate and incoherent, which the hearers fancied were the words of a strange language, and in their simplicity tried to interpret They listened eagerly to the medley of sounds, and explained them by their own extemporaneous thoughts. Each of them had recourse to his own native patois to supply some meaning to the unintelligible accents, and generally succeeded in affixing to them the thoughts that were uppermost in his own mind". Elsewhere he suggests that the whole conception of speaking with tongues arose from the anticipation on the part of the apostles that great difficulty would arise in propagating the gospel from the impossibility of learning to speak the necessary languages. The solution with some was that, under the ecstasy caused by the Holy Spirit, the hearers would be able to translate what they heard into their own tongue; others rather thought that by the same power the apostles would be able to speak any dialect they pleased at the moment. Hence the conception of the day of Pentecost as described by St. Luke! Meyer, again, fully admits, as "beyond all doubt," that St. Luke intended to narrate that the persons possessed by the Spirit spoke in foreign languages previously unknown by them; but adds that "the sudden communication of a facility of speaking foreign languages is neither logically possible nor psychologically and morally conceivable" (a pretty bold assertion); and therefore he sets down St. Luke’s account of what occurred as "a later legendary formation," based upon the existing γλωσσολαλία. Zeller, traveling a little further on the same road, comes to the conclusion that "the narrative before us is not based on any definite fact". Leaving, however, these fanciful varieties of incredulous criticism, and interpreting the statements of this chapter by the later spiritual gifts as seen in the Church of Corinth, we conclude that the" tongues" were sometimes "tongues of men," foreign languages unknown to the speakers, and of course unintelligible to the hearers unless any were present, as was the case on the day of Pentecost, who knew the language; anti sometimes languages not of earth but of heaven, "tongues of angels." But there is no evidence whatever of their being mere gibberish as distinct from language, or being language coined at the moment by the Holy Ghost. All that St. Paul says to the Corinthians is fully applicable to any language spoken when there were none present who understood it. The significance of the miracle seems to be that it points to the time when all shall be one in Christ, and shall all speak and understand the same speech; and not only all men, but men and angels, "the whole family in heaven and earth," "things in the heavens and things upon the earth" all gathered together in one in Christ. It may also not improbably have been used occasionally, as it was on the day of Pentecost, to convey doctrine, knowledge, or exhortation, to foreign people; but there is no distinct evidence that this was the case. Acts 2:5 Now for and, A.V.; from for out of, A.V. Dwelling; either Jews come up for the feast, or perhaps rather domiciled at Jerusalem from motives of piety. Acts 2:6 And when this sound (φωνή) was heard for now when this was noised abroad A.V., which the words cannot mean; speaking for speak, A.V. This sound. The question still remains whether the sound (φωνή) refers to the sound (ἤχος) of the rushing mighty wind mentioned in Acts 2:2, or to the voices of those who spake with tongues. If the last, we should rather have expected sounds or voices in the plural; and it is further in favor of the former that μενῆςτῆςφωνῆςταύτης seems to take up the ἐγένετοἤχος of Acts 2:2. The word φωνή is applied to πνεῦμα in John 3:8. Nor is it likely, at first sight, that the disciples in the house where they were sitting should have spoken loud enough to attract the notice of people outside. Whereas the sound of a rushing mighty wind, sufficient (as in Acts 3:1-26:31) to shake the house, would naturally he heard by passers-by. On the other hand, however, φωνή seems to point decisively to the human voice (see its use, 1 Corinthians 14:7-10). Acts 2:7 Saying for saying one to another, A.V. and T.R. Amazed (ἐξίσταντο; see Acts 8:9, note). Galilaeans; describing merely their nationality. The Galilaean accent was peculiar and well known. Acts 2:8 Language for tongue, A.V. Language (διαλέκτῳ, as in Acts 1:19). It only occurs in the New Testament in the Acts, and may mean either language or dialect. Here it is properly rendered language, and is synonymous with γλώσσαις in verse 11. Acts 2:9 In Judaea for and in Judaea, A.V. Parthians and Medes and Elamites. These would be the Israelites of the first dispersion, the descendants of those of the ten tribes who were deported by the Assyrians, and of whom the Afghans are perhaps a remnant, and of the first Babylonian captivity. Mesopotamia and Babylon were at this time in possession of the Parthians. Babylon was a great Jewish colony, the seat of "the princes of the Captivity," and of one of the great rabbinical schools. Judaea. The mention of Judaea here is very odd, and can scarcely be right, both from its situation between Mesopotamia and Cappadocia, and because Jews (Judaeans) are mentioned again in Acts 2:10 (where, however, see note). India, which seems to have been in Chrysostom’s Codex (’Hem.’4., end of [3]), Idumaea, Bithynia, and Armenia, have all been suggested as conjectural emendations. One might have expected Galatia, with its different Celtic dialect, and which goes with Pontus, Cappadocia, and Asia in 1 Peter 1:1; a passage, by the way, which shows that there were many Jews in those provinces: Aquila, too, was a Jew from Pontus (Acts 18:2). ΛΨΔΙΑ, Lydia, would be very like ΙΟΥΔΑΙΑ; but all manuscripts read Judaea. Acts 2:10 In Phrygia for Phrygia, A.V.; the parts for in the parts, A.V.; sojourners from for strangers of, A.V.; both Jews for Jews, A.V. Asia; i.e. "the western coast region of Asia Minor, including Caria, Lydia, and Mysia" (Meyer). "Ionia and Lydia, of which Ephesus was the capital, called Proconsular Asia" (Wordsworth and ’Speaker’s Commentary.’ See Acts 20:16, Acts 20:18; Revelation 1:4, etc.). Egypt, etc. These represent the third great dispersion, that effected by Ptolemy Lagus. Some of this part of the dispersion are mentioned as very hostile to Stephen (Acts 6:9). "Two-fifths of the population of Alexandria were Jews." "Jews formed one quarter of the population of Cyrene" (’Speaker’s Commentary.’) See Matthew 27:32 and Acts 13:1). And sojourners from Rome, both Jews and proselytes. The copula and couples the οἱἐπιδημοῦντεςῬωμαῖοι with the οἱκατοικοῦντεςτὴνΜεσοποταμίαν, etc., of Acts 13:9. It is literally, those of us who are Roman sojourners at Jerusalem, whether Jews by race or proselytes. They were equally Roman sojourners, whether they were Jews whose home was at Rome or whether they were proselytes; and it is an interesting fact that there were such proselytes in the great capital of the heathen world. Sojourners, as in Acts 17:21, the strangers sojourning at Athens. Many good commentators—Alford, Meyer, Lechler (in Lange, ’Bibel Works’), etc.—take the words "Jews and proselytes" as applying to the whole preceding list, not to the Roman sojourners only; but in that case one would not expect Cretans and Arabians to follow. Acts 2:11 Cretans for Cretes, A.V.; speaking for speak, A.V.; mighty for wonderful, A.V. (τὰμεγαλεῖα). Acts 2:12 Perplexed for in doubt, A.V. and T.R. Acts 2:13 But others for others, A.V.; they are filled with for these men are full of, A.V. New wine; more literally, sweet wine. These mockers, men incapable of serious and devout appreciation of the work of the Holy Spirit, attributed the tension of feeling which they saw, and the unintelligible words which they heard, to the effect of wine. So Festus said," Paul, thou art mad." So the unbelieving Jews of Pontus and Asia thought it strange that the Christians should live holily, and spake evil of them in consequence (1 Peter 4:4, 1 Peter 4:14). So Ishmael mocked Isaac (Genesis 21:9); and so in all times "they that are born after the flesh do persecute them that are born after the Spirit" (Galatians 4:29). Acts 2:14-16 Spake forth for said, A.V.; give ear unto for hearken to, A.V.; hath been spoken for was spoken, A.V. But Peter, etc. Peter stands up before the eleven as their primate, foremost in the authority of action as in precedence of place; and the apostles stand up before the multitude of believers, as those to whom Christ committed the government of his Church (see Acts 1:15). Spake forth (ἀπεφθέγξατο, the same word as in Acts 2:4, "utterance "); implying the utterance of a loud and grave oration. In 1 Chronicles 26:1-32. it is the phrase of the LXX. for those who prophesied with harps. From it is derived the word apophthegm, "a remarkable saying" (Johnson’s Dictionary). Ye that dwell at Jerusalem; the same as those described in 1 Chronicles 26:5. They were foreign Jews who, either for the feast or for other causes, had taken up their abode at Jerusalem, and are distinguished from the men of Judea, the Jews who were natives of Judaea. Give ear (ἐνωτίζεσθε); found only here in the New Testament, but frequent in the LXX. as the rendering of the Hebrew ניזִאֶהֶ (Genesis 4:23; Job 33:1; Isaiah 1:2). It is not classical Greek, and seems to have been coined by the LXX., as the equivalent of the above-named Hebrew word. It seems to be a rhetorical phrase. The thing to be known unto them was that they saw the fulfillment of Joel’s prophecy in what had happened; for it was quite a mistake to attribute it to drunkenness. By the prophet (διὰ, not ὑπὸ); spoken by God through the prophet. The full phrase occurs in Matthew 1:22; Matthew 2:5, Matthew 2:15. And so it is added in Matthew 2:17, "saith God." Acts 2:17 Be for come to pass, A.V.; pour forth for pour out, A.V. In the last days. This does not agree with either the Hebrew or the LXX. in the existing texts, where we read merely afterwards . This follows the Hebrew and the Codex Alexandrinus. The Vatican Codex has, They will show or give (δώσωσι). In the heavens above … on the earth beneath. Above and beneath are not in the Hebrew or the LXX. With these exceptions, the text of the LXX. is followed. Acts 2:20 The day of the Lord come, that great and notable day for that great and notable day of the Lord come, A.V. and T.R. Acts 2:21 Be for come to pass, A.V. Acts 2:22 Unto you for among you, A.V.; mighty works for miracles, A.V.; even as ye yourselves know for as ye yourselves also know, A.V. Ye men of Israel. This title includes both the Jews of Judaea and all those of the dispersion, to whatever tribe they belonged. Approved of God. Observe the distinct reference to the miracles of Christ, as the proofs that he came from God, the authenticating evidences of his Divine mission. So St. Peter again, in his address to Cornelius, declares how God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were oppressed of the devil; for God was with him (Acts 10:38). The miracles of the gospel are, and were intended to be, a demonstration of the truth of Christianity, and it is at their peril that Christians allow themselves to give up this argument at the bidding of the skeptic. Mighty works and wonders and signs. Δυναμεῖς are powers, acts of healing and such like, done by the supernatural power of the Holy Spirit (see the above reference to Acts 10:38); τέρατα are wonders or portents, such as are spoken of by the Prophet Joel, "wonders in heaven above," the darkening of the sun, the discoloration or the moon, or any ether wonder considered only with reference to its portentous character; σημεῖα are signs, not necessarily miraculous, but things which are proofs, either by their miraculous character or from the time or mode of their occurrence, of the truth of the things spoken. "Miracles, wonders, and signs" occur together in 2 Corinthians 12:12. The three seem to include every kind of miracle, or, as Meyer says, miracles viewed (1) according to their nature, (2) according to their appearance, (3) according to their destination or proposed end. Which God did by him. So we read Hebrews 1:2, "Through [or ’by’] whom also he made the worlds." And so our Lord said of himself, "My Father worketh hitherto, and I work;" and "The Son can do nothing of himself, but what he seeth the Father do" (John 5:17, John 5:19; comp. Matthew 28:18). On the other hand, our Lord often speaks of his own power, as John 2:19; John 10:18 (comp. John 2:11). As Mediator, Christ did all things by his Father’s appointment, and for his Father’s glory, Even as ye yours, elves know. Mark the confidence with which Peter appeals to their personal knowledge of the miracles of Christ. This was a fitting preparation for the announcement of that mighty power, wonder, and sign which he was now about to proclaim to them—the resurrection of the Lord Jesus from the dead. Acts 2:23 Delivered up for delivered, A.V.; by the hand of lawless men did crucify and slay for have taken and by wicked hands have crucified and slain, A.V. and T.R. The determinate counsel. God’s counsel, that Christ should suffer for sins, was not a vague, indistinct purpose, leaving much to accident and the fluctuating will of man; it was determinate and defined in respect of time and manner and the instruments used for carrying it out. Foreknowledge is coupled with counsel or will, perhaps in order to show us that the counsel or will of God, as far as it comprehends the action of free agents, is indissolubly connected with his foreknowledge, and does not involve any force put upon the will of man. (Compare, with Chrysostom, the saying of Joseph to his brethren, "Be not angry with yourselves, that ye sold me hither: for God did send me before you to preserve life" (Genesis 45:5); also Judges 14:4; 1 Kings 12:15, etc. Delivered up (ἔκδοτον, only found here) is by many understood of the action of Judas in betraying Jesus into the hands of his enemies (John 19:11)—ἔκδοτον being taken as equivalent to what πρόδοτον would mean if it were in use. But it may with equal propriety be applied to the action of the chief priests and elders in delivering Jesus to Pontius Pilate (Matthew 27:2)to be crucified (Matthew 27:26). Our Lord himself alludes to Pilate’s power as circumscribed by the will of God (John 19:11, ὁπαραδιδούςμέσοι: comp. Matthew 26:45). By the hand of lawless men. "By the hand of" is the common Hebrew phrase ריַבְ, by means of, through the agency of. The Jewish nation (ἄνδρεςἸουδαῖοι) had crucified the Lord of glory by the hand of the heathen Romans. Lawless, equivalent to the sinners of Mat 26:45 (comp., for the special application of the term to the heathen, Galatians 2:15; Galatians 1:1-24 Cos. 9:21). Acts 2:24 Raised for hath raised, A.V.; pangs for pains, A.V. Pangs. St. Luke follows the LXX., who render the תוֶםָ or ילֵבְחֶ of Psalms 18:5, Psalms 18:6; Psalms 116:3, by ὠδῖνεςθανάτου, as if the Hebrew word were לבֶחֵ, the pains or pangs of a woman in childbirth, whereas it really is לבֶחֶ, a cord, as it is rendered in the margin of Psa 18:5, meaning the snare of the fowler. The variation is very similar to that of the "fruit of our lips" in Hebrews 13:15, compared with the "calves of our lips" of Hosea 14:2. It is manifest that "loosed" applies better to cords than to pangs. It was not possible. Why, not possible? 1. Because of the union of the Godhead and manhood in the one Person of Christ. 2. Because of God’s character, which makes it impossible that one who trusts in him should be forsaken, or that God’s Holy One should see corruption. 3. Because the Scripture, which cannot be broken, declared the resurrection of Christ. Acts 2:25 Saith for speaketh, A.V.; he held for foresaw, A.V. The sixteenth psalm is ascribed to David in the title prefixed to it in the Hebrew and the LXX. Without pronouncing the titles to be infallible, we must confess that they carry great weight with them in the absence of any strong internal evidence against them. Meyer speaks of the psalm as "certainly later than David," and Ewald and others ascribe it to the time of the Captivity; but Hitzig thinks the internal evidence is in favor of its belonging to the time before David ascended the throne (’Speaker’s Commentary’). We may safely rest on the authority of St. Peter hero and St. Paul (Acts 13:35, Acts 13:36), and be satisfied that it is really David’s. The manner in which it is quoted by the two apostles is also very strong evidence that by the Jews of that day it was generally admitted to be a Messianic psalm. The following quotation is verbatim from the LXX. Acts 2:26 My heart was glad for did my heart rejoice, A.V.; rejoiced for was glad, A.V.; my flesh also for also my flesh, A.V.; dwell for rest, A.V. Acts 2:27 Hades for hell, A.V.; give thy Holy One for suffer thine Holy One, A.V., surely not so good a rendering. Hades. The "hell" of the A.V. is the exact English representative of ᾅδης. The article in the Creed, "He descended into hell," is based upon this text especially, the other two alleged in support of it (Ephesians 4:9; 1 Peter 3:18, 1 Peter 3:19) being less conclusive (see Pearson on the Creed, art. 5.). It is a pity to lose the word "hell" in its true meaning. Corruption; Greek διαφθρόραν, Hebrew תחַשַׁ. The Hebrew word always means a pit (from חַוּשׁ); but the LXX. here render it διαφθορά, as if from תחַשָׁ (in Pihel, to destroy, waste; in Hophal and Niphal, to be corrupted, spoilt, to rot). In the A.V. it is rendered corruption, here and in Job 17:14, where it answers to "the worms," in the parallel clause. It is very probable that the LXX. are right. Nothing is more common than for Hebrew verbs to take the meaning of verbs with similar radicals. Holy One. So the LXX. and the Keri of the Hebrew text. But the Cethib has Holy Ones in the plural. It is obvious that the singular, Holy One, agrees far better with the singulars which precede and follow it—my heart, my glory, my flesh, my soul, thou wilt show me—than the plural, which is entirely out of place. The two clauses taken together show the full liberation of Christ from the dominion of death—that of his human soul from bell, and that of his body from the grave before it saw corruption (comp. Acts 13:34-37). Acts 2:28 Madest for hast made, A.V.; unto for to, A.V.; gladness for joy, A.V. Acts 2:29 Brethren for men and brethren, A.V.; I may say unto you freely for let me freely speak unto you, A.V.; both died and was buried for is both dead and buried, A.V.; tomb for sepulcher, A.V. Brethren; literally, men who are my brethren. Observe how gentle and conciliatory the apostle’s language is; how exactly in accordance with his own precept (1 Peter 3:8, 1 Peter 3:9), "Not rendering railing for railing," etc. In addressing them as brethren, he silently claims the good will and fairness due to one who was a brother in blood and in the faith of the God of Israel. The patriarch David. The term patriarch is elsewhere in Scripture applied only to Abraham and the twelve sons of Jacob (Hebrews 7:4; Acts 7:8, Acts 7:9). It is a title of dignity, signifying the head of a house. It seems to be here applied to David, because he is spoken of as head of the family from which Christ sprang. Abraham was the head of the whole Hebrew race: "Abraham our father." The twelve patriarchs were the heads of their respective tribes. The LXX. use the word πατριάρχης as the rendering of תוֹבאָהָ שׁוֹארֹ "chief of the fathers’ houses" (1 Chronicles 24:31; 2 Chronicles 19:8; 2 Chronicles 26:12); which they elsewhere render by ἄρχων, or ἀρχὴπατριᾶς (Exodus 6:25, etc.). In common parlance, the term is also applied to those chief persons who lived before the time of Moses, and have their record in his books. His tomb is with us, etc. Josephus speaks of David’s tomb (calling it, as St. Peter here does, his μνῆμα) as consisting of several chambers, and relates how one of these chambers was opened by the high priest Hyrcanus, who took from it three thousand talents of gold to give to Antiochus Pins, who was at that time laying siege to Jerusalem. He adds that another chamber was opened later by King Herod, who abstracted a great quantity of golden ornaments from it; but that neither of them penetrated to the vaults where the bodies of David and Solomon were deposited, because the entrance to them was so carefully concealed. He further mentions that Herod, having been terrified by the bursting out of flames, which stopped his further progress, built a most costly marble monument at the entrance of the tomb (’Jud. Ant.,’ 7. Acts 15:3; Acts 13:1-52. Acts 8:4; Acts 16:1-40. Acts 7:1). For the sense, supply "and therefore he could not be speaking of himself." The explanation follows that he was a prophet, etc. Acts 2:30 Being therefore for therefore being, A.V.; that of the fruit of his loins he would set one upon for that of the fruit of his loins according to the flesh he would raise up Christ to sit on, A.V. and T.R. Had sworn, etc. The first record of God’s promise to David is in 2 Samuel 7:11-16: "The Lord telleth thee that he will make thee an house. And … I will set up thy seed after thee, which shall proceed out of thy bowels, and will establish his kingdom …. Thy throne shall be established forever;" and in 2 Samuel 7:28, David speaks of it as God’s promise: "Thy words be true, and thou hast promised this goodness unto thy servant." But there is no mention there of an oath. But in Psalms 89:1-52, great stress is laid upon God having sworn to David: "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations" (Psalms 89:3, Psalms 89:4); and again, Psalms 89:35, "Once have I sworn by my holiness that I will not lie unto David" 1 Samuel 7:1-17 and Psalms 89:1-52, should be read through carefully (comp. also Isaiah 4:3; Acts 13:23). (For the phrase, "I have sworn by my holiness," see Amos 4:2.) Acts 2:31 Foreseeing this for seeing this before, A.V.; neither was he left in Hades for his soul was not left in hell, A.V. and T.R.; nor did his flesh for neither his flesh did, A.V. Acts 2:32 Did God raise up for hath God raised up, A.V. Are witnesses (see Acts 1:22, note). Acts 2:33 Being therefore for therefore being, A.V.; poured for shed, A.V.; see for now see, A.V. By the right hand, etc. Some render it," Being exalted to the right hand," etc.; or, "Being at the right hand of God exalted." It is very questionable whether the Greek will bear the first rendering; and it would have been more natural to express the second by εἰςτὴνδεξιάν. It is best, therefore, to take it as the A.V. and the R.V. do. Tile phrase is equivalent to that in Psalms 98:1, "His right hand, and his holy arm, hath gotten him the victory," and numerous other passages. The promise of the Holy Ghost (see Acts 1:4, note). Acts 2:34 Ascended not for is not ascended, A.V. For David, etc. The ascension of Christ is inferred from the previous prophecy, "Thou wilt show me the path of life," etc.; and is there distinctly proved from Psalms 110:1, which Peter (remembering, probably, our Lord’s application of it as recorded in Matthew 22:42-45, which he had doubtless heard) shows could not apply to David himself, but only to David’s Lord. Acts 2:35 Till for until, A.V.; thine enemies for thy foes, A.V.; the footstool of thy feet for thy footstool, A.V. Acts 2:36 Let all the house of Israel therefore for therefore let all the house of Israel, A.V.; him both Lord and Christ, this Jesus whom ye crucified for that same Jesus whom ye have crucified, both Lord and Christ, A.V., a change very much for the worse, inasmuch as the R.V. is not an English phrase, and adds nothing to the sense. Acts 2:37 The rest for to the rest, A.V.; brethren for men and brethren, A.V. Pricked in their heart (κατενύγησαν). The LXX. rendering of Psa 109:16 (15, Prayer-book), "broken," or "vexed at the heart." Genesis 34:7 it is rendered "grieved." Unto Peter and the rest of the apostles. It is important to note from the beginning the relative position of Peter and the other apostles; a certain primacy and precedence, both in place and in action, he has undoubtedly. He is always named first, and he acts first, in preaching both to Jews and Gentiles. The keys are in his hands, and the door is first opened as he turns the lock. But it is equally clear that he is but one of the apostles; he is not set over them, but acts with them; he is not their superior, but their fellow; they are not eclipsed by his presence, but only animated by his example; inquirers after salvation do not ask at his mouth only, but of the whole college of the apostles. Brethren (see Genesis 34:29). The Jews and Israelites now hold out the right hand of brotherhood to those whom before they reviled (Genesis 34:13). What shall we do? It is a sign of the working of God’s Spirit in the heart, renewing it to repentance, when men feel the need of changing their old course of thought and action, and inquire anxiously what they must do to inherit eternal life. Acts 2:38 And for then, A.V.; said (in italics) for said, A.V. and T.R.; repent ye for repent, A.V.; unto for for, A.V.; your sins for sins, A.V. Repent, etc. We have in this short verse the summary of Christian doctrine as regards man and God. Repentance and faith on the part of man; forgiveness of sins, or justification, and the gift of the Holy Ghost, or sanctification, on the part of God. And both these are expressed in the sacrament of baptism, which as it were ties the act of man to the promise of God. For the sacrament expresses man’s faith and repentance on one side, and God’s forgiveness and gift on the other. Acts 2:39 To you is the promise for the promise is unto you, A.V.; shall call unto him for shall call. To you is the promise (see Acts 1:4; Acts 2:33). There is also a reference to the prophecy in Joel, quoted in verses 17-21. To all that are afar off; i.e. the Gentiles, as appears clearly from Ephesians 2:17, where the same phrase is applied to the Ephesian Christians, and the Jewish Christians are spoken of as "those that were nigh." The fulfilment to the Gentiles is specially recorded (Acts 10:45; Acts 11:15, Acts 11:18, etc.). Shall call unto him (comp. Romans 1:6; Romans 8:28, Romans 8:30; Romans 9:24; 1 Corinthians 1:2; Galatians 1:6 (etc.), which confirm the application of the "afar off" to the Gentiles. Acts 2:40 He testified, and exhorted for did he testify and exhort, A.V.; crooked for untoward, A.V. Save yourselves, etc. The idea is that the crooked generation which denied and crucified the Lord is hurrying on to their destruction. Those who would not perish with them must come out from amongst them and be separate from them (2 Corinthians 6:1-18:19), and seek safely in the ark of Christ’s Church (1 Peter 3:21), as Noah did in the ark, and as Lot did in Zoar. So the jailer at Philippi, seeking to be saved, was baptized straightway (Acts 16:30-33). This was the drift and end of all St. Peter’s exhortations. Acts 2:41 They then for then they, A.V.; received for gladly received, A.V. and T.R.; there were added unto them in that day for the same day there were added unto them, A.V. Gladly received. The best manuscripts omit ἀσμενως, which, indeed, is superfluous, as the word ἀποδέχομαι contains in itself the idea of a kind reception—a welcome (Luke 8:40; Acts 15:4; Acts 24:3). Acts 2:42 Teaching for doctrine, A.V.; in the breaking for and in breaking, A.V. and T.R.; the prayers for in prayer, A.V. And fellowship; better, as in the margin, in fellowship; not meaning the apostles’ fellowship, but the fellowship of the Church—that common life of close brotherhood in which all that they did was done in common, and all that they possessed was possessed in common, so that there seemed to be but one heart and one mind amongst them all. Breaking of bread; in the Holy Eucharist. The prayers; the common prayers of the Church. Acts 2:43 Fear came, etc. This seems to be spoken of the awe which fell upon the whole people, and restrained them from interfering with the disciples. Just as at the first settlement of Israel in the land of Canaan God laid the fear of them and the dread of them upon all the hind (Deuteronomy 11:25), so now the fear engendered by the events on the day of Pentecost, by the signs and wonders which followed and by the wonderful unity and holiness of the newborn Church, so wrought upon every soul at Jerusalem that all enmity was paralyzed, and the disciples had time to multiply and to consolidate and establish themselves before the storm of persecution fell upon them. Acts 2:44 Were together (ἐπὶτὸαὐτό; see Acts 1:15, note, and above, verse 42). Had all things common. Just as the Transfiguration gave a passing glimpse of the state of glory, so here we have a specimen of what Christian love and unity in its perfection, and unchecked by contact with the world without, would, and perhaps some day will, produce. But even at Jerusalem this bright vision of a paradise on earth was soon troubled by the earthly dissensions recorded in Acts 6:1-15.; and the Christian community received a timely lesson that things good in themselves are not always practicable in an evil world, where sluggish virtues require the stimulants of bodily wants to draw them out and strengthen them, and where hypocrisy often claims the kindly offices which are due only to disciples indeed. Acts 2:45 They sold for sold, A.V.; all for all men, A.V.; according as any for as every, A.V. Acts 2:46 Day by day continuing steadfastly for they continuing daily, A.V.; at home for from house to house, A.V.; they did take their food for did eat their meat, A.V. In the temple. It is very remarkable that at this early age of the Church’s existence Christians did not deem themselves separated from their Jewish brethren, or from the Old Testament institutions. Christianity was but Judaism perfected; the gospel the full blossoming of the Law. The first Christian Jews, therefore, did not conceive of themselves as quitting the religion of their fathers, but rather hoped that their whole nation would in a short time acknowledge Jesus to be the Christ. Christian institutions, therefore—the prayers, the breaking of bread, the prophesyings and speaking with tongues, and the apostolic teachings—were supplemental to the temple service, not antagonistic to it; and the church took the place rather of the synagogue than of the temple (see ’Dict. of Bible:’ "Synagogue"). At home. This version hardly represents the true idea of the original; κατοἶκον represents the private Christian place of meeting, as contrasted with the temple. The meaning is not that every disciple broke bread in his own house, but that they broke bread at the house where the Christian assemblies were held, whether one or more. We have already seen the Church gathered together "in an upper room" (Acts 1:13), in "one place," in "a house" (Acts 2:1, Acts 2:2), and "together" (Acts 2:44; see too Acts 4:31); and we know that as the synagogue was called הלָּפִּתְ תיבֵּ, house of prayer, or תסֶנֶכְּהַ תיבֵּ, the house of assemblage, so the Christian place of meeting was called ὁΚυριακὸςοἷκος; the Lord’s house, whence the word "church." (For breaking bread, see above, Acts 2:42.) They did take their food. The link of connection is the ἀγάπη or love-feast, which formed an important part of the κοινωνία, or common life, of the early Christians. The whole description is a beautiful picture of Christian unity, piety, love, and joy. Acts 2:47 To them day by day for to the Church daily, A.V. and T.R.; those that were being sated for such as should be saved, A.V. Added to them day by day. The R.T. has instead of τῇἐκκλησίᾳ the words ἐπὶτὸαὐτό, which in Acts 2:1 are properly rendered "in one place," but do not seem to be rendered at all in the R.V. of this verse. In fact, they have no sense unless you construe them with τοὺςσωζομένους, "those who escaped to the same place," i.e. to the Church. But it seems most probable that the words ἐπὶτὸαὐτό do really belong to Acts 3:1, where they are found in the T.R. If τῇἐκκλησίᾳ does not properly belong to the text (it is wanting in A, B, C, à, and many versions), then προσετίθει must be taken absolutely, as προσετέθησαν is in verse 41, the Church, or the disciples, being understood. Those that were being saved. The exhortation in verse 40 was "Save yourselves from this crooked generation." Those who were added to the Church were those who complied with the exhortation, and escaped from complicity with their unbelieving countrymen. They were the remnant that escaped. (See the use of οἱσωζόμενοι in the LXX. (2 Chronicles 20:25, etc.), and see Mark 16:16.) Acts 2:1-13 The unity of the Spirit. If, with the idea of unity in our minds, we read this description of the first outpouring of the Holy Spirit upon the Church, we cannot but be struck with the manner in which that great idea is exhibited and illustrated. I. There is first THE LOCAL UNITY OF THE CHURCH. They were all together in one place. Many in number, but all of that many come together; drawn by one common impulse to merge their separate existences, their various pursuits, their divergent vocations, their several movements, their independent actions, in one common action, and by that action to come together to one place. All the different reasons and motives which would have kept them separate, and which would have attracted them to different places, were overcome by the common reason and motive which drew them to one place. Nor must we overlook some of the aspects of this local unity. It reveals to us that there was something in the heart of each one of the assembly which felt the need of contact with the others, because there was known to be in those others a like nature and a like spirit and a like yearning to their own. No one felt himself sufficient to himself; there was an outlook in each breast for that which should make up the complement of its own wants, and that complement could only be found in the love of the brethren. It reveals also that sense which each had of mutual support and encouragement, that expectation of strength and countenance to be derived from the presence and the communion of the rest. The Christian instinct told each one, "It is not good to be alone;" faith, love, courage, holy enthusiasm, heavenly zeal, power to act for Christ and his kingdom, wisdom to know, and boldness to execute, counsel before the time of action comes, and decision when it is come,—all are increased and perfected "by that which every joint supplieth." And then, again, this local unity had its immense importance considered in regard to its outward aspect—the aspect which it presented to the world. The individual Simon, or John, or James, might be thrust aside with contempt as an ignorant enthusiast or an eccentric fanatic; but the compact body of the twelve, with the hundred and twenty firmly attached to them, already presented a front to the world imposing from its compactness and the close coherence of all its parts. And, in like manner, a little thought will reveal other aspects of this local unity. The one temple at Jerusalem had contributed not a little to the unity of the twelve tribes, who looked upon it as their common center, and who met together periodically at that one center for the offices of their common faith. And so this local unity of the Church, to whom the upper chamber—consecrated, perhaps, by the Lord’s presence at the Paschal feast, and endeared by the hours of prayer and waiting passed in it between Easter and Pentecost-was the common place of meeting, was a material prop and buttress to that spiritual unity of which the Lord Jesus Christ was the true Center. II. But mark next what we may call THE UNITY OF THE CHURCH as contemplated by the Holy Ghost. It is not only that the disciples felt their unity, and displayed it in the local unity of which we have spoken, but God the Holy Ghost looked upon them as one, and treated them as one. We read in verse 3 that "it sat upon each one of them;" not upon the apostles only, not upon certain favored persons, but upon each one of the assembled saints. It was the one Spirit filling the one body (see Exposition, verse 3). It is added with emphasis," They were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." Here, then, we have clearly and most impressively set before us the unity of the Church in the sight of God; its unity in respect of privilege and covenanted possession. It is an exposition in practice of St. Paul’s saying, "If any man hath net the Spirit of Christ, he is none of his" (Romans 8:1-39. 9), which is here laid before us. It is the baptism with the Holy Ghost, promised by Christ to all his disciples. Here there is neither Jew nor Greek, neither male nor female. Sons and daughters alike, bond and free, apostles and children, are all partakers of that one Spirit, because all have been baptized into one body. The invisible bands which tie together in one bundle of spiritual life each particular member of the mystical Body of Christ are seemed by the Holy Ghost. III. But thirdly, what we may call THE WILFUL UNITY OF THE CHURCH stands out prominently in the passage before us: the unity i.e. of will and purpose, resulting from the common possession and indwelling of one and the same Spirit, and the fixed desire to act together. Their voices were many, but their theme was one—"the mighty works of God." Their voices were many, but they had one end and aim—to proclaim God’s glory, to praise God’s works, and to draw all men, however diverse, to his blessed worship and service. The grand design of uniting all mankind in the faith of our Lord Jesus Christ, of bringing men of all creeds and all colors, of all nations and all languages, into one close unity and fellowship, was present to all their minds and influenced their common action. It was the work they had to do together. The end was dear to each single heart among them, but it was to be accomplished by united effort. And what wonders can be accomplished by united effort! Where one spirit runs through anti moves many wills in one direction with an unbroken movement, and those many wills run willingly, harmoniously, and unitedly in their onward course, realizing their union with the Divine will, and rejoicing in the harmony of their own several wills,—what can withstand them? It is the waste of force in the antagonistic movement of the several wills which hinders and checks progress; when one thwarts another, and subtracts his own motive power from that of his brother, instead of adding it thereto. Hence the slow progress of Christianity in our own day compared with that of the apostolic age; hence the weakness of the Church, its feebler victories over sin, its almost defeats by the spirit of infidelity, its apparent inability to cope with the powers of this world. Surely the contemplation of the unity of the Spirit, as seen on the day of Pentecost, should kindle in every Christian breast a longing for a like unity among ourselves. IV. We may notice lastly, THE UNITY OF THE CHURCH in its completeness. The long list of nationalities detailed by the historian, when he enumerates Parthians and Medea and Elamites, and so many other nations of Europe, Asia, and Africa, as all hearing in their own several languages the mighty works of God; the striking narrative of the Holy Spirit of God lighting upon the heads of the Galilaean disciples, and, by enabling them to speak with other tongues, removing the barrier of separation between man and man caused by the confusion of tongues; the exhibition of Jerusalem as the Christian metropolis, the birthplace of so many sons and daughters, the center of union between the apostles of the Lord and believers "out of every nation under heaven" (verse 5);—all this was surely intended to lead our thoughts and our hopes forward to that blessed day, seen by St. John in vision, when" the great multitude, which no man can number, out of every nation, and of all tribes and peoples and tongues, shall stand before the throne and before the Lamb, arrayed in white robes, and palms in their hands, crying with a loud voice and saying, Salvation unto our God which sitteth on the throne, and unto the Lamb." It is to this blessed consummation, when all things shall be gathered together into one in Christ, that every weary heart should look forward. It is a vision of glory to keep before the mind amidst the strife and discord, the divisions and separations, of the existing age. It is light which, seen even at the end of the long perspective of this world’s troublous way, should reflect back a softening cheering ray upon each step of our wearisome path, and encourage us to press forward with unfaltering purpose till we reach Mount Zion, and behold the Church in her glory. Then shall the brightness of the Pentecostal day pale before the beauty of that day of Christ, and God’s purpose will be accomplished in the perfect unity of heart and voice, of will and purpose, of thought and speech, of work and habitation, of the whole multitude whom Christ has redeemed and made kings and priests, that they may reign for ever in the new Jerusalem of God. Acts 2:14-36 The homily. The first preached sermon was a great event in the history of the Church. When we recollect the enormous influence that preaching has had amongst mankind—the preaching of Peter and John, the preaching of St. Paul, the preaching of the Augustines, Chrysostoms, Basils of the Church; the preaching of the great monks, St. Bernard, St. Francis, Peter the Hermit, and the preaching friars; the preaching of the Reformers, Wycliffe, Luther, Tyndale, Latimer; the preaching of the Puritans, Knox, Calamy, Baxter; the preaching of the Methodists, Wesley, Whitfield, Fletcher; the preaching of the Evangelicals, Newton, Cecil, Simeon, Scott; the preaching of the Huguenots, Camisards, Lollards, Vaudois; the preaching of the great divines in the Church of England, and of the great pulpit orators outside her pale—we cannot but feel that a peculiar interest attaches to the first sermon preached in the Christian Church. It was a great occasion, and there was a great preacher raised up to profit by it. It will be interesting, as well as instructive, to mark some of the chief features of this primary discourse of the Church’s inspired primate. I. The first thing that strikes one is THE OF THIS SERMON: I mean its direct, pointed, personal application. The apostle is not reading an essay for the use of men in general; he is not beating the air with philosophical speculations or rhetorical flourishes; he is aiming a shaft straight at the mind and conscience of his hearers. He is speaking with impassioned fervor, albeit also with clear intelligence and logical precision, to the men who stand before him; speaking to them of things which concerned them specially and individually; speaking to them with a view to influence their conduct decisively, and to affect their condition presently and eternally. Almost everything in his sermon draws its propriety and its pungency from its close relation to the circumstances, the actions, the belief, the knowledge, the education, the whole character and condition, of those to whom he speaks. The sermon could not have been addressed to any other congregation than that to which it was addressed. Spoken to the Church of Ephesus, or Corinth, or Rome, it would have been out of place and without point. Spoken to the men of Judaea and those that dwelt at Jerusalem in those eventful days; to the men of Israel, who were his own brethren in the flesh and in the common hope of redemption; spoken to those who knew the voices of the prophets and gloried in David their king, who were expecting the advent of Messiah, and yet were partners in the guilt of crucifying the Lord of glory;—the sermon was a sharp arrow, piercing even to the dividing of soul and spirit, and discerning the thoughts and intents of their hearts. This feature in St. Peter’s sermon ought to be noted and imitated by all whose office it is to "preach the Word." Thus much as to the manner of the sermon. But if we turn to the matter of it, we notice— II. THAT ALL THE PARTS OF THE SERMON LEAD UP TO JESUS CHRIST , RISEN, AND . The statement of facts, the reasonings, the quotations from Scripture, the arguments, the reproofs, the exhortations,—all point to one central object, which is Jesus Christ the Lord. Without Christ as the subject-matter and end of the preaching, the sermon would go out in darkness. But in the apostle’s skilful though simple treatment, the Lord Jesus stands out to the soul’s view with great distinctness and with vivid delineations of his office and work. He appeals to the miracles done by Christ in the presence of his hearers, as proofs of his Divine mission. He points to his betrayal and passion; he proves his resurrection from the dead, from the united testimony of the jury of twelve whom they saw standing up before them, from the witness of their own prophets, and from the marvelous signs and sounds which they had just seen and heard. And then he brings home to them the awful guilt of his crucifixion, that, their hearts being pricked and pierced with penitential sorrow, they may turn to him for forgiveness of their sins and for the reception of his Holy Spirit. In this respect also St. Peter is to be imitated by every evangelist and preacher of the Word. III. Another observable feature in St. Peter’s sermon is THE DEEP WITH HOLY IN IT. The descent of the Holy Ghost, the death of Jesus, his descent into hell, his resurrection from the dead, his ascension to the right hand of God, his office as Christ and Lord, his succession to the throne of his father David, are all proved and illustrated by infallible warrants of Holy Scripture. The hidden meanings of the Word of God, its prophetic wisdom, its most blessed revelations, are all brought forth from the treasury of the preacher’s mind, to enrich his discourse and to give depth and solidity to his utterance; teaching us that a thorough knowledge of Holy Scripture is a necessary qualification of every successful preacher of the gospel of Christ, If we add to these the boldness and straightforwardness, the sincerity and the courtesy, with which the whole discourse was uttered, and the absence of the least appearance of egotism or vain-glory in the whole style of his preaching, we shall feel that we have indeed a good model in this primary sermon for us to copy, and that in proportion as we frame our own sermons upon this great example we may hope to be like St. Peter in the abundance and fullness of our success. IV. AND HOW IN THEIR QUALITY AND IN THEIR WERE THE FRUITS OF THAT PROTO- OF THE GOSPEL. The hearts of stone turned to hearts of flesh, and pricked to the quick with the stinging sense of sin; the bloodstained crucifiers of the Lord hastening to wash away their sins in the mystical waters of holy baptism; the bold deniers and blasphemers of the Lord confessing him to be both Lord and Christ; the scoffers who had said, "These men are full of new wine," now acknowledging them as brethren, and inquiring of them, "What shall we do?" and in one hour three thousand souls added to the company of the disciples. From that moment the Church stood out before the world as a house built upon an imperishable rock. It took its form and shape among men as a building of God, the habitation of his Spirit, never to be taken down. And it has stood ever since, defying the power of weather and of time; and it will stand through all the fluctuations of human opinion and the convulsions of human institutions, till he whom St. Peter proclaimed as Lord and Christ shall appear in his glory, and his Church shall be glorified with him. O Lord, add to thy Church daily, through the power of thy preached Word, such as shall be saved! Acts 2:37-47 Holy baptism. As the sermon preached by St. Peter on the day of Pentecost was the first sermon preached in the Church of God, so the baptism of which we have here an account was the first ministration of that sacrament. Our Lord’s last command to his apostles was, "Make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost", and now for the first time that command was carried out. A few points of special interest and importance are brought out in the narrative of this first Christian baptism. I. ITS CLOSE WITH . Here St. Peter preaches the Word with power, the hearers are pricked in their heart, and by his direction they are baptized, and so put in possession of the promised salvation. In like manner, in Mark 16:16, faith comes by hearing the gospel preached, and baptism is the complement of faith. The first baptism of Gentile believers—that recorded in Acts 10:48—was the fruit of St. Peter’s sermon to the house of Cornelius. II. ITS FEATURE as the "one baptism for the remission of sins." So Ananias said to Saul, "Arise, and be baptized, and wash away thy sins" (Acts 22:16). And St. Paul teaches that we are baptized into the death of Christ, and so are freed from sin. And so in the Baptismal Service we pray that the water may be sanctified to the mystical washing away of sin, and that those who come to it may receive remission of their sins; and St. Peter speaks of those who turn away from the holy commandment delivered unto them as having forgotten that they were "purged from their old sins" (2 Peter 1:9). The clement of water points distinctly to this characteristic feature of the sacrament of baptism, as appears in the prophecy of Ezekiel, "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you" (Ezekiel 36:25). III. THE OF AND FAITH ON THE PART OF THE , as it is written, "Repent ye, and be baptized every one of you in the Name of Jesus Christ," where repentance is expressly named, and faith is necessarily implied in the phrase, being baptized "in the Name of Jesus Christ." And this is exactly the teaching of the Church in the Catechism, where the answer to the question, "What is required of persons to be baptized?" is, "Repentance, whereby they forsake sin; and faith, whereby they steadfastly believe the promises of God made to them in that sacrament." IV. THE GREAT GIFT TO THOSE WHO, HAVING TRULY AND THE GOSPEL TO THEM, have been baptized into Christ, viz. the gift of the Holy Ghost. "Repent, and be baptized … and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Upon this promise we shall all do well to fix our thoughts, and to put in our own individual claim to its fulfillment. To have the Holy Spirit of God dwelling in us is our birthright, as we are Christ’s. Our common likeness to Christ as the Head of the Christian family depends upon our possession of the portion of the one Spirit which is given to all that are Christ’s. He is the Fountain of all true wisdom, holiness, and love in man; and the great Christian rite of baptism is manifestly incomplete unless we actually possess the great gift which is promised to us in that sacrament. We shall have read in vain the inspired history of the first Christian baptism on the day of Pentecost, when the gift of the Holy Ghost to the newly baptized was surrounded with such striking incidents, and its connection with holy baptism was made so visible and apparent, if we disconnect in our own thoughts the grace of baptism with such an actual indwelling of the Holy Spirit in our hearts as shall make us holy in thought, word, and deed. Rather this striking and, one may say, awful narrative should fall upon the ear of the whole Church as a message to urge us who are "afar off" to be at one with those who were "near," in surrendering ourselves to the Holy Ghost to dwell among us and in us as in the holy temple of God. BY W. Acts 2:1-13 The coming of God in power. The ascended Savior was about to come in mighty power to the disciples. They were in Jerusalem, "waiting for the promise of the Father;" doubtless they had no anticipation of the way in which that promise would be fulfilled, and must have been struck with the utmost awe and wonder when they found themselves wrought upon with such Divine energies. Our thought is directed to— I. THE OF GOD. God revealed his presence through the media of air and fire; the one in unusual, indeed supernatural agitation; the other in unkindled, lambent flame. Both air and fire are fitting elements for the vehicle of Divine manifestation; their ubiquity, their beneficence, the secret and indeed mysterious powers which reside in them, the mighty and even awful forces which slumber in them, and which, when aroused or kindled, work such terrible results ("Our God is a consuming fire"),—these qualities make them suitable agencies to signify the presence of the Divine. But while our God is in the elemental forces of nature, both when they render the kind and constant ministry to mankind and when they are in unusual and quite exceptional activity—though he is in the soft airs and the life-giving heats which breathe and brighten round us, and though he is in the storm and in the fire which rage above and about us—yet the way in which he manifests himself in answer to our earnest prayer and reverent waiting is not thus. Our Lord comes now to us in (1) illumination of the mind, (2) enlargement of the heart, (3) multiplication of spiritual faculty and force, (4) renewal of the will and the whole spiritual nature—we are "filled with the Holy Ghost." II. HIS CHOSEN TIME. Christ came again to his disciples when they were "all of one accord in one place" (Acts 2:1). When acting together, praying together, feeling together, hoping and expecting together, then he appeared in glorious manifestation. If we who ’"wait for his appearing" really desire his coming and would do our best to bring him, we must act in the same way; we must be united in thought, in feeling, in prayer, in expectation, in activity. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 3:1 Were going up for went up together, A.V. and T.R. Peter and John. The close friendship of these two apostles is remarkable. The origin of it appears to have been their partnership in the fishing-boats in which they pursued their trade as fishermen on the Sea of Galilee. For St. Luke tells us that the sons of Zebedee were "partners with Simon," and helped him to take the miraculous draught of fishes (Luke 5:10). We find the two sons of Zebedee associated with Peter in the inner circle of the Lord’s apostles, at the Transfiguration, at the raising of Jairus’s daughter, and at the agony in the Garden of Gethsemane. But the yet closer friendship of Peter and John first appears in their going together to the palace of Caiaphas on the night of the betrayal (John 18:15), and then in the memorable visit to the holy sepulcher on the morning of the Resurrection (John 20:2-4), and yet again in John 21:7, John 21:20, John 21:21. It is in strict and natural sequence to these indications in the Gospel that, on opening the first chapters of the Acts, we find Peter and John constantly acting together in the very van of the Christian army (see Acts 3:1, Acts 3:3,Acts 3:11; Acts 4:13,Acts 4:19; Acts 8:14, Acts 8:25). The hour of prayer; called in Luke 1:10, "the hour of incense," that is, the hour of the evening sacrifice, when the people stood outside in prayer, while the priest within offered the sacrifice and burnt the incense (see Acts 2:46, note). Hence the comparison in Psalms 141:2, "Let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice." Acts 3:2 That was lame for lame, A.V.; door for gate, A.V. Door. If any distinction is intended between the θύρα here and the πύλη of Acts 3:10 (which is not certain, as θύρα is often used for a gate), we must understand θύρα of the double doors of the gate described by Josephus. Perhaps the lame man leant against one of the open doors. Which is called Beautiful. It is not certain what gate this was. In the ’Dictionary of the Bible’ it is described as "the great eastern gate leading from the court of the women to the upper court," following apparently Josephus, ’De Bell. Jud.,’ 5. 5. 3. But it is impossible to reconcile Josephus’s two accounts—that in the ’Bell. Jud.,’ 5. 5. and that in ’Ant. Jud.,’ 15. 11. In the former he says distinctly that there were ten gates—four on the north, four on the south, and two on the east. In the latter he says there were three gates on the north, three on the south, and one on the east. In the former he says that fifteen steps led up from the women’s enclosure to the great gate, exactly opposite the gate of the temple itself (ἄντικρυτῆςτοῦναοῦπυλῆς); in the latter he says very distinctly that women were allowed to enter through the great gate on the east. With such discrepancies in the description of the only eye-witness whose evidence has been preserved, it is impossible to speak with certainly. But it seems probable that there were two gates on the east—one the beautiful and costly gate of Corinthian brass, elaborately described by Josephus, through which the women did pass; the other the greater gate, just opposite to and above the beautiful gate (ἡὑπὲρτὴνΚορινθίαν), leading from the court of the women to the inner court; and that Josephus has confounded one with the other in his descriptions. Anyhow, the beautiful gate was probably on the east. Its correct name is said to be the gate of Nicanor. The temple. It must be remembered that the whole platform, including the porches, and the courts of the Gentiles and of the women, and the outer court and the court of the priests, was called τὸἱερόν; the actual house was called ὁναός; that part of the ἱερόν to which only Israelites were admitted, was called τὸἅγιον. Josephus also divides the precincts into the first, second, and third ἱερόν. The description of this lame man laid at the gate of the temple to ask alms is very similar to that in Luke 16:20 of Lazarus laid at the rich man’s gate; only that the word for laid is in St. Luke ἐπέβλητο, and here is ἐτίθουν. Acts 3:3 To receive an alms for an alms, A.V. and T.R. The R.T. has ἐλεημοσύνηνλαβεῖν. Acts 3:4 Fastening his eyes (ἀτενίσαςεἰςαὐτόν). Comp. Luke 4:20, "The eyes of all were fastened upon him (ἤσανἀτένιζοντες);" and Acts 22:1-30:56, "looking steadfastly." St. Luke also uses the phrase in Acts 1:10; Acts 3:12; Acts 6:15; Acts 7:55; but it is found nowhere else in the New Testament except 2 Corinthians 3:7, 2 Corinthians 3:13. Acts 3:5 From for of, A.V. Acts 3:6 But for then, A.V.; what I have that for such as I have, A.V.; walk for rise up and walk, A.V. and T.R. In the name of Jesus Christ of Nazareth. What Peter meant by "in the Name," he clearly explains in Acts 3:12 and Acts 3:16, where he shows that they did not work the miracle by their own power or godliness, but that the lame man was healed by the Name of Jesus, in which he believed. So our Lord said of himself, "I am come in my Father’s Name" (John 5:43; comp. John 10:25) Observe the full designation of our Lord as "Jesus Christ of Nazareth" (τοῦΝαζωραίου), as in Acts 4:10, and comp. Matthew 11:23. The faith which was the condition of the healing (ἐπὶτῇπίστει, Matthew 11:16) embraced the humiliation and cross of the Christ (as expressed in the word the Nazarene) as well as his power and glory. Acts 3:7 Raised for lifted, A.V.; his ankle-bones for ancle bones, A.V. St. Luke’s medical knowledge discerns the cause of the lameness—a weakness in the anklebones. Acts 3:8 And leaping up, he stood, and began to walk, for and he, leaping up, stood and walked, A.V.; he entered for entered, A.V. Into the temple (τὸἱερόν). He passed through the gate, and mounted the fifteen steps which led into the ἄγιον (see note to Acts 3:2). Acts 3:10 Took knowledge of him for knew, A.V. Wonder and amazement (θάμβος); any very strong emotion of awe, or admiration, or astonishment. It occurs elsewhere only in Luke 4:36, where it describes the awe and amazement which came upon those who witnessed the casting out of the unclean spirit from the man in the synagogue at Capernaum. The verb θαμβέω occurs in Acts 9:6 in the T.R., and is rendered "astonished" in the A.V., but is omitted in the text of the R.V.; elsewhere only in Mark 1:27; Mark 10:24, Mark 10:32. Ἕκθαμβος occurs once in Mark 10:11 of this chapter; and ἐκθαμβέομαι in Mark 9:15; Mark 14:33; Mark 16:5, Mark 16:6; ἔκστασις, an ecstasy, mostly used of a state of transport, as Acts 10:10; Acts 11:5; Acts 22:17. But in the LXX. (Genesis 27:33), Mark 5:42; Mark 16:8; and Luke 5:26, it is used, as here, for a violent emotion of astonishment and amazement. Acts 3:11 He for the lame man which was healed, A.V. and T.R. The words of the T.R. are thought to have crept into the text from the portions read in church beginning here, which made it necessary to supply them. Held; by the hand or otherwise; not have to in the spiritual sense. The porch that is called Solomon’s. Josephus tells us that King Solomon built up with masonry only the eastern side of the temple enclosure, and that upon the artificial foundation thus formed one στοά, or covered colonnade, was built, the other sides of the temple in Solomon’s time being naked and bare of buildings, but that in process of time, and by an enormous expenditure of treasure, the ground was filled up, leveled, and made firm by the masonry of huge walls all round, and then the circuit of buildings was completed. This eastern στοά, or colonnade, was called Solomon’s porch (see John 10:23). Greatly wondering; ἔκθαμβοι, (see note on Acts 3:10). Acts 3:12 At this man for at this, A.V.; fasten ye your eyes for look ye so earnestly, A.V.; godliness for holiness, A.V.; him for this man, A.V. The him at the end of the verse requires that the man should have been previously mentioned. The A.V. felt this, and so, having taken ἐπὶτούτῳ as at this, they rendered αὐτόν by this man, as if Peter had supplied the want of the verbal mention by pointing to him. Fasten ye your eyes. (For the use of ἀτενίζειν, see note on Acts 3:4.) Acts 3:13 Servant for Son, A.V.; before the face for in the presence, A.V.; had for was, A.V.; release him for let him go, A.V. The God of Abraham, etc. The continuity of the New Testament with the Old Testament stands out remarkably in St. Peter’s address. He speaks to the "men of Israel," and he connects the present miracle with all that God had (lone to their fathers in days gone by. He does not seem conscious of any break or transition, or of any change of posture or position. Only a new incident, long since promised by the prophets, has been added. "tie thrusts himself upon the fathers of old, lest he should appear to be introducing a new doctrine" (Chrysostom). God … hath glorified his Servant Jesus. Servant is manifestly right (so St. Chrysostom). It is the constant meaning of παῖς in the LXX.; son is always υἱός (see Acts 3:26; Acts 4:27, Acts 4:30). In Matthew 12:18 the A.V. has "servant." (For the Old Testament usage, see Isaiah 42:1; Isaiah 52:13; Isaiah 53:11). Delivered up; παρεδώκατε, different from the ἔκδοτον of Acts 2:23 (where see note). The word is applied to the action of Judas in delivering up Jesus into the hands of the chief priests (John 19:11), and to the action of Pilate in sending Jesus to execution (Luke 23:1-56. 25; John 19:16). Here it is spoken of the whole action of the Jews in procuring the death of Jesus. Denied before the face of Pilate. The reference is exact to Luke 23:1-56. 13-23. To release him. There is a verbal agreement with Luke 23:1-56. 16, 17, 20. Acts 3:14 Holy and righteous One for Holy One and the Just, A.V.; asked for for desired, A.V. Acts 3:15 Raised for bath raised, A.V. The Prince of life; a remarkable title here given to our Lord, to bring out the contrast between him whom they preferred and him whom they rejected. Barabbas was a murderer, one who took away human life for his own base ends; the other was the Prince and Author of life, who was come into the world, not to destroy men’s lives, but to save them. This title, taken in connection with the preceding declaration, "God hath glorified his Servant Jesus," seems almost to be a reminiscence of our Savior’s prayer," Father,… glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him" (John 17:1, John 17:2). Jesus himself in very many places dwells upon his own great prerogative of giving life: "I am come that they might have life, and.., have it more abundantly" (John 10:10); "I am that Bread of life;" "I am the living Bread … if any man cat of this bread, he shall live for ever;" "I give … my flesh for the life of the world;" "Ye will not come unto me that ye might have life;" "They that hear shall live;" "As the Father hath life in himself, so hath he given to the Son to have life in himself;" "The Son of man be lifted up: that whosoever believeth in him should … have eternal life;" "The water that I shall give him shall be in him a well of water springing up into everlasting life." The word ἀρχηγός applied to Christ is found also in Acts 5:31, and in Hebrews 2:10; Hebrews 12:2, rendered the "Author or Captain of their salvation," "of our faith." Whereof we are witnesses (see Acts 2:22, note). The marginal rendering of whom is equally literal, and may be defended by reference to Acts 1:8; Acts 13:31; but the rendering whereof is in accordance with the more frequent phrases (Acts 5:32; Acts 10:39, etc.). The meaning is practically the same. Acts 3:16 By faith in his Name hath this for his Name through.faith in his Name, A.V.: the order of the words is changed from that of the A.V., to bring it into accordance with the order of the Greek, but with a great loss of force in English; behold for see, A.V.; through for by, A.V. Yea, the faith; rather, and the faith. The two propositions are not the same. The first affirms that it is the Name of Jesus which has given him strength, objectively; the second that the faith (subjective) which is through or by him hath given him perfect soundness. There is some obscurity in the exact meaning of ἡπίστιςἡδιαὐτοῦ. Some (see Alford, 1.1) compare 1 Peter 1:21, and make God the object of the faith of his witnesses, Peter and John. Others (Meyer) understand that the faith in the Name of Christ was wrought in Peter and John by or through Christ’s ministry and resurrection. But it is much more consonant with other passages (Acts 14:9; Acts 16:31, etc.; Matthew, Matthew 15:28, etc.) to understand the faith to be that of the man who was healed; and then the phrase, "which is through him," will denote naturally that it was through Jesus Christ that the man’s faith brought him into contact, so to speak, with God who healed him. In the same spirit we read that the lame man "praised God" (verses 8, 9) for the cure effected through the Name of Jesus Christ; and Peter says (verse 15), "Whom God raised from the dead." The interpretation of the phrase ἡδιαὐτοῦ depends upon whether we supply an active or a passive word. The faith which acts, or works, or moves through him is one way of understanding it; the faith which is wrought or produced through him is the other. The first is preferable. This perfect soundness; pointing to what they saw with their own eyes while the man was leaping and dancing before them (ὁλοκληρία, perfect soundness, used only here in the New Testament; it is a medical term). Acts 3:17 In for through, A.V. I wot that in ignorance, etc. Mark the inimitable skill and tenderness with which he who had just wounded by his sharp rebuke now binds up the wound. All sternness and uncompromising severity before, he is all gentleness and indulgence now. They were only "men of Israel" in verse 12, now they are "brethren." He has an excuse for their grievous sin. They did it in ignorance (comp. Luke 23:1-56. 33; 1 Timothy 1:13). Only let them see their error and repent of what they had done, and their forgiveness was sure. Acts 3:18 The things for those things, A.V.; foreshowed or before had showed, A.V.; the prophets for his prophets, A.V. and T.R.; his Christ for Christ, A.V. and T.R.; he thus fulfilled for he hath so fulfilled, A.V. He even excuses their ignorance by showing how the determinate counsel and foreknowledge of God was brought about through it (comp. Gem 45:5, and see above, Acts 1:23). Acts 3:19 Turn again for be converted, A.V., with no difference in sense; that so there may come seasons of refreshing for when the times of refreshing shall come, A.V. Turn again. The turning to God is the consequence of the change of mind (μετάνοια). That so there may come; rightly for the A.V. "when," etc., which the Greek cannot mean. What Peter conceives is that if Israel turns to God at once in the faith of the Lord Jesus Christ, then there will come at once those times of refreshing, those blessed days of righteousness, and peace, and rest, and universal joy, which are the characteristics of Christ’s kingdom as foretold by the prophets. Those days are delayed by the unbelief of Israel. Seasons of refreshing. The A.V." times of refreshing" is manifestly right, though there is no article in the Greek. "Seasons of refreshing" seems very vague and vapid (see Alford, Acts 1:1, who very appropriately and conclusively cites the phrase καιροὶἐθνών, "the times of the Gentiles’’(Luke 21:24). Meyer also compares the παράκλησιντοῦἸσραήλ of Luke 2:25, and so in Luke 2:21, χρόνωνἀποκαταστάσεως is rendered "the times of restoration." Acts 3:20 And that he may send the Christ … even Jesus for and he shall send Jesus Christ, A.V.; who hath been appointed (προκεχειρισμένον, Acts 22:14; Acts 26:16) for you for (προκεκηρυγμένον) which before was preached unto you, A.V. and T.R. Who hath been appointed, etc. Jesus is already designated and appointed and made (Acts 2:36) both Lord and Christ, but his glorious presence with his Church is deferred for a time, during which he is in heaven (Acts 3:21). Tim R.V. is surely very infelicitous here, as if there were several Christs, one of whom was appointed for Israel. Acts 3:21 Restoration for restitution, A.V.; whereof for which, A.V.; spake for hath spoken, A.V.; his for all his, A.V. and T.R. Whom the heaven must receive. This is clearly right, not as some render it, who must occupy heaven. The aorist δέξασθαι seems to point to the moment when, at the Ascension, he was carried up into heaven (Luke 24:51). The restoration of all things (ἀποκαταστάσεωςπάντων). This must be the same operation as our Lord speaks of in Matthew 17:11: "Elias truly shall first come, and restore all things (ἀποκαταστήσειπάντα);" and from the words of Malachi (Malachi 4:5, Malachi 4:6) it would seem to be a moral or spiritual restoration preparatory to the coming of the Lord. If so, the time of restoration is not exactly synchronous with the times of refreshing, but preparatory to them; preparatory, too, to that restoration of the kingdom to Israel of which the apostles spake to the Lord (Acts 1:6). Probably, however, St. Peter includes in his view the immediately following times of" the presence of the Lord," just as in St. Mark (Mark 1:1) the preparatory mission of John the Baptist is included in the phrase, "The beginning of the gospel of Jesus Christ." Whereof God spake. The antecedent to "whereof" is "the times" (verse 24). Acts 3:22 Moses indeed said for Moses truly said unto the fathers, A.V. and T.R.; the Lord God for the Lord your God, A.V. and T.R.; from among for of, A.V.; to him shall ye hearken for him shall ye hear, A V.; speak for say, A.V. Moses indeed said. Peter now verifies his assertion about the prophets in the previous verse by quoting from Moses, and referring to Samuel and those that came after. A prophet, etc. The quotation is from Deuteronomy 18:15-18. That this was understood by the Jews to relate to some one great prophet who had not yet come, appears from the question "Art thou that prophet?" (John 1:21), and from the saying of the Jews after the miracle of the loaves and fishes, "This is of a truth that prophet that should come into the world" (John 6:14; John 7:40). St. Peter here teaches that that prophet was none other than Christ himself, who was like unto Moses in the fullness of the revelation given unto him, in his being a Mediator between God and the people, in being the Author of a new law—the law of faith and love, in building a new tabernacle for God to inhabit, even the Church in which he will dwell for ever and ever (see Hebrews 1:1, Hebrews 1:2). Acts 3:23 Shall be for come to pass, A.V.; shall not hearken to for will not hear, A.V.; utterly destroyed for destroyed, A.V. Utterly destroyed. The Greek ἐξολοθρεύω occurs frequently in the LXX. for the Hebrew phrase," cut off from his people" (Genesis 17:14); but in Deuteronomy 18:19, the phrase is quite different, "I will require it of him." St. Peter hero gives the sense, not the ipsissima verba, and thereby marks the extreme gravity of the sin of unbelief (see John 3:18). Acts 3:24 Them that followed for those that follow, A.V.: they also told for have likewise foretold, A.V. From Samuel, etc. Samuel and οἱκαθεξῆς seems to denote what the Jews called "the former prophets"—the authors of the historical books. The whole phrase, therefore, comprehends "all the prophets" (of whom Samuel and οἱκαθεξῆς were the first), to whose testimony concerning himself our Lord appeals (Luke 24:27, Luke 24:44). Acts 3:25 Sons for children, A.V.; your for our, A.V. and T.R.; families for kindreds, A.V. Ye are the sons of the prophets, meaning that they inherited all the promises made by the prophets to their fathers. Just as in Acts 2:39 he said, "The promise is unto you and to your children" (comp. Romans 9:4; Romans 15:8). He thus enforces the solemn obligation of giving heed to what the prophets had said concerning Christ and his kingdom. In thy seed (see Galatians 3:16). This covenant, into which God entered with Abraham, with an oath (Genesis 22:16, Genesis 22:18), and which was a repetition and amplification of the covenant and promise already recorded in Genesis 12:1-3; Genesis 15:1-21.; Genesis 17:1-8, was made πρὸςτοὺςπατέρας, with a view to, in the direction of, the fathers, so as to include them and their children after them. It was now fulfilled to those whom St. Peter was addressing, as is set forth in the next verse. Acts 3:26 Servant for Son Jesus, A.V. and T.R.; your for his, A.V. Unto you first. In virtue of the covenant, the first offer of salvation was made to the Jews (see Acts 1:8; Acts 13:26, Acts 13:46; Luke 24:47; Romans 2:10, etc.; comp. Matthew 15:24). His Servant (as in Acts 3:13). As regards the phrase, "having raised up," however natural it is at first sight to understand it of the raising from the dead, the tenses make it impossible to do so. Nor could it be said that God sent Jesus to bless them after his resurrection. We must, therefore, understand ἀναστήσας as to be equivalent to ἐξαγείρας, and to mean "having appointed," set up, raised up (as the English word is used, Luke 1:69; Romans 9:17). In this sense God raised up his Servant by the incarnation, birth, anointing, and mission to be the Savior. To bless you; to fulfill to you the blessing promised to Abraham’s seed. In turning away, etc., deliverance from sin being the chief blessing which Christ bestows upon his people (so Acts 5:31, repentance is spoken of as Christ’s great gift to Israel). So closed the second great apostolic sermon. Acts 3:1-11 The unexpected gift. In one of those rapturous passages in which St. Paul tries to make human language express adequate thoughts of God, he speaks of God as "able to do exceeding abundantly above all that we ask or think" (Ephesians 3:20). In saying so he does but mark, in one aspect, the distance between the finite and the infinite, and show how far the bounty of the infinite Giver outruns the desires of those who receive his gifts. The whole revelation of God’s dealings with mankind is a continual illustration of this truth. How could it ever have entered into the mind of Abram to ask to be made the father of many nations, to be the father of the faithful in all ages and in all countries, to be the head of God’s elect people, and to have his life and his words and his deeds handed down to the posterities through endless time? How could it ever have entered into the mind of Israel in Egypt to ask to be led dry-shod through the Red Sea, to be fed in the wilderness with bread from heaven, to receive the Law from Sinai, and to be put into possession of the land of Canaan? Or how could it ever have entered into the thoughts of a rebellious and fallen world to ask that the only begotten Son of God, their Maker and Lord, should be incarnate and expiate their guilt by dying for their sins upon the cross? The section before us supplies another instance of this exceeding grace of God. A poor cripple, lame from his mother’s womb, had for upwards of forty years lived in hopeless and helpless infirmity. In the merry days of youth, while his companions and equals in years were sporting and gamboling in all the freeness of joyous spirits and supple, elastic limbs, he was bound down to his pallet, like a bird confined in a cage, or a dog chained in his kennel. In early manhood, while others went forth to their work and to their labor, earning their daily bread by honorable industry, he was reduced to be a mendicant, living in constrained inactivity upon the precarious bounty of others. And so it was at the present time. Every day he was carried by some kind hands and laid at the Beautiful gate of the temple, in the hope that those who passed to and fro to the house of God would look with pity upon his misery and minister to his wants. They must have been sad and dreary hours passed in expectancy and frequent disappointment; watching the countenances of the passers-by; overlooked by some, turned away from with proud contempt by others; sharply refused by this well-dressed but hardhearted Sadducee, and occasionally receiving a mite or a farthing from that ostentatious Pharisee; doubtful whether he would carry home enough to supply his daily meal and his necessary raiment. On this occasion he saw two men about to go into the temple. Perhaps their aspect awakened the hope that there were kind, loving hearts beneath their humble garb. Or, maybe, he merely uttered the usual monotonous prayer like that of the Italian beggars, "Date qualque coea per l’amor di Dio." Anyhow, we may be sure that his utmost hopes did not go beyond receiving some small coin at their bands. But when, in answer to the words from Peter’s lips, "Look on us," he had looked up and probably stretched out his hands to receive the expected alms, instead thereof he heard the words, "In the Name of Jesus Christ of Nazareth rise up and walk." And in an instant he was whole. No longer a cripple, no longer chained down to his bed, no longer a prisoner, he sprang to his feet, he walked, he leapt, he danced for very joy, and, singing praise as he went, he entered the holy courts. Here there was an instance of God doing unto men exceeding abundantly above all that they ask or think. Here we have a type of the exceeding riches of God’s grace, resulting in unlooked-for mercies to the children of men. Let us take note of it, and frame our estimate of God’s character accordingly. Nothing more elevates the tone of a man’s religion than a worthy conception of God’s goodness. It stimulates his love, it kindles his adoration, it raises his hopes, it intensifies all his spiritual emotions. Low conceptions of God’s nature beget a low standard of love and service. There is nothing like a true view of the infinity of the love of God, and of the unsearchable riches of his grace in Jesus Christ, to lash all the sluggish emotions of the heart into a holy and healthy enthusiasm. "Open thy mouth wide, and I will fill it," is another mode of expressing the same blessed truth; and "Thanks be to God for his unspeakable gift," is the language of those whose experience coincides with the revelation which God has given of himself in his holy Word. Acts 3:12-26 The two judgments. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart (1 Samuel 16:7)." That which is highly esteemed among men is abomination in the sight of God" (Luke 16:15). "The stone which the builders rejected, the same is become the head of the corner (Luke 20:17). The above passages, with many others, call our particular attention to the frequent contrariety between the judgment of men and the judgment of God. The section before us gives two striking examples of this contrariety. I. The first is the contrariety between the judgment of the men of Israel as to the cause of the healing of the lame man, and the truth as declared by the apostles. The men of Israel thought that Peter and John had healed him by their own power or holiness. Their blind, carnal mind could not see beyond what lay just before them. They mistook the instrument for the cause. They could not see the power of Jesus Christ in heaven working through the hands of his servants on earth. And this is a type of a widely extended human error or false judgment. In the judgment of carnal men, however sharp their intellectual sight may be, everything is material, and the visible matter has no invisible spirit behind it. Famines, pestilences, earthquakes, are in their view natural phenomona with which the hand of God has nothing to do. Success or defeat in war, prosperity or adversity to the individual or the nation, are owing exclusively to the wisdom and prowess of men, not to the blessing or chastening of God. And it is even so in the Church. They see only the outward visible signs, and they ignore the inward spiritual grace. Holy baptism is a sign, a ceremony, a rite. It has, maybe, a certain significance, a certain admonitory or teaching power in their eyes, but they ignore the active, quickening energy of the Holy Spirit in the sacrament. The bread and wine in the Lord’s Supper are emblems, symbols, tokens, but they apprehend not the body and blood of Jesus Christ "which are verily and indeed taken and received by the faithful" at the Lord’s table. Sermons, if eloquent, able, and stirring, are things of natural power in their estimation, but they do not take into account the effectual working of the Holy Ghost accompanying the Word preached, and making it the power of God unto salvation. And so it is throughout, both in the world and in the Church. The carnal judgment of men takes into account only the natural and the material; those who have the mind and judgment of Christ recognize the supernatural and spiritual agency of God. II. The other example furnished by this section of the contrariety between the judgment of man and the judgment of God is that which is so pointedly put by St. Luke, both here and in his Gospel: the preference given by the Jews to Barabbas over Jesus Christ. "Ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, and killed the Prince of life; whom God raised from the dead." Here, then, we have the Lord Jesus, the well-beloved Son of God; in whom he was well pleased; who always did those things that pleased him; to whom he said, "Sit thou on my right hand, until I make thy foes thy footstool;" whom God exalted far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come; to whom he has given "a name which is above every name; that at the name of Jesus every knee should bow … and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." That was the judgment of God. Now let us see the judgment of men concerning this same Jesus. He was in the world, in all the simplicity of his spotless righteousness, in all the dignity of his sinless humanity, in the majesty of the Son of God; the fullness of wisdom, of love, and of pure goodness beamed forth in his every word and work, but "he was despised and rejected of men." He was reviled as a blasphemer, as one that had a devil, as a gluttonous man and a winebibber, as a friend of sinners, as a seditious, turbulent man, as one that was not worthy to live. So he was brought before the judges of the earth, accused, arraigned as a criminal; smitten, buffeted, scourged, spit upon, condemned; led forth to execution, numbered with the transgressors, nailed to the cross, left to die amidst the jeers and taunts of his murderers. And when Pilate himself offered to release him, the offer was met with the cry, "Not this man, but Barabbas;" and Barabbas was a robber. That was the judgment of man. And have we not here a type of the frequent contrariety between the judgment of men and the judgment of God? The things, the persons, the characters, that God approves, find no favor with a corrupt and perverse world; the things, the persons, the sentiments, that God disapproves, receive the praise of men. The opinions of the day, the voice of the multitude, the prevailing tone of thought amongst men, are no safe criterion of worth and truth. We must ever remember that there are two judgments, the judgment of man and the judgment of God, and that these are often diverse the one from the other. It should be our constant prayer that God’s Holy Spirit may give us "a right judgment in all things;" so that, on the various questions of interest which engage the thoughts of our own generation, we may be found in harmony, not with the conceits of men, but with the all-seeing mind of God. BY W. Acts 3:1-10 Helplessness and healing. In this interesting incident we have an illustration of the urgent spiritual necessities of our race, and of the sufficiency of the gospel to meet them. We have— I. A GREAT AND SAD . They brought daily to the Beautiful gate of the temple a lame beggar, who asked alms of all that entered (Acts 3:2, Acts 3:3). What a striking contrast is here!—the large, strong, handsome gate, wrought by the most skilful workmen, intended to add beauty and attractiveness to the magnificent temple, an object of keen, universal admiration; and, laid down at the foot of it, a poor, ill-clad, deformed, helpless beggar, fain to find a miserable existence by asking the pity of all that passed through. Such contrasts has sin introduced into this world. If we look on this whole fabric of nature as a temple in which God manifests his presence, and on our earth, with all its loveliness and grandeur, as one of its beautiful gates, then we see, in strongest and saddest contrast with it, stricken, helpless, deformed human nature—man brought down to the very ground, unable to sustain himself, the pitiful object of compassion: we behold the fair workmanship of God with all its exquisite beauty, and we see sinning, erring, suffering, fallen man by its side. II. A PICTURE OF SIN IN ITS . What more forcible illustration of this can he found than in a man lame from his birth (Acts 3:2)? One born to the heritage of mankind, viz. that of voluntary, happy activity; of walking, running, moving, whithersoever he would, with free power of motion, in all acts of duty, pleasure, affection;—this man doomed to utter helplessness, his deformity or disease becoming more rigid and incurable as the months and years pass by! What a picture, this, of our human spirit, created to enjoy the heritage of a holy intelligence, viz. that of free and happy activity in all the ways of righteousness, piety, usefulness; of moving joyously along all the paths in which God invites his children to walk; yet, from the very beginning, being utterly unable to walk in the way of his commandments, to run in the paths of wisdom and of peace, incapable of doing that for which it was called into being, and becoming more rigidly and hopelessly fixed in its spiritual incapacity year by year. III. THE OF THE GOSPEL OF GOD. 1. It demands attention. "Peter … with John, said, Look on us" (verse 4). The gospel of Christ has a right to make this same appeal to all men. No seeking, struggling soul has a right to be regardless of its offers. The beneficent and mighty works of Jesus Christ; the profound spiritual truths he uttered; the beautiful and exalted life he lived; the strange and wondrous death he died; the message of love he left behind him; the adaptation, proved by eighteen centuries of human history, of his system to the deepest wants of human nature;—all these conspire to give to the gospel of God the right to demand attention—to say, "Look on me;" see whether there is not in me the help and healing which you need. 2. It disclaims certain offices. "Silver and gold have I none," etc. (verse 6). The gospel does not offer to do everything for man which it may be desirable should, in some way, be done. It does not propose (1) to effect renovation by revolutionary social changes, or (2) to bring about immediate improvement in the outward conditions of a man’s life, or (3) to guarantee bodily health or immunity from temporal trouble and domestic loss. It tends to ameliorate the condition of mankind in every way, and ultimately it does so; but its first promise, and that by which it is to be tested and judged, is not of this order. 3. It offers one essential service. "In the Name of Jesus Christ rise up and walk" (verse 6). It says to the stricken, wounded soul, "Wilt thou be made whole?" To the soul burdened with a sense of sin, it offers pardoning love and spiritual peace; to the heart oppressed with care and fear, it offers a Divine refuge in which to hide; to the soul struggling with temptation, an almighty Friend; to the weary traveler, a home of rest and joy. Whatever is the one imperative thing, that the gospel of Christ presents; but its offer is inward, spiritual, heavenly. IV. THE BLESSED ISSUE. (Verses 7-10.) This was: 1. Healing to him that had been helpless. 2. Gratitude showing itself in praise. 3. Interested attention on the part of those outside: "They were filled with wonder and amazement;" they were in a state most favorable for the reception of the truth. When we make an appeal to Christ, we are not to be satisfied until we have found spiritual recovery; until our souls are filled with the spirit of thanksgiving; until our restoration has told upon our neighbors as well as on ourselves.—C. Acts 3:11-21 The human and the Divine. Human and Divine elements are here crowded together, as indeed they are in most if not all of the events of our life. We look at— I. THE HUMAN ELEMENT, 1. Excitement. The man who had been lame, in the excitement of joy and gratitude, "held Peter and John" (verse 11), and "all the people ran together … greatly wondering" (verse 11). In the region of the Divine is calmness, serenity, peace; in that of the human is agitation, disturbance, excitement. 2. Instrumentality. (Verse 12.) We do not effect anything of ourselves; we are co-workers with God. We depend on his Divine assistance, on the co-operation of forces that are acting around and within us, in virtue of his energizing power, for the accomplishment of our humblest undertakings. How much more emphatically is this the case in the sphere of sacred usefulness, in the communication of spiritual life! There should be, there must be, as in the case of Peter and John, fitness for the work and obedience to the word and will of Christ; but after all it is not "our own power or holiness" that "makes any man to walk" in the ways of God. 3. Guilt, qualified by ignorance. Peter charges his hearers with positive and terrible crime (verses 13-15); he does, indeed, make the abatement which is due to ignorance (verse 17): they did not "kill the Prince of life," knowing that it was he whom they were crucifying. But they remained in guilty ignorance of his origin, his character, and his mission; and their ignorance, if it palliated, did not excuse their crime. We also often "know not what we do" when we wrong the innocent, when we sin against ourselves, when we rob God of the glory due to his Name. Our ignorance is not left out of the account by the Holy and the Just One; nevertheless he adjudges us to be verily guilty, and he condemns us. 4. Penitence. (Verse 19.) We are to be changed in our mind, and be converted or turned from our evil ways to those which are right, pure, godly. 5. Faith. (Verse 16.) Peter says that "faith in the Name" of Jesus Christ had given the lame man that "perfect soundness" which they all beheld. He does not say, or is not reported as saying, that these "men of Israel" must believe in him whom they had guiltily slain, but that was either implied or expressed in his address to them. "Repentance toward God, and faith toward our Lord Jesus Christ," is the testimony borne by apostles "both to the Jews, and also to the Greeks" (Acts 20:21). II. THE DIVINE ELEMENT. 1. Overruling wisdom. (Verse 18.) What God had shown beforehand needed to be done, he had, in the ordering of his holy providence, caused to take place. Through all these things which happened at Jerusalem, in which the hand of man had so large a share, there ran a thread of Divine agency; so that purposes of heavenly love and wisdom were after all fulfilled. He still "makes the wrath of man to praise him." 2. Glorifying the Just and Holy One. (Verses 13, 15.) God is bringing many sons unto glory, as well as the "Captain of our salvation." He will ensure the ultimate acquittal and honoring of those who are reviled and wronged. "Unto the upright there ariseth light in the darkness." 3. Restoration. (Verses 12, 19-21.) It was the Divine hand, and no human magic, which healed this lame beggar (verse 12) It is the hand of God which gives such blessed recuperative power to our bodily system, and which raises the sick man from the bed of suffering, weakness, acute disease, to newness of physical life. It is God who grants to the condemned but penitent spirit restoration to his loving favor, and it is he who will one day grant to a renovated world "times of refreshing," the reappearance of Jesus Christ in his heavenly power and glory (verses 20, 21). There is a sense in which (1) there is much that is marvelous in the working and outworking of God; it is so far beyond our finite understanding. But there is also a sense in which (2) there is nothing surprising in any acts of restoration or renovation we witness. It is only what we should ask for and expect of him. "Why marvel we" at that?—C. Acts 3:22-26 The greatness of Jesus Christ. These verses may be regarded as attesting the unapproachable greatness of the Lord Jesus Christ; they invite us to think— I. THAT HE WAS LIKE UNTO THE OF ALL WHO HIM, BUT WAS GREATER THAN HE. (Acts 3:22.) A greater Legislator than Moses, for his laws should last as long as time itself; a better Man, for he was absolutely without sin; a worthier Leader, conducting out of a harder bondage into a truer freedom, unto a land of greater promise. II. THAT HIS TO MANKIND IS SUCH THAT THE OF HIM IS THE RUIN OF . (Acts 3:23.) To be ignorant of some human teachers is to lose a valuable heritage, a precious treasure, excellent and elevating enjoyment; but to refuse his friendship, to reject his service, is to cut ourselves off from the source of eternal truth, is to abandon ourselves to the course which ends in spiritual death. III. THAT HE IS THE ONE GREAT HERO OF SACRED . (For. 24.) "The testimony of Jesus is the spirit of prophecy." Rightly read, "all the prophets" testified of him, and pointed on to those days in which he lived, suffered, died, and rose again. IV. THAT HE BLESSES WHOM HE SERVES WITH THE SUPREME . (Acts 3:26.) What would we give to those whom we would fain serve? Health, fortune, power, fame, human love? Jesus Christ blesses by "turning away every one from his iniquities." What a transcendent blessing is this! Consider: 1. How much it involves; viz. the removal of the penalty and the power of sin from each individual soul. 2. How much it implies; viz. the restoration of each soul to God (for to fear him, to love him, and to strive to please him, is the only way to escape from a state of sin), and entrance upon eternal life (for the sphere of sin is the region of death, and to be delivered from the former is to enter the kingdom of life, the life which is spiritual and eternal). 3. By what means it is effected; viz. (1) by the sacrifice of himself (Hebrews 9:26), and (2) by attracting us to himself and his service (John 12:32; 1 John 3:5, 1 John 3:6). V. THAT, COMING TO REDEEM THE RACE, HE OFFERS HIS FIRST TO THOSE WHO HAD HIM. (Acts 3:25, Acts 3:26.) They to whom Peter spoke were "the children of the prophets;" but they had "denied the Holy One and the Just," and "killed the Prince of life." Yet to those who had so shamefully abused their privileges the apostle said, "To you first," etc. Jesus came to "call sinners to repentance," to restore those who had fallen the furthest, to cleanse the most leprous, to raise the spiritually dead, to win those most utterly estranged and most bitterly opposed to himself. So great a Conqueror is he.—C. BY E. JOHNSON Acts 3:1-10 The healing of the lame man. I. THE OF THE CURE. Peter and John were going up in company to the temple at the evening hour of prayer. Here we see: 1. The fellowship of different orders of minds in Christ. None more diverse in character and temperament than the impulsive Peter and the contemplative John. 2. Prayer one of the bonds of this fellowship, as expressed in the beautiful hymn, "How blest the tie that binds!" 3. An example of the profit of set times and seasons for worship. (See on the three times of daily prayer—the third, sixth, and ninth hours—Daniel 6:10 and Psalms 55:18.) And the good also of a fixed place of prayer. The temple, the synagogue, the Church, or the meeting-house; each has its hallowed and happy associations. How greatly devotion is helped by the imagination, and the imagination how dependent upon association, must be obvious to all. 4. The path of true devotion is often found to be the path that leads to useful service to others. II. THE . Lame from his birth, deprived of that power of independent activity in which so much of the enjoyment of life consists, he is the type of a deeply pitiable class. To have health is so great a blessing, because it carries with it that of command over one’s powers, and therefore freedom and independence. He was helplessly dependent—borne by others. Such sufferings remind us of the presence of moral evil, which can neither be explained nor explained away. But there are compensations. The lame man had friends. Seldom does such misery fail to stir up pity and enlist help. Outward evils are ever balanced in the Divine wisdom by inward good. We never know the kindness of man to man till sickness and sorrow reveal it. They carried him to one of the splendid gateways of the temple, that he might be in the way of the charitable droppings of alms from those that went in. The religious duty of almsgiving was preached up by the rabbis incessantly and in the strongest way—even to excess, as we may see from Lightfoot and other authors. One noted saying was that God suffered the poor to exist that rich men might earn heaven. Our theological and our practical views of the subject have changed. But at least we have a good example here: we should exert ourselves to place the sufferer within reach of help. The great problem of true charity is to bring the supply and the need into practice. If the intention be loving and good, something better often comes of it than is hoped for, as in this case. The sufferer, intent upon the minor boon, receives the higher blessing. So does a living Divine purpose shape our actions to nobler ends than we designed. III. THE CURE. There is human means with Divine agency. 1. The human means. The apostles fix their eyes earnestly upon the sufferer. Thus his attention is aroused; his thoughts are collected; he is brought into a concentration of thought and feeling. It is not to the wandering mind that God reveals either his thought or his power. The eyes must be lifted up to the quarter whence help comes. He who is conscious of bearing God’s message to the souls of men may cry, "Look on me; listen to me!" Faith is not passive; it is an energy, expressed by looking, listening, coming, doing. Thus only can the electric chain be completed; the healer and the healed be brought into vital contact. Directions must be complied with as the first condition of physical healing and of spiritual salvation. The best gift we have for our fellow-men is the gift of the head and heart. This is lasting; others perish in the using. We cannot lose the memory nor the blessing of good words. If we have no money to give in alms, we may make our fellow-man rich from our heart. Intelligence and sympathy are what all men want, and none are thankless for. We reap ingratitude where we have not really shown our heart. The best spiritual gifts recognize the worth of the recipient. Let us treat men as our equals—beings possessed of will. There are possibilities before them; let us reckon upon them and believe in them, thus inspiring them in their weakness with such healthy belief. 2. The Divine power in the human means. We cannot command our fellow-men except in the name of some authority which both he and we are subject to. He who can rest his appeals upon the firm words, "By order," or "In the name of the queen," or the like, has a might over wavering wills. Really to govern means first to have obeyed. The "Name" here signified a vast reality. "Jesus Christ of Nazareth!" It is the symbol of all power in heaven and earth; supreme, unrivalled, purely loving and beneficent. As ministers of Christ, we are servants of the Almighty, channels of charity, agents of a kingdom that must prevail. This power will be felt both by words and deeds. The tones of Peter’s voice thrilled; his bidding awoke the slumbering power of volition; finally his hand, joined with that of the sufferer, completed the union of the Divine agency to save with the sufferer’s will to be saved. The weak feet and joints became firm; the whilom prostrate one leaped up and stood; from this proceeded to walk; finally went with the healers into the temple, exultingly to render praise to God. The thankful heart is the best sacrifice we can offer to God. Without it, the best crown of the blessing he designs to confer is not attained. If men see our state changed, but not our heart, God is defrauded of his glory and his due in us. The joy of the comforted heart is the best proof of the love of the Comforter. He means our freedom and our joy; what if we disappoint his thought, so that it flowers not and bears no fruit? IV. THE OF THE CURE. 1. Popular observation. They identified the man. They compared his present and past condition. Comparison is the foundation of our knowledge of truth. 2. Popular reasoning. They argued that the change could proceed only from one cause, and that Divine. The quality of changes points to the quality of the cause. Extend this reasoning, and the best, as the most popular, argument for Christianity is this: the changes produced by it in man’s condition prove it to be of origin Divine. 3. Popular amazement and ecstasy. Such are the words of the historian. Wonder is the reflection of the unusual and the unexpected in the mind. And this passes into ecstasy or transport when through the sensuous the supersensual, when through the natural the supernatural, appears. If all the course of life were common and familiar, God would be forgotten. Were wonders incessantly repeated they would become no longer wonders, and their power were lost. God shows his hand now and again that the spell of custom may be broken; hides it that we may reflect on what we have seen. Mingled fear and joy ever attend Divine revelations; fear in the thought of our utter dependence, joy in the thought that in that very dependence lies our hope and our deliverance.—J. Acts 3:11-26 Witness of Peter to Jesus. A great congregation, in the mood of wonder and prepared to listen, is before him. He who had once denied his Master in a moment of weakness, is now enabled with great power to give testimony of him. I. A OF POWER OR MERIT IN THE . The note of a genuine mission. The false prophet and the magician neglect nothing that will enhance their supposed supernatural character. The apostles insist that they are but men, have no power of themselves, are the agents merely of a higher will. So, too, peculiar piety on their part is disclaimed. They did not aim at the reputation of saints; they refused to encourage the natural delusion that they must be better than other men. This was not the way to popularity, but the simple course of honest witnesses for God. II. THE RECENT EVENT TRACED TO ITS SOURCE. 1. God is the faithful God, God of Abraham, Isaac, and Jacob, God of their fathers; these were dear and time-honored appellations. With these is now connected that of Father of Jesus. Thus the recent is united with the most ancient past. One unfailing bond of Divine constancy and love knits the ages into unity, and makes history the unfolding of an increasing purpose. 2. His love is illustrated by the contrast with human hate. They had repudiated the Holy and Just One, and had begged the life of a murderer in his stead. Blindly they had hurried the "Author of life" to an ignominious doom. But who can contend against God, his power, nay, rather, his love? The purpose of life is victorious over human passion, and God will not suffer men to work out their suicidal intents to the full. The Resurrection, be it insisted, then, is the crowning proof of indefeasible constancy and will to save men in their own despite. 3. The energy to heal ever flows from the risen Christ. Faith is the condition of being blessed. It is the movement of the whole soul towards the Divine Benefactor. It is the junction of the human with the Divine will, and is the one principle of salvation. III. FROM THE PAST. History, and every portion of it, contains a Divine logic. Every study of it is idle which does not end with the question—What is the meaning for the present? What resolve is to be taken? What duty now to be discharged? The paths of experience converge towards one goal. 1. The crucifixion of Jesus had been an act of ignorance. They "knew not what they did;" neither people nor rulers. It was a mitigation of the crime, and divinely recognized. The acts of wrath are blind, and just judgment distinguishes between the evidences of passion and the evidences of ingrained perversity in man’s acts. 2. It was at the same time a fulfillment of prophecy. God permits evil means to work out holy ends. The happiest revolutions have often sprung from momentary ignition of wrath and resentment. The feeble human heart expends its little explosive force, and silently makes an opening for the march of a higher purpose. It was necessary that Christ should suffer. Every pleasure is the reaction from-a pain; every birth proceeds from travail; there is no deliverance without spiritual struggle. The most spiritual, the most living personality, must agonize and suffer most. This is the law. In the suffering of the "Leader of life" it finds its highest expression. Thus did Divine will confront human freedom, and the futility of resistance is shown. The very efforts of blind passion to defeat that will serve only to elicit its meaning. Like blows upon a vibrating substance, human sins draw deeper music from the heart of God. IV. . "Change your mind and turn." If we cannot influence the fixed course of things, it is wisdom to be influenced by it. If the Divine purpose is not to be bent aside for us, we must bend before it. We cannot change the course of fate, but we can change the course of our thoughts and actions. To persist in discovered error is like fighting against the stars in their courses. Sin, is only unforgivable when it is persisted in as sin. The constant promise of the gospel is that sin shall no longer be reckoned to a man, i.e. viewed as a fact of his life, when it has been corrected by the will. Our deeper thought teaches us that there is no time for God. Our "now" and its self-determination is the question. One solemn moment of decision converts the error of the way into the direction of truth and right. V. OF FUTURE GOOD. 1. They are of indefinable grandeur and attraction. We cannot fully analyze the contents of any Divine promise. Its riches exceed definition and thought. At the same time, every promise has leading hints to guide faith and expectation. Here "times of refreshing" and the "sending of Jesus" form such hints. 2. They point to a goal of history. "The times of the restitution of all things." The golden age of paganism was in the remote past; that of Israel and of the gospel lies in the distant future. It rests, like all our good, upon nothing less sure than Divine will, and is the subject of prophetic oracles. To define is to limit and to narrow and to impoverish our noblest ideals. Let us be content, as Peter teaches elsewhere, to accept prophecy as a "light shining in a dark place, until the day dawn." 3. They are designed to guide conduct, not to explain the future fully. The prediction in the Law cited by Peter received many changing interpretations in the long course of its existence. The actual highest fulfillment was not recognized when it came. God ever fulfils himself unexpectedly. Meanwhile the delay of fulfillment keeps thought and hope awake. 4. The growth and increasing emphasis of prophecy. The sound dies not, but gathers in volume as it goes, filling the earth. Do we heed its sound now? Is there no voice of God for us in the instruction and warnings of the greatest spirits of our time? Every teacher who bids us strive and aspire towards the ideal, the kingdom of God in the spirit, is a prophet, and is charged with a measure of oracular power for his generation. VI. THE OF THE PRESENT. We too are "sons of the prophets." God has spoken to us. Behind us lies the past, with its wonderful lore, its yet unsatisfied yearnings. We too are included in the Divine covenant of blessing. The process of events set in motion by the eternal Cause continues itself in us. The seed of his loving thoughts becomes fertile anew in the spirits of each succeeding generation, and appears in new blossom and fruit. Till "all countries of the earth" shall thus be sown and impregnated with the thoughts of God, the process shall continue. Away, then, with a dead theology which seeks for inspiration only in the fulfilled, not also in the fulfilling and the to be fulfilled. Let us believe in God, not merely because we know that he stirred in men’s souls in days of yore, but because we feel him stirring in our own souls now. VII. ORDER IN THE DIVINE PURPOSE. Israel first, next through Israel the nations are to be blessed. Spiritual force, like other force, must be concentrated that it may be diffused. Other nations have had light, but Israel the intensest. It is the moral consciousness which makes humanity; and in the turning from sin, men are in the way of all good, of growing good; the negation of evil is the affirmation of the principle of the spirit.—J. BY R.A. REDFORD Acts 3:1-10 The apostles workers of miracles. General introduction. The witnessing vocation of apostles required miracles—as signs of the kingdom of Christ; as attestations of apostolic authority; as appeals to the world, and to the Jewish people especially, to accept the new doctrine; as corresponding in some measure to the miracles of our Lord, and so perpetuating the blessing of his ministry which he himself promised in his last discourses, "Another Comforter, that he may abide with you for ever" (John 14:16). Consider the miracle itself. I. ITS . 1. Purely benevolent. Performed on a beggar, helpless, miserable, altogether unconnected with the new society, unable to reward his benefactors. 2. Conspicuously real. At a public spot—the temple; at the ninth hour, when worshippers would throng to the place; on one well known to the whole city; daily laid as a public object of pity; helped by no one before, but now helped through Christ; born lame, therefore not labouring under merely temporary infirmity; not even asked for by the sufferer, but offered freely by the apostles, as by a sudden impulse of the Spirit. II. ITS EFFECTS. 1. Upon the man himself. It raised him up physically and spiritually at the same moment. God often thus speaks to the soul through the body, both by afflictions and by visitations of mercy. It turned his wail of misery into songs of joy. Take the description of the work upon the man as typical of the course of gracious work, the bestowment of a new life and strength, first putting us on our feet with sudden leap of heartfelt gladness, of faith; then "beginning, to walk," feeling the new limbs like a child; then walking forward into the temple; then walking and leaping and praising God," the conscious participation in blessings making us the ministers of joy to others, filling the temple with praise. 2. Upon the apostles and through them on the Church and on the world. The important place of the miracle as evidence of the Divine mission of the messengers. They themselves could scarcely have known what they could do until, by impulse of the Spirit, they put forth the energy. The believers who were sharers with apostles of the gifts of the Spirit would henceforth expect great things. Jerusalem must have been startled into attention and incipient faith. "The people saw him," etc. (Acts 3:9, Acts 3:10). Although miracles regarded alone would never convert the world, yet in connection with the Word of God they powerfully arouse the minds of men. "Wonder and amazement" are God’s agents in awakening the soul and preparing the ground for the seed of eternal life. Another great effect of the miracle was corrective and didactic. No one could doubt that the apostles were no self-seekers, no fanatics, no ambitious founders of a new sect but simply heralds of the gospel. What they did was "in the Name of Jesus Christ of Nazareth." They began their work upon the poor, they appealed to the impotent and the helpless, they proclaimed their own poverty, and yet invited men to riches such as the world knew not. They showed themselves the sympathizing brothers of all mankind, ready to give such as they had to give, without money and without price, a pattern of simplicity and spirituality.—R. Acts 3:6 Spiritual riches. "Then Peter said," etc. Introduction. The whole scene suggestive on the subject of the state of man. The contrast between the man lying in squalid misery at the gate of the temple and the splendors of the religious edifice. What was that religion which could bear to see such sights daily, and had no message for the poor? All gospels must be tried by this test: preach them to the poor. The men who wrought the miracle had learnt to cast themselves on God for the things of this world. They were as poor as the beggar, yet rich in the gifts of God. They had access to the Church’s offerings, yet, with a very unpriest-like self-denial, could say they had nothing. At the gate of the temple, at the hour of prayer, learn this great lesson of Divine endowment and prosperity. I. A great example of , WEALTH. "Such as I have." What was it? The Holy Ghost filling all the nature. Consider the two men, Peter and John. What wealth of knowledge, insight, power over the souls of others! Even in external aspects, the results upon the life of the world traceable to these two names, immeasurable; yet they were both fishermen of Galilee. What they had had been given them by God. The endowment which enabled them to heal one whom the world could not lift up. Surely an infinitely greater gift to be able to work such works than any of those distinctions of literary genius or artistic skill which the world so extravagantly rewards. Such wealth is ours as believers, in greater or less degree—a wealth which no man can take from us, which grows by prayer and effort, which cannot die with us; "their works do follow them." The Church should seek this wealth of the Spirit, not, as the false Church has done, the wealth that perishes, lest the money should perish with it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 4:1 The captain of the temple. Only here and Acts 5:24, and Luke 22:4, Luke 22:52 in the plural some have thought that the commander of the Roman garrison of the castle of Antonia is here meant. But as the scene is laid in the court of the temple, this is very improbable. Josephus (’Ant. Jud.,’ 20, Luke 6:2) speaks of an officer apparently of the temple, who was called ὁστρατηγός, and was certainly a Jew by his name Ananus, and being, as Josephus relates farther (’Bell Jud.,’ 2, 12. 6), the son of the high priest Ananias. He also mentions the captain of the temple (’Bell. Jud.,’ 6, 5. 3) at the time of the destruction of the temple. There can be little doubt, therefore, that the captain of the temple here spoken of was a priest who had under him the Levitical guard, and whose duty it was to keep order in the temple courts in these turbulent times, lie appears from Acts 5:25, Acts 5:26, Luke 22:4, Luke 22:52, and the passages in Josephus, to have been an officer of high rank. Acts 4:2 Sore troubled for grieved, A.V.; because for that, A.V.; proclaimed in Jesus for preached through Jesus, A.V. The preaching the resurrection of the Lord Jesus as the "First fruits of them that slept," would be especially obnoxious to the Sadducees, "which deny that there is any resurrection" (Luke 20:27). The Sadducees were at this time in power (see Acts 5:17; and comp. Acts 23:1-35. 6-8); and we learn from Josephus (’Ant. Jud.,’20. 9. 1) that the son of this Annas (or Anauus) went over to the sect of the Sadducees, being himself high priest as his father had been. Acts 4:3 Ward for hold, A.V. (see Acts 4:18); morrow for next day, A.V. They laid hands on them. The harsh persecution of the disciples at Jerusalem at this time when the Sadducees were in power is in exact accordance with Josephus’s statement in the passage just referred to, that the Sadducees were more severe and cruel in their administration of justice than any other Jews. Their tenet of no life to come made them look to severe punishments in this life. Acts 4:4 But for howbeit, A.V.; that for which, A.V.; came to be for was, A.V. The number of the men; strictly, of the males (ἀνδρῶν) (Acts 5:14), but probably used here more loosely of men and women. It is not clear whether the five thousand is exclusive of or includes the three thousand converts at the Feast of Pentecost; but the grammar rather favors, the former, as there is nothing in the word ἀνδρῶν, itself to signify "disciples," or "believers," and therefore it is more naturally referred to those of whom it had just been predicated that, having heard the Word, they believed it. Acts 4:5 Were gathered together in Jerusalem for at (Acts 4:6), A.V.; or, as it should rather be rendered, to—some of them probably living in the country. This clause is placed in the A.V. at the end of Act 4:6 because, in the T.R., Annas, Caiaphas, John, and Alexander are in the accusative ease, whereas, in the R.T., they are in the nominative case; for which reason the R.V. supplies the words "was there" in verse 6. We see here the different classes which composed the Sanhedrim. Acts 4:6 Annas the high priest was there for Annas the high priest, A.V. This is the same Annas as is mentioned in Luke 3:2 and John 18:13, and is described as "father-in-law to Caiaphas." He is called by Josephus, Ananus. The succession of the high priests was so irregular, and their tenure of the office so uncertain, in these later years of the Jewish commonwealth, being dependent upon the caprice of the civil rulers who appointed and deposed them at their pleasure, that it does not surprise us to find Annas and Caiaphas high priests at the commencement of John the Baptist’s ministry, then Caiaphas at the time of our Lord’s passion, and now Annas again. It is possible, however, that Annas may have continued to be president of the Sanhedrim, and be called high priest, even when not actually so. He seems to have lived to old age. He is mentioned by Josephus (’Ant. Jud.,’ 20, 60:1) as having had the singular felicity not only of enjoying the high priesthood himself for a great length of time, but of having five sons promoted to the dignity of high priest, viz. Eleazar, Jonathan, Theophilus, Mat-thins, and Ananus (or Annas). Caiaphas (John 18:13). Of John and Alexander nothing further is known, but Farrar conjectures that John may be "the celebrated Johanan Ben Zakkai, and Alexander perhaps the wealthy brother of Philo". Of the kindred of the high priest; rather, of the high priestly race. The high priests were only taken from certain families; the members of which were called ἀρχιερεῖς, or chief priests, A.V. (Matthew 16:21; Matthew 26:47, etc.), Many of these would naturally be the near relations of the high priest. Acts 4:7 Inquired for asked, A.V.; in for by, A.V. In what name; ποίος, what, means exactly, "what kind." The miracle might have been wrought, as it seemed to them, by Beelzebub, or by magic (Luke 15:15, etc.; Acts 13:6; Acts 19:19, etc.), as well as by Divine power and in the Name of God. They asked which it was. In the Greek there is an emphasis upon the "ye," which is placed last, equal to "such as you," unlearned and contemptible men. Acts 4:8 Elders for elders of Israel, A.V. and T.R. Filled with the Holy Ghost; in direct fulfillment of the promise (Mark 13:11; Luke 12:12; Luke 21:14, Luke 21:15; comp. Acts 7:55). St. Peter addresses them with all respect (see Matthew 23:1-39. 2). Acts 4:9 Are for be, A.V.; concerning a (good deed) for of the, A.V.; an (impotent) for the, A.V.; this man for he, A.V. We; eraphatic, probably in response to the emphatic "you" at the end of Act 4:7. An impotent man. The following οὗτος, this man, makes it necessary to supply the definite article, as the A.V. has done. St. Peter alludes to the good deed, i.e. the benefit done to the lame man, being the subject of a criminal inquiry, as a tacit condemnation of the unrighteousness of such a course. Acts 4:10 In (the name) for by, A.V., and again, in (him) for by, A.V.; but if ἐντίνι is rightly rendered by what means, ἐντῷὀνόματι and ἐντούτῳ ought to be rendered as in the A.V., by. Be it known unto you all, etc. St. Peter skillfully excuses himself from any presumption in preaching to the rulers by making his words the direct and necessary answer to their inquiry. Jesus Christ of Nazareth (see Acts 3:6, note). Whom ye crucified, whom God raised. With what wonderful conciseness and force are the great doctrines of the gospel condensed into a few words! The human nature, the mediatorial glory, the humiliating but atoning death, the glorious resurrection (a cardinal point in all the apostolic preaching), and the present might of Christ to save his people on earth, are all set out in hail a dozen pregnant words. Even in him. The apostle thus passes from the Name to him whose Name it was. Before you. How could they deny what was actually before their eyes? Acts 4:11 He for this, A.V.; the builders for builders, A.V.; was made for is become, A.V. He is the stone. He had just appealed to their own senses; he now adds the witness of their own prophets. These had declared that the stone which was set at naught by the builders should become the chief corner-stone; just as it had come to pass. The quotation is from Psalms 118:22; only St. Luke here substitutes the word ἐξουθενεῖν, to set at naught, for that used by the LXX., ἀποδοκιμάζειν, to refuse, or reject as unfit. The word ἐξουθενεῖν is applied directly to our Saviour in Luke 23:1-56. 11, and the similar word, ἐξουδενόειν, in Mark 9:11. Acts 4:12 And in none other is there salvation for neither is there salvation in any other, A.V.; neither is there any other, etc., for there is none other, A.V.; that is given for given, A.V.; wherein for whereby, A.V. The eighteenth Article of Religion refers directly to this verse as proving that eternal salvation can be obtained only by the Name of Christ. Acts 4:13 Beheld for saw, A.V.; had perceived for perceived, A.V. The boldness; literally, free or outspokenness (παῤῥησία), and properly used with words signifying to speak (see Acts 2:29; Acts 4:29, Acts 4:31; Acts 28:31; John 7:13, etc.), and so the verb (παρρησιάζεσθαι) means "to speak freely and boldly" (Acts 9:27, Acts 9:29; Acts 13:46; Acts 14:3; Acts 18:26; Acts 19:8; Acts 26:26; elsewhere in the New Testament only in Ephesians 6:20; 1 Thessalonians 2:2). St. Peter had shown his free-spokenness in so boldly proclaiming the resurrection and mighty power of him whom the rulers he was addressing had crucified. Boldness of speech, when combined with charity and moderation, is a most important grace for a minister of Christ. Unlearned and ignorant men. The term unlearned (ἀγράμματος) means that they had no "knowledge of Jewish culture" beyond the Scriptures. Ignorant men (ἰδιῶται) was a technical term for those who had not studied in rabbinic schools. The word hediot occurs frequently in the Talmud. They took knowledge, etc. Annas and Caiaphas or some of their people, it is likely, had seen them in the high priest’s palace (John 18:15-18). Acts 4:14 Beholding for seeing, A.V. Acts 4:16 Wrought through them for done by them, A.V.; to all for to all them, A.V. Only here and at Acts 4:22 and in Luke 23:8 has miracle been retained in the R.V. as the rendering of σημεῖα: everywhere else it is sign. Wrought through them; more literally, hath come to pass through them. Acts 4:17 Threaten for straitly threaten, A.V. and T.R. The subject of that it spread seems to be "a notable miracle." They could not deny that it had taken place, but they could prevent the knowledge of it spreading, by forbidding the apostles to speak of the Name of Jesus in which it had been wrought. Acts 4:18 Charged for commanded, A.V. Acts 4:19 Rather for more, A.V. Acts 4:20 Saw and heard for have seen and heard, A.V. We cannot but speak, etc. We have here another instance of Peter’s boldness of speech under the influence of the Holy Ghost. Acts 4:21 And they when they, etc., let them go for so when they, etc., they let them go, A.V. Acts 4:22 More than for above, A.V.; wrought for showed, A.V. Wrought; literally, as in Acts 4:16, came to pass, or happened, or took place. Acts 4:23 Came for went, A.V.; the elders for elders, A.V. To their own company (comp. Malachi 3:16). The chief priests (οἱἀρχειρεῖς); evidently the same as those who were described as being "of the kindred of the high priest," in Acts 4:6 (where see note). Acts 4:24 They, when they heard it, lifted for when they heard that they lifted, A.V.; O Lord, thou that didst make, or as in margin, thou art he that did make, for Lord, thou art God, which hast made, T.R. and A.V.; the heaven and the earth for heaven and earth, A.V. With one accord (ὁμοθυμαδόν) occurs eleven times in the Acts (ten times in the R.T.) and only once elsewhere in the New Testament, viz. in Romans 15:6. O Lord, etc. Either the margin or the A.V. is preferable to the R.V., which gives an unmeaning vocative pendent. The word here used for "Lord" is δεσπότης, from which our English word "despot" comes. It means "master, owner," in respect of slaves, and "a lord" or "king," whose power over his subjects is similar to that of a master over slaves. Here, with reference to creation and God’s unlimited power overall that he has made, the Church in danger finds support and solace in the thought of God’s absolute sovereignty. The term is applied to God in the New Testament elsewhere only in Luke 2:29 (where observe its relation to δοῦλον); 2 Peter 2:1; Jude 2 Peter 1:4, R.T. (of our Savior); and Revelation 6:10, where σύνδουλοιαὐτῶν immediately follows, as here in verse 29 does "thy servants." In the LXX. it sometimes answers to Elohim, and sometimes to Adonai. As regards the question how the whole assembly joined in this prayer, whether by a common inspiration, or by repeating the words after him that prayed them aloud (Alford), or by merely singing the second psalm (Baumgarten), or by all using what was already a formulary prepared for the needs of the Church (Meyer), it is difficult to speak positively, nor is it of any moment. Another possible explanation is that several members of the congregation, under the influence of the Holy Ghost, uttered brief prayers and praises, the consenting matter of which Luke thus puts together. Acts 4:25 Who by the Holy Ghost, by the mouth of our father David thy servant, didst say for who by the mouth of thy servant David hast said, T.R. and A.V.; Gentiles for heathen, A.V.; peoples for people, A.V. Who by the Holy Ghost, etc. The R.T. here is impossible, but the T.R. is perfectly easy and natural. The confusion in the manuscripts from which the R.T. is formed appears to have arisen from στόματος having been accidentally mistaken for πνεύματος, which led to other changes. Three readings resulted and seem to be combined: ὁδιὰτοῦπατρόςἡμῶνΔαβὶδεἰπών: or, ὁδιὰπνεύματοςἁγίουεἰπών: or the original one, ὁδιὰστόματοςΔαβὶδπαιδόςσουεἰπών, which is preserved in the T.R. Acts 4:26 Set themselves in array for stood up, A.V.; Anointed for Christ, A.V. Set themselves in array, Παρίστημι does not specially mean "to set themselves in array," which implies a battle, of which there is not question home, but it means simply "to present" or "show themselves" (Acts 1:3) "to be ready," or, as in Acts 4:10, "to stand." Anointed. The text in the whole citation follows the LXX. exactly. Acts 4:27 Of a truth in this city for of a truth, A.V. Servant for child (as in Acts 3:26), A.V.; didst anoint for hast anointed, A.V.; peoples for people, A.V. For of a truth, etc. The saying just quoted is proved to have been the word of God by its exact fulfillment in the heathen and Jewish rulers and peoples who were concerned in the crucifixion of the Lord Christ. In this city. This is omitted in the A.V. and T.R., but found in most uncials and Fathers, and adopted by Wordsworth, Alford, Meyer, Bengel. etc. Herod. St. Luke (Luke 23:1-12) is the only one of the evangelists who records the part taken by Herod in conjunction with Pontius Pilate in the condemnation of Christ. Possibly the inference may be that St. Luke was led to record it in his Gospel front knowing of this application of Psalm it. to him and Pilate. Peoples, in the plural, either because of the "many nations" (Acts 2:5) from which the Jews of the dispersion came to Jerusalem, or with reference to the twelve tribes (see Genesis 28:3, "Thou shalt be a multitude of peoples," Hebrew). Acts 4:28 To do for for to do, A.V.; foreordained to come to pass for determined before to be done, A.V. To do (for the sentiment, comp. Acts 2:23; Acts 3:18). They were gathered together for the purpose of executing, their own will, as they thought, but really to fulfil the purpose of God (see also Isaiah 10:5-15; Isaiah 37:26, Isaiah 37:27). See here the comfort to the Church of looking upon God as the δεσπότης of the whole earth. Acts 4:29 Look upon for behold, A.V.; to speak thy word with all boldness for that with all boldness they may speak thy word, A.V. Lord. This time Κύριε (Kyrie), the word in the LXX. for Jehovah, and the special designation of Jesus Christ (Acts 2:36, etc.), but here applied to God the Father. Look upon; a more forcible rendering than the A.V. Look upon, for the purpose of frustrating and punishing. The only other place in the New Testament where the word (ἑπείδειν) occurs is in Luke 1:25, where the Lord "looked upon" Elisabeth to confer a blessing upon her. In 2 Chronicles 24:22, "The Lord look upon it and require it," the LXX have the simple verb ἴδοι instead of ἐπίδοι. It is beautiful to notice how, in the heat of the unjust persecutions, the Church hands over her quarrel to her Lord, and is only careful that she be not stopped in her work by the threatenings of her enemies. To speak thy word with all boldness (for the word "boldness," see 2 Chronicles 24:13, note). Acts 4:30 While thou stretchest for by stretching, A.V.; thy for thine, A.V.; through for by, A.V.; Servant for child, A.V., as in Acts 4:27 and Acts 3:13, Acts 3:26. While thou stretchest, etc. The A.V. seems preferable. It was the fact that, while they preached the Word of God, the Lord confirmed the Word with signs following, which gave them such superhuman courage to persevere in the face of death and bonds. And this was God s method and means of encouraging them. And that signs and wonders may be done. But this clause is better rendered, as Beza and Bengel render it, in dependence upon ἐντῷ, and by signs and wonders being done, as the consequence of the stretching out of the hand of Jesus. The other ways of construing the sentence are either to make the clause, "that signs and wonders may be done," dependent upon "grant," which seems to be the meaning of the A.V., or else to take it, as Meyer does, as an independent clause, expressing the aim of the stretching out of the hand. Acts 4:31 Wherein they were gathered for when they were assembled, A.V. When they had prayed. When they had finished the preceding prayer. The place was shaken, perhaps by a mighty wind, as in Acts 2:2. The word σαλεύεσθαι is properly used of ships or of the sea agitated and tossed by the wind; so Matthew 11:7, "A reed shaken by the wind." But it is also applied to the rocking caused by an earthquake (Acts 16:26), which maybe the kind of shaking here meant. In this fresh outpouring or the Spirit, whereby they were enabled to speak the word of God with boldness, they had a direct and immediate answer to their prayer (see Isaiah 65:24). Acts 4:32 Soul for of one soul, A.V.; and not one of them said for neither said any of them, A.V. The great increase in the number of believers had been recorded in Acts 4:4. And the state of public feeling alluded to in Acts 4:21 makes it likely that yet more may have been converted to the faith. This was very important, no doubt; but it was scarcely less so that this great multitude were one in heart and soul, closely united in the bonds of Christian fellowship and love. Acts 4:33 Their witness for witness, A.V. (τὸμαρτύριον). Their witness. It was one of their chief functions as apostles to bear witness to the resurrection of the Lord Jesus (see Acts 1:22, note). Great grace, etc. Some understand this of the singular favor with which the people regarded them. But it is better to take it of the grace of God which abounded towards them in spiritual gifts and abundant unction and rich blessing, crowning their labors with success. Acts 4:34 For neither for neither, A.V.; among them any for any among them, A.V. One striking proof of the greatness of the Divine grace that was upon the Church at this time was that there was no such thing as want or poverty among them. The equality typified in the daily collection of manna was literally fulfilled among them (2 Corinthians 8:14, 2 Corinthians 8:15); for the rich sold their houses and lands, and laid the price of them at the apostles’ feet, to be used for the common wants. The present participle in the Greek (πωλοῦντες … πιπρασκομένων) indicates the process as continuing (Meyer). Acts 4:35 Laid them for laid them downs A.V.; unto each … as any one for unto every man … as he, A.V., a change without an improvement. Laid them at the apostles’ feet. A significant token of the place occupied by the apostles (as later by the bishops of the Church) as the trustees and dispensers of the Church’s funds as well as of the Church’s doctrines. Compare "Ante pedes praetoris in fore expensum est auri pondo centum" (Cie. pp. Flacco, quoted by Alford). We have, too, here an instance of the way in which Church institutions rose gradually as occasion gave birth to them. So the institution of deacons (Acts 6:2, Acts 6:3), of presbyters or priests (Acts 14:23), of bishops (1 Timothy 1-3.), of Confirmation (Acts 8:14-17), appear to have come about in each case pro re nata. Acts 4:36 Joseph for Joses, A.V., as Acts 1:23; Son of exhortation for The son of consolation, A.V.; a man of Cyprus by race for and of the country of Cyprus, A.V. Joseph. In the variation of manuscripts it is difficult to say which is right. Some (Grotius, Alford, etc.) consider the two forms as mere variations in writing the name Joseph. But it seems more probable that Joses is the same name as Josiah, only without the addition of the Divine Name (Jab) at the end (see Simon, ’Onomast.’). It is found as a proper name in the T.R. of Matthew 13:55; Matthew 27:56; Mark 6:3; Mark 15:40, Mark 15:47; Luke 3:29 (Jose); and is not likely to have been substituted for the common name of Joseph. The Codex Sinaiticus has Joses only in Mark 15:40. The R.V. has Joseph in Matthew 13:55, and Joses in Matthew 27:56; Mark 6:3; Mark 15:40, Mark 15:47. In Luke 3:29 the R.V. has Jesus. But Joses is probably right both here and in the above-cited passages. Barnabas; literally, son of prophecy; i.e. a prophet, as he is called in Acts 18:1. Probably his exhortations under the influence of the Holy Spirit in the Church assemblies were particularly stirring and edifying. The Greek version of the name, υἱὸςπαρακλήσεως, should be rendered, as in R.V., Son of exhortation, for "son of consolation? is a meaning which can hardly be got out of the Hebrew. The apostles seem here to have followed our Lord’s example in naming the sons of Zebedee, sons of thunder. A man of Cyprus by race. The A.V. is less accurate, but it gives the sense better. Cyprus was the country where he was born and lived, as, it is likely, his fathers had done before him. But he was hardly, in our sense of the words, a Cypriot by race. We know that a great many Jews were settled in Cyprus (Philo, ’Leg. ad Caium.,’§ 36; Josephus, ’Ant.,’ 13.4; Alford, on Acts 11:19); and we learn from Acts 13:5 that in Salamis alone there were several synagogues. Acts 4:37 A field for land, A.V. Acts 4:1-31 The first persecution. On observing the phenomena attending the introduction and spread of Christianity in the world, one which arrests our attention is the persecution which at different times its disciples have met with from the world. The Lord Jesus himself, "the Author and Perfecter of our faith," was rejected of men and crucified. And when, after his glorious resurrection, the apostles preached the faith, and verified the truth of what they preached by such signal miracles as that recorded in Acts 3:1-26; Acts 4:1-37., and in consequence drew large numbers of people to the faith of Jesus Christ, we see the hand of power immediately stretched out to arrest the progress of the gospel, and to silence its preachers by threats, imprisonment, and death. What were the secret springs of this first persecution, as they are exposed to view in the narrative before us? I. THERE WAS THE GENERAL ON THE PART OF HUMAN POWER OF ANY GREAT NOT FROM ITSELF. "By what power, or in what name, have ye done this?" was their angry question. "Have any of the rulers believed on him?" was the similar question of the Pharisees in our Lord’s lifetime. The same jealousy of any free movement, the results of which might be dangerous to the existing power, and which implied an independent spirit on the part of those concerned in it, is apparent also in the Roman persecutions of Christianity, and in the crucial test of loyalty required of the followers of the new doctrines, that they should sacrifice to the emperor. The persecutions of Lollards and Protestants by our own monarchs before the Reformation, and of Romanists and Puritans after the Reformation, were due in some considerable measure to the same impatience of any rival or of any non-dependent power whatever. II. THERE WAS IN THE CASE OF ANNAS AND HIS CO-RULERS A FIERCE TO PETER AND JOHN AND THE REST OF THE , ON THE GROUND OF THE BY THEM. The doctrine of those in power was Sadduceeism. They were the secularists of that day. Their creed was this world, and nothing beyond it. No angel, no spirit, no resurrection, no life to come. And this creed they held with a fierceness not unusual with those who hold negative doctrines, and repudiate the bigotry of dogmatism. When, therefore, the apostles with marvelous boldness and confidence, and with a simplicity of purpose and force of eloquence which carried all before them, not only preached generally the doctrine of the Resurrection, but affirmed that Jesus Christ, whom Annas and Caiaphas had given up to be crucified, was actually risen from the dead, that they had seen him and conversed with him after his resurrection, and that by his power and in his Name the lame man had been healed, their indignation knew no bounds. They could not deny the miracle, they could not silence the preachers by argument. But they could cast them into prison, they could, they thought, silence them with threats; and so they did the one and attempted the other. And so it has been since. The pure and holy doctrines of the gospel of Christ have been opposite alike to the polytheism of Greece and Rome, to the polygamy of Mahomet, to the tenets of Rome. And so those in power who held these various doctrines, have in turn drawn the persecuting sword against the faithful who upheld them. It has ever been error and the sword against God’s truth. III. But we can see another reason for the violence of the rulers against the apostles of Christ. We may be sure that the crime of delivering Jesus to the Romans to be crucified had not been accomplished without many and SORE REBUKES OF . They knew of Christ’s blameless life of active goodness and beneficence; they must have heard from many lips of his healing and his kindness to the sick and poor; they bad heard his teaching themselves, or had heard of it from others, bow wise, how instructive, how Divine it was. And yet, in their envy and malice, they had given him over to death. At least they hoped that no voice could come from the grave to rebuke them, and that their Victim was silenced forever. But now they were told that he whom they had slain was alive again; that he whom they had seen hanging on the cross was at the right hand of God; that he whose head had drooped helplessly in death was in possession of all power in heaven; that he had sent his Holy Spirit with extraordinary gifts to rest upon his disciples; that he healed and made alive: that the marvelous power which they saw in the poor fishermen of Galilee was his power; and that he would come again in glory to reign as the Lord’s Christ. Can we doubt that their slumbering conscience was aroused to a very troublesome activity, that guilt awakened fear and alarm, and that most unwelcome anticipations crowded upon their minds? "Ye have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us," was their angry expostulation and the expression of their fears. Clearly, unless these fears brought them to repentance, they would rouse them to hatred and indignation. They did the latter, and this persecution was the result. And beyond a doubt this disturbed but not converted conscience lies at the bottom of much of the world’s hatred of the truth of Christ. Men have sense enough to know that if the Word of God is true they are condemned. The doctrines of the gospel are at variance with a heart full of adultery and that cannot cease from sin. The same word which shows the grace and love of God shows the foulness and hatefulness of sin. Men who have settled down into a course of sin and willful ungodliness do not wish to be disturbed. They wish to sin on in peace. They have no thoughts of renouncing all their old ways of thinking and feeling and acting. Whoever disturbs them, and breaks in upon their security, is an enemy. The disturbing doctrines are hateful, and all the more so if reason or conscience sides with them. And so anger and contempt and vengeance cry down the feeble voice of conscience and prompt the hand to violence and persecution. But— IV. NOTE THE SAINTS OF GOD UNDER . They flinch not, but are bold to preach the truth unto bonds and unto death. They do not avenge themselves, but commit their cause to God. They flock together not to fight, but to pray, and to exhort and comfort one another. And in the end, instead of being dismayed, they are strengthened. Their faith is increased in the furnace of affliction; the Comforter comes to them; and the blood of the martyrs is the seed of the Church. Acts 4:32-37 Church unity. We speak in these dark days of unity in Christ, of brotherly love, of the communion of saints. But what do we see when we look around at the multitude of them that believe? We see some forty or fifty denominations of Christians, all keeping apart from one another, not willing to meet together, to pray together, or to receive the Holy Communion together. These different bodies are constantly at different degrees of strife with each other; sometimes waging actual war one against another, at others engaged in bitter controversies, and carrying on a strife of tongues and pens. Even among those who belong to the same religious body what differences of opinion, what unbrotherly denunciations, what schisms, what party movements, are constantly breaking out! And yet we look with complacency upon this broken surface of Christendom, and make no great effort to correct it. Perhaps, if we can get a glimpse of true unity in Christ as it was seen for a while in the Church of Jerusalem, we shall be put to shame, and strive after something better. IN THE CHURCH OF , THEN, THE WHOLE OF WERE OF ONE HEART AND SOUL. Rich and poor, learned and simple, Pharisees and Sadducees, Levites and Jews, were so united in Christ that all other distinctions were lost. Selfishness was gone, for each loved his brother as himself. What each man had he held it not as his own, but as a steward of Christ for the good of all. The love of money was swallowed up in the love of Christ. The ordinary worldly life seemed to have melted into the life of faith and godliness. Their wants were spiritual, their occupations were spiritual, their joys were spiritual. In this happy state, in this clear atmosphere of love, the great truths of the gospel shone out with marvelous brightness; the resurrection of Christ especially stood out in the lineaments of a distinct reality; and there was a rich glow of grace over the whole Church, The whole body received the apostles’ doctrine, submitted to their rule, committed everything to their ordering. It were difficult to say whether the apostolic authority in the Church derived more of its vigor from the appointment of Christ, or from the love and reverence of the people. The two forces were concentred on the heads of the twelve, and gave them an invincible rower. Such was Church unity in those golden days. This is not the place to consider the causes which have broken to shivers that frame of heavenly beauty. But it may be a not unfitting opportunity to entreat all who may read these lines to dwell upon the beauty of the scene hero depicted by St, Luke, to contrast it with the miserable aspect of our schisms and party divisions, and to make every effort in their own sphere to forward unity and godly love, to put aside all stumbling-blocks and hindrances to Christian harmony, and to labor after that oneness of heart and soul which ought to result from fellowship in the redeeming love of Jesus Christ, and from having one and the same hope of sharing the resurrection of life through the resurrection of Jesus from the dead. BY W. Acts 4:1-21 Truth from the tribunal. The principles which are illustrated or suggested here are— I. THAT MEN IN THE HIGHEST MAY BE ALL WRONG IN THEIR . The priests were grieved that the apostles taught the people that which we know to have been God’s own truth (Acts 4:2). In every age since then, the teaching of pure doctrine has been a veritable grief to those who have been regarded by many as the religious authorities of the land. III. THAT MEN IN THE HIGHEST MAY BE USING THEIR POWER AGAINST THE WELL-BEING OF THE STATE. The state officials "came upon" the apostles of our Lord (Acts 4:1), and "laid hands on them, and put them in hold" (Acts 4:3). How often has this scene been re-enacted since then; the men in office using their authority to restrain and silence the teachers of truth, the reformers of national life! III. THAT MEN HAVE THEIR WHEN OPPOSED AND BY THE STRONG. That was not a very unhappy evening which Peter and John spent in the stronghold of the temple. As they walked within the narrow bounds of their captivity, they thought rejoicingly of the "five thousand men" who had heard the word they had spoken, and had believed it and been saved by it. Spiritual successes are an ample compensation for material discouragements (Acts 16:25). IV. THAT TO MEN GOD GRANTS COURAGE AND TO THEIR DAY. (Verses 5-13.) Before the Sanhedrim Peter and John show themselves brave and fearless. There is nothing apologetic about their demeanor, nothing supplicatory about their tone. They stand erect and they "speak straight on," as men who stand before God and who speak for him. In truth, they are men in whom dwells (verse 8); hence their noble attitude and their manly spirit. God gives them grace according to their day. So will he to us also. Let us be receptive of his truth when he speaks to us; let us be faithful at our post when we speak for him; and then, when the trial hour shall come, he will nerve us for the scenes through which we shall have to pass, and we shall be "strong in the Lord, and in the power of his might." V. THAT THERE IS ONE, AND ONLY ONE, ROAD TO HEAVEN. (Verse 12.) Many paths lead into it; there are many ruts in the road; many very different pilgrims along it; many views as we look out on either side of it and at different stages on it. But there is only one way: this is found in him who says, "I am the Way." VI. THAT THE OF TRUTH ARE THE MOST COGENT ON ITS BEHALF. (Verse 14.) In presence of reclaimed drunkenness, silenced profanity, cleansed and uplifted impurity, regenerated selfishness, humbled pride, what can infidelity or irreverence do? It is dumb; it is helpless. VII. THAT HUMAN ERROR 18 IN ITS CONTEST WITH DIVINE TRUTH. (Verses 16-21.) Authority, in the person of this Jewish Sanhedrim, is ill intentioned enough; it is willing enough to smite; it Considers patiently and earnestly how far it dares to go; it threatens, forbids, threatens still further, and then impotently and ignominiously releases. Error is often fiercely antagonistic, industriously hostile, actively opposed to the truth of God; but let us take courage in dark hours—it is held under restraint; there is a point beyond which it cannot go; it will be compelled to relax its hold, and truth will come forth, before long, rejoicing in its liberty.—C. Acts 4:13 Association with Christ. We gather from these words— I. THAT IS NOT TO . The persecutors of Peter and John "perceived that they were unlearned and ignorant men;" not uneducated men, in the worst sense of that term, but lacking in the higher culture of their time. But though thus comparatively unlearned, they were men of strong faith, of true piety, of godly zeal, admirable in the sight of men, acceptable servants of Jesus Christ. Human learning is a desirable, but it is far from being, a necessary, thing to excellence of character or nobility of life. II. THAT COURAGE IN THE CONDUCT OF THE GOOD WILL ARREST THE OF THOSE WHO ARE IN THE WRONG. "When they saw the boldness of Peter and John … they marveled." Whatever virtues are unappreciated by the ungodly, courage always enlists attention and provokes admiration. Be brave, and you will be heard; stand to your colors with undaunted spirit, and men will, however reluctantly, yield you their respect. III. THAT WITH JESUS CHRIST WILL ACCOUNT FOR ANY OF . When the priests and elders wanted to account to themselves for the boldness of these two men they remembered their connection with Christ, and were no longer at fault. That will account for anything that is good. Much intimacy with him who "regarded not the person of man" will always make men brave; frequent communion with that Holy One of God will always make men pure of heart; close friendship with him who came to lay down his life for the sheep will always make men unselfish, etc. IV. THAT THE REST THINGS ABOUT HUMAN ARE THOSE WHICH ARE OF JESUS CHRIST. There is nothing which is such a tribute to human worth as that men are thereby reminded of Christ. What impression are we most anxious to convey about ourselves? The answer to that question will be a sure criterion of our spiritual standing. If we are nearing the goal which is set before us, if we are attaining to any real height of Christian excellency, we shall he truly and earnestly solicitous that our constant spirit and daily behavior will be suggestive of the temper and the principles of Jesus Christ our Lord.—C. Acts 4:19, Acts 4:20 The simpler and the deeper truth. Here we have— I. A TRUTH WHICH IS TO ALL—that when the Divine and the human are in conflict, the human must yield to the Divine. "Whether it be right … judge ye." The judgment required was one that any man could pronounce; the question may be answered by the humblest understanding. 1. Ordinarily, the commandments of God and of man are in unison; it is, as a rule, our duty to God to obey the human parent, teacher, magistrate, minister. 2. But occasionally, we are compelled to believe that God bids us act in a way directly at variance with the commands of man. The apostles now found themselves in this position. Since then martyrs, confessors, those who have been persecuted for Christ’s sake, in every age and land, have found themselves thus placed. And these have included not only the men whose names history has preserved and whose praise poetry has sung, but many thousands who have struggled and endured in quiet homes and narrow spheres, whose heroism no tongue has told, no pen recorded. 3. Then the human authority is nothing to the Divine. We must obey God rather than man; we must give our first allegiance, our most dutiful submission, to the Eternal Father, to the Divine Teacher, to the King of kings, to the Head of the Church himself. II. A TRUTH WHICH IS ONLY BY THE REST—that we are under a holy compulsion to testify the truth we know: "We cannot but speak the things which we have seen and heard." All can understand that men will speak the truth they know when, by so doing, they will gain anything which satisfies their lower nature—pecuniary reward, or personal prominence, or the gratification of receiving the interested attention of others. But it is not every one who can understand that men feel themselves under a holy compulsion to declare what God has revealed to them in order to relieve a full and burdened heart. This is a case in which "only the good discern the good." But those who are in sympathy with God and with heavenly wisdom will understand that human hearts may be so impressed with the excellency, the beauty, the fruitfulness, the divinity of truth, that they are positively oppressed while they remain silent, until they have "spoken the things they have seen and heard." The word is in the heart as "a burning fire shut up in the bones," etc. (Jeremiah 20:9; Job 32:18, Job 32:20; Psalms 39:3; 1 Corinthians 9:16). The fact that not only the apostles of our Lord, but thousands of souls since then, have felt thus constrained concerning Christian truth, suggests: 1. That it is a truth of transcendent worth which it is foolish and wrong to trifle with. 2. That we have not risen to the full height of appreciation of it if we do not feel irresistibly impelled to make it known to others.—C. Acts 4:22 Spiritual inflexibility: a sermon to those in the midst of life. The words of the text indicate that there was one fact which contributed greatly to sustain the miraculous character of the healing act that had been wrought. We might interpolate between this verse and the preceding—there could be no manner of doubt that this work was of God, "for the man," etc. We instantly recognize the force of the reasoning. When a man has suffered for forty years from physical deformity or rigidity and is restored in a moment, there is obviously some supernatural power brought into exercise. Long continuance in such a case immensely aggravates the difficulty and enhances the virtue of the cure. In this, as in so many other respects, the moral world answers to the material. I. IN THE EARLIER YEARS THE SOUL IS TO THE TOUCH OF TRUTH. As God made us, and before we are acted upon and injured by the forces of evil, we are impressionable and flexible of soul. The mind is eager to learn and ready to receive; the conscience is quick to approve or to rebuke; the heart is tender and affectionate, readily responsive to goodness and to love; the soul is appreciative of that which is spiritually fair and beautiful; the will is open to change if cause be shown for reformation and return. This is the time when moral maladies can best be cured, when we may well hope that the heart will be healed of its sicknesses, and that the spirit will "be made whole" by the great Physician. II. . IN SIN THE SOUL. When a human soul has continued for forty years in an evil habit or in a state of sin, it has become hardened in its way. Conscious wrongdoing acts harmfully on every faculty of our nature. 1. It blinds "the eyes of the understanding." 2. It hardens the heart. 3. It weakens and blunts the conscience so that its stroke is decreasingly effective. 4. It stiffens and fixes the will in its chosen course. Thus it makes the man himself unapproachable, unimpressionable, incurable. They who are passing on from youth and young manhood into middle life, not having entered the kingdom of God, have urgent need to "consider their ways." They are reaching the moral condition in which their conversion to God is a thing of greatest difficulty and serious unlikelihood. In the Book of Life, if their name should be recorded, will it not be added, as a proof of the wonder-working power of the Spirit of God, "for the man was forty years old," etc.? Remember that (1) salvation is never impossible: at twice forty years of age it is within the reach of penitence and faith; but (2) it becomes growingly unlikely as the periods of human life pass by. The Holy Ghost saith, "To-day."—C. Acts 4:23 The use of freedom. "Being let go, they went to their own company." We have here an apt illustration of— I. AN ACT TO LIBERTY. "Being let go"—the hand of restraint being taken off them—"they went to their own company;" they followed the bent of their own inclination, and went to those with whom they were in sympathy. This is the constant accompaniment of human freedom. As soon as the parental hand is relaxed, as soon as the teacher’s eye is off them, as soon as the restraints of home and the guardianship of elders are removed, the young take their own course, follow their own bent, choose their own company. We never know what men really are until we take away the bonds by which we hold them in check, and they go "whithersoever they will"—whither their own principles allow, and their own tastes direct them. II. THE WISDOM OF THOSE WHO ARE FOR OTHERS. It is of little use to hold the reins so tight that, as long as they are held by a firm hand, there can be no wandering. What is to be the event when the reins must be thrown up? What will be the course chosen when they whom we guard are "let go"? If we do nothing mere and better than carefully imprison within walls of correct behavior, we shall be bitterly disappointed with the result. It is our wisdom and our duty to provide for the hour when those for whom we are responsible will be "let go," and when they will assuredly go to their own company—will seek out those persons and those things with which they sympathize. We can only do this (1) by implanting right principles, and (2) cultivating pure tastes. These, and these only, will lead the young, in the days when they act for themselves, to shun that which is wrong and to pursue that which is holy, wise, useful. III. THE OF FREEDOM. Young people! 1. You will soon stand at the point where you will decide on your own course. 2. If, then, you are right at heart, you will walk in the path of life; choosing the company of the good, the ways of wisdom. 3. If, then, your heart is not right with God, you will be tempted to follow an evil bent. It will be a most perilous hour with you. (1) To give way to the lower inclinations is to enter the road of ruin. (2) If you love life and hate death, go not whither you would, but where conviction tells you you should. Hearken to the heavenly voice which says, "This is the way; walk ye in it."—C. Acts 4:23-37 The resource of the devout, etc. Released from the restraint of law, the apostles returned to "their own company," and there they related what they had passed through. We may be sure that the whole of that community of brethren entered, with deep and strong sympathy, into the feelings of their two leaders; they all felt that a very critical hour had come to that new cause which they represented. Under these circumstances they bethought themselves of— I. THE OF THE DEVOUT. "They lifted up their voice to God with one accord" (Acts 4:24). They felt, as their prayer indicated, that: 1. All power was in his mighty hand: "Thou art God, who hast made heaven," etc. Vainly would the heathen rage, and kings and rulers conspire against the "holy Child Jesus," the Son of the living God. 2. A gracious purpose was in his sovereign will. However earthly potentates might imagine they were carrying everything their own way, they were but "doing what his hand and counsel determined before to be done" (Acts 4:28). 3. He could impart a power which would make them superior to all fear of man. They asked for boldness of speech (Acts 4:29), and, with this end in view, for signs of his presence (Acts 4:30). Prayer is the constant, unfailing resort of all holy souls. What time we are afraid we must trust in him; we must flee unto him to hide us. II. DIVINE . (Acts 4:31-33.) The Lord responded to his people’s prayer, and granted them: (1) a manifest sign of his presence and favor (Acts 4:31); (2) the fearlessness of spirit they so much desired (Acts 4:31); (3) power to testify of Christ (Acts 4:33); and (4) inward, spiritual confidence and joy: "Great grace was upon them all" (Acts 4:33). God now vouchsafes to his waiting children the blessings they seek of him: the assurance of his presence, power to act as his witnesses, success in their labors, rest and joy of heart in him and in his service. III. THE OF THE . (Acts 4:32, Acts 4:34-37.) The essential part of this passage is the opening sentence, "The multitude of them that believed were of one heart and of one soul" (Acts 4:32). The measure which they adopted, viz. a community of goods, was peculiar, exceptional, transitory. It is not a practical method, suited to such conditions as those in which we find ourselves. It is not enjoined by apostolic word, nor is it sustained by subsequent apostolic practice. It was evidently special, local, temporary. But it is essential that those who belong to the same heavenly kingdom, and especially those who are members of the same Christian Church, should (1) cultivate a true and deep sympathy, "oneness of heart," and (2) take some practical measures to supply the wants of the necessitous from the treasury of those who have more than they need.—C. BY E. JOHNSOn Acts 4:1-22 Christ’s servants before the tribunal. I. THEIR . Its causes. 1. The jealousy of those in ecclesiastical power. Caste, privilege, and established professions are ever jealous of popular influence. It is ill for learning and for religion when they come to be identified with the interests of a class. But neither can be shut up to the few. Light and truth are the common property of all, as there is no function higher than that of the genuine teacher of religion, so there is none which attracts more suspicion and jealousy. The essence of bigotry is exemplified by the Sadducees. Not believing in the Resurrection, they would put down any teaching of it by force. The force of persecution never comes from love of truth, but ever from some form of interest. The temper of the truth-lover is ever for free speech and free thought. He knows that the truth, being a beam of God, cannot be quenched, and is reflected with all the more glory from the mists of error. Often men mean by "the truth" their own opinions and prejudices. History shows, and passion constantly ignores, that to put down opinions is impossible. The spirit of man acquires force both in good and evil by resistance. Let what you consider false be either ignored, or, far better, honestly examined and discussed. But, in fact, no absolute falsehood can live an hour; and when desire is shown for suppression of free utterance, fear of the truth, not love of it, is betrayed. 2. Another cause was the popular acceptance of the gospel. The thousands may be despised as individuals, but their collective feeling commands respect. When the multitude wait on a preacher, and their lives are changed by his influence, we may be certain that there is a deeper agency at work than appears. The very extravagances which attend popular religious movements are in their way evidences that men are being acted upon by unwonted spiritual power. II. THEIR . They stood in the presence of the Sanhedrim—the great ecclesiastical court and ruling body of the nation. It is a sublime contrast between the power that is and the power that is not of the world. The parts of the prisoners and the judges are really reversed. Sincerity is ever the judge; appearances go for nothing in the spiritual sphere. 1. The question. The fact is not disputed; the question is—How is it to be accounted for. What power, whose Name, had been at work here? The surging up of a new power in Church or state is a formidable thing. What is its nature? how must we deal with it? is the care of the powers that be. 2. The answer. First, a good thing has been admittedly done. Out of prostration and weakness a sufferer has been restored to health and freedom. Facts are stubborn things. Our acts speak louder than words, and tell for us or against us irresistibly. So let us live that the facts of our life may plead for us trumpet-tongued. Second, the interpretation of the fact. The name and power of Jesus are behind it. Thus does spiritual force rise up and react against those who idly fought against it. Here was the crucified One darting a ray of his glory upon suffering. The Resurrection: it was no fancy; it stood illustrated in the person of the restored man in the presence of the court. What else was or could be the meaning of the fact? No other explanation is attempted. Accusers and accused stand beneath the shadow of a power of which the one are feeble foes, the others mighty agents. Life is full of these contrasts, these coincidences of extreme opposites; power dwindling into impotence, feebleness lifted into power. The stone cast aside on the highway proves to be the comer-stone of a new building. The rejected of men, who could not save himself, becomes revealed the Elect of God, and sole Source of salvation. Contempt of goodness is avenged by the manifested contempt of God. III. THE EMOTION OF THE COURT. The judges are overcome in spite of themselves by the extraordinary contrast before them. It is rare that the learned do not feel a deep secret contempt for the ignorant and unlettered. An overvaluation of words and logic blinds to realities. But here the calm eloquence of those simple men breaks out like the ray of a pure gem hidden in some rough matrix, and dazzles the intelligence. Memory is stimulated, and Peter and John are identified as disciples of Jesus. There was a combination of evidences which fairly reduced the judges to stupefied silence. There stood the well-known figure of the paralytic; side by side his confessed healers; the clear statement of the Divine agency in the case has been boldly and impressively given by them; finally their former connection with Jesus is recognized. The whole chain of antecedents and consequents hangs firmly together. The logical recess in fact and thought is complete Infinitely better the silence which bows before irresistible reasons than the silence which is gained by force. Here again extremes meet. Mute are the lips of the unjust, who have evoked eloquence from the innocent; the silencers have reduced themselves to dumbness. ’Tis ever so. When violence seems to have made the truth to retire for a time, it has really sent it on a larger are of travel, from which it will surely return to smite the propelling lie. IV. THE . Policy is consulted when conscience is absent. It is dubious, and flies to compromises. There were three courses open: to punish the apostles—this, in the state of popular feeling, could not be ventured on; to approve their conduct—this was conscience’ dictate, but conscience was here stifled by a powerful conspiracy of interest; the miserable compromise remained—to discharge the prisoners for fear of the multitude, to warn them against further teaching in fear for themselves. There is danger in all societies and committees of men for the conscience. They are more timid than in isolation, and timidity is mean and treacherous to the noblest instincts of the heart. Men will back one another up in doing things or refraining from doing things, when they would have been more true if left to themselves. ’Tis a moral trial in these respects to act with others. Shelter for our cowardice, stimulus to our active passions, is found in the fellowship of close interests. V. THE AND RELEASE. The apostles were no more to "speak in this Name," which had proved so mighty a spell to loose. More definitely utterance of, and teaching in, the Name are forbidden. The Name stands as usual for all that lies behind it—the whole contents of Christian truth. 1. The prohibition aimed at an impossibility. The mind cannot be chained; the spontaneous movements of the spirit cannot be checked by force; the Word of God cannot be bound. Force can only act within the laws of nature; it enters not the kingdom of spirit. 2. The martyr’s alternative. Shall he obey God or man? The tyrant must tremble when he hears the question put. Physical necessity is on his side; moral necessity, revealed in the conscience, on the other. The one says to the witness—You shall not; the other replies from his breast—cannot but. Obedience to God gives confidence and security. The tyrant and his victim change places when it is seen that the latter has placed himself against the rock of eternal right. 3. The martyr’s decision. He will not obey man rather than God. He has one clear principle only—to obey the voice in his soul. Immediate consequences form no element of calculation. They may he favorable to him, as now in the physical sense, for the many may be for the moment on his side; or they may be fatal. With eye far fixed on eternity, and ear attent upon the Divine voice, he goes forward. He trusts God and is not afraid. His being is only safe in devotion to duty.—J. Acts 4:23-31 The joy of faith confirmed. The Church, on hearing of the recent events, break out into expressions of joy. As usual on such occasions, the voice of ancient sacred song becomes their voice. I. OUR HELP IS IN THE CREATOR. Man’s need and weakness lead him now to shun and now to seek almighty power. There are awful moments when the soul’s sin seems to have called the lightning and the thunder from the sky, to have awoke the threat of the earthquake, the storm, and the sea. Other exultant moments, when the solemn sounds of the deep heart of nature are like the cannon of a friendly force advancing to a beleaguered city’s aid. The most powerful conqueror, like Napoleon amidst the snows of Russia, may be in turn conquered by the physical forces of nature. The moral forces represented in the will of the Almighty and All-Holy cannot be successfully resisted. This is the deep truth in the Davidic psalm. II. WITH MORAL MIGHT. 1. In the case of David and his kingdom. Study the historical circumstances reflected in the psalm. Look at the tiny kingdom of Judah, placed amidst great foes on every hand. She led a threatened life for ages; it seemed impossible she could survive. Yet the small one became a thousand, the vine grew in spite of every cropping fox or wasting boar, the little lodge in the garden was not overthrown till it had sent forth a ray of light over the lands. Moral life, derived from the immediate inspiration of God, was in her. The enmity of the world served but to elicit and mature that life. 2. In the case of Christ and his kingdom. The like relation is repeated in another form. Corrupt Israel joins with pagan Rome in the attempt to suppress the truth and resist the will of God. David, the anointed king of Jehovah’s selection, is the type, in a lower relation, of Jesus, the anointed Prince in the higher and purely spiritual relation. Upon this analogy hope is firmly built. As the great prince of olden time had risen in Jehovah’s might superior to all his foes, so might his Antitype be expected to lay prostrate faithless Israel’s and proud Rome’s might beneath his throne of moral majesty. III. PRAYER THE OF AND OF . Of weakness, for it implies dependence; and were our wishes convertible into facts, there would be no prayer. Some form of helplessness alone brings men to their knees. Yet it is the expression of strength; for strength in weakness is the very secret and heart of moral energy and of Christian piety. 1. The aim of prayer. It is that the human spirit may be united with the Divine, whether in action or in suffering. Action lay before the suppliants now—action chiefly or wholly by utterance, which is ever the special action of the Christian witness. Boldness in that utterance—the very thing which had impressed the Sanhedrim in Peter and John—was the thing needed. The renewal of strength must come in prayer. God grants at one time only sufficient for that time. He does not allow the accumulation of capital. He lends that we may spend and come to him again. But boldness must rest upon the knowledge of facts. So closely does courage link with knowledge that the Greek philosopher even said they were identical. Without some evidence that God is on our side, we cannot have the heart to go on. Where, then, may we look for such evidence? The apostles sought it in the manifestation of Divine energy to cure. This was the significant symbol of his presence and of the intention of the gospel in those days. They were justified on the ground of experience, clear, repeated, and definite, in expecting this kind of encouragement. We, on the ground of our experience, are entitled to expect something different, but equally in its way real. Divine energy to heal through ways and means not less Divine because natural, we are to seek and make an object of our prayer. 2. The answer to prayer. In this case it came in a manner not to be mistaken—by an immediate impression on the senses and on the inward consciousness of all The house trembled; their spirits vibrated to the inner touch of God; their tongues were loosed, and the sought-for fluency and confidence were given. How can we apply this to modern times? No sober Christian teacher dares to encourage the expectation of such "signs and wonders" now. They belong to a past mode of religious consciousness, a disused mode of revelation. For "God fulfils himself in many ways." How important to know in what direction to look for God—the point on our horizon where he may be expected to appear. Much, the greater part, must be left to individual experience. Let every worshipper seek for the Shechinah in his heart. And in general, let us teach that no special manifestation of God is to be expected out of the lines of clear intelligent experience. Experience is itself the ordinary and most precious revelation of God’s will. And the experience of every soul, devoutly read, contains past wonders, and prophesies their recurrence.—J. Acts 4:32-37 A glimpse of ideal social life. Of life, that is, in the idea of the God of love. Such glimpses are given doubtless to stimulate our faith and our aspiration; and withdrawn because struggle, not perfect attainment, is the condition of actual life. I. SOCIAL UNITY. It rested on a common faith, a common ideal, a common sentiment. Union with God is the only basis of human social union. Here, from the depths of the spirit-life, this principle was for a brief space brought to light. What was then made visible fact is constantly the invisible fact and ground of the spiritual kingdom. II. ITS . The abolition of property. Property is the most tenacious of institutions, because it is the product and the insurance of the person, the individual, the self of each man. Were the self-life, whose instinct is centrifugal and separates us from the commonalty, suspended, in that moment property must cease. For then the centripetal instinct, or love, must exert its force unfettered. This was what took place under the high tide of the Spirit’s life in Jerusalem. Men forgot the peculiar in themselves, knew and felt only the universal. One heart, one soul; the ideal of heroes, patriots, philanthropists, was for a fleeting period realized. The magnet of the Name that reconciles drew all wills to itself. Necessarily there was an extraordinary access of power to individuals, for they drank of the very central source of all power; as we are weak who think self-interestedly and unsympathetically. And joy must accompany this entire emancipation of the spirit from the fetters of self. Nor could there be that sense of indigence which makes us ashamed and cramps our energies. All is for each, as each is for all. Self-sacrifice is the last test of love, its only infrangible proof. When the pain of self-sacrifice ceases, there the triumph of love is complete. And in the pouring of men’s once private property at the apostles’ feet, was the illustrious evidence of the conquest of the Prince of life over the human heart. As if to clench the argument, the special instance of Joseph’s sale of his field is given. There is art in this. One such definite fact suggests a multitude of others to the imagination. Christian ethics simply teach that the inducement to work for wealth is the power for social good. Whenever this is seen to be the theory of wealth acted on in our society, it will be evidence of a new stirring of Divine love in its heart.—J. BY R.A. REDFORD Acts 4:1-4 The first persecution. I. THE GROUND OF IT. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 5:1 Ananias (Ἀνανίας) In Nehemiah 3:23 the Hebrew name היָנְנַעֲ (God covers or protects) is thus rendered in the LXX. But the name occurs nowhere else. The very common name היָנְנַהֲ, Hananiah (God is gracious), is also rendered in the LXX. Ananias (Ἀνανίας), and is doubtless the name meant here and in Acts 9:10; Acts 23:2, etc. Sapphira does not occur elsewhere. It is either derived from the Aramean הרָיפָשַׁ, beautiful, or from the Hebrew ריפִסַ, a sapphire. A possession (see Acts 2:45). The kind of possession is not specified by the word itself, which applies to houses, fields, jewels, and wealth generally; but the nature of the property is shown by the word χωρίον, applied to it in Acts 23:3 and Acts 23:8, which means especially" a parcel of ground" (John 4:5), "a field" (Acts 1:18, Acts 1:19). Acts 5:3 Thy for thine, A.V. Peter said. It was given to Peter on this occasion, by the Holy Ghost, to read the secrets of Ananias’s heart, just as it was given to Elisha to detect Gehazi’s lie (2 Kings 5:25, 2 Kings 5:26); and the swift punishment inflicted in both cases by the word of the man of God—leprosy in one case, and sudden death in the other—is another point of strong resemblance. To lie to the Holy Ghost. It is only one instance among many of the pure spiritual atmosphere in which the Church then moved, that a lie to the apostle was a lie to the Holy Ghost under whose guidance and by whose power the apostle acted. Ananias’s fraud was an ignoring of the whole spiritual character of the apostles’ ministry, and was accordingly visited with an immediate punishment. The death of Ananias and Sapphira was a terrible fulfillment of the promise, "Whosesoever sins ye retain, they are retained" (John 20:23). Acts 5:4 Did it not remain for was it not, A.V.; thy for thine own, A.V.; how is it that thou hast for why hast thou, A.V.; thy heart for thine heart, A.V. Did it not remain, etc.? The exact meaning is—Did it not remain to thee? i.e. unsold it was thine, and when sold the price of it was thine. There was no compulsion as regards giving it away. The act was one of deliberate hypocrisy—an attempt to deceive God himself. Acts 5:5 Upon all that heard it for on all them that heard these things, A.V. and T.R. Gave up the ghost (ἐξέψυξε). The same word as in Acts 5:10 and Acts 12:23, but found nowhere else in the New Testament. Great fear, etc. We have here an example of punishment which is remedial, not to the person punished, but to others, by displaying the just judgment of God as a warning against sin. Acts 5:6 And wrapped him round for wound him up, A.V.; they carried for carried, A.V. The young men (νεώτεροι: called in Acts 5:10 νεανίσκοι,). There does not seem to be sufficient ground for supposing, with Meyer, that a definite class of Church servants is here meant. The young men of the Church would, as a matter of course, perform such services as that here spoken of, when directed by the πρεσβύτεροι, the elders, in age or office. Acts 5:7 And it was about, etc.; better rendered, with Meyer, and it cams to pass, after an interval of three hours, that his wife, etc. It is a Hebrew idiom (comp. Luke 5:12). Acts 5:8 And Peter answered, etc., Point’s question gave her the opportunity of confessing the fraud had she been penitent. The land (see note to Acts 5:1). Acts 5:9 But for then, A.V.; they shall carry for carry, A.V. To tempt the Spirit, etc.; i.e. thus daringly to put the Holy Ghost on trial, whether or no he is able to discern the thoughts of your evil hearts (comp. Luke 4:12). The feet of them, etc. The burial, including the distance to and fro, had taken three hours, and they were just returning to the Christian assembly when Sapphira was confirming her guilt as an accomplice in her husband’s lie. Acts 5:10 And she fell down immediately for then fell she down straightway, A.V.; gave up for yielded up, A.V.; they carried her out and buried her for carrying her forth buried her. She fell down immediately. The Spirit who killeth and maketh alive thus vindicated his discernment and his power, and testified to the truth of his prophet St. Peter, by whose mouth he had just foretold the death of Sapphira. Gave up the ghost (Acts 5:5, note). Buried her by her husband. What a strange example of conjugal unity! One in their Jewish religion, one in their conversion to the faith of Christ, one in their hypocrisy, one in their terrible death, one in their common grove! one in the undying record of their guilt in the Book which is read by every nation under heaven! Acts 5:11 The whole Church for all the Church, A.V.; all that heard for as many as heard, A.V. The awful death of the two liars to God not only struck a salutary fear into the minds of the whole Church, but filled with awe all outside the Church who heard of it; and doubtless gave a temporary check to the persecutions, while it disposed many to hearken to the apostles’ preaching. Acts 5:12 By the hands of the apostles, etc. Two things are here remarkable. The one that Christianity at its beginnings was mightily helped and advanced by miracles done in the Name of Jesus Christ. The other that the authority of the apostles as the rulers of the Church was greatly strengthened by these miracles being wrought exclusively by their hands. We cannot understand either the external relations of the Church to the world, or the internal relations of the people to their spiritual rulers, unless we duly take count of these two things. With one accord (see Acts 4:24, note). In Solomon’s porch (see Acts 3:11, note). It is quite true to nature that Solomon’s porch, having been the scene of the miracle, became the place of frequent concourse. There is a difference of opinion among commentators as to whether the all refers to the whole Christian laity as in Acts 2:1, or to the apostles only. Alford thinks the latter, Meyer the former. The opinion that the whole body of Christians is meant seems most probable, both from the use of the words in Acts 2:1 and from the phrase ὁμοθυμαδὸν (especially in connection with ἅπαμτες), which seems more applicable to a mixed multitude than to twelve colleagues like the apostles. You could hardly say that all the queen’s ministers met in a Cabinet Council with one accord. There is no need for the parenthesis as in the A.V. Acts 5:13 But for and, A.V.; howbeit for but, A.V. The rest seems most naturally to mean those who were not included in the ἅπαντες, viz. the Jews as distinguished from the disciples. The effect ’of the miracles was that the Jews looked with awe and reverence upon the Apostolic Church, and none durst join them from mere curiosity or with any idle purpose. But, on the contrary, the people magnified them, treated them with the utmost respect, and spoke of them with all honor. Join himself (κολλᾶσθαι). The word occurs in the New Testament ten times, of which seven are in St. Luke’s Gospel or in the Acts. The other three are in St. Paul’s Epistles (see for the use of it in the sense it has here, Luke 15:15; Acts 8:29; Acts 9:26; Acts 10:28; Acts 17:34). Acts 5:14 Added to the Lord; as in Acts 11:24, not as in margin. Multitudes; πλήθη, found in the plural nowhere else in the New Testament. Acts 5:15 Even carried out for brought forth, A.V. and T.R.; that, as Peter came by, at the least his shadow for that at the least the shadow of Peter passing by, A.V.; some one for some, A.V. Insomuch; not to be referred back to the first part of Act 5:12, as indicated by the parenthesis in the A.V., but to the whole description of the Church’s glorification in Acts 5:12-14. Acts 5:16 And there also came together the multitude from for there came also a multitude out of, A.V.; about Jerusalem for about unto Jerusalem, A.V.; folk for folks, A.V.; that were for which were, A.V. And there also came together, etc. One great result of these numerous miracles would be to manifest that the Lord Jesus was still with his Church as truly as when he was upon the earth (Matthew 28:20), and this manifestation remains for the comfort of his people, even now that such miracles have ceased. With regard to what is said in Acts 5:15 of the shadow of Peter being thought to have had a healing power, it may have been true that it had, as Christ could heal by a shadow as well as by a word or touch, but we cannot say for certain that it was so; anyhow, it was a marvelous season of refreshing to the Church, preparing her for the coming trial. Acts 5:17 But for then, A.V.; they were filled for were filled, A.V.; jealousy for indignation, A.V. The high priest rose up. It was high time for him and his friends the Sadducees to be up and doing, if they wished to stop the spreading of the faith of Jesus Christ and the Resurrection. Which is the sect of the Sadducees (Acts 4:1, Acts 4:2, note). It does not appear that Annas himself was a Sadducee, but his son was, and hence it is highly probable that the Sadducees should have attached themselves to Annas, and made a tool of him for suppressing the doctrine of the Resurrection. The sect; αἵρεσις (see Acts 15:5; Acts 24:5, Acts 24:14; Acts 26:4; Acts 28:22). The word was applied first by Jews to Christians, anti then by Christians to sects (1 Corinthians 11:19; Galatians 5:20; 2 Peter 2:1). Jealousy scarcely so well expresses the idea of ζῆλος here as indignation does. In the First Epistle of Clement, ζῆλος is applied to the anger of Cain, of Joseph’s brethren, of the Israelites against Moses, of the persecution of St. Peter and St. Paul (4; 5). It is only occasionally that it means that kind of anger which we call jealousy. The high priest and his party were indignant at the defiance of their authority, and at the success of the doctrine which they had made it a special object to put down. Acts 5:18 Laid hands (as Acts 4:3, A.V. and R.V.) for laid their hands, A.V. and T.R.; in public ward for in the common prison, A.V. Laid hands, etc. Laid their hands is equally right, even when αὑτῶν is omitted, as the translation of τὰςχεῖρας. There is no difference in the sense in the two renderings, or in the two passages, though in Acts 4:3 the phrase is ἐπέβαλοναὐτοῖςτὰςχεῖρας, and here ἐπέβαλοντὰςχεῖραςαὐτῶνἐπὶτοὺςἀποστόλους. In public ward. The A.V. is more idiomatic and expresses exactly what is meant by the phrase τηρήσειδημοσίᾳ. Meyer quotes the phrases τὸδημόσιον in Thucydides, and οἰκίαδημόσια in Xenophon for the common piton (see Acts 4:3). Acts 5:19 An angel for the angel, A.V.; out for forth, A.V. An angel, etc. The phrase is a translation of the Old Testament phrase הוָהֹיְ כְאַלְםַ. But in Hebrew it is impossible to insert the definite article before הוָהֹיְ, and therefore the phrase is properly rendered, "the angel of the Lord." In the passage before us and other similar passages, Κύριος seems to stand for הוֹיְ, and therefore the rendering of the A.V. would seem to be right, in spite of what is said by eminent grammarians to the contrary. Compare, too, the phrases ὁδὸνεἰρήνηνς (Luke 1:19); ῥῆμαΘεοῦ (Luke 3:2); φωνὴβοῶντος (Luke 3:4); and see especially Luke 2:9, where, ἄγγελοςΚυρίου ("the angel of the Lord,) and δόξαΚυρίου ("the glory of the Lord") stand in parallel clauses. The R.V. inconsistently renders the first "an angel," and the second" the glory." In like manner φωνὴΚυρίου (Acts 7:31) is "the voice of the Lord;" and in Psalms 29:3, Psalms 29:4, Psalms 29:5, Psalms 29:7, Psalms 29:8, Psalms 29:9, the LXX. have uniformly φωνὴΚυρίου for הוָהֹיְ לוֹק (see Acts 8:26, note). Out (comp. Acts 12:7, etc.). Acts 5:20 Go ye for go, A.V. In the temple; not in the house, but in the courts. The words of this Life; i.e. this life which is in Christ, whom ye preach, through his resurrection from the dead (comp. John 6:68, "Thou hast the words of eternal life;" see too the whole chapter and 1 John 1:1-3). Acts 5:21 This for that, A.V.; about day. break for early in the morning, A.V.; prison-house for prison, A.V. About daybreak. In the hot climate of Jerusalem people are about very early in the meriting (comp. Matthew 26:57, Matthew 26:75). But the high priest, etc. The narrative would run more clearly if the passage were translated more literally, Now when the high priest and they that were with him were come (to the council-chamber the next day) they called together, etc. The narrative is taken up from Acts 5:17, Acts 5:18. Having (Acts 5:18) put the apostles in prison, they met the next morning to decide how to punish them. The council (τὸσυνέδριον); i.e. in the Hebraeo-Greek, the Sanhedrim, the great council of the nation, consisting of seventy-two members, usually presided over by the high priest. It is frequently mentioned in the New Testament. On the present occasion, besides the members of the Sanhedrim, there were gathered together all the senate (γερουσία) of the children of Israel, an expression which occurs only here, but which seems to comprise all the elders of the Jews, even though they were not members of the Sanhedrim. But some (Schleusner, Heinrich, etc.) understand it as merely another phrase for the Sanhedrim, added for explanation and amplification. The council, of course, were ignorant of the escape of the prisoners. The prison-house (δεσμωτήριον); "prison" (A.V.) represents φυλακή in the next verse. Acts 5:22 The officers that came for when the officers came and, A.V. and T.R.; and they returned for they returned, A.V. Acts 5:23 Prison-house for prison, A.V., as in Acts 5:21; we found shut in all safety for truly found we shut with all safety, A.V. at the doors for without before the doors, A.V. and T.R. But the within at the end of the verse seems to require the without of the T.R. Acts 5:24 The captain of the temple for the high priest and the captain, etc., A.V. and T.R.; words for things, A.V.; were much perplexed concerning them for doubted of them, A.V. The captain of the temple, etc. Meyer, followed by Alford, retains the T.R., in which the word for the high priest is ὁἱερεὺς. It is true that this word occurs nowhere else in the New Testament for "the high priest." But in the Old Testament נהֵךֹ is very frequently used to designate the high priest, as Exodus 29:30; Exodus 35:19; Numbers 3:32; 2 Chronicles 22:11; 2 Kings 22:10; I Kings 2 Kings 1:8, etc.; and in such places is represented by ἱερεὺς in the LXX. So that St. Luke may very probably have used it here where the context made the meaning clear, and where he intended to use the word ἀρχιερεῖς for "the chief priests." For the captain, see above (Acts 4:1, note). He was especially interested as being, probably, the officer who had arrested the apostles the day before. Were much perplexed concerning. The verb (διαπορέω), which only occurs in the New Testament here and Acts 2:12, Acts 10:17, Luke 9:7, and (in the middle voice) Luke 24:4, means properly "to be in doubt which road to take," hence generally to be in doubt, perplexity. Them may apply either to the words, the strange things just reported to them, or to the apostles about whom the things were reported. It seems most natural to refer it to the words. They were in doubt and perplexity as to what it would all grow to. Acts 5:25 And there came one for then came one, A.V.; behold for saying, Behold, A.V. and T.R.; the prison for prison, A.V.; in the temple standing for standing in the temple, A.V. Standing implying the calm, fearless attitude of the men. There is an apparent reference in the mind of the writer to the words of the angel in Acts 5:20, "Go ye, and stand and speak." Acts 5:26 But without for without, A.V.; lest they should be, omitting ἵνα, for lest they should have been, with ἵνα, A.V. and T.R. Lest they should be, etc. The best way of construing the words, whether ἵνα is re-rained or not, is to make the clause "lest they should be stoned" depend upon "not with violence;" putting "for they feared the people" into a parenthesis; thus explaining why they thought it dangerous to use violence. Acts 5:28 We straitly charged for did not we straitly command? A.V. and T.R.; not to for that ye should not, A.V.; teaching for doctrine, A.V. We straitly charged, etc.; ἐπερωτάω seems to require a question to follow. Your teaching (for the command, see Acts 4:18). Intend to bring, etc. Here the secret of the persecution comes out, The guilty conscience winced at every word which spake of Jesus Christ as living. The high priest, too, would not so much as name the name of Jesus. It was "this name," "this man;" as in the Talmud, Jesus is most frequently spoken of as Teloni, i.e. "such a one," in Spanish and Portuguese Fulano, or still more contemptuously as "that man". This terror of blood-guiltiness is a striking comment on the saying recorded in Matthew 27:25. Acts 5:29 But for then, A.V.; the apostles for the other apostles, A.V.; must for ought to, A.V. Peter is the spokesman, the sentiment is that of the united apostolate. Must obey God, etc. The rule is a golden one for all men, all circumstances, and all time (comp. Acts 4:19). Peter does not deny having received the prohibition, but pleads the superior force of the command of God, as set forth in the following verses. Acts 5:30 Hanging him for and hanged, A.V. The God of our fathers, etc. Observe how carefully Peter preserves his own brotherhood with the Jews whom he was addressing, and the continuity of the New Testament with the Old Testament as being the sequel of the acts of the same God of Israel. Raised up; viz. from the dead; ἤγειρε, not ἀνίστη, as Acts 3:22, Acts 3:26. Some, however (Calvin, Bengel, etc.), take ἤγειρε, as here used, to mean "raised up" in the wider sense of ἀναστῆσαι, as in the T.R. of Acts 13:23, where, however, the R.T. has ἤγαγε. Slew; viz. with your own hands, as διεχειρίσασθε means. It only occurs besides in Acts 26:27. Acts 5:31 Did God exalt for hath God exalted, A.V.; remission for forgiveness, A.V. With his right hand; i.e. by his mighty power, as the instrument of Christ’s exaltation. A Prince (Acts 3:15, note). Repentance first, "a new heart and a new spirit" (Ezekiel 36:26), and forgiveness next (comp. Acts 2:38; Acts 3:19, etc.). Acts 5:32 Witnesses for his witnesses, A.V. and T.R.; so is the Holy Ghost for so is also the Holy Ghost, A.V. and T.R. We are witnesses. The direct reference is to the command recorded in Acts 1:8, which they felt imperatively bound to obey. So is the Holy Ghost. The Holy Ghost bare witness to the gospel preached by the apostles by the powers which he gave them to heal and work miracles, and by the conversion of many who heard the word: "the gospel preached with the Holy Ghost sent down from heaven" (1 Peter 1:12). Mark the solemnity and authority which Peter claimed for the gospel by thus asserting that the Holy Ghost was the witness with the apostles to the truth of their testimony concerning Jesus Christ. Acts 5:33 But they, when they heard this, for when they heard that, they, A.V.; were minded for took counsel, A.V. and T.R. (ἐβούλοντο for ἐβουλεύοντο, as also Acts 15:39). The word for were cut to the heart (διέπριοντο) is found only here and in Acts 7:54, where the full phrase is given. It means literally, in the active voice, "to saw asunder," and is so used by the LXX. in 1 Chronicles 20:2. In Hebrews 11:37 it is the simple verb πρίω which is used; πρίω and several of its compounds are surgical terms. Acts 5:34 But there for there, A.V.; in honor of for in reputation among, A.V.; the men for the apostles, A.V. and T.R.; while for space, A.V. A Pharisee named Gamaliel. St. Luke had mentioned (Acts 4:1 and Acts 5:17) that there was an influential party of Sadducees in the Sanhedrim. He, therefore, now specially notes that Gamaliel was a Pharisee. There can be no doubt that this alone would rather dispose him to resist the violent counsels of the Sadducean members, and the more so as the doctrine of the Resurrection was in question (see Acts 23:1-35. 6-8). Moreover, Gamaliel was noted for his moderation. That Gamaliel here named is the same as that of Act 22:3, at whose feet St. Paul was brought up at Jerusalem, and who is known in the Talmud as Rabban Gamaliel the elder (to distinguish him from his grandson of the same name, the younger), the grandson of Hillel, the head of the school of Hillel, and at some time president of the Sanhedrim, one of the most famous of the Jewish doctors (as the title Rabban, borne by only six others, shows), seems certain, though it cannot absolutely be proved. The description of him as a doctor of the law, had in honor of all the people; the allusion to him as a great teacher, learned in the perfect manner of the Law of the fathers, and one whose greatness would be as a shield to his pupils, in Acts 22:3; the exact chronological agreement; the weight he possessed in the Sanhedrim, in spite of the Sadducean tendencies of the high priest and his followers; and the agreement between his character as written in the Talmud and as shown in his speech and in the counsel given in it, seem to place his identity beyond all reasonable doubt. There does not seem to be any foundation for the legend in the Clementine Recognitions, that he was in secret a Christian. If the prayer used in the synagogues, "Let there be no hope to them that apostatize from the true religion; and let heretics, how many soever they he, all perish as in a moment," be really his composition, as the Jews say, he certainly had no inclination to Christianity (’Prid. Conn.,’ 1.361). Acts 5:35 He said for said, A.V.; as touching these men transposed from the order of the A.V.; are about to do for intend to do, A.V. Acts 5:36 Giving himself out for boasting himself, A.V.; dispersed for scattered, A.V.; came for brought, A.V. Rose up Theudas. A very serious chronological difficulty arises hero. The only Theudas known to history is the one about whom Josephus writes (’Ant. Jud.,’ Acts 20:5), quoted in full by Eusebius (’Ecclesiastes Hist.,’Ecclesiastes 2:11) as having pretended to be a prophet, having lured a number of people to follow him to the banks of the Jordan, by the assurance that he would part the waters of the river, and as having been pursued by order of Cuspius Fadus, the Procurator of Judaea, when numbers of his followers were slain and taken prisoners, and Theudas himself had his head cut off. But Fadus was procurator in the reign of Claudius Caesar, immediately after the death of King Agrippa, ten or twelve years after the time when Gamaliel was speaking, and about thirty years after the time at which Gamaliel places Theudas. Assuming St. Luke to be as accurate and correct here as he has been proved to be in other instances where his historical accuracy has been impugned, three ways present themselves of explaining the discrepancy. 1. Josephus may have misplaced the adventure of Theudas by some accidental error. Considering the vast number of Jewish insurrections from the death of Herod the Great to the destruction of Jerusalem, such a mistake is not very improbable. 2. There may have been two adventurers of the name of Theudas, one in the reign of Augustus Caesar, and the other in the reign of Claudius; and so both the historians may be right, and the apparent discrepancy may have no real existence (see Wordsworth, in loc.). 3. The person named Theudas by Gamaliel may be the same whom Josephus speaks of (’Bell. Jud.,’ it. 4.2) by the common name of Simon, as gathering a band of robbers around him, and making himself king at Herod’s death (’Sonntag,’ cited by Meyer, etc.). But he was killed by Gratus, and the insurrection suppressed. A variety in this last mode has also been suggested (Kitto’s ’Cyclopaedia’), viz. to understand Theudas to be an Aramaic form of Theodotus, and the equivalent Hebrew form of Theodotus to be היָתְתִםַ, Matthias, and so the person meant by Theudas to be a certain Matthias who with one Judas made an insurrection, when Herod the Great was dying, by tearing down the golden eagle which Herod had put over the great gate of the temple, and who was burnt alive with his companions, after defending his deed in a speech of great boldness and constancy (’Ant. Jud’ 17.6). A consideration of these methods of explaining the apparent contradiction between the two historians shows that no certainty can without further light be arrived at. But it may be observed that it is quite impossible to suppose that any one so well informed and so accurate as St. Luke is could imagine that an event that he must have remembered perfectly, if it happened under the procuratorship of Fadus, had happened before the disturbances caused by Judas of Galilee, at least thirty years before. But it is most certain that Josephus’s account of Theudas agrees better with Gamaliel’s notice than that of either of the other persons suggested, irrespective of the identity of name. The first way of explaining the difficulty above proposed has, therefore, most probability in it. But some further corroboration of this explanation may be found in some of the details of Theudas’s proceedings given by Josephus. He tells us that Theudes persuaded a great number of people to "collect all their possessions" and follow him to the banks of the Jordan, where he promised, like a second Elijah, to part the waters for them to pass over; that they did so, but that Fadus sent a troop of horse after them, who slew numbers of them, and amongst them their leader. Now, if this happened when the business of the census was beginning to be agitated, after the deposition of Archelaus (A.D. 6 or 7), all is plain. Theudas declaimed as a prophet against submitting to the census of their goods ordered by Augustus. The people were of the same mind. Theudas persuaded them that, if they brought all their goods to the banks of the Jordan, he would divide the stream and enable them to carry them over to the other side out of reach of the tax-gatherer. And so they made the attempt. But this was an act of rebellion against the Roman power, and a method of defeating the purpose of the census, which must be crushed at once. And so the people were pursued and slaughtered. But apart from the census of their goods, one sees no motive either for the attempt to carry away their property, or for the slaughter of an unarmed multitude by the Roman cavalry. So that the internal evidence is in favor of St. Luke’s collocation of the incident, at the same time that his authority as a contemporary historian is much higher than that of Josephus. Still, one desiderates some more satisfactory proof of the error of Josephus, and some account of how he fell into it. Acts 5:37 Enrolment for taxing, A.V.; some of the for much, A.V.; as many for even as many, A.V.; scattered abroad for dispersed, A.V. Judas of Galilee, otherwise called the Gaulonite, as a native of Gamala, in Gaulonitis. He was probably called a Galilaean because Galilee was the seat of his insurrection (Josephus, ’Ant.,’ 18, 1.1 and 6; also ’Bell. Jud.,’ 2. 8.1; 17.8). He was the great leader of the Jews in opposing the census ordered by Augustus, after the deposition of Archelaus, and carried out by Cyrenius, or rather P. Sulpicius Quirinus, the Propraetor of Syria, with the assistance of Cumanus, the subordinate Governor of Judaea. Judas, with Zadoc his coadjutor, was the founder of a fourth Jewish sect, nearly allied to the Pharisees, and his sedition was founded on his philosophic tenets. Josephus speaks of him as the author of all the seditions, tumults, slaughters, sieges, devastations, plunder, famines, ending with the burning of the temple, which afflicted his unhappy country. He gives no account of his death. But his two sons, James and Simon, were crucified by Tiberius Alexander, the successor of Cuspius Fadus. Another son, Menahem, having collected and armed a large band of robbers and other insurgents, after a partially successful attack on the Roman camp at Jerusalem, was miserably slain. The enrolment (ἡἀπογραφή, as Luke 2:1). The purpose of Augustus, which had been delayed some years from causes not accurately known, perhaps in deference to some remonstrance from Herod the Great, was now carried into effect. Quirinus was sent, apparently the second time, as Proprsetor of Syria, to which Judaea was now attached, with Cumanus under him as Procurator of Judaea, to make a valuation of all their property. The Jews had been first persuaded by the high priest Joazar, i.e. apparently in the end of Herod’s reign, or the beginning of Archelaus’s, to submit to what they greatly disliked, but were now roused to insurrection by Judas of Galilee (’Ant.,’ 18, 1.1). He also perished. Nothing is known of his death beyond this notice of it. Scattered abroad. Not crushed, for the insurrection broke out again and again, having the character of a religious war given to it by Judas of Galilee. Acts 5:38 Be overthrown for come to nought, A.V. Acts 5:39 Is for be, A.V.; will not be able to for cannot, A.V.; them for it, A.V. and T.R.; to be fighting for to fight, A.V. Acts 5:40 Called unto them (προσκαλεσάμενοι) for simply called, A.V.; they beat them and charged them for and beaten them, they commanded, A.V.; not to speak for that they should not speak, A.V. Acts 5:41 They therefore for and they, A.V.; dishonor for the Name, for shame for his Name, A.V. and T.R. (see 1 Peter 4:12-16; John 15:21). Acts 5:42 Every day for daily, A.V.; at home for in every hour, A.V. (see Acts 2:46 note); to preach Jesus as the Christ for preach Jesus Christ, A.V. and T.R. The meaning is that they daily preached Jesus Christ both in the temple and in the house or houses where the disciples were wont to meet (see Acts 2:46, note). The spirit and conduct of the apostles here recorded is a precious example to their successors. To glory in the cross, to count shame endured for Christ’s sake the highest honor, and to be unwearied and undaunted in teaching and preaching Jesus Christ through good report and through evil report, is the true character and work of every bishop of souls. Acts 5:1-11 The first hypocrisy. Hitherto all had been bright and beautiful in the new-born Church of God. Brotherly love, disinterested kindness to one another, heroic courage in the face of danger, unhesitating devotion to the service of the Lord Jesus Christ, and an unflinching profession of faith in his Name, had been the common characteristics of the multitude of them that believed. The Church was as the garden of the Lord in the midst of the world’s wilderness. It was a bright spring-tide, soon, alas! to be checked by the cold blasts of selfishness and the love of this world. The time of millennial blessedness was not yet come. Satan was not yet bound. On the contrary, he was unusually busy, with persecutions from without and temptations from within, in his endeavors to hurt and corrupt the children of the kingdom. Indeed, we may notice, as a universal feature in the economy of the kingdom of darkness, that every great step in advance of the kingdom of light is followed by some corresponding movement intended to defeat it. The sowing of the good seed is the signal for the sowing of the tares. The salvation of God is confronted with some counterfeit of Satan. The faith of God’s elect was opposed, even in the first century, by subtle heresies of man’s or Satan’s devising. The glorious spread of the gospel in all lands had a counterplot in the extraordinary growth of the imposture of Mohammed. The great Reformation in the sixteenth century was hindered by the hypocrisies and fanaticism which sprang up by its side. And so it was now. The great enemy of man could not look on the blessedness of the company of Christians without trying to mar it. He must have some portion even within the enclosure of Christ’s Church. Even there all must not be guileless truth, all must not be unselfish love. He must have some to do him service even though they called Christ their Lord. But how could he find an entrance into those holy precincts, how climb up into that heavenly fold? In human character the highest rank consists of those who love righteousness for its own sake, and with various degrees of success actually attain to it. There are those among them who attain the sublimest heights of virtue and godliness, and there are those who at the best, and amidst many stumblings and falls, are only struggling upwards. But they all belong to that highest class who really desire to do the will of God and to be conformed to his image. But there are others who do not belong to this class at all. They, perhaps, admire virtue in others. But especially do they covet the praise and high esteem which virtue conciliates to itself. In a religious society they perceive that certain actions are praised of men and bring certain pleasurable consequences to the doers of them. These fruits of goodness they desire to possess. But then they will not make the sacrifices, suffer the losses, endure the privations, which are inseparable from such actions. The double heart immediately casts about to find some method of obtaining the good without making the sacrifice. To be thought righteous, good, religious, not really to be so, becomes the aim and object. Fraud, deceit, lies, false pretences, are called in to help, and the hypocrite stands, kneels, gives alms, talks religiously, by the side of God’s true saints, till his hypocrisy is brought to light, and he stands revealed as a dissembler before God and man. But meanwhile, in the sight of the world, true godliness is discredited by each fresh exposure of the hypocrite. The defamers of God’s people are encouraged to say that there is no such thing as the pure love of God and disinterested obedience to his will; and they argue that the most consistent livers are only the best dissemblers. There are, doubtless, many other useful lessons to be learnt from the study of this first hypocrisy in the Church of God. It is good to dwell upon this account of it, upon its detection, and upon its awful punishment, because it is only a type of countless other cases which have since happened, and are daily happening, and which, whenever they do happen, do injury to the cause of Christ. We may learn in this melancholy example how the love of money, or the love of the praise of men, or a greedy appetite of applause, or an ungodly emulation of the fame of other men, or the habit of thinking of appearances more than of reality, and of putting on a religious garb without taking care that our hearts are really moved and guided by the Holy Spirit of God, may, almost before we are aware of it, be leading us into the paths of the hypocrite instead of into the way of the just. And in the fearful exposure and punishment of these first Christian hypocrites, we may learn how certain it is that sooner or later every hidden thought and every secret of the heart will be brought to light; and that none will be able to stand before the all-searching eye of God but those who walk before God in godly sincerity, while they trust with a steadfast faith in the merits of their almighty Savior. But anyhow we may be sure that this example of hypocrisy by the side of eminent holiness in the primitive Church, is thus set forth in its distinctness by the inspired historian, to be a touchstone by which to try future actions, to be a type of an evil which would be found to exist in all subsequent ages, and to be a warning to the children of God to watch against the very first beginnings of declension from simplicity and sincerity in their relations to Almighty God. Acts 5:12-42 The advancing tide. The gospel of God’s grace in Jesus Christ crucified and risen again had issued from Jerusalem at the bidding of the Lord. Would it ever stop? would it ever cease to advance? would it ever meet with obstacles sufficiently strong to turn back its current and to arrest its progress? When the flowing tide is hurrying towards the shore, some particular wave is checked by an opposing rock, and is shivered into spray before it can reach the shore. But wait a little and the rock is sunken beneath the waters, and the waves roll on unchecked to their goal. Sometimes a temporary lull seems to have fallen upon the languid waves, and three or four in succession do not reach the bounds which their predecessors had attained. But yet a moment and the tide advances in its unbroken strength, and never fails to fulfill its destined course. It is just so with the gospel of Christ. Its advance is sure. Its strength is in the unchanging will of God. It has a course to run; it will run it. It has an end to fulfil; it will fulfill it. Hindrances, obstacles, defiance, it will meet with from man in a thousand varying forms. The opposition of hard unbelief in those who boast that they have intellect and philosophy on their side; the opposition of adverse creeds seeking to supplant the true faith; the fierce persecutions of ungodly power hoping to stop by force the progress of a hated truth; the divisions and dissensions of Christians among themselves; the abounding of iniquity and the chilling of Christian love; the sudden rise of some heresy or apostasy;—these and such like hindrances may occasionally seem to check the onward flow of the waters of life, and at times to threaten its further advance. But, like the irresistible tide of the mighty ocean, God’s purpose is pressing surely on; and by the time decreed by his eternal wisdom the whole "earth shall be full of the knowledge of the Lord, as the waters cover the sea" (Isaiah 11:9). The chapter now before us gives a most striking view of this irresistible advance as well as of the obstacles opposed to it. One hundred and twenty men and a few poor, weak women are, as it were, the seed which the hand of the Lord has sown in an uncongenial soil. Immediately around them was all the bigotry of Pharisaic Judaism, clinging with desperate and impassioned obstinacy to the traditions of their fathers, and ready to kill and be killed on behalf of the Law of Moses, on the one hand; and the hard, cold skepticism of the Sadducees on the other, denying with agnostic incredulity the existence of anything beyond the ken of their eyes or the grasp of their hands. In the wider circle of the outside world there was the iron heathenism of Rome. Imperial tyranny and Caesarean power; military force and the despotism of the sword; sensuality of the deepest dye; idolatry of the most aggressive and all-engrossing kind; philosophies the most adverse to the cress of Christ. How and where could the gospel make its way? Would it not die in the upper room where it was born? But what do we read? "There were added to the Church about three thousand souls;" "Many believed, and the number of the men was about five thousand;" "Believers were the more added to the Lord, multitudes both of men and women;" "The number of the disciples was multiplied;" and so on, marking the constant advance of the Church of God. And yet all the while every effort was being made to check this advance. There were already "prisons oft." There were the fierce threatenings of those who had power to execute them; there were stripes inflicted; there was the majesty of the law and the authority of rulers arrayed against them. But it was all in vain. The preachers could not be silenced; the preaching could not be stopped; the miracles could not be hid; men’s hearts would turn to Christ when they heard of his grace; multitudes would leave the side of the persecutors and join themselves to the persecuted. The tide would flow on. It rushed over the heads of the opposing rocks. And then worldly wisdom came in with its prudent counsel, "Leave these men alone." And so for a time the work of God went quietly on, gathering strength and acquiring solidity from day to day, in preparation for future hostility from the world without, and future hindrances from corruption within. But these first fortunes of Christianity have left to the Church in all ages a model of the conflicts that await her, and of the only method of obtaining victory. They show us that through opposition and contradiction, in sunshine and in storm, amidst encouragements and under depression, the servants of God have to persevere steadily in proclaiming the grace of God and the resurrection of Jesus Christ, have to go forward in an unswerving obedience to the commandment of Christ and an unfaltering confidence in his almighty power, and that success is sure. "On this rock will I build my Church, and the gates of hell shall not prevail against it." BY W. Acts 5:1-10 A fatal forgetfulness. There are several truths which this sad incident suggests to us. We may view them thus— I. THAT A NEW MAY SURVIVE A VERY BLOW. It was a very serious misfortune to the new Church that two of its members should commit a sin worthy of death, and pay that terrible penalty in the view of all. The apostles must have felt that they and the cause with which they were identified had received a severe blow; but it was far from being a fatal one. It was one from which the cause of Christ soon recovered; nay, it was overruled "for the furtherance of the gospel." Let not any Church or any sacred cause be too much disheartened by a check at the beginning. With truth and God on its side, it will survive and flourish. II. THAT VERY SERIOUS SIN MAY BE WITH AN ACT WHICH IS AND GODLY. To those who looked on as Ananias and Sapphira brought the money they did bring and laid it at the feet of the apostles, their action must have seemed pious and generous in a very high degree. But we know it to have been utterly and even fatally defective. It becomes us to search with fearless and faithful glance those of our deeds which men approve as most commendable, lest, while around us is approval and congratulation, there should be entered in the book of account in heaven a sin of great enormity against our name. III. THAT WE MAY BE A HEINOUS SIN IN AN ACTION WHICH SEEMS VENIAL TO . In all likelihood, Ananias and Sapphira imagined that they were doing an action which, while it was calculated to win respect, was not very, if at all, reprehensible in itself. They probably reconciled it to their own sense of rectitude. Men do so now. In connection with religion and philanthropy they do guilty things which kindle the wrath of the righteous Lord, supposing that they are only departing a few degrees from integrity, or are even worthy of praise. "Who can understand his errors? Cleanse thou me from secret faults." IV. THAT IT IS A FALSE AND MOST THING TO SUPPOSE THAT THE GOOD WITH ANY COURSE WILL SOME ONE SERIOUS SIN THEREIN. Ananias and Sapphira may have thought that the piety and charity of their conduct would more than balance the sin of their deception. They were miserably wrong and were fearfully disabused of their mistake. If we willfully break one of God’s plain commandments, supposing that the virtues of our action will cancel the wrong, and thus allow ourselves to fall into deception (as here), or into dishonesty, or into excess, or, into arrogance and pride, we shall have a sad and, it may be, a rude and awful awakening from our grievous error. V. THAT THERE IS A WHICH IS NOTHING LESS THAN FATAL. Ananias and Sapphira made a mistake which was simply ruinous. They overlooked the fact that the Holy Spirit of God was in close connection with his Church, and was acting through his servants. They forgot that when they were trying to deceive inspired men they were acting falsely in the face of the Divine Inspirer, so that when they imagined they were lying unto men they were really lying unto God (Acts 5:4). For this guilty oversight they paid the last penalty of death. Is not their sin too easily reproducible and too often re-enacted? Too commonly men guiltily overlook the presence and agency of the Divine Spirit. 1. A Church does so when it is resting in human and earthly advantages for its prosperity; when the minister trusts to his eloquence, the people to those arts and influences which are from below and not from above; when both are forgetting that there is an almighty power which is within their reach and at the command of believing prayer. 2. The human soul does so when it disregards the influences which are at work upon and within it; when it treats lightly the pleadings of the pulpit, the warnings of friendship, the prickings of conscience, the convictions and impulses which call it to newness of life. Is not this to sin against the Holy Ghost, and is not the penalty of it spiritual, eternal death?—C. Acts 5:11-16 Elements of influence. Instead of the sin and death of Ananias and Sapphira proving disastrous to the infant Church, the melancholy event was followed by a period of extraordinary success: There was a high tide of prosperity; the gospel showed itself a great power in the community (Acts 5:14). Here are some of the elements of that power. I. THE . "Great fear came upon … as many as heard these things" (Acts 5:11). "By terrible things in righteousness" God sometimes answers us and impresses us. The fearful has a work to do in inspiring awe and leading to conviction and conversion. There are awful truths in connection with the gospel (Matthew 21:44; Matthew 24:51; Matthew 25:46, etc.), as well as terrible facts happening in the providence of God, which do their work in the mind, solemnizing, subduing, preparing for thought, devotion, consecration. II. THE . (Acts 5:15, Acts 5:16.) In apostolic times Christian beneficence took the form of miraculous healing, and it was most efficacious in attracting and winning men. Now it takes other forms hardly less effective. The hospitals of the missionary in India and China, and the philanthropic institutions of England, initiated and sustained by Christian sympathy and self-sacrifice, are great elements of power. Christian kindness, taking a thousand shapes, flowing in a thousand channels, is an untold, incalculable influence for good. III. THE SACRED. "The people magnified them" (Acts 5:13). To whomsoever this applied, whether to the apostles only or to the band of believing disciples, it is clear that a certain reverence was paid to those who bore about them such marks of close association with the Divine. To those who walk with God, who are men of prayer and of real devoutness of spirit as well as blamelessness of life, there will attach a certain sacredness which will cause them to be "magnified by the people," and their word will be with power. IV. THE . It is clear, from the fifteenth and sixteenth verses, that the publicity gained by the "many signs and wonders of one day brought together a still larger congregation of the sick and the expectant the following day. Success in Jerusalem begat success in "the cities round about." The moral and spiritual triumphs of the truth have been elements of influence of signal worth. What God has wrought in opening blind eyes of the mind and cleansing leprous souls has been the means of extending the healing and renewing power of Christ on every hand. What stronger argument have we than this—What Christ has done for such sad and sinful souls he can and will do for you? V. THE . "Signs and wonders are not now wrought by the hand of the ministers of Christ." But the supernatural is with us still, though the miraculous is gone. In connection with the preached Word, and in answer to believing prayer, the iron will is bent and the rocky heart is broken, the blind eyes are opened, and from the grave of sin dead souls come forth to newness of life.—C. Acts 5:17-29 Three things Divine. The success of the Christian cause had the effect which might have been anticipated; it aroused the intense hostility of the enemies of the Lord, and their bitter opposition found vent in a speedy arrest and imprisonment of the apostles (Acts 5:17, Acts 5:18). But man’s adversity was God’s opportunity, and we have:— I. DIVINE . (Acts 5:19.) How vain all bolts and bars to shut out those whom God would have to enter, to shut in those whom he would have escape! The hour had come for his interposing hand, and all the contrivances of man’s wrath were broken through as if they were but "the spider’s most attenuated thread." We often wish for the direct interposition of God now; we often ask for it; we often wonder that it does not come, thinking that the hour for Divine manifestation must have arrived. The duty and the wisdom of true piety are (1) to ask God to deliver in his own time and way; (2) to expect his delivering hand at some time and in some way; (3) to wait in patient endurance till his time has come; (4) to recognize his gracious hand in whatever ways he may be pleased to act. II. A DIVINE . "Go, stand and speak … all the words of this life" (Acts 5:20). Doubtless the apostles well understood what was the tenor of their commission. They were to speak all those words which would enlighten their fellow-citizens on the great subject of the new spiritual life which they had begun to live. They who stand now in the relation of religious teachers to the men of their own time, may take these words of the heavenly messenger as a Divine instruction to themselves. They are to "speak all the words of this life;" i.e. (1) to explain and enforce the truth, that beneath and beyond the life which is material and temporal is the life which is spiritual and eternal; (2) to make known the conditions on which that life is to be entered upon—repentance toward God, and faith in a crucified and risen Savior; (3) to make clear the way by which that life is to be sustained—by "abiding in him;" (4) to assure all disciples that "this life" is to be perpetuated in the other world. III. THE DIVINE DEMAND. "We ought to obey God rather than man" (Acts 5:29). God demands our first obedience—that is the teaching of his Word; it is also the response of our own conscience. We agree, when we consider it, that God has a claim, transcendently and immeasurably superior to all others, on our allegiance. That Divine One who called us ourselves into existence; by whom we have been endowed with all our faculties; in whom "we live, and move, and have our being;" from whom we have received every single blessing we have known; who is the righteous and holy Sovereign of all souls throughout the universe of being; on whose will absolutely depends our future destiny;—to him we owe our allegiance in such degree, that any claims man may have upon us are "as nothing, and less than nothing." There are many reasons why we should yield ourselves to his service—the example of the worthiest and the best of our kind; the excellency, dignity, exaltation of that service; the present and future advantages we gain thereby; the awful issues of disloyalty and persistent rejection, etc. But there is one thought which should weigh the most, and be of itself sufficient—" we ought to obey God." We cannot decline to do so without violating the plain teaching of our moral judgment. When we do yield ourselves to him, we put ourselves in the right and have the strong and blessed sanction of our conscience. We should hear the voice within, saying daily, hourly, in tones which will not be silenced, "You ought to obey God."—C. Acts 5:30-32 The cross and the crown. In this address which Peter delivered to the Sanhedrim we have another epitome of the gospel. I. THE LOWEST DEPTH OF EARTHLY SHAME. "Whom ye slew and hanged on a tree" (Acts 5:30). The Son of God was "made a little lower than the angels," even a Son of man, "for the suffering of death" (Hebrews 2:9). He stooped to the level of our humanity, in order that he might "taste death for every man." And he underwent that experience in its most dreadful form—in darkness, pain, shame, desertion, inexpressible agony of soul. He went deliberately down to the very lowest point to which he could stoop, that he might finish the work the Father had given him to do. II. THE HIGHEST SUMMIT OF HONOUR. "The God of our fathers raised up Jesus … him hath God exalted with his right hand to be a Prince and a Savior" (Acts 5:30, Acts 5:31). "From the highest throne of glory to the cross of deepest woe" he had come; now he reascended from the grave to the throne, to the seat of heavenly power and blessedness. He has become an enthroned Redeemer, a sovereign Savior, (1) occupying the foremost place in heavenly rank, (2) dispensing salvation to the lost children of men, and (3) receiving the willing homage, the affectionate service of the multitude he has redeemed. What more honorable, enviable, blessed position can we conceive than that of One who, seated in the very highest post of honor, is conferring the best of all imaginable boons, and is receiving, in return, the freest, richest, most rejoicing worship and service of his redeemed, both of those who are about his person "in the heavens," and of those also who are serving him and striving to follow him below? III. THE METHOD OF THE SAVIOUR. He is a Prince and a Savior, "to give repentance.., and forgiveness of sins." How does the exalted Lord carry on his great work as he reigns in heaven? By giving repentance and remission. 1. He gives to human souls a sense of the heinousness of their sin. 2. He dispenses to them, through his atoning sacrifice, full and free forgiveness of their sin. Thus he leads men everywhere away from their iniquity, and restores them to the favor and so to the happy service of the Supreme. IV. THE BLESSED WE HAVE OF THE FACT OF HIS . (Acts 5:22.) The apostles could assure the council that these things were so; they could place it beyond all doubt, inasmuch as (1) they themselves were witnesses of the facts, and (2) the Holy Spirit had confirmed their testimony by the signs and wonders he enabled them to work. We too have testimony, both human and Divine. 1. The human testimony of the apostles of our Lord; also of all Christian souls in all succeeding generations, who have witnessed for him and the power of his grace; and also the assurance of our contemporaries, who rejoice in the liberty with which he has made them free. 2. The Divine testimony of that gracious Spirit of God, who, though he works no signs and wonders around us, does work conviction, comfort, sanctity, strength, within us.—C. Acts 5:33-42 Our attitude towards God. There are three attitudes it is possible for us to assume towards our Maker and Savior. They are those of— I. . We may "be found even to fight against God." It is, indeed, as new as it is old for men to contend with God and to oppose themselves to those ends for which he is working. 1. Good men do so unwittingly; as when earnest and holy Catholics have persecuted Protestant men and women; as when devout Protestants have thrown obstacles in the way of their more energetic co-religionists who have been evangelizing in ways not considered legal and correct; as when we ignorantly misconstrue the sacred Scriptures, finding out, farther on, that those views we combated were in harmony with truth. 2. Bad men do so deliberately and guiltily: (1) when they endeavor positively to overturn influences which they know to be holy and remedial; (2) when they practically encourage that which they feel to be wrong and hurtful. II. . We may take the position which Gamaliel advised with so much policy on this occasion: "Let these men alone" (Acts 5:38). When any sacred cause comes up before us, challenging our approval and asking our aid, we may determinately stand aloof, declining either to befriend it on the one hand or to withstand it on the other: we neither bless nor curse. 1. It is impossible to take a neutral position, upon the whole, in relation to Christ. "He that is not with him is against him," as he has said to us. Our influence is either telling in favor of his holy service, of Christian truth, of eternal life, or else against these sacred things. 2. It is possible that we may assume a neutrality toward particular institutions, usages, movements, habits; and this neutrality may be (1) necessary, because we have not the means of arriving at a judgment at all; (2) wise, because we have not yet had the opportunity of coming to an intelligent decision; (3) culpable, because cowardly, selfish, unfaithful. III. CO-. (Acts 5:40-42.) When they had beaten the apostles—an act of severe bodily castigation was a grim method of "letting them alone; it was probably a concession to the party of hostile action—they did let them go, with strict prohibitions in their ear. We are to be "co-workers with Christ," "workmen together with him;" and we shall become this by: 1. Speaking for Christ. "Daily in the temple.., they ceased not to teach and to preach Jesus Christ" (Acts 5:42). In the Church, in the school, in the home,—anywhere, everywhere, we too may speak for him; uttering the truth which he has taught us to prize, more especially upholding him himself as the one great Teacher, almighty Savior, Divine Friend, and rightful Lord of the human soul. 2. Suffering for him. The apostles endured suffering and shame for his Name; they did so gladly, rejoicingly. We may be "counted worthy" to do the same. Many thousands of men, in heaven or on earth, have had this high honor (Matthew 5:10-12; 1 Peter 4:13). And if we are thoroughly true and unflinchingly faithful to our Lord, serving him to the full height of our opportunity, we shall surely (1) suffer bodily inconveniences, fatigue, exhaustion, if not pain and sickness, for his sake; (2) endure the dislike and ridicule, if not the blows and imprisonment, of the ungodly. In such ill treatment we shall find occasion for heavenly joy, as they did.—C. BY E. JOHNSON Acts 5:1-11 The sin of heart: untruth and its punishment. As the shadow follows the light, so Christianity has been marked in its progress by a deep and broadening shadow of hypocrisy. After the glorious picture of sunny days of the Spirit’s life in the preceding chapter, a dark view of human deceit is presented. The root of bitterness springs up amidst the Divine delights of the time, and many are troubled. I. THE SIN OF ANANIAS AND . Essentially it was the acting of a lie. The part of the produce of the sale was put before the apostles as if it had been the whole. Many will act lies who will shun to articulate them. But the value of actions in a moral point of view lies in the expression they give to feeling. The motive cannot be left out of consideration. This action was intended by the guilty pair to pass with others as having a moral quality it had not. The understanding was that the whole and unreserved produce of the sale of property should in every case be given in. The act of the couple was intended to be received in this meaning while that meaning did not exist. We are responsible for the constructions which we know will in certain cases be put upon our actions. And the action of Ananias and Sapphira is typical of all those by which we dishonestly compromise with conscience, or seek to pass under false colors. There are times when it is a duty to abstain from action, if we know that our action will convey an impression that is false, have an appearance to which no reality corresponds. II. PETER’S OF THE SIN. His words are deep and mysterious. Let us not pretend to fathom them. 1. The dark source of crime—"Satan filling the heart." The deeds of sin are dark in every sense: they excite shame in the doer; they shun the light; they are lying in their origin, process, and consummation. 2. The struggle involved in sin. The opposition of the good, the striving of the Holy Spirit, is ever felt. No man lies to his fellow-men until he has first lied to the truth revealed within. Discussions about the personality of Satan and of the Holy Ghost are foreign to the spirit of the simple New Testament language, and only divert the mind from the solemn truth of immediate inner experience. The meaning of these dread figures of speech is sufficiently clear without any dialectics. 3. The peculiar aggravation of this sin. It had not the excuse of overwhelming temptation. They need not have sold the property at all. There was no law or special apostolic edict requiring it. The free spirit of love alone set the practice on foot. Certainly those sins which men commit under no pressure of necessity or of sudden and strong coincidences of opportunity with desire, are the worst. Gratuitous sin, so to speak, shows so diseased a moral state that it infers a person will require a temptation to do right, will go wrong without temptation at all. It was a fixed and deliberate determination, this act of Ananias, taken in the full daylight of conscience. In all probability it was the crowning act of u life long directed to counterfeiting goodness. For how true the proverb, that no one falls suddenly into the extreme of baseness! His life in Judaism had been a counterfeit, his conversion a sham, his participation in the joy and power of the time a mockery; the act which he intended to seal his Christian reputation fixing on him the damnation of the devil-led impostor. And through all or much of this there doubtless ran a vein of profound self-deception. 4. All moral offenses are irreligious. This is important, for the craft of the heart would often separate morality from religion. But a lie to men is a lie to God under all circumstances; it is he whose light is in the breast which falsehood confuses, his truth which is practically denied. There is no genuine morality which is not founded on reverence for the living God. And no security that men will speak truly or act rightly when the pressure of fear or the mechanical action of habit is not felt, except in the sense of the eternal imperative of God. 5. The complicity of the wife in the guilt adds another element of aggravation. The one should have restrained the other. The guilt of their joint act was like a mutual agreement of unfaithfulness. The sanctity of marriage rests on the recognition of the covenant between each soul and God; it is broken down and defiled by the common consciousness of a crime. III. THE . It was sudden, marking the interposition of God. It was received in both cases in silence—a tacit confession of its justice. Thus did sin long nourished in the heart at last come forth, full-born, only to meet death. "Sin, when it is finished, bringeth forth death." Great dread fell, as well it might, on all who heard and on the whole Church. It was like a bolt out of a clear and serene sky. And we should learn the solemn lessons that suggest themselves for every time. 1. Moral dangers lurk near every scene of spiritual manifestation. 2. The highest features of spiritual character and action will always find false imitators, and this in the very bosom of the Church. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 6:1 Now in these for and in those, A.V. (it is not ἐκείναις, answering to מהֵהָ מימַיָבַּ, but ταύταις); multiplying for multiplied, A.V.; Grecian Jews for Grecians, A.V. The Grecian Jews; the Hellenists, for this is the appellation of them in the Greek; it means properly those who spoke Greek or otherwise followed Greek usages, applied to foreigners, here of course to Jews. Of a similar form and meaning is the word "to Judaize," translated "to live as do the Jews" (A.V., Galatians 2:14), and the forms "to Demosthenize," "to Platonize," "to Atticize," etc. The Hellenists were those Jews of the dispersion who lived in countries where Greek was spoken, and who themselves spoke Greek. It was for the sake of such that the Alexandrine Version of the Scriptures, commonly called the LXX., was made. Hebrews; Palestinian and other Jews, who spoke Aramean (2 Corinthians 11:21; Philippians 3:5; Acts 21:40), as opposed to the Hellenists. Their widows. We learn incidentally by this phrase that one of the earliest Christian institutions was an order of widows, who were maintained at the common cost. We find them in the Church of Joppa (Acts 9:41), and in the Church of Ephesus (1 Timothy 5:3, 1 Timothy 5:9, 1 Timothy 5:10, 1 Timothy 5:11, 1 Timothy 5:16). They gave themselves to prayer and to works of mercy. Daily; καθημερινός only occurs here in the New Testament, and rarely in Greek writers; ἐφημερινός, of a daily fever, is used by Hippocrates, and may possibly have suggested the use of this rare word to Luke the physician. Acts 6:2 And for then, A.V.; fit for reasons, A.V.; forsake for leave, A.V. It is not fit; literally, pleasing; ἀρεστόν is often the rendering of בוֹט in the LXX.; e.g. Gem Acts 16:6; Deuteronomy 12:28. In Exodus 15:26, Deuteronomy 6:18, etc., it stands for רשָׁיָ, that which is right. Serve tables. The English reader should remember that the "ministration" of Deuteronomy 6:1, the "serve" of this verse, and the "deacon" which was the name of the new officers, are all forms of the same Greek word (διακονίαδιακονεῖνδιάκονος). In Deuteronomy 6:4 "the ministry of the Word" is opposed to "the daily ministration" of meat. The passage gives a necessary warning to the ministers of God’s Word not to spend too much time and strength upon any secular work, even though it be a work of charity. They must give themselves to the Word of God and to prayer. There are Christian laity to serve tables. Acts 6:3 Look ye out therefore, brethren, from for wherefore, brethren, look ye out, A.V.; good for honest, A.V.; Spirit for Holy Ghost, A.V. and T.R.; of wisdom for wisdom, A.V. Good report; literally, borne witness to; i.e. well spoken of. So in Hebrews 11:5 it is said of Enoch that "he had witness borne to him that he pleased God," and in Hebrews 11:4 of Abel that "he had witness borne to him that he was righteous;" and so in Acts 10:22 Cornelius is said to be a man "well reported of by all the nation of the Jews." In Acts 16:2 Timothy is said to be "well reported of (ἐμαρτυρεῖτο) by the brethren." The Spirit. The number seven was, perhaps, fixed upon with reference to the exigencies of the service, some think because there were seven tables to be supplied; and partly perhaps from seven being the sacred number, the number of completeness—seven Churches, seven spirits, seven stars, seven children (1 Samuel 2:5), seven times (Psalms 119:164). From seven having been the number of the first deacons arose the custom in some Churches of always having seven deacons, which continued some centuries in the Church of Rome. One of the Canons of the Council of Neo-caesarea enacted that "there ought to be but seven deacons in any city," and St. Mark is said to have ordained seven deacons at Alexandria. But the needs of the Churches gradually superseded all such restrictions. Whom we may appoint. The multitude elect, the apostles appoint. The apostolate appears as the sole ministry of the Church at first. From the apostolate is evolved first the diaconate, afterwards the presbyterate, as the need for each arose (Acts 14:23). Acts 6:4 Continue steadfastly in for give ourselves continually to, A.V.; in (the ministry) for to, A.V. Steadfastly. The verb προσκαρτερέω is of frequent use in the Acts (see Acts 1:14; Acts 2:42; Acts 5:1-42:46; Acts 8:13; x. 7; see also Colossians 4:2). It is used of persons and things to which any one adheres closely and perseveringly, which are put in the dative case, as here. But sometimes it has the prepositions ἐν or εἰς after it, as in Acts 5:1-42:46; Hist. of Susann. 7; Romans 13:6. Acts 6:5 Holy Spirit for Holy Ghost, A.V. The mention of Stephen, and the narrative which follows leading up from Stephen’s martyrdom to St. Paul (Acts 7:60), show to what the writer is tending. He selects the incidents in the history of the Church at Jerusalem which connect themselves most directly with that after history which was the object he had in view. It has been thought by some that the Greek character of all seven names is an indication that they were Hellenists. Such a conclusion, however, is not warranted, as many Jews who were not Hellenists had Greek or Latin names, e.g. Paul, Sylvanus, Aquila, Priscilla, Marcus, Justus, Petrus, Didymus, etc. At the same time, it is likely that some of them were. One, Nicolas, was a proselyte. The object, doubtless, was to ensure perfect fairness of distribution of the Church charities. Stephen and Philip (Acts 8:5, etc.; Acts 21:8) are the only two of whom we know anything beyond their names. Acts 6:6 When they had prayed, they laid their hands on them. They did not pray without imposition of hands, nor did they lay hands on them without prayer. So in the sacraments, in confirmation, and ordination, the outward sign or rite is accompanied by prayer for the thing signified. And God’s grace is given through the sacrament or rite in answer to the prayer of faith (see Acts 8:15, and the Office for Baptism, the Prayer of Consecration in the Office for Holy Communion, and the Confirmation and Ordination Services). (For the laying on of hands as a mode of conveying a special grace and blessing, see Numbers 27:3; Deuteronomy 34:9; Matthew 19:13-15; Luke 4:40; Acts 8:17; Acts 13:3; 1 Timothy 5:22; Hebrews 6:2.) Acts 6:7 Exceedingly for greatly, A.V. Were obedient to the faith. Compare the phrase, obedience of froth or "to the faith" (Romans 1:5; Romans 16:25). The addition of a great multitude of priests was an important incident in the Church’s history, both as they were a higher order of men, and a class very liable to be prejudiced against the faith which would rob them of their importance. Acts 6:8 Grace for faith, A.V. and T.R.; wrought for did, A.V.; signs for miracle, A.V. Power (Acts 1:8, note); power to work miracles especially, but also other spiritual power beyond his own natural strength (see Acts 6:10). This power showed itself in the signs and wonders which he wrought. Acts 6:9 But for then, A.V.; certain of them that were for certain, A.V.; of the Cyrenians and of the Alexandrians for Cyrenians and Alexandrians, A.V.; Asia for of Asia, A.V. Of the synagogue, etc. There were said to have been four hundred and eighty synagogues in Jerusalem alone in the time of our Savior (Olshausen, on Matthew 4:23). But this is probably a fanciful number; only it may be taken as an indication of the great number of such places of Jewish worship. Tiberias is said to have had twelve synagogues. Ten grown-up people was the minimum congregation of a synagogue. It seems by the enumeration of synagogues in our text that the foreign Jews had each their own synagogue at Jerusalem, as Chrysostom supposes, where men of the same nation attended when they came to Jerusalem; for the construction of the sentence is to supply before Κυρηναίων and again before Ἀλεξανδρέων the same words as precede Λιβερτίνων, viz. καὶτῶνἐκτῆςσυναγωγῆςτῆςλεγομένης, SO as to mean "and certain of them that were of the synagogue called of the Cyrenians," and so on. The very numerous Jews of Cyrene and of Alexandria would doubtless require each a synagogue for themselves. The Libertines were, as Chrysostom explains it, "freedmen of the Romans." They are thought to consist chiefly of the descendants of the Jews who were taken prisoners by Pompey, and deported to Rome, who were afterwards emancipated and returned to Judaea, though some (Meyer, Romans 1:1) settled in Rome. Tacitus, under the year A.D. 19, speaks of four thousand Libertini, infected with Jewish or Egyptian superstitions, as banished to Sardinia (’Annal.,’ 2. 85.). Many of these must have been Jews. Josephus, who tells the same story as Tacitus, though somewhat differently, says they were all Jews (’Ant. Jud.,’ 18, 3.5). The Cyrenians. Cyrene was the chief city in North Africa, and a great Jewish colony. Numbers of Jews were settled there in the time of Ptolemy Lagus (’Cont. Apion.,’ 2.4), and are said by Josephus (quoting Strabo) to have been a fourth part of the inhabitants of the city (’Ant. Jud.,’14. 7.2). Josephus also quotes edicts of Augustus and of M. Agrippa, confirming to the Jews of Cyrene the right to live according to their own laws, and specially to send money for the temple at Jerusalem (16. 6.5). Jews from "the parts of Libya about Cyrene" are mentioned in Acts 2:10; Simon, who bore our Savior’s cross, was "a man of Cyreue;" there were "men of Cyrene" at Jerusalem at the time of the persecution that arose about Stephen (Acts 11:19); and "Lucius of Cyrene" is mentioned in Acts 13:1. It was natural, therefore, that the Cyrenians should have a synagogue of their own at Jerusalem. Of the Alexandrians. Alexandria had a Jewish population of 100,000 at this time, equal to two-fifths of the whole city. The famous Philo, who was in middle age at this time, was an Alexandrian, and the Alexandrian Jews were the most learned of their race. The Jews settled in Alexandria in the time of Alexander the Great and Ptolemy Lagus. The LXX. Version of the Scriptures was made at Alexandria primarily for their use. We may be sure, therefore, that they had a synagogue at Jerusalem. And of them of Cilicia. The transition from the African Jews to those of Asia is marked by changing the form of phrase into καὶτῶνἀπὸΚιλικίας. There were many Jews in Cilicia, and this doubtless influenced St. Paul in preaching there, as well as the fact of its being his own native province (see Acts 15:23, Acts 15:41; Galatians 1:21). Josephus makes frequent mention of the Jews in the wars between the Ptolemies and Antiochus the Great, with whom the Jews sided, and in consequence were much favored by him. And it is thought that many who had been driven out from their homes by the wars, and others who were brought by him from Babylonia, settled in his time in Cilicia, as well as other parts of his Asiatic dominions. Seleucus also encouraged the Jews to settle in the towns of Asia in his kingdom, by giving them the freedom of the cities and putting them on an equal footing (ἰσοτίμους) with Macedonians and Greeks (’Ant. Jud.,’ 12. 3.1, 3). Asia; meaning the same district as in Acts 2:9 (where see note). Evidence of the abundance of Jews in Asia crops up throughout the Acts (8. 16, 24, 42, 45; Acts 14:19; Acts 16:13; Acts 18:26, Acts 18:28; Acts 19:17; Acts 20:21). That the Jews of Asia were very bigoted we learn from Acts 21:27 (see also 1 Peter 1:1). Acts 6:10 Withstand for resist, A.V. This was a part of the "power" mentioned in Acts 6:8. Acts 6:11 Then they suborned, etc. The resource of those who are worsted in argument is violence or treachery. Blasphemous words against Moses. It must be remembered that at this time the whole Jewish people were in a state of ill-suppressed frenzy and most sensitive jealousy for the honor of the Mosaic institutions—feelings which broke out in constant revolts against the Roman power. The accusation against the apostles of speaking blasphemies against Moses was therefore the most likely one they could have pitched upon to stir up ill will against them. Acts 6:12 Seized for caught, A.V.; into for to, A.V. And they stirred up; i.e. by means of the reports spread by the men whom they suborned, and by working upon the feelings of the people and the elders and scribes, these men of the synagogues so excited them that they obtained permission to arrest Stephen and bring him before the Sanhedrim. Acts 6:13 Words for blasphemous words, A.V. and T.R. Set up false witnesses. The similarity of Stephen’s trial to that of our Lord is striking. The same set purpose to silence a true-speaking tongue by death; the same base employment of false witnesses; the same wresting of good words into criminal acts; and the same meekness and patience unto death in the righteous martyrs. Blessed servant to tread so closely in thy Lord’s steps! (comp. Matthew 5:11,Matthew 5:12; 1 Peter 4:1-19. 14-16). This holy place; the Sanhedrim sat in one of the chambers of the temple, called Gazith. This had been prohibited by the Romans, but the prohibition was in abeyance in the present time of anarchy (Lewin). Acts 6:14 Unto us for us, A.V. We have heard him say, etc. These false witnesses, like those who distorted our Lord’s words (Matthew 26:61; John 2:19), doubtless based their accusation upon some semblance of truth. If Stephen had said anything like what Jesus said to the woman of Samaria (John 4:21) or to his disciples (Mark 13:2), or what the writer of the Epistle to the Hebrews wrote (8. 13), or what St. Paul wrote to the Colossians (Colossians 2:16, Colossians 2:17), his words might easily be misrepresented by false witnesses, whose purpose it was to swear away his life. This Jesus of Nazareth. The phrase is most contemptuous. This (οὗτος), so often rendered in the A.V. "this fellow" (Matthew 26:61, Matthew 26:71; John 9:29, etc.), is of itself an opprobrious expression (comp. Acts 7:40), and the ὁΝαζωραῖος, the Nazarene, is intended to be still more so. Acts 6:15 Fastening their eyes for looking steadfastly, A.V. (see above, Acts 3:4). The council would naturally all look at him, in expectation of his answer to the evidence just delivered against him. In his face, illuminated with a Divine radiance, they had an answer which they would have done well to listen to (for the brightness of an angel’s face, comp. Matthew 28:3; Daniel 10:6; Revelation 10:1, etc.). Acts 6:1-8 Wise counsels. The prosperity of the Church was great. The first hypocrisy had been plucked up by the roots and burnt, so to speak in the presence of the whole congregation. A holy awe had mingled with faith and love to give intense reality to the religion of the disciples. The Spirit of God had borne active witness to the word of the apostles by signs and wonders; and the healing of many sick had conciliated multitudes and attached them to the Church. The apostles had been strengthened and encouraged by the supernatural ministration of an angel bringing them forth from prison, and bidding them preach afresh in spite of their enemies; and at length their very enemies were silenced, and one of the chief of them had advised his fellows, "Leave these men alone." With a fresh burst of zeal, the preaching of Christ had been carried on, and the number of the disciples was greatly multiplied. But now a new danger arose. One of the first institutions of the growing body had been to supply the wants of the most desolate class—the widows—and to gladden their hearts by a daily ministration of food out of the common fund. But, in the rapid increase of numbers, the steps taken at first to secure abundance and fairness in the distribution had proved insufficient. The apostles, who hitherto had been the sole rulers and officers of the Church, had greater things to attend to than even the distribution of Church charities, and in their absence abuses had arisen. While the widows of the Hebrew converts, so called, were well cared for, the Hellenist widows, through some partiality on the part of those who had the management of the tables, were neglected. They were put off with worse places and scantier fare than their Hebrew sisters, or, maybe, found no place at all provided for them. Naturally their friends felt aggrieved, and murmured at such inconsiderate treatment. And the Christian body, before so closely united in the bonds of love in Jesus Christ, showed signs of being split into two bodies, Hebrews and Hellenists. What was to be done? Was the danger to be despised, and were the complaints to be slighted because they only related to the meat that perisheth? Were the widows and their friends to be told that they ought to be occupied only about that meat which endureth unto eternal life, which the Son of man would give them freely and impartially, and their grievances to remain unredressed? Or, taking a juster and graver view of the matter, should the apostles diminish their spiritual labors, and give up their time and strength to the organization of the public charities and the distribution of the daily bread? They did neither. But with conspicuous wisdom they at once founded a new order of men, whose special business it should be to attend to the daily ministration, and see that none were favored and none left out. And, to conciliate confidence in the thorough impartiality of the distribution, they invited the whole Church to elect seven men of approved wisdom and piety, to whom this important trust should be committed. The plan seems to have been eminently successful, as we hear no more of murmurs and complaints. The practical lessons to be learnt are these. 1. Never despise other people’s grievances or make light of them because they do not affect you. Especially let no pastor of a flock underrate the temporal and personal vexations of any parishioner who may lay them before him. To poor people even small losses seem very serious things. And if to the sense of loss there is added a sense of injustice or unfairness, the murmurs are very real, and represent deep-seated wounds. They must be kindly and judicially attended to. 2. Again, all, and especially the clergy, should feel the full importance of impartiality in dealing with their people. Favoritism in dispensing charity or even pastoral care must be resolutely eschewed, nobody must be "neglected" because others are preferred. Murmurs are not always loud; but be sure that any unfair or supercilious treatment will rankle in the breast; that, if extended to classes, it will make a serious crack in the unity of the Church; and that it effectually prevents those who think themselves unfairly treated from reaping any profit from the ministrations of those by whom they think themselves so treated. 3. Lastly, the example of the apostles in this matter teaches those in authority not to attempt to do everything with their own hands, and not to be jealous of having able coadjutors to do the work thoroughly which they themselves of necessity can only do imperfectly. In leaving the choice of the new deacons to the congregation at large, instead of selecting them themselves, they showed a thoroughly liberal and wise spirit, and have left a lesson to the Church in all ages to trust the laity with all fitting power, and to evoke the latent energies of the body, by giving to every capable person some work to do for the glory of God and the welfare of his people. Acts 6:9-15 Fanaticism. Fanaticism has one respectable feature, that it is sincere. The fanatic believes what he asserts to be true, and he is earnest and zealous in the maintenance and propagation of his belief. But when we have said thus much we have said all that can be said in his favor. In fanaticism there is a culpable neglect of the reason which God has given to man to be his guide. The fanatic shuts his eyes and closes his ears, and rushes on his way with no more reflection or discrimination than a wild bull in its fury. Fanaticism, too, has a fatal tendency to deaden all moral considerations and to blunt a man’s perceptions of right and wrong. It is in vain to look for justice, or fairness, or truth, or mercy, from a fanatic. There is no violence of which he is not capable if he thinks his faith is in danger, no wiles and baseness to which he will not stoop if he thinks it necessary for the defense of his cause. Murder, perjury, bribery, subornation of witnesses, and defamation of opponents by lies and slander, have constantly been the weapons by which fanaticism of various kinds has ever defended itself. The end justified the means. It is, however, a curious feature in the history of fanaticism that it is often so closely allied with self-interest. And this is a feature which derogates considerably from its only merit, that of sincerity. In a pure love of truth there is no thought of self-interest. Truth, is a holy, Divine thing, loved for its own sake. But the fanatic’s creed is not pure truth; and so it seems it cannot be loved with the same pure, disinterested love with which truth is loved. Hence it has often been the parent of crime; and hence it is, as we have just said, often allied with self-interest. It is so with Mohammedan fanaticism; it has been so and still is with Romish and specially Jesuitical fanaticism; it was so with Puritan and fifth-monarchy fanaticism; it is so with other existing forms of fanatical and unreasonable zeal. In the case before us in this chapter we need not doubt that these Hellenistic Jews had a very strong and ardent attachment to the Law of Moses, and that their dread and dislike of Stephen’s teaching arose from their apprehension that Christian doctrine was in its nature destructive of their own tenets. But if their attachment to the Law of Moses had been intelligent and pure, they would have welcomed the gospel of Christ as being the fulfillment of the Law. If they had been actuated by a holy love of God’s truth, they would not have sought to uphold the Mosaic institutions By violence, by injustice, and by fraud. Nor can we doubt that, as in the case of the chief priests and scribes and elders, who conspired to take away the life of Jesus Christ, so in the case of these heated partisans, the fear of losing their own places of influence and power, and having to yield the place of honor to the Galilaean teachers whom they hated and despised, had much to do with the unrighteous zeal of the members of the Hellenistic synagogues. The Christian should strive to have a zeal for Christ and Ms glory quite as ardent as that of any fanatic, but at the same time to keep the eyes and ears of his reason always open for the correction of any error into which he may inadvertently have fallen, and for the addition of any truth which he may not hitherto have known. Above all, he will never seek to bear down reason by violence, or to defend truth with the carnal weapons of unrighteousness, whether violence or fraud. BY W. Acts 6:1-7 Prosperity and peace within the Church. These opening verses prove to us that a condition of exceptional virtue may abruptly pass into one of common infirmity. From the height of holy enthusiasm the Church falls down, by steep and quick descent, into the depth of unlovely wrangling. From all the verses of the text we gather— I. THAT BRINGS DANGER TO A CHURCH AS WELL AS TO SOULS. "When the number of the disciples was multiplied there arose a murmuring" (Acts 6:1). Enlargement often brings with it pride, or false confidence, or sloth, or worldliness. It is a "slippery place," where there is great danger of falling. It is frequently the condition of disagreement and even serious discord. When the number is small and the band feeble, each member of the community feels that he must stand by the rest, and let all his strength be put out in advancement of the common cause; but when there is a consciousness of strength, the sense of responsibility is lessened, and men permit themselves to indulge a spirit and to manifest signs of impatience, querulousness, complaint. But no Christian Church can afford to have any of its members introduce the discordant note. It may, indeed, be lost and silenced in the harmonies which prevail; but it may throw everything out of tune and be the beginning of endless dissonance and dire confusion. II. THAT THE ACTION OF THE CHURCH IS LARGELY ON THE WISE OF ITS . It is not reasonable that we [the apostles] should leave the Word of God and serve tables" (Acts 6:2). It was altogether undesirable that the apostles of Christ, who were charged with such high functions, should expend their strength and time in small monetary arrangements. They would probably do that ill when they might be doing their own proper work admirably. They wisely divided the duties of the Church into two different parts, of which they would take one, and leave the other to those whose habits and faculties made them suitable for its discharge: then all went well. If we do not assign functions with discretion, all affairs will speedily be out of joint; the machinery will work with the maximum instead of the minimum of friction. Let the minister take his post or posts, and there be found in full activity; let the other officers have theirs, and keep them. Let activity be well directed, and there will be peace as well as fruitfulness. III. THAT THE OF THE CHURCH OFTEN DO WELL TO CONSULT THE INSTEAD OF . "The twelve called the multitude … and said,… look ye out," etc. (Acts 6:2, Acts 6:3). The members of the Church should remember that affairs are greatly expedited, order maintained, and peace preserved by their delegating much business to a few chosen men; on the other hand, the leaders should remember that even the inspired apostles of our Lord did not stand upon their dignity as such, but consulted "the multitude of the disciples," and that what they did with propriety we may do with advantage. IV. THAT EVEN FOR THE HUMBLER DUTIES OF THE CHURCH SOME GRACES ARE NEEDFUL. The seven men now appointed "to serve tables" were to be "men of honest report, full of the Holy Ghost, and wisdom" (Acts 6:3); i.e. they were (1) to enjoy a good reputation; (2) to be spiritual men in whom God dwelt by his Spirit; (3) to be men of prudence and capacity. They who do not possess these qualifications have no right to expect any position in the Church of Christ. Without the confidence and esteem of their brethren they could not make a good beginning; without Christian character they would be out of place altogether; without requisite gifts of the understanding and disposition they would certainly not make a good ending. V. THAT WE MAY EXPECT TO BE BY AND EVEN . When the apostles were relieved of other more secular duties, and "gave themselves continually to prayer, and to the ministry of the Word" (Acts 6:4), then "the Word of God increased" (Acts 6:7); then came abounding success—"the number of the disciples multiplied greatly;" surprising success—"a great company of the priests were obedient to the faith." It does not necessarily follow that ministerial faithfulness will be attended with such results; prayerlessness, or discord, or inconsistency on the part of the members may defeat the exertions of the holiest and ablest minister of Christ. But, nothing being in the way, the Church itself being in sympathy, an earnest, faithful ministry will witness very blessed spiritual results— (1) some that will rejoice, (2) and some also that will surprise the hearts of the holy. There will be added unto the Church many, and of these some who seemed utterly and hopelessly removed, by their prejudices, their temporal interests, the heinousness of their wrong-doing, or their long continuance in sin.—C. Acts 6:8-15 The service of the lip and the glory of the countenance. The wise step of appointing seven deacons "to serve tables," and thus to liberate the apostles for prayer and preaching, like other good causes, had results which reached beyond the first object of it. It led to the formation of a most useful body of men, who have served Christ and his Church in other things beside mere "tables ’or temporalities. It brought out Stephen; and who shall say how much that had to do with the conversion of Saul, and so with the evangelization and enlightenment of the world? We learn— I. THAT THE OF THE LOWER DUTY WILL LEAD TO WITH A HIGHER ONE. (Acts 6:8, Acts 6:9.) Stephen, having acquitted himself well as a deacon, and showing powers of speech and argument, was encouraged to visit the synagogues, and there "dispute" on behalf of Christian truth. And not only so, but God honored him as the channel of his Divine healing power, and he "did great wonders and miracles among the people" It is always wise to begin at or near the bottom of the scale; to do the simplest thing well, and then rise to that which is next above it. It is well, in Christian service as in secular callings and in the affairs of state, to go through the various grades until the higher and perhaps the highest are reached. Faithful work in a humbler sphere will fit for useful and honorable service in a higher; this is true of our life on earth, and will doubtless prove true respecting the life which is to come (Matthew 13:12; Luke 16:10). II. THAT IS THE SERVICE OF CHRIST WE MUST DEPEND FOR POWER WITH MEN ON GRACE FROM GOD. Stephen was full of" grace and power" (Acts 6:8); full of power with men because full of grace from God. From the Divine resources there came down heavenly influences into his soul—illumination, sanctity, zeal—and he was strong to interest, to instruct, to convince, to persuade. We shall remain unsuccessful as workers for Christ, however great our natural gifts may be, except we have grace from on high to penetrate and possess our soul, and we be endued "with all might by his Spirit in the inner man." III. THAT HAS ITS PLACE IN SACRED SERVICE. Stephen "disputed" with the Hellenistic Jews in the synagogues (Acts 6:9), and so effectively that "they were not able to resist the wisdom and the spirit by which he spake" Statement of Christian doctrine and enforcement of Christian truth may take higher rank, in usefulness, than the defense of Christian theology; but the latter has its place in the field of sacred service, and those who work elsewhere should not disparage or decry it. Everything in its time and in its turn. IV. THAT ERROR, WHEN IT IS SEATED IN THE SOUL, IS OFTEN ONLY BY THE OF THE TRUTH. (Acts 6:11-14.) These men who were in the wrong, instead of being enlightened and benefited by Stephen’s forcible exposition, were led into folly and sin. They hired others to give testimony which was virtually if not literally false, and they did their best to compass the violent death of the man who was seeking to lead them into the kingdom of truth and life. When men are not only wrong in theory, but also bad at heart, interested in maintaining that which is false, any endeavor to enlighten them will often fan the flame of their folly and rouse to its fullest exercise the perversity which is in their souls. V. THAT IS RADIANT WITH . (Verse15.) We may Continue to dispute whether the "angel-face" of Stephen was natural or supernatural radiance. It matters little; but it is of consequence to know that the higher Christian graces will write their sign upon our countenance. As sin makes its sad and shameful traces on the frame, so purity, faith, love, devotion, will make the face to be aglow with heavenly light. Nothing but a devoted Christian life could give us such angel-faces as some of those which we see worshipping in our sanctuaries and laboring in our holy fields of love.—C. BY E. JOHNSON Acts 6:1-7 The appointment of deacons. I. THE SPIRIT OF STRIFE. 1. It arose between the Hellenists and the Hebrews, members of the same nation, of the same blood, of the same Church, but of different places of birth, education, and, above all, of different languages. Language is, perhaps, the greatest divider between man and man. So many of those associations which govern the mind are rooted in the sound of our native tongue. We may notice that Christianity reconciles the difference of the Palestinian Jew and the Greek-speaking Jew; the Book, the New Testament, is the thought of the Jew in the tongue of the Greek. 2. It was on a question of pecuniary benefit. Most disputes of the bitterest kind in the family life turn on questions of money—property and its distribution. Hence the Christian duty of strict justice and exactitude in all dealings with the goods of this world. 3. Jealousy was at the root of the strife. No feeling more painful than the sense of neglect and of the preference of others. All Christian principle is rooted in love, which alone can conquer jealousy. All Christian graces are but forms of the "love that seeketh not its own." Love must seek to remove this "root of bitterness," which otherwise will trouble many and pollute the pure flow of peace in the Church. II. THE CALLING Or THE CHURCH. To the sense and piety of the multitude the appeal of wisdom and of justice may ever be safely made. But without strong leading, even Christian congregations may become scenes of anarchic passion. It is composed of many wills. If none is present to represent with conscientiousness and firmness the will of the Head of the Church, nothing but confusion can be expected. When that will is clearly apprehended, and the duty thence arising firmly laid down, the majority, if not the whole, will be found ready to obey. Such was the case at Jerusalem. III. THE COUNSEL OF THE . 1. The division of Christian functions is necessary. It is not "pleasing," either to the Head of the Church or to the judgment of its enlightened members, that callings and duties should be confused; above all, that the higher calling should suffer in efficiency from being joined with a lower. The "Word of God," or thought and utterance in the Church—the Christian ministry in the special sense—was the special function of the apostles. The "serving of tables" was another kind of function, evidently important and necessary. Bat for the two to be fixed in the same persons would have been a want of congruity, or of harmony. For the ministry of the Word freedom from the distractions of business is peculiarly necessary. 2. The central function in the Church is that of the teacher. If this languish or be in any way fettered, the life of the congregation must suffer. It demands a whole man and whole energies. The resolve of the apostles is, therefore, to persevere in prayer and in the ministry of the Word. These two words sum up the life of the preacher. By prayer he draws from the fountain of truth and Divine strength; and in preaching he gives forth that which he has thus received. Without the inner communion with God there can be no power to prevail over the hearts of men. 3. Directions for the appointment of deacons. Seven are to be selected; the number has sacred associations, which were doubtless helpful to the mind. A sevenfold band symbolizes strength, Divine presence and assistance. (1) They are to be "full of the Spirit "—an expression which cannot be defined, but the meaning of which can be felt. Divine presence in the soul is ever indefinable, and is known by its effects on the tone of the man, and on the energy, the gentleness, and persuasiveness of his speech and action. (2) They are to be wise men—who are always needed for tasks so delicate as that here assigned them. Goodness and sense: these are the great qualities needed in Church officers every day. Neither weakly good men nor merely shrewd men fulfill the desired qualifications. IV. THE . The counsel of the apostles is approved unanimously; and seven brethren are chosen out and presented to the apostles, who ratify the choice of the Church by the devout ceremony of the imposition of hands. 1. The eminence of Stephen. He is specially mentioned as "full of faith and of the Holy Spirit." Faith, a most comprehensive word in the New Testament, may mean here either constancy, fidelity, or the habit of the living and strong believer. But really the two meanings unite. The believing man in the genuine Christian sense is alone the true, the steadfast man. The trustworthy man is so because he himself is a truster in God. He who has no certain faith in the Divine is no object of human confidence. 2. The obscurity of useful lives. Except of Philip, of whom we have an after glimpse, nothing is known of these worthies (Acts 8:5, Acts 8:26; Acts 21:8). "He has not lived amiss whose life and death have escaped the notice of the world," said the Roman poet. The "path of a hidden life" is the lot of most Christians. A niche in the temple of fame is not set as an object of Christian ambition; but the approval of the Divine Master is. 3. There may be good service without the title of servant. These men had no official designation of "deacons." They were simply "the seven." It is good to resist the weakness for titles and for status in the Christian Church. Good men and useful are sometimes spoiled when these imaginary distinctions are placed upon them. So susceptible is our fancy that, as dress seems to magnify our personality, so does the consciousness of office and rank. We cannot crush vanity by the singularity of dropping titles; it will nestle just as well under the affectation of plainness. But the simplicity of this example may remind us that there is a danger in vanity for the ministers of Christ of every degree. V. THE OF THE CHURCH. It is sketched in three features. 1. The growth of the Divine Word. The Logos, or Word, of God is a very wide expression. It includes all spiritual activity and all expressions of it. The meaning, then, is that there was a great growth of spiritual thought and life. And this by the Divine favor as human means. When the affairs of any Church are conducted in the spirit of wisdom and love, this blessing may be expected. It is foolish to expect manifestations of growth and prosperity where these have not been sought and wrought for. 2. Growth of numbers. Which is one of the most obvious marks of success. The popular reception of a new creed is a mark of its adaptation to the wants of the many. But we must not infer that the unpopularity of a principle, or a person, or a teaching condemns it. There is a popular and an unpopular side to all truth. The divinely winning aspect of Christianity is not always to be seen; and there are days when the faithful must struggle with discouragement. The prophets with their lofty teaching complained that their report was not believed. The gospel, when seen to be the source of peace, prosperity, and wealth, is readily believable; not so widely so when it asks for sacrifice and leads to suffering. 3. The submission of the priests. This was most significant of all. Ecclesiastical orders are the most stubborn in resistance to change; priests the most conservative of religionists, as prophets are the friends of advance and of freedom. The giving way of the priests was indeed a remarkable triumph of Christ and his gospel. The evidence of the facts, the present facts, was too strong to be resisted. The evidence of a religion lies at last in its power to help and Mess the life of society. So long as this evidence is presented by the Church "apologies" for Christianity will for the mass of men be quite unnecessary.—J. Acts 6:8-15 Stephen’s work and witness. I. HIS SPIRIT . "Full of grace and power." We can feel rather than define the force of those words. Grace is first the favor of God felt in the man’s soul, then manifested in his whole bearing, tone, conversation, and way of life. The effect is like the cause; the recipient of Divine favor makes a deeply favorable impression upon others. Power, again, is the Divine will making itself felt in the man as his will; and the effect is powerful upon others. Thus Stephen was a man felt to be spiritually original. II. HIS . He wrought "signs and wonders" of an extraordinary kind among the people. The Jew craved signs and wonders, and from long habit and education was accustomed to see in these the great evidence of a Divine mission. But true faith is never without power to work some kind of wonders. Moral wonders are the most impressive and the most evidential. III. THE RISE OF TO HIM. Jealousy as usual, and envy, must have prompted it. The most fruitful lives invite most criticism. "Stones are not thrown except at the fruit-laden tree," says the proverb. 1. Its character: disputatious. School wit and wisdom are brought to bear against him. When facts cannot be denied, nor made the foundation of charges, fancies are found to be convenient as material of attack. The man who is mighty in deed shall, if possible, be shown an imbecile in argument, a tyro in knowledge. But there are more things in heaven and earth than are dreamt of in school philosophy; and the power of God and wisdom of God in his servants set at naught the "disputer" of the world. 2. Its failure. The dialecticians were met by simple spiritual wisdom. It was a plain story that Stephen had to tell; its very simplicity and dignity foiled these debaters. IV. FALSE . From sophistry to positive lies it is an easy step. If dishonesty is in a man’s use of words and arguments, he will be likely to carry it out in deeds. If we bribe our reason in the interests of passion, why should we hesitate to corrupt the minds of others? Bribed testimony may produce a great effect for a time. It can craftily be made closely to resemble the truth. If a teacher upholds the spirit of Scripture, he may be represented with the ignorant as despising its letter. The charge of "speaking evil against Moses and God" must have been made color-able. Stephen taught that the old dispensation was in decay, and that the temple must pass away. This was easily misrepresented as speaking against the temple and the old institutions. The institutions of God are living, therefore must grow, and change their forms from age to age. To assert the necessity of change may be perverted to mean the assertion of the necessity of overthrow. The highest teaching is ever most liable to misrepresentation. It cannot respect men’s vested interests. And interest, with all the "hell-deep instincts" which rally in support of it, can ever find plausible arguments against the innovator. Stephen’s experience repeats that of Jesus and anticipates that of Paul. V. SUCCESS OF THE PLOT. The people were deeply moved; the temple and all its sacred associations in religion and national feeling were threatened, as they thought. The Sanhedrim, the "elders and scribes," trembled for their power. Stephen was apprehended and brought before them. The false witnesses repeat their story. Though doubtless verbally true, it was in spirit false. That Jesus of Nazareth should "dissolve the sacred place and change the old religious customs" was indeed the sublime truth in a sentence. Christianity dissolves Judaism—by fulfilling it. To break up one home to found another is not to destroy the first home. To cast off an old garment because a new one is needed and at hand, is not to discredit the old. Destruction absolute and final is different from abolition with a view to progress. The witnesses were thus near to the truth, yet far from it. When opposites meet, the idea of dissolution and that of life, the hall-truth may be the most malicious of lies. VI. THE OF STEPHEN. It was a moment of great trial. The people were now again united with their rulers. The Sanhedrim no longer feared to go against the general feeling. It was "Stephen against the world." Among all the eyes fastened upon him there was probably no friendly glance. Yet at this moment, like the sun breaking through the blackness of a thunder-cloud, a glory of unearthly splendor irradiated the brow of the witness. In such moments God chooses to show his love to his chosen. Forsaken—not forsaken; cast down—not destroyed; fettered and hemmed in on every side—yet free; such is the experience of the soul that confides in God. It throws itself in the extremity of its helplessness at the feet of God—nay, upon his very breast. Never do we know what heights and depths are in the kingdom of spirit, till we are thrust into them by the frowns or the force that bars all other ways. The spirit touches its height of triumph and joy in the very moment when the man to outward appearance is lost. And there are brief moments when God reveals his presence in a manner not to be forgotten on that noblest of his mirrors, the human countenance. God’s eagles rise in the storm; his stars shine in the darkest night. Compare the face of Stephen with that of Moses (2 Corinthians 3:7, 2 Corinthians 3:8). We learn from Stephen: 1. The might that comes to man through faith and the Holy Spirit; ability to work, to witness, to suffer. 2. The glory of the martyr. Accused, God favors him; slandered, the truth is illustrated by him; overcome and overclouded, he rises and he shines like the sun in his strength.—J. BY R.A. REDFORD Acts 6:1-6 Institution of deacons. Notice: 1. The increase of officers was the natural outcome of increase in number of disciples, illustrating the great principle that the life of Christianity develops the organization and not depends upon it. 2. The spirit of charity was the underworking cause of the need of more rule. Had there been little to distribute, there would have been no ground of complaint. 3. The Jewish element was still uppermost in the Church. It was as yet an unordered community; but the two principles of care for the weak and equality among brethren were there to be appealed to. 4. The apostles, while guiding the Church with inspired wisdom, usurped no authority as rulers, claimed distinction only as servants of the Lord, called the whole body of believers together, and committed this first distinct act of constitutional appointment to the free vote of the Church as a whole. 5. The men elected were the best men spiritually as well as in adaptation to the special office. 6. The whole transaction was an appeal to Divine direction, being carried through in the spirit of prayer and in dependence on the apostolic superintendence of the Church which was instituted by Christ himself. 7. The deacons’ office was instituted for the relief of the spiritual officers of the Church. The ministry of the Word is chief in importance. The "serving tables" requires character, wisdom, spiritual gifts, but is separated from the higher offices of prayer and preaching. The deacons are "business" officers. 8. Nothing should be done in the Church except by spiritual men, in dependence on Divine direction sought by prayer, and in harmony with that form of Christian life already appointed.—R. Acts 6:1 The first note of strife. "There arose a murmuring," etc. Good and evil mingled everywhere. Multiplication of disciples means multiplication of interests and dangers. Prosperity in Churches has its attendant difficulties. Learn a lesson of wisdom and safety from the narrative. Money matters cannot be too carefully and spiritually controlled in all Churches. I. THE OF CHURCH LIFE Call be made opportunities of great blessing. 1. Let nothing be neglected, either wants or murmurs, but all promptly and wisely considered and prayed over. 2. Call out the gifts of the people. No one knows what he cannot do. A Church’s extremity is often God’s opportunity. 3. Keep the spiritual and the secular as far as possible in their right places. Let not the business claims oppress the minds which should be free to study the Word of God. Aim at the development of the Church’s knowledge and devotion as supreme. II. GOD’S CARE OF HIS PEOPLE; overruling; inspiring; by means of individual instances and comparatively trivial occasions, providing great precedents and rules and guiding facts, which extend their influence over the whole world. So in the order of his providence throughout. As humanity develops new capacity and function manifested.—R. Acts 6:4 An earnest ministry the greatest need and blessing of the Church. "But we will give ourselves," etc. I. , . "Each in his office wait." 1. Apostles held an exceptional position, but in all main respects examples of singleness of mind and wisdom. 2. Distinguish between faithfulness in office and officialism. Special gifts adapted to special work; should be stirred up. 3. The hope of the Church is in the spirituality of its ministers. If they lower the conception of their office and regard themselves as mere popular leaders, they let in a flood of evils both into the pulpit and into the Church. II. The WORLD’S IN THE HANDS OF GOD’S PEOPLE. The chief agency—prayer and the ministry of the Word. Charity secondary, not primary. Philanthropy is not a substitute for Christianity. The apostles put their own office as preachers before that of the deacons. In these times a temptation to put the "tables," the bodily necessities, before the spiritual wants. We must wait for results, but Christ understood the work of his Church. Stand by the apostolic method, and the end will vindicate it. The world must be changed by spiritual forces. The Church must use all the material and social advantages supplied, but not as though they were sufficient by themselves; "By my Spirit, saith the Lord."—R. Acts 6:7 The fruits of faith. "And the Word of God increased," etc. Connect with the preceding description of a prayerful, obedient, spiritually minded Church. How different the result might have been had the murmuring gone on to increase and become a strife which would have broken up fellowship, dishonored the Name of Jesus, and stopped the mouths of the preachers! I. THE FIELD in which such fruits were gathered—Jerusalem and neighborhood. 1. In some measure prepared for the new seed. God works by a deeply laid method of orderly progress The gospel the beginning of the new world because it was the end of the old; taking up into itself all that was really Divine m Judaism. 2. Broken up by the new ministry, so different from that of scribes and Pharisees. 3. A continuation of Christ’s own work, upon the basis of the great facts of his history. II. THE . 1. Apostles. Their spirit and method adapted to achieve spiritual success; informal; earnest; devout; inspired. Accompanied with miraculous attestation. 2. The multitude of believers. All spoke more or less. Their fellowship was an eloquent fact. Their order and self-denial and separation from the world. III. THE HARVEST. 1. Large. Immense population of Jerusalem; continually changing. 2. Representative of the future. The center of religious life, sending streams of light over the world; devout men of all nations. Special adaptation of the Jewish mind to preaching. Knowledge of the Old Testament. Connection with Greek through Alexandria, with Latin through Rome. 3. Wonderful. Overcoming Jewish prejudice; winning many of the priests, notwithstanding opposition and persecution; foretelling the downfall of Judaism. Multiplication of disciples a spiritual fruit. Let God add to the Church. Preserve the distinction between the Church and the world.—R. Acts 6:8-15 Stephen before the council. The conflict between the spirit of Judaism and the Spirit of Christ. Show the importance of this conflict in the early Church, lasting for more than a whole generation, lingering into the second century. But chiefly brought to an end through one (Saul of Tarsus), himself a trophy of the Spirit, exalted out of the very midst of the fiercest fire of Jewish bigotry. I. THE DIVINE WITNESS. Stephen. 1. Natural gifts; Jewish training; Hellenistic. Union of faith and freedom. 2. Special gifts of the Spirit. Leader of the seven. "Grace and power." Wrought wonders and signs. The wisdom and spirit; raised the highest by Divine afflatus. II. THE JUDAISM. 1. From the foreign synagogues. Therefore probably not so much on the ground of a narrow Pharisaism, but as a resistance of the Holy Spirit’s manifestations in the spirit of rationalism and literalism. 2. The resort to the Sanhedrim, already leagued with the Sadducees, and therefore kindred with the Alexandrian latitudinarians. Instructive as showing that Judaism was going off into rationalism, as it still does. 3. The falsehood and the violence which wrought in the persecution. Suborned men. Appeal to the Pharisaic party, though the synagogues had no real sympathy with them. They were not really guardians of the Mosaic customs. People, elders, scribes,—all stand up by the Alexandrian party. III. THE OF GOD TO HIS SERVANT. His face "as the face of an angel" (cf. the similar manifestation on the face of Moses). 1. Spiritual manifestation appealing to faith. 2. Testimony to the purity and angelic character of Stephen. 3. Contrast between the heavenly anti the earthly in the men, the methods, the doctrines, and the final results.—R. BY P.C. BARKER Acts 6:1-6 The first crystallizings of ecclesicastical institution. This short section has much to say, more to suggest, to us. The day of Pentecost had receded no distance whatever into the past; the holy enthusiasm of the days when new-born disciples sold their individual property in order to turn it into common property was literally but of yesterday; and Jerusalem, Christianity’s cradle of associations the venerable sacredness of which was now superseded by a new, a young, a surpassing sacredness, had not yet been left of the apostolic missionaries. If other things were to date their "beginning from Jerusalem," things of brighter and more blessed omen, so also the Church’s earliest acquaintance with division and strife was to be made and m part provided against within the precincts of that same city, center of cities, and "mother of all." However, the strife was not fierce at present, nor the division malignant in its tyro. Yet, looked at under the light of the centuries that have succeeded, there can be now no doubt of the significance of the symptoms which then appeared. Let us notice in this passage— I. What may be called THE FIRST EFFORT OF THE CHURCH TO PUT ON FORM. Effort though it was, there can be little doubt that it was most unconscious of its nature. The occasion, interesting from a merely historical point of view, is much more so from a moral point of view. Hitherto the brief and wonderful career of the Church had been all "spirit and life"—stem and bough and twig all concealed beneath flower and fruit. Suddenly, however, the rudiments of organization commence to be seen; and it was a consequence of some of the less lovely aspects of human nature. These do not fail to thrust themselves into notice at a time one would have most desired their absence, and while they labor under the rebuke of many a faithful suggestion of Christian feeling and principle. Plainly up to this time the apostles had themselves distributed the offerings that had been laid at their feet (Acts 4:35; comp. with Acts 6:2), availing themselves of just such help as might offer. Inspired apostles could not do everything. Though "murmuring" might not be lovely, and very probably was not so now, yet, as they recognize some foundation for it, they proceed to propose a remedy (cf. Exodus 18:13-26). II. HOW IT WAS GUIDED BY . 1. They summon the whole body of the disciples together, and point out to them the aspects of the case. 2. They throw upon this body of disciples the responsibility of choosing those helpers who shall serve the needs of the occasion. 3. They insist on the moral, nay, more, the high spiritual, qualifications of these. Though they are only "to bear the vessels of the Lord," yet must they in high sense be "pure" and "clean;" for they must be men "of good report, full of the Spirit and of wisdom." 4. By a service most simple, of prayer and laying on of hands, they set them apart for what might seem their comparatively humble and business kind of duties. Christian dignity and honor are set upon the work of these men, as dignity and honor belong to it, in the Name of the Master for whom and for whose Church it was to be done. III. SOME OF GENERAL ARISING FROM THIS . 1. Division of labor is a principle to be observed within the Church as without it. 2. A gradation in importance of work (though not necessarily of the workman) is plainly implied by the words of the apostle (Acts 6:2). 3. The character of Church organization, whatever of it there might come to be, seems plainly shadowed forth. It is not to be place and office and dignity for the sake of them, or for the show of hierarchy. The offices of the Church are not to be the filling up of an á priori constitution. They are only justifiable in the interests of the use of the Church, and are to be assigned in faithful analogy with the illustrious model-principle of "the sabbath made for man, not man for the sabbath." 4. The possession of the Spirit is the foundation-qualification of every order of Christian workman. Men "of good report, and … of wisdom" may be the manifest qualifications of men of business, whether Church business or not. But the apostles require that those who are "appointed over this business," i.e. "to serve tables," shall be also "full of the Holy Ghost." 5. The discretion of the Spirit is still reserved—unfettered in each order and in each individual. For of these seven "deacons," now elected and with solemn service set apart, we hear no more, except of two of them; and both of these are doing distinguished work, not as deacons, but as "preaching Christ," and doing "great wonders and miracles" (comp. Acts 8:13-15, with Acts 7:1-60. and Acts 8:5-8). The conclusion of all may be understood to be that the truest Church will be that which earnestly bids for life and movement, and allows only so much form as the tide of life and the directing of that life may fairly require.—B. Acts 6:7 Convincing testimonies to the force of the new faith. "And a great company of the priests were obedient to the faith." The obedience of "a great company of the priests to the faith" was beyond a doubt, in the nature of things, a commanding witness to the force of that faith. When that faith made its successful assault upon the serried ranks of such "a company," and persuaded the throwing away of weapons so peculiarly their own, and endeared to them by an almost inveterate attachment, a great victory was won. The glory and especially the moral impressiveness of victory will often be proportioned in the directest manner, not to the strength only, but to the very nature of the opposing forces. Special mention is made of the triumph of the gospel over this "great company of priests," not without good reason. In addition to the usual causes of the enmity of the human heart to the "faith" of Jesus Christ, and which must in all cases be triumphed over, others were present here, and such as asked a strong hand to overmaster them. Notice, therefore, that "the obedience to the faith" of those here spoken of was— I. A TRIUMPH OVER THE FOE THAT GOES BY THE NAME OF . It is very clear that, let alone any of the forms of class prejudice, prejudice itself, pure and simple, was at the root of a very large preponderance of the enmity shown to Christ and his "faith" on the part of all those who would make any assumption of superior knowledge or position. Settled on the lees of self, they had no relish for anything that tended to disturb their opinion of self. And this bred more of prejudice toward Christ and his truth than of anything else, while the mischief of prejudice answers to no name more appropriately than the name Legion. The assumption of knowledge, of goodness, of superiority, was the native element of the priest in the days of Christ’s flesh and of his apostles. Against assumption of this kind any one or anything that dared self-assertion dared at the same time the prompt encounter of prejudice the most unreasoning. II. A TRIUMPH OVER THE JEALOUS FOE OF . 1. The simplicity alike of the life and of the doctrine of Christ would sin, from a priest’s point of view, against his own faith in professionalism. 2. The unmistakable language of Christ, in reference to the overthrow or the superseding of an order of religious officers, forms, ceremonies, and sacrifices, would clearly sin against the same. 3. The very genius of the character of Christ would be felt to militate unerringly against it, however feebly that genius might be appreciated. III. A TRIUMPH OVER THE BIGOTED AND MALIGN FOE OF , The love of the priest’s office was one of the devoutest feelings with the true priest. As the office lay with an appointed class in the constitution of the Jewish people, we cannot say that individual preference or bent of disposition decided who should bear it. While no constitutional predilection determined the Jew’s choice of the ecclesiastic profession, it makes perhaps more distinctly visible the effect of the office upon him and his character. And very visible for had was this effect in the time of our Savior, when an earnest and devout priest was the exception. The love and simplicity and devoutness of the true priest was indeed "precious in those days." And certain it is, for whatever reason, that "chief priests and elders "led the opposition to Jesus, created it, and for the most part utterly constituted it. The same parts they sustained towards the apostles now from day to day. Moral blindness and moral insensitiveness are the con-stunt avengers of the temper. Two things go far to explain why it should be so. 1. The confident and familiar tampering with unseen realities is one. The conventional temper will dogmatically pronounce upon the things which ask for the more reverent touch in that they are unseen and must be largely unknown. 2. Its pride is to intrude into that most sacred domain, the domain of the innermost life of others. The saying might have been made for it that it "rushes in where angels would fear to tread." And for a bold challenge like this, no one who has at all observed the phenomena of man’s moral nature can for a moment doubt that the recoil must be perilously dangerous. "Have any of the rulers or the Pharisees believed on him?" was a question that came, in point of fact, from the lips of a Pharisee (John 7:48), but for all that was the unwitting tell-tale of saddest and surest facts, deep down in the moral nature of himself and of his most intimately related associates, the priests. And they amounted to self-blight’s confession—the self-blight that came of profane presumptuousness towards Heaven and arrogant assumption towards the spiritual life of their fellow-men, and that consisted of ingrained inveteracy of prejudice, infolded affections, and shriveled sympathies. To throw life and a healthy beat into the hearts of such men has ever been beyond human resources. They have been hopeless of the hopeless, and despair has been most familiar with their face. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 7:1 And the high priest said for then said the high priest, A.V. The high priest spoke as president of the Sanhedrim (see Acts 9:1-43. 1 and Matthew 26:62). Theophilus the son of Annas or his brother Jonathan is probably meant. Acts 7:2 Brethren and fathers for men, brethren, and fathers, A.V. Haran for Charran, A.V. Brethren and fathers. The Greek is ἄνδρεςἀδελφοὶ (i.e. "men who are also my brethren") καὶπατέρες. He adds "and fathers" out of respect to the elder and more dignified portion of the Sanhedrim. It seems probable that Stephen, as a Hellenist Jew, spoke in Greek, which is borne out by the quotations being from the LXX. (see Alford), though Meyer and others think he spoke in Hebrew. Greek was generally understood at this time by all educated persons (see Roberts, ’Discussions on Gospels,’ Acts 2-7.). The speech itself is almost universally admitted to bear strong internal marks of genuineness and originality. But different estimates have been formed of its excellence, and different explanations given of its scope and object. Difficult but striking; long and prolix;" "at first sight absurd and out of place;" "wonderful but difficult;" "of inestimable value;" "a speech containing many things which don’t seem much to the point;" "a powerful speech;" a speech combining "the address of the advocate and the boldness of the martyr;"—are some of the estimates that have been formed of it by modern commentators. As regards its scope and object, the two main clues to it are the accusation which Stephen rose to rebut, and the application with which he ended in Acts 7:51-53. If we keep these two things steadily in view, we shall not be very far wrong if we say that Stephen sought to clear himself by showing, (1) by his historical summary, what a true and thorough Israelite he was in heart and feeling and fellowship with the fathers of his race, and therefore how unlikely to speak blasphemous words against either Moses or the temple; (2) how Moses himself had foretold the coming of Christ as a prophet like himself, to enunciate some new doctrines; (3) how at every stage of their history their fathers had resisted those who were sent to them by God, and that now his judges were playing the same part. Perhaps it may be further true, as Chrysostom explains it (Hom. 15., 16., 17.), that his intention in the early part of the speech was to show "that the promise was made before the place, before circumcision, before sacrifice, before the temple," in accordance with St. Paul’s argument (Galatians 3:16-18); and that therefore the blessings of the Abrahamic covenant could not be dependent upon the Law or the temple. The God of glory. This unusual phrase identifies God, of whom Stephen speaks, with the God whose visible glory was seen by the patriarchs (Genesis 12:7; Genesis 18:1; Genesis 26:2; Genesis 28:12, Genesis 28:13; Genesis 35:9; Exodus 24:16, Exodus 24:17; Numbers 16:19; Isaiah 6:1-13.; John 12:41). St. Paul uses a similar phrase, "The Lord of glory ’(1 Corinthians 2:8). Our father. He thus identifies himself with his judges, whom he had just called "brethren." In Mesopotamia, which would be in Hebrew "Aram of the two rivers." The exact place, as we learn from Genesis 11:31, was "Ur of the Chaldees;" whence the Israelites were taught to say (Deuteronomy 26:5), "An Aramcan ready to perish was my father." That this appearance was in Ur, before he dwelt in Haran, is manifest from Genesis 11:31, because it is there said that they went forth from Ur "to go into the land of Canaan," which makes it quite certain that the appearance of God to Abraham had preceded their leaving Ur, and was the cause of it. And this is confirmed by Genesis 15:7; Nehemiah 9:7; and Josephus (’Ant.,’ 1. 7.1). Moreover, the very language of the call shows plainly that it came to him when he was living in his native country, among his kindred, and in his father’s house, i.e. at Ur, not in Haran, where they were only sojourners. There is nothing the least unusual, in Hebrew narrative, in the writer going back to any point in the preceding narrative with which the subsequent narrative is connected. Genesis 12:1-20. I precedes in point of time Genesis 11:31; similar examples are Genesis 37:5, Genesis 37:6; Judges 20:1-48., passim; 1 Samuel 16:21 compared with 1 Samuel 17:28; 1 Samuel 22:20, 1 Samuel 22:21, compared with 1 Samuel 23:1-29. 6; and many more. It is, however, of course possible that a fresh call may have been given after Terah’s death, though it is by no means necessary to suppose it. Another imaginary difficulty arises from the statement in Genesis 12:4 that Abraham was seventy-five years old when he departed from Haran, that Terah lived seventy years and begat Abram, Nahor, and Haran, and that Terah died at the age of two hundred and five; and from the statement in Genesis 12:4 of this chapter that Abram did not leave Haran till Terah’s death. From which it is concluded that Terah must have lived sixty years after Abram’s departure. But the whole difficulty arises from the gratuitous supposition that Abram was Terah’s firstborn because he is named first. If Terah were a hundred and thirty at the birth of Abram, he would be two hundred and five when Abram was seventy-five. Now, there is absolutely nothing to forbid the supposition that such was his age. It does not follow that because Abram is named first he was the eldest. He might be named first as being by far the most illustrious of the three, tie might be named first because the subsequent genealogies—Isaac, Jacob, and the twelve Patriarchs—were deduced from him. There may, too, have been other sons of Terah, not named here because nothing was going to be said about them. Nahor is mentioned because Rebekah was his granddaughter (Genesis 24:15, Genesis 24:24) and Rachel his great-granddaughter. And Haran is mentioned because he was the father of Lot. Others, whether sons or daughters, would not be mentioned. If Terah, therefore, began to have children when he was seventy, it is quite probable that Abram may not have been born till he was a hundred and thirty. That the son named first need not necessarily be the eldest is clear from the order in which Shem, Ham, and Japheth are named, whereas it appears from Genesis 9:24 that Ham was the youngest, and from Genesis 10:2, Genesis 10:21 (according to the A.V. and the LXX., Symmachus, the Targum of Onkelos, and the old Jewish commentators), that Japheth was the eldest. In Joshua 24:4 God says, "I gave unto Isaac Jacob and Esau," though Esau was the elder; and so Hebrews 11:20. So again in Exodus 5:20 we read, "Moses and Aaron" (see also Exodus 40:31; Numbers 16:43; Joshua 24:5; 1 Samuel 12:6; etc.), though it appears from 1 Chronicles 6:3 that Aaron was the eldest. So again we read in Genesis 48:5, "Thy two sons, Ephraim and Manasseh," and in verse 20, "God make thee as Ephraim and as Manasseh," though in verse I of the same chapter they are named according to the true order of birth—"Manasseh and Ephraim." It is, therefore, an unwarrantable inference that Abram was the eldest son because he is named first; and with the removal of this inference the difficulty vanishes; and Stephen was quite accurate when he said that God appeared to Abraham in Ur, before he dwelt in Haran, and that he did not move from Haran till the death of Terah. Haran. Charran in A.V. marks the difference between Haran (נרָהָ), Lot’s father, and the name of the place (נרָהָ). It is called "the city of Nahor" (Genesis 24:10 compared with Genesis 47:1-31:43). It still exists as an Arab village, with the name of Harran (see ’Dictionary of Bible’). Acts 7:3 Thy land for thy country, A.V. Acts 7:4 Haran for Charran, A.V.; God removed for he removed, A.V. The land of the Chaldaeans. In Genesis 11:28 Ur is called "Ur of the Chaldees." When his father was dead (see note to Genesis 11:2). God removed. That God is the subject appears from the following verbs, "he gave," "he promised." The verb μετώκισεν, he removed, is the technical word for planting a colony. Wherein, etc. (εἰςἢν); into which ye came and dwelt. Acts 7:5 And for yet, A.V.; in for for a, A.V. He gave him none inheritance, etc. (comp. Hebrews 11:8, Hebrews 11:9). Acts 7:6 In a strange land; a land belonging to some one else (Hebrews 11:9, γῆἀλλοτρία, as here); a land in which he had none inheritance, not yet become the possession of his seed; for as the writer to the Hebrews says, he dwelt in tents with Isaac and Jacob; not applicable, therefore, in the first instance to Egypt at all. And this sojourning as strangers and pilgrims lasted altogether four hundred and thirty years, vie. two hundred and fifteen years in Canaan, and two hundred and fifteen in Egypt; which agrees exactly with St. Paul’s reckoning in round numbers of four hundred years from the giving of the promise to Abraham to the giving of the Law on Mount Sinai (Galatians 3:17). The "four hundred years" must not be taken in connection with the bondage" and the ill treatment which characterized the last half of the period, but as spoken of the whole period during which they had not possession of the promised land. Bring them into bondage. So the LXX.; but the Hebrew, as rendered in the A.V., has "and they shall serve them." But some (see Gesenius, ’Thes.’) render the Hebrew as the LXX. Do. Four hundred years. This is a round number, as in Genesis 15:13. The exact time, as given in Exodus 12:40, Exodus 12:41, was four hundred and thirty years. Acts 7:7 Which for whom, A.V. And serve me in this place. These words are not in Genesis 15:1-21., from which the preceding words are quoted. Instead of καὶλατρεύσουσιμοίἐντῷτόπῳτούτῳ, the LXX, following the Hebrew, have μετὰἀποσκεύηςπολλῆς, "with great substance." The words "serve me in this place," seem certainly to have been suggested by Exodus 3:12, "Ye shall serve God upon this mountain;" but they give a perfectly correct account of what happened in this ease. Acts 7:8 Jacob the twelve for Jacob begat the twelve, A.V. He gave him the covenant of circumcision, subsequently to the gift of the land by promise. The argument suggested is apparently the same as St. Paul’s in Romans 4:10-17. Acts 7:9 Moved with jealousy against Joseph, sold him, for moved with envy sold Joseph, A.V., more correctly, and in accordance with Genesis 37:11, LXX.; and for but, A.V. Moved with jealousy, etc. Here breaks out that part of Stephen’s argument which went to show how the Israelites had always ill-used their greatest benefactors, and resisted the leaders sent to them by God. Acts 7:10 Before for in the sight of, A.V. And delivered him, etc. And even so had he delivered his servant Jesus from the grave, and raised him to eternal life. Acts 7:11 Famine for dearth, A.V.; Egypt for the land of Egypt, A.V. and T.R.; Canaan for Chanaan, A.V. Acts 7:12 Sent forth for sent out, A.V.; the first time for first, A.V. Acts 7:13 Race became manifest for kindred was made known, A.V. "Kindred" is a much better word here, because Joseph’s "race" was already known to Pharaoh (Genesis 41:12); "was made known" is a far better phrase than "became manifest." Acts 7:14 And Joseph sent for then sent Joseph, A.V.; called to him Jacob his father for called his father Jacob to him, A.V. Three score and fifteen souls. In Genesis 46:26, Genesis 46:27, the statement is very precise that "all the souls of the house of Jacob, which came into Egypt, were three score and ten," including Joseph and his two sons. Moreover, the accuracy of the number is tested in two ways. First, the names of the sons and daughters of each patriarch are given, and they are found, on counting them, to amount to exactly seventy. And then the totals of the descendants of each of Jacob’s four wives is given separately, and again the total is exactly seventy. It is true that the computation in Genesis 46:26 does not agree with the above, for it makes the number of Jacob’s descendants, exclusive of Joseph and his two sons, sixty-six instead of sixty-seven, which is the number according to the two above computations, and consequently the total number (when Joseph and his two sons are added) sixty-nine instead of seventy. But this is such a manifest contradiction that it seems almost a necessity to suppose a clerical error, שׁשֵׁ for עבַשֶׁ, caused perhaps by the preceding מישִׁשִׁ. It is also a singular anomaly that, in the enumeration of Leah’s descendants, as well as in the general enumeration, Er and Onan are distinctly reckoned as well as mentioned. Jacob himself is nowhere reckoned in the Bible, though he is in the commentaries. But when we turn to the LXX., we find that in Genesis 46:20 there are added to Manasseh and Ephraim Machir the son and Gilead the grandson of Manasseh; and Suthelah and Taam the sons, and Edom (meaning Eran, LXX. Eden, Numbers 26:36) the grandson, of Ephraim, making the descendants of Rachel eighteen (it should be nineteen if Huppim, Genesis 46:21, is added) instead of fourteen; the number sixty-six of verse 26 is preserved; the number of Joseph’s descendants is given as nine (Huppim apparently being now reckoned), which, added to sixty-six, makes seventy-five; and accordingly in verse 27 the LXX. read ψυχαὶἑβδομηκονταπέντε ("seventy-five souls"), instead of "three score and ten." But except in the addition of these five names of Joseph’s grand and great-grand-children, the LXX. support the Hebrew text, even in the strange sixty-six of verse 26. Stephen, as a Hellenist, naturally follows the LXX. But the question arises—How are we to understand the lists? Genesis 46:8 says, "These are the names of the children of Israel, which came into Egypt;" and one naturally expects to find the names only of those who are described in Genesis 46:5-7 as the migratory party from Canaan to Egypt. This expectation is somewhat disturbed by Er and Onan being included in the enumeration. This may, however, be accounted for by Pharez and Zerah being reckoned as their seed. But is it likely that Hezron and Hamul the sons of Pharez, and the other great-grandsons of Jacob, were born before the descent into Egypt? The answer to this is that, as Jacob was a hundred and thirty years old when he came down to Egypt (Genesis 47:28), there is no improbability in his having great-grandchildren (allowing forty years for a generation); on the contrary, every likelihood that he should. But on the other hand, as Joseph could not have been above fifty when Jacob came down to Egypt, Genesis 41:46, Genesis 41:29, Genesis 41:30, it does not seem likely or possible that Joseph should have had grown-up grandsons and a great-grandson, as the LXX. make him have. Indeed, to all appearance Manasseh and Ephraim were unmarried young men at the time that Jacob blessed them (Genesis 48:11, Genesis 48:16; Genesis 50:23). Therefore we may conclude certainly that the additional numbers of the LXX. are incorrect, if understood literally, of these who came down with Jacob from Canaan to Egypt. But there is nothing improbable in Benjamin having ton children. Judah, to whom grandchildren are attributed, was Jacob’s fourth son, and might be forty or fifty years older than Joseph and Benjamin. Asher, to whom also grandsons are attributed, was the eighth son, and might be twenty years older than Joseph and Benjamin. Still, considering that Er and Onan are reckoned among those who came down to Egypt, it would not be surprising to find that some of those mentioned in the list were born after Jacob’s arrival, but included on some principle which we do not understand. In other words, a literal interpretation of the statement of the Hebrew Bible involves no impossibilities, but a literal interpretation of the statement of the LXX. does. Acts 7:15 And for so, A.V.; he died, himself for died, he, A.V. Acts 7:16 And they were for and were, A.V.; unto Shechem for into Sychem, A.V., i.e. the Hebrew for the Greek form of the name (Genesis 34:2); tomb for sepulcher, A.V.; a price in silver for a sum of money, A.V.; Hamor for Erect, A.V. (Hebrew for Greek form); in Shechem for the father of Sychem, A.V. and T.R. As regards the statement in the text, two distinct transactions seem at first sight to be mixed up. One, that Abraham bought the field of Machpelah of Ephron the Hittite for a burial-place, where he and Sarah, and Isaac and Rebekah, and Jacob and Leah, were buried (Genesis 24:16, Genesis 24:17, Genesis 24:19; Genesis 25:9, Genesis 25:10; Genesis 35:27-29; Genesis 49:29-31); the other, that Jacob "bought a parcel of a field …, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money," where the bones of Joseph were buried by Joshua (Genesis 33:19; Genesis 50:25; Joshua 24:32), and where, according to a tradition still surviving in the days of St. Jerome, the other patriarchs were also buried (’Epistol.’86," She came to Sichem, now called Neapolis (or Nablous), and from thence visited the tombs of the twelve patriarchs"). See also Jerome, ’De Optimo Genere Interpretandi.’ All Jewish writers, however, are wholly silent" about this tradition, perhaps from jealousy of the Samaritans. And Josephus affirms that all but Joseph were buried at Hebron (’Ant. Jud.,’2. 8.2); and that their beautiful marble monuments were to be seen at Hebron in his day. In the cave of Machpelah, however, there is no tomb of any of the twelve patriarchs except Joseph; and his so-called tomb is of a different character and situation from the genuine ones. But on looking closer at the text it appears pretty certain that only Shechem was in Stephen’s mind. For first he speaks of Shechem at once, And were carried over unto Shechem. And adds and were laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem. Except the one word "Abraham," the whole sentence points to Shechem. What he says of Shechem is exactly in accordance with Genesis 33:18, Genesis 33:19. And what he says of their fathers being carried over and buried at Shechem is exactly true of Joseph’s bones, as related in Joshua 24:32. So that the one difficulty is the word "Abraham." It seems much more probable that this word should have been interpolated by some early transcriber, who saw no nominative case to ὠνήσατο, and who had in his mind a confused recollection of Abraham’s purchase, than that Stephen, who shows such thorough knowledge of the Bible history, should have made a gross mistake in such a well-known and famous circumstance as the purchase of the field of Machpelah, or that Luke should have perpetuated it had he made it in the hurry of speech. It cannot be affirmed with certainty that Stephen confirms the story of the other patriarchs being buried at Shechem, though possibly he alludes to the tradition. The plural, "they were carried," etc., might be put generally, though only Joseph was meant (as Matthew 27:44; Matthew 26:8 compared with Luke 23:1-56. 39; John 12:4), or "the bones of Joseph" might possibly be the subject, though not expressed. Lightfoot—followed by Bishop Wordsworth, who thinks that Abraham really did buy a field of Ephron in Sychem, when he was there (Genesis 12:6)-would thus be right in supposing that the point of Stephen’s remark was that the patriarchs were buried in Shechem. Acts 7:17 As for when, A.V.; vouchsafed unto for had sworn to, A.V. and T.R. Vouchsafed; ὁμολογεῖν, in the sense of" to promise," as in Matthew 14:7, and not unfrequently in Greek writers, for ὀμνύειν, to swear. Acts 7:18 Over Egypt, R.T.; there arose another king for another king arose, A.V. Acts 7:19 Race for kindred, A.V., as in Acts 7:13; that they should cast out for so that they east out, A.V.; babes for young children, A.V. Acts 7:20 At which season for in which time, A.V.; he was nourished three months in his father’s house for nourished up in his father’s house three months, A.V. Exceeding fair (ἀστεῖοςτῷΘεῷ). In Exodus 2:2 it is simply ἀστεῖος, "a goodly child," A.V., and so in Hebrews 11:23, rendered "a goodly child," "a proper child," A.V. Josephus (’Ant. Jud.,’ 2. 9.5, 7) describes Pharaoh’s daughter as captivated by the size and beauty of the child, and as speaking of him to Pharaoh as of Divine beauty. And Justin (quoted by Whitby) says that the beauty of his person was greatly in his favor. Acts 7:22 Instructed for learned, A.V.; he was mighty for was mighty, A.V.; in his words and works for in words and in deeds, A.V. and T.R. The statement of Moses being instructed in all the wisdom of the Egyptians, though not found in Exodus, was doubtless true. Josephus makes Thermeutis speak of him as "of a noble understanding;" and says that he was "brought up with much care and diligence." And Philo, in his life of Moses(quoted by Whitby), says he was smiled in music, geometry, arithmetic, and hieroglyphics, and the whole circle of arts and sciences. Acts 7:23 Well-nigh for full, A.V. When he was precisely forty years old (Meyer) The exact meaning seems to be "when he was in the act of completing forty years." The account in Exodus 2:11 only says, "When Moses was grown" (μέγαςγενόμενος, LXX.); the age of forty years, and the number of years, forty, that he sojourned in Midian, as given below, verse 30, are traditional. "There are that say that Moses was forty years in Pharaoh’s palace, forty years in Midian, and forty years in the wilderness" (Tauchum, in Exodus it.). "Moses was forty years in Pharaoh’s court, and forty years in Midian, and forty years he served Israel" (Beresh. Rabb.), both quoted by Lightfoot (’Comment. and Exercitations upon the Acts’). The sum total of the three periods of forty years is given as the length of Moses’ life, viz. a hundred and twenty years (Deuteronomy 34:7). Exodus 2:24.—Smiting for and smote, A.V. Acts 7:25 And he supposed that his brethren understood for for he supposed that his brethren would have understood, A.V.; was giving them deliverance for would deliver them, A.V. Acts 7:26 The day following for the next day, A.V.; he appeared for be showed himself, A.V. Acts 7:28 Wouldest for wilt, A.V.; killedst for diddest, A.V. Acts 7:29 And Moses fled for then fled Moses, A.V.; became a sojourner for was a stranger, A.V.; Midian for Madian, A.V. Acts 7:30 Fulfilled for expired, A.V.; an angel appeared for there appeared … an angel, A.V.; an angel for an angel of the Lord, A.V. and T.R.; Sinai for Sina, A.V. Acts 7:31 And when for when, A.V.; behold for behold it, A.V.; there came a voice of the Lord for the voice of the Lord came unto him, A.V. There came a voice. The A.V. is surely right. The Lord has only one voice; and φωνὴΚυρίου is that voice. The grammatical effect of Κυρίου upon φωνὴ is to make it definite, as in ἄγγελοςΚυρίου (see Acts 5:19, note). Acts 7:32 Saying, A.V., is omitted; of Isaac and of Jacob for the God of Isaac and the God of Jacob, A.V. and T.R.; and for then, A.V. Acts 7:33 And the Lord said unto him for then said the Lord to him, A.V.; loose the shoes for put off by shoes, A.V. Loose the shoes, etc. In Exodus 3:5 it is λύσαι … ἐκτῶνποδῶνσου. Iamblichus, quoted by Meyer, refers the Pythagorean precept, "Sacrifice and worship with thy shoes off," to an Egyptian custom. The custom of Orientals to take off their sandals on entering mosques or other sacred places, as existing to the present day, is noticed by many travelers (see also Joshua 5:15). Acts 7:34 I have surely seen (literally, seeing I have seen—the well-known Hebrew idiom for emphatic affirmation) for I have seen, I have seen, A.V.; have heard for I have heard, A.V.; and I am for and am, A.V., the change is in accordance with the A.V. of Exodus 3:7, Exodus 3:8. Acts 7:35 Him hath God sent for the same did God send, A.V.; both a ruler for a ruler, A.V. and T.R.; with the hand for by the hand, A.V. and T.R. (σὺν for ἐν), but giving no clear sense in English. The meaning seems to be that Moses was to rule and save with the strength given him by the angel But it is much simpler to take ἐνχειρὶ as equivalent to the common Hebrew phrase דיָבְ, meaning instrumentality, "by means of," "through," and to join it with "did send." The angel who spake to Moses in the bush in the Name of God was God’s instrument in sending Moses. When an angel gives a message from God, the words are always given as spoken by God himself (see e.g. Joshua 2:1-3). In this verse Stephen, having with great oratorical skill entranced their attention by his recital of God’s marvelous revelation of himself to Moses, now takes them off their guard, and shews how their fathers treated Moses just as they had treated Jesus Christ; and how God in the case of Moses had chosen and magnified the very man whom they had scornfully rejected; just as now he had exalted Jesus Christ to be a Prince and a Savior, whom they had crucified. Acts 7:36 This man for he, A.V.; led them forth for brought them out, A.V.; having wrought for after that he had showed, A.V.; Egypt for the land of Egypt, A.V. and T.R. Acts 7:37 God for the Lord your God, A.V. and T.R.; from among for of, A.V. The R.T. omits the words him shall ye hear, which follow in Dent. Acts 18:15, and seem to be referred to in Matthew 17:5 (αὐτοῦἀκούσεσθεαὐτοῦἀκούετε). The addition of the words adds much to the point of Stephen’s application (see above, Acts 3:22). Acts 7:38 Sinai for Sins, A.V. (Hebrew for Greek form); living cracks for the lively cracks, A.V. In the church. St. Stephen probably used the word ἐκκλησία without any reference to its special meaning, "the Church." It is used in a secular sense in Acts 19:32, Acts 19:39, and of the congregation of Israel in the LXX. of 1 Chronicles 13:2; 1 Macc. 2:56; Ecclesiasticus 44:15; and elsewhere. In Stephen’s time it could hardly have become widely known as the designation of the flock of Christ. On the whole, the marginal rendering, "the congregation," seems best, but with the idea attached that it was the Lord’s congregation. The angel which spake. It may be doubted whether the phrase, "the angel which spake to him in the mount Sinai," refers to the angel spoken of in verse 30, or to the angel by whose mouth God spake the words of the ten commandments on Mount Sinai, as recorded in Exodus 20:1-17; Deuteronomy 5:1-22. Chrysostom and most commentators seem to understand it of the angel who gave the Law; but Whitby, not without reason, thinks the reference is to the burning bush. Living oracles. In like manner, St. Paul calls the Holy Scriptures "the oracles of God" (Romans 3:2), and in Hebrews 5:12 we read again of "the first principles of the oracles of God," and St. Peter says, "Let him speak as the oracles of God" (1 Peter 4:11). For the force of the living or lively oracles, see 1 Peter 1:23, 1 Peter 1:25. Stephen magnifies Moses by reminding his hearers how he had received the Law from God to give to the people. Acts 7:39 Obedient for obey, A.V.; turned back in their hearts unto Egypt for in their hearts turned back again into Egypt, A.V. Our fathers would not be obedient, though God had bestowed such signal marks of favor upon them. Turned back in their hearts. A striking instance of their rejection of God’s chiefest mercies. Acts 7:40 Which shall go for to go, A.V.; led us forth for brought us, A.V. Acts 7:41 Brought a sacrifice for offered sacrifice, A.V. (see Exodus 32:6, with which the A.V. agrees best); hands for own hands, A.V. Acts 7:42 But for then, A.V.; to serve for to worship, A.V.; did ye offer unto me slain beasts and sacrifices forty years in the wilderness, O house of Israel? for O ye house of Israel, have ye offered, etc., by the space of forty years in the wilderness? A.V. The passage which follows is nearly verbatim et literatim the LXX. of Amos 5:25, Amos 5:27, except the well-known substitution of "Babylon" for "Damascus" in Amos. This, according to Lightfoot, with whom most commentators agree, was in accordance with a very common practice of readers in the schools and pulpits of the Jews, to adapt and accommodate a text to their own immediate purpose, keeping, however, to historical truth. Here Stephen points to the Babylonish Captivity as the punishment of the sins of their fathers, thus warning them of more terrible judgments to follow their rejection of Christ. Acts 7:43 And for yea, A.V.; the god Rephan for your god Remphan, A.V. and T.R.; the figures for figures, A.V. The god Rephan. Rephan, or Raiphan, or Remphan, as it is variously written, is the LXX. translation of the Hebrew Chiun in Amos 5:26. The best explanation of this is that Rephan is the Coptic name of the planet Saturn, well-known of course to the LXX., and that Chiun is the Hebrew and Arabic name of the same star, which they therefore translated by Rephan. With regard to the difficulty which has been felt by many that there is no mention of any such worship of Moloch and Chiun in the wilderness, and that sacrifices were continually offered to the Lord, it seems to arise from an entire misconception of the passage in Amos. What Amos means to say is that because of the treacherous, unfaithful heart of Israel, as shown in the worship of the golden calf and all their rebellions in the wilderness, all their sacrifices were worthless. Just as he had said in Amos 5:22, "Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts;" "I hate, I despise your feast days; Take away from me the noise of thy songs; for I will not hear the melody of thy viols" (Amos 5:21, Amos 5:23): just as Isaiah also says, "To what purpose is the multitude of your sacrifices unto me? … I am full of the burnt offerings of rams, and the fat of fed beasts … Bring no more vain oblations; … it is iniquity, even the solemn meeting" (Isaiah 1:11-13, etc.); and again, "He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood" (Isaiah 66:3): so all the sacrifices offered up during forty years in the wilderness were no sacrifices at all, and their hypocrisy was clearly seen when they reached the land of Canaan, and, according to Moses’ prophetic declaration, "forsook God which made them … and sacrificed unto devils, not to God; to gods whom they knew not" (Deuteronomy 32:15-18), such as Chiun and Moloch, Baalim and Ashtoreth. This later idolatry was the fruit and the judicial punishment of their first declension and apostasy in the wilderness, and led to the Captivity in Babylon. It was on seeing their unfaithfulness in the wilderness that" God turned and gave them up to serve the host of heaven." Acts 7:44 The testimony for witness, A.V.; even as he appointed who spake for as he had appointed, speaking, A.V.; figure for fashion, A.V. Chrysostom calls attention to the mention of the wilderness, as showing that God’s presence and service were not confined to Jerusalem. Acts 7:45 In their turn for that come after, (διαδεξάμενοι), A.V.; Joshua (the Hebrew form) for Jesus (the Greek form of the name), A.V.; when they entered on the possession of the nations for into the possession of the Gentiles, A.V.; which God thrust for whom God drave, A.V. In their turn; more literally, having received it in succession. It only occurs here in the New Testament. Meyer quotes 4 Macc. 4:15, "On the death of Seleucus, his son Antiochus received the kingdom in succession;" and classical writers. When they entered, etc. There are three ways of construing the words ἐντῇκατασχέσειτῶνἐθνῶν— (1) as the A.V., taking ἐν in the sense of εἰς, and making the phrase synonymous with the laud of Canaan, the land which the Gentiles then possessed; (2) in (their) taking possession (of the land) of the Gentiles, i.e. when they took, taking κατάσχεσις in a transitive sense, which seems to be the sense of the R.V.: (3) with Meyer, during the holdings or possession by the Gentiles of the land, that, viz. into which their fathers brought the tabernacle. The first seems the most simple and in accordance with the Greek of the New Testament, and with what follows of the expulsion of the nations before the Israelites. Acts 7:46 In the sight of for before, A.V. (ἐνώπιον); asked for desired, A.V.; habitation for tabernacle, A.V. (σκήνωμα). Habitation. In Deuteronomy 33:18 σκήνωμα stands in the LXX. for להֶאִ, and in 2 Peter 1:13, 2 Peter 1:5:14, for the human body as the tabernacle or temporary dwelling of the soul or spirit. And the idea of a temporary or movable dwelling seems to suit Stephen’s argument better than that of a fixed one. The תוֹנכָשְׁםִ of Psalms 132:5 (to which perhaps, as well as 2 Samuel 7:1-6, Stephen refers) is equally applicable to a tent. Acts 7:47 A house for an house, A.V. The οἶκος (the house) of Acts 7:47, which Solomon built, seems to be almost in contrast with the σκήνωμα (the tabernacle). Acts 7:48 Houses (in italics) for temples, A.V. and T.R. The word ναοῖς (here, but not in Acts 17:24) is omitted in the R.T. In Isaiah 16:12. LXX. (quoted by Meyer), χειροποίητα (plural) is used without a substantive for the "sanctuary" (שׁוֹדּקְםִ) of Moab. For the sentiment that the infinite God, Creator of heaven and earth, cannot be contained in a house built by the hands of men, see also 2 Chronicles 6:18, as well as the passages above quoted. Stephen justifies himself from the charge of having spoken blasphemous words against the temple by citing Isaiah 66:1. Acts 7:49 The heaven for heaven, A.V.; the earth the footstool of my feet for earth is my footstool, A.V.; what manner of house for what house, A.V. Acts 7:50 Did not my hand make for hath not my hand made, A.V. Acts 7:51 Stiff-necked; hard of neck, inflexible. The word σκληροτράχηλος only occurs here in the New Testament. But it answers in the LXX. to the Hebrew פרֶעֹאהשֵׁקְ (hard of neck); see Exodus 33:3, Exodus 33:5, and elsewhere. In applying this expression to his hearers, Stephen was using the identical language of Moses when he conveyed God’s rebuke to them. Considering that they professed to be standing on Moses’ side against Stephen, this must have made his words doubly cutting to them. Uncircumcised in heart; ἀπερίτμητος only occurs here in the New Testament, but it is found in 2 Macc. 1:51; 2:46; and in the LXX. of Exodus 12:48; Judges 14:3; 1 Samuel 17:26, and elsewhere for the Hebrew לרֵעֹ. The word, in its application to his Jewish audience, contains a whole volume of rebuke. They prided themselves on their circumcision, they trusted in it as a sure ground of favor in the sight of God; but all the while they were on a level with the heathen whom they despised, and were to be reckoned among the uncircumcised whom they loathed. For they were without the true circumcision, that of the heart. Here again Stephen was teaching in the exact spirit and even words of Moses and the prophets. See Leviticus 26:1-46. 41; Deuteronomy 10:16 (where Stephen’s two reproaches occur together); Jeremiah 9:26; Ezekiel 44:7; and many other passages. Compare the teaching of St. Paul (Romans 2:28, Romans 2:29; Philippians 3:2, Philippians 3:3; Colossians 2:11; and elsewhere). Acts 7:52 Did not … persecute for have not … persecuted, A.V.; killed for have slain, A.V.; righteous for just, A.V.; have now become for have been now, A.V.; betrayers for the betrayers, A.V. The close resemblance of Stephen’s words to those of our Lord recorded in Luke 13:33, Luke 13:34; Matthew 5:12; Matthew 23:30, Matthew 23:31, Matthew 23:34-37, lend some support to the tradition that he was one of the seventy, and had heard the Lord speak them. But the resemblance may have arisen from the Spirit by which he spake, "the Spirit of Christ which was in" him. Acts 7:53 Ye who received for who have received, A.V.; as it was ordained by angels for by the disposition of angels, A.V.; kept it not for hove not kept it, A.V. Ordained by angels. This phrase, thus differently rendered (εἰςδιαταγὰςἀγγέλων), is one of extreme difficulty: διαταγή means properly appointment," or "ordinance," as in Romans 13:2; and εἰς, which has a great variety of uses in the Greek of the New Testament, means "at," or "upon," or "on the occasion of," as Matthew 12:41, "At the preaching of Jonah." So here they received the Law "at" or "on the occasion of," the "ordering" or "appointing" of angels. When the angels, who were commissioned by God and spoke in his Name, gave the Law, the Israelites so received it. The A.V., "by the disposition of angels" very nearly expresses the true sense. Another sense of εἰς—"in view of"—comes to nearly the same thing. St. Paul speaks of the part taken by the angels in the giving of the Law, and in language strikingly resembling the text. He says of it, that it was "ordained through [’by,’ A V] angels" God ordained or appointed the Law, but the angels were the instruments or ministers of its promulgation. And it is also distinctly referred to in Deuteronomy 33:2, where the LXX. read, "On his right hand the angels were with him." In the foregoing verses the application which Stephen had all through been contemplating is hurled with accumulated force at the consciences of his hearers, and cuts them to the heart, but does not bring them to repentance. Acts 7:54 Now when for when, A.V. They were cut to the heart (see Acts 5:33 and notes). Acts 7:55 Looked up steadfastly (ἀτενίσας); see Acts 6:15; Acts 3:4, and note. The glory of God; i.e. the visible glory which surrounds and proclaims God’s near presence (see Exodus 24:10, Exodus 24:16, Exodus 24:17; Isaiah 6:1-3; Ezekiel 1:28; Revelation 21:14, Revelation 21:23, etc.). Jesus standing. Sitting at the right hand of God is the usual attitude ascribed to our Lord in token of his victorious rest, and waiting for the day of judgment. Here he is seen standing, as rising to welcome his faithful martyr, and to place on his head the crown of life Revelation 2:10). Whether Stephen saw these glorious things in the flesh or out of the flesh he probably knew not himself. Acts 7:56 The Son of man. Our Lord’s usual designation of himself (see Matthew 8:10; Matthew 26:64; etc.; and also Daniel 7:13), but nowhere but here spoken of Jesus by any other. £ Acts 7:57 But for then, A.V.; rushed for ran, A.V. (ὥρμησαν). Acts 7:58 They cast for cast, A.V.; garments for clothes, A.V.; the feet of a young man for a young man’s feet, A.V.; named Saul for whose name was Saul, A.V. They cast. We have here the identical phrase of Luk 4:29. The witness. According to Deuteronomy 17:7, "the hands of the witnesses were to be first upon" the idolater "to put him to death." They took off their clothes, their outer garments, so as to be free to hurl the stones at their victim with greater force. The feet of a young man. The word νεανίας is found only here and in Acts 20:9; Acts 23:17, Acts 23:18, Acts 23:22; and frequently in the LXX. for the Hebrew רעִןַ. A man might be called a νεανίας probably to the age of thirty. This appearance of Saul upon the stage of St. Luke’s narrative is an element which will soon change the whole current of the narrative, and divert it from Jerusalem to the whole earth. Nothing can be more striking than this introduction of the young man Saul to our view as an accomplice (albeit "ignorantly in unbelief") in the martyrdom of Stephen. Who that stood there and saw him keeping the clothes of the witnesses would have imagined that he would become the foremost apostle of the faith which he sought to destroy from off the face of the earth? Acts 7:59 The Lord (in italics) for God (in italics), A.V. The A.V. is certainly not justified by the context, because the words which follow, "Lord Jesus," show to whom the invocation was made, even to him whom he saw standing at the right hand of God. At the same time, the request, Receive my spirit, was a striking acknowledgment of the divinity of Christ. Only he who gave the spirit could receive it back again, and keep it safe unto the resurrection. Compare "Father, into thy hands I commend my spirit" (Luke 23:46). Acts 7:60 Cried with a loud voice. Compare again Luke 23:46, and with Stephen’s prayer, Lord, lay not this sin to their charge, compare Luke 23:34. He fell asleep. Blessed rest after life’s toilsome day! Blessed contrast with the tumult of passion and violence which brought him down to the grave! How near, too, in his dying was that likeness to his Lord advanced, which shall be perfected at his appearing (1 John 3:1)! "Blessed are the dead which die in the Lord, … that they may rest from their labors, and their works do follow them." St. Augustine attributes Saul’s conversion to the prayer of Stephen: "Si Stephanus non orasset, Ecclesia Paulum non haberet." Acts 7:1-60 The first martyrdom. When we look at the Lord Jesus as our Exemplar, though we are conscious that all his excellences of life and character were strictly human, and within the range of those human faculties which we possess in common with our Lord, yet are we also conscious that the transcendent perfection of his human life is what we can never reach. Our Lord’s goodness was the goodness of man, and yet it is a goodness that we never can attain to. Where his feet stood firm, our feet will slip. Where his love triumphed, ours breaks down. Where his will moved on undaunted in obedience to his Father’s will, ours faints and halts and stumbles to its fall. The temptations that he crushed, crush us; where his spirit was clear as sunlight, ours is clouded and mixed. Where he soars in glory, we are heavy with sleep; and where he wrestles in an agony of prayer, we fall asleep for sorrow. His courage, his faith, his humility, his meekness, his constancy, his patience, his firmness, his love, his zeal, his self-consecration to God, his loving obedience, his transparent truth and purity,—we see them, we look upon them with adoring wonder, but when we try to imitate them, it is like trying to climb up to the stars; do what we will they are at an immeasurable distance above us, inaccessible and unapproachable. It is, therefore, a great help and encouragement to us that, besides the infinite perfection of Christ’s human nature, we have other examples of saintly men set before us in the Word of God, which we may hope to follow more closely, treading even in their very steps. The apostle, the evangelist, the martyr, the holy woman, the faithful disciple, all stand out before us on the pages of Scripture, and we ask ourselves why should not we be like them, seeing we have the same Holy Spirit which dwelt in them to sanctify us also. The chapter before us invites us to study the character of a true martyr, as exemplified in St. Stephen. The model martyr thus is— I. A WISE MAN AND ONE OF GOOD REPORT. Not an empty fanatic catching up every folly that is started, and carried away by every blast of doctrine; but a man of solid and approved wisdom, discerning things that differ, holding fast that which is good, and rejecting the pernicious error though it be the fashion of the day; one whose steady and quiet walk in the paths of godliness has earned him a good report among his neighbors. He is well spoken of because he does good quietly, and seeks not the praise of men. He is of good report because he is never hurried, into ill-advised action under the influences of temper or self-will, or the contagion of example, or any corrupt or selfish motive, but is known constantly to do the thing that is right. II. HE IS ALSO A MAN OF HIGH . He is not only wise and upright in all his dealings with men, has not only wisdom and discretion in the affairs of this life, but, being filled with the Holy Spirit of God, he has all spiritual wisdom likewise. His enlightened reason and his elevated affections soar above the world, and are deeply engaged in the things of God and the affairs of the kingdom of Christ. lie lives a life of faith in the Son of God, who loved him and gave himself for him. III. HIS MARTYR’S SPIRIT DOES NOT ALLOW HIM TO LEAD A LIFE OF EASE AND . He is ready at the call of the Church to undertake any office or work, however burdensome or responsible, for the good of the whole body and the comfort of the brethren. He does not seek dignity, or emolument, or the praise of men, as the price of his labor, but simply gives himself as Christ’s servant to work for Christ and for Christ’s people. Impartial, fair, equal, and kind in his administration, he soothes irritation, allays jealousy, and promotes peace and love. IV. HIS SPIRIT KINDLES WITH HIS WORK. Being placed on a higher platform, he sees more of the spiritual wants of men around him. Having received higher gifts, he looks for wider opportunities of exercising them. Every soul won to Christ is as fuel to the flame of his love. Every victory over Satan stirs him up to war more resolutely as a good soldier of Jesus Christ. Failures do not daunt him, and success cheers him on. Nothing seems impossible with Christ on his side. Everything must be attempted which may snatch the prey from the destroyer and enlarge the kingdom of light. V. BUT SOON THE RISING OF THE OF CHRIST BARS HIS ONWARD . The wisdom of the world crosses swords with the wisdom of the spirit. Formalism, Pharisaism, priestcraft, superstition, self-righteousness, self-importance, ignorance, combine to resist the gracious teaching which would strip men of selfishness to clothe them with Christ. At first it is argument against argument and reasoning against reasoning. But when the sword of the Spirit begins to cut through the shield of carnal disputation, and the sword of the worldly logic becomes blunted against the martyr’s shield, and the Word of truth becomes too strong for the lying lips to answer, then begins a new form of contest. The defeated disputant throws aside his reasonings and his cavillings, and takes up the weapons of force and fraud. Prison and rack, fire and faggot, the wild beast and the sword, shall answer the arguments which were too strong for the reasoner. And how then will the martyr act? Will he be silenced and dismayed, or will he stand to his truth and die? He gathers up his courage, he looks up to God, he confronts his accusers, he lifts up his calm voice, and his speech is as the song of the dying swan. For— VI. IN THAT HOUR OF DANGER AND TRIAL HIS CLEAN AND MEMORY GATHERS UP THE TO THE TRUTH OF HIS WHICH ARE ON THE PAGES OF HOLY . Has he preached Jesus Christ whom they denied? Did not their fathers deny Moses their lawgiver and deliverer from Egypt? Had he said that the majestic presence of the living God was not confined to the walls of temples made with hands? Did not Isaiah say the same? Had he denounced the vanity of sacrifices and offerings when offered by uncircumcised hearts and unclean hands? Had not their prophets done so likewise? He could not retract what he had spoken according to the oracles of God. He had spoken the truth, and by the truth he would stand. But were they there to judge him? Nay, but he would judge them. They had, indeed, received the Law, but they had broken it. The Holy Ghost had spoken to them, but they had resisted him. God’s Christ had come to save them, and they had betrayed and crucified him. Let them fill up the measure of their fathers; he was ready to receive death at their hands. VII. And then comes THE CLOSING SCENE. The faith as firm as a rock with the waves dashing upon it; the vision of invisible glories swallowing up all things in its brightness; the rapturous confession of Jesus Christ; the calm committal of his spirit to his safe keeping; the free forgiveness of his cruel murderers; the devout prayer of his parting breath; the peaceful death like an infant’s sleep; earth exchanged for heaven;—and the martyrdom is complete. Complete, but not ended; for the witnessing voice is still ringing in our ears, and tells us that Jesus is the Christ, the Son of the living God, and that we have life through his Name. BY W. Acts 7:1-7 Living faith. Abraham is well called "the father of the faithful;" nowhere, in the Old Testament or in the Newt do we meet with any one whose life was such an illustration of implicit trust and holy confidence in God as was his. If faith be not merely the acceptance of a creed, or the utterance of sacred phrases, or the patronage of religious institutions; if it be a living power in the soul, it will manifest itself in— I. . (Acts 7:2-4.) God bade Abraham leave his home and kindred, and he left them. He did not know whither he was going (Hebrews 11:8), but at the call of God he set forth promptly and willingly. So Matthew at the summons of the Savior (Matthew 9:9). So many thousands since his day; men and women who have heard the Master say, "Go," and they have gone, relinquishing all that is most cherished by the human heart. When God distinctly speaks to us, whatever he may bid us do, at whatever cost we may be required to obey, it behooves us to comply instantly and cheerfully. II. TRUST IN THE . (Verse 5.) There is little faith in trusting God when everything is bright and hopeful. When we can see our way we can easily believe that it is the right one. Living faith shows itself when we "do not see and yet believe" (John 20:29). Abraham was promised the land of Canaan "for a possession," yet God "gave him none inheritance in it." "By faith he sojourned in the land of promise, as in a strange country" (Hebrews 11:9). This might have seemed to him as a "breach of promise" (Numbers 14:34) on the part of him who brought him out of Chaldaea, but he does not seem to have entertained any doubts or misgivings. Moreover, he believed that the land would be the property of his seed, though "as yet he had no child." "By faith also he offered up Isaac," etc. (Hebrews 11:17). Even in the thick darkness, when he could not see one step before him, Abraham trusted God. We profess to "walk by faith, not by sight" (2 Corinthians 5:7), but we are often fearful and doubtful when the way is clouded. But it is in the night of adversity that the star of faith must shine. "When we in darkness walk, Nor feel the heavenly flame, Then is the time to trust our God And rest upon his Name." III. IN THE FUTURE. (Verses 6, 7.) God told his servant that, after being in bondage four hundred years, his seed should serve him in that country. It was a long time to look forward to. But the believing patriarch rested in God and was satisfied. We are impatient if our schemes do not come to maturity in a very brief time; we cry "failure" when only a small fraction of four centuries is passed without the redemption of our hope. We are bound to remember that we "have to do" with the Eternal One. We must wait his time, whether it be a day or a thousand years.—C. Acts 7:8-19 Israel and Egypt: Divine providence. The connection of the people of God with the land of Egypt is profoundly interesting, and suggests valuable lessons for all time. We are reminded by the text of— I. THE OF OUR HUMAN LIFE. This in the eventful experiences of Joseph (Acts 7:9, Acts 7:10). First rejoicing in his father’s peculiar favor, then sold into Egyptian slavery, then rising to a position of trust in the house of his master, then cast into prison, then raised to the premiership; up on the height of comfort, down into the depth of misfortune, up again on the crest of honor, then down again into the trough of shame, etc. So with Israel the man and Israel the people (Acts 7:11-19). The patriarch at first in a position of relief and advantage, then in one of distress and disadvantage; the nation falling into the dark gulf of bitter bondage until raised up "with a strong hand and stretched out arm into liberty. Thus is it with men and with nations. With none does the course of things prove to be a straight line, either of ascent or of descent. It is always undulatory. Light and shadow, sweetness and bitterness, hope and fear, joy and sorrow, alternate from the cradle to the grave. II. THE OF GOD. How clearly Joseph felt that his distresses had been overruled by the Divine hand, we know (Genesis 50:20). We can also see how the descent into Egypt and even the long slavery in that land of bondage were a discipline which wrought ultimate good, of the most solid and enduring kind, to Israel. By the sufferings which they endured together in those broiling brickfields, under those cruel taskmasters, and to which in happier times their sons looked back with such intense emotion; by the marvelous deliverances which they experienced together in the land of the enemy and in the "great and terrible wilderness," and of which their descendants sang with such reverence and such rapture;—by these common sufferings and common mercies they were welded together as a nation, they became rich in those national memories which are a people’s strength, they became a country for which, through many a succeeding century, patriots would cheerfully risk all their hopes and proudly lay down their lives. We learn these lessons. 1. Be prepared for coming changes in circumstance. No man has a right to feel secure in anything but in a wise and holy character, in that which makes him ready for any event that may happen. At any hour human prosperity may pass into adversity, joy into sorrow, honor into shame; or at any hour straitness may be exchanged for abundance, lowliness for elevation, gloom for gladness. We all urgently need the fixed principles, the rest in God, the attachment to things eternal and Divine, the heritage in the heavenly future, which will keep us calm in the most agitating vicissitudes of earthly fortune. 2. Trust God when things are at their worst. In the first days of Egyptian slavery, and still more in Potiphar’s prison, things must have looked dark indeed to Joseph. "But God was with him" (Acts 7:9, Acts 7:10). It was a terrible time, too, for the children of Israel when the king "which knew not Joseph" dealt subtly with and, evil entreated them, slaying their young children at their birth (Acts 7:18, Acts 7:19); but God saw their affliction (Acts 7:34, Acts 7:35; Exodus 3:7), and was preparing to send the deliverer in due time. And to the upright in any scene of disappointment and distress there will arise "light in the darkness" (Psalms 112:4). Trust and wait; the longest and severest storm will pass, and the sun shine again on the waters of life. 3. Realize that God has large and long purposes in view. Jacob died far off from the promised land, but his bones were to rest there in due course, and there his children were to have a goodly heritage. It matters little what happens to us as individuals; enough if we are taking a humble share in working out his great and beneficent designs.—C. Acts 7:20-39 The Divine and the human. I. DIVINE . The hand of God is sometimes visible though it is usually unseen. We see the Divine working in (1) the creation of such a mind as that of Moses; (2) the fashioning of such a frame as was his (Acts 7:20; Hebrews 11:23); (3) the deliverance of the child from the dangers of the river; (4) his being confided to the guardianship and instruction of Pharaoh’s daughter, where he would learn "all the wisdom of the Egyptians" (Acts 7:22), and thus be prepared for future work. We can have no doubt as to the operation of Divine wisdom in such a case as this. May we not say—Ex uno disce omnes? May we not conclude that there is the handiwork of God in all our lives, if we could but discern it; that he is directing our course; and that, though it is evidently best for us that we should not see so much of Divine intervention as to be unwisely waiting for it or injuriously dependent on it, we may console ourselves with the belief that "we are not driftwood on the wave," but rather as noble ships which a heavenly hand is steering to the desired haven? II. HUMAN . (Acts 7:23-28; see Hebrews 11:24-26.) It was" in Moses’ heart to visit his brethren," and he took their cause in hand in a very practical and decisive way (Acts 7:24). He may have been mistaken in the method which he adopted, but that is of very small moment. The great thing is that it was in his heart to sympathize with and succor his brethren. The temptation to become naturalized as an Egyptian must have been great indeed. High honors, great wealth, abundant gratification of the lower instincts,—these prizes and pleasures, which are dear to men in general, were well within his reach. He deliberately chose to forego them all that he might play a nobler and braver part. Well has the event justified his choice. For as a rich and powerful Egyptian, he would have achieved nothing of any value to mankind; he would long ago have been forgotten; but as it is, he has rendered a service to the human race second to none that lived before the Savior, and has a name that will never die while the world has any place in its memory for its heroes and its martyrs. Not on the same splendid scale, but in the same estimable spirit, can we emulate his nobility, preferring an honorable affliction to unholy pleasure, a sacred and useful life among the lowly to ungodly distinction among the great, the service of Christ anywhere to the smiles and favors of the world. III. DIVINE . (Acts 7:30-33, Acts 7:38.) God there revealed himself to the bodily senses in a wondrous form; in such form that Moses felt that, in a very unusual degree, he stood near to his Creator. Jesus Christ now manifests himself to us as he does not unto the world: (1) in the privileges of his house and table; (2) in the inspiration and indwelling of his Spirit; (3) in the spiritual wonders he works in the hearts and lives of men with whom we have to do. IV. DIVINE . (Acts 7:34.) To the toiling and suffering Israelites God must have seemed very far away. It must have appeared to them as if he were blind to their miseries, deaf to their sighs and groans, indifferent to their wrongs. But they were mistaken. All the while he was observing and pitying them, and was ready to interpose at the right time on their behalf. When to our fainting and distrustful heart it seems as if our Divine Lord were unobservant or unmoved, we may rest assured that he sees, that he compassionates, that he holds himself ready to put forth his redeeming strength on our behalf when the hour for our deliverance has struck. V. HUMAN . (Acts 7:35-39.) If we were to contend that the best and noblest men who have rendered the most signal and splendid service to our race are certain to be appreciated according to the height of their virtue and the value of their help, we should go in the teeth of human history. Some of the very best and wisest have been least understood, most despised and ill used. Moses, one of the very greatest, "attaining to the first three," most eminent in privilege, in character, in accomplishment, was one "whom they refused" (Acts 7:35), "whom our fathers would not obey" (Acts 7:39). We may work, hoping to he appreciated and honored of men, accepting gladly and gratefully the esteem and the love they award us; but we must not build upon it as a certain recompense of our endeavor. We must be prepared to do without it, to be able to say, "I will work on, ’though the more abundantly I love the less am I loved.’" Our true reward is in the smile of the Savior, the approval of our own heart (1 John 3:21), the consciousness that we are serving our generation, the blessing which awaits the faithful in the land of promise. VI. HUMAN TO THE DIVINE. (Acts 7:37.) The Christ that should come was to be "like unto" the faithful servant in the house of God (Hebrews 3:5). As he was to be like one of us, so we are to strive to be "like unto him." And we may bear his image, breathe his Spirit, live his life, do in our sphere the work he did in his: "As he is, so are we in this world." "As my Father hath sent me, even so send I you."—C. Acts 7:39-50 Sin and righteousness. These verses suggest to us some thoughts on the nature and the award of sin and of righteousness. I. THAT SIN LIES IN THE WRONG ACTION OF THE SOUL. (Acts 7:39, Acts 7:40.) Stephen says that the children of Israel "in their hearts turned back again into Egypt;" they were as guilty before God as if they had actually faced round and marched back into bondage. The sin was in the spirit of disloyalty and disobedience which dwelt within them. "Out of the heart proceed evil thoughts, murders, adulteries, blasphemies" (Matthew 15:19). "As a man thinketh in his heart, so is he" (Proverbs 23:7). It is the secret thought, the hidden motive, the cherished purpose, the lingering desire, the burning passion, that constitutes the essence of the evil in the sight of him who looketh on the heart, and not on the outward appearance. Beneath a fair exterior some men hide a false and guilty heart; beneath a broken and faulty behavior others have a soul that is struggling on and out—on to a better life, out of the entanglements of an evil but regretted and repudiated past. II. THAT SIN’S WORST PENALTY IS PAID IN THE IN WHICH IT ENDS. (Acts 7:41-43.) For their rebelliousness the children of Israel were punished by being made to wander in the wilderness, instead of being at once admitted to their inheritance; also by being subjected to the rule of foolish and faulty kings like Saul, instead of wise and righteous prophets like Samuel; also by being sent away into captivity, even "beyond Babylon." But the worst effect of their sin was in their being led into darker and more aggravated evil. Their culpable impatience—"We wot not what is become of him"—led them to an act of positive idolatry: "Make us gods go before us;" and "they made a calf … and offered sacrifice unto the idol;" and this act of theirs led on, in course of time, to idolatrous actions more flagrant and. heinous still (Acts 7:42); and their wrong-doing culminated in the worship of Moloch, an iniquity of the very deepest dye. This is the course and penalty of sin. One wrong act leads to another and a worse; one sin to a number of transgressions; and these to a habit of iniquity; and this to a dark, baneful life and a hateful and odious character. By far the worst penalty which sin has to pay is the spiritual damage and deterioration to which it leads—the blinded eyes of the understanding, the weakened will, the enfeebled conscience, the masterful unbridled passions, the foul soul. Suffering of body, exile, loss of worldly prospects, the death of the body,—all these are nothing to this spiritual ruin. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 8:1 There arose on that day for at that time there was, A.V.; in for at, A.V. Saul was consenting to his death. St. Paul’s repeated reference to this sad episode in his life is very touching (see Acts 22:2,0; 1 Corinthians 15:9; 1 Timothy 1:13). (For the word συνευδοκεῖν, to consent, see Acts 22:20; Luke 11:48; Romans 1:32; 1 Corinthians 7:12.) Arose on that day. The phrase is manifestly the Hebrew one, אוּההַ מוֹיּבַּ, so constantly used in Isaiah and the other prophets, not of a single day, but of a longer or shorter time, and means, as the A.V. has it, "at that time," not the particular Tuesday or Wednesday on which Stephen was killed. If St. Luke had meant to state that the persecution set in the very day on which Stephen was stoned, he would have expressed it much more pointedly, and used a different word from ἐγένετο. It is otherwise with Acts 2:41 and Luke 17:31, where the context defines the meaning, and confines it to a specified day; just as the equivalent Hebrew phrase is as commonly applied to a literal day as to a time or period. The context shows which is the sense in which it is used. Here the thing spoken of, the persecution, did not take place on a day. It lasted many days. Therefore ἡμέρα means here "time." They were all scattered. Just as the wind blows the seed to a distance to fructify in different places. Except the apostles. They, like faithful watchmen, remained at their post, to confirm the souls of those disciples who for one reason or another were unable to flee (for of course the word all must not be pressed strictly), and to exhort them to continue in the faith, as St. Paul did later at Lystra, Iconium, and Antioch (Acts 14:22), and to keep up the nucleus of the Church in the metropolis of Christendom. Acts 8:2 Buried for carried to his burial (the last three words in italics), A.V. Devout men; ἀνδρεςαὐλαβεῖς. This word is applied to Simeon (Luke 2:25), and to the Jews who were assembled at Jerusalem on the day of Pentecost (Acts 2:5), and, according to the R.T., to Ananias (Acts 22:12); but occurs nowhere else in the New Testament. It is not certain, therefore, that these men were Christians, though they might be. If not, they were pious Jews, men who feared God, and still loved Stephen as being himself a devout Jew though he was a disciple. Buried. Συγκομίζω occurs only here in the New Testament; but its common use for carrying corn to a barn or granary seems to indicate that "carrying to his burial" of the A.V. is the most exact rendering. The word is said also to be applied to the acts preparatory to burial—closing the eyes, washing, anointing the body, and so on; but this meaning is less certain than that of "carrying." Acts 8:3 But for as for, A.V.; ’laid waste for he made havoc of,’ A.V. From the dispersion of the disciples will flow the narrative in this present chapter. It is therefore mentioned first. From the persecution of Saul will flow the narrative in Acts 9:1-43 and to the end of the book. Stephen’s burial completes the preceding narrative. Acts 8:4 They therefore for therefore they, A.V.; about for everywhere, A.V. Went about; i.e. from place to place, and wherever they went they preached the Word. Διέρχομαι here is used in the same sense as in Acts 8:40, and in Acts 10:38; Acts 17:23; Acts 20:25, and elsewhere. Acts 8:5 And for then, A.V.; proclaimed unto them the Christ for preached Christ unto them, A.V. Philip; the deacon and evangelist (Acts 6:7; Acts 21:8), not the apostle. As regards Samaria, it is always used in the New Testament of the country, not of the city, which at this time was called Sebaste, from Σεβαστός, i.e. Augustus Caesar (see Acts 25:21, Acts 25:26, etc.; John 4:5; and Josephus, ’Ant. Jud.,’ 15. John 7:9). Whether, therefore, we read with the T.R. πόλιν, or with the R.T. τὴνπόλιν, we must understand Samaria to mean the country, and probably the city to be the capital, Sebaste. Alford, however, with many others, thinks that Sychem is meant, as in John 4:5. Acts 8:6 The multitudes gave heed with one accord for the people with one accord gave heed, A.V.; the for those (things), A.V. that were spoken by Philip for which -Philip spake, A.V.; when they heard and saw the signs for hearing and seeing the miracles, A.V. Note St. Luke’s favorite word, with one accord (above, Acts 2:1, note). Acts 8:7 From many of those which had unclean spirits, they came out crying with a loud voice for unclean spirits, crying with loud voice, came out of many that were possessed with them, A.V.; that were palsied for taken with palsies, A.V. From many of those, etc. The R.T. is represented by the margin, but it is nonsense. The different rendering depends upon whether πνεύματαἀκάθατα is taken as the subject to ἐξήρχετο, or as the object after ἔχοντα. In one case, πνεύματα or αὐτά must be understood after ἐχόντων, as in the A.V., which inserts with them in italics; in the other, the same word must be understood before ἐξήρχετο, as in the R.V., which inserts they. The latter construction seems right, but the sense is the same, and the A.V. is much the nearest rendering. That were palsied. The purpose and effect of miracles is here clearly shown, to attract attention, and to evidence to the hearers and seers that the workers of miracles are God’s messengers, and that the Word which they preach is God’s Word. Acts 8:8 Much for great, A.V. and T.R. Much joy. The joy was caused partly by the healing of their sick, and partly by the glad tidings of the gospel of peace (comp. Matthew 13:20; 1 Peter 1:8). Acts 8:9 Simon by name for called Simon, A.V.; the city for the same city, A.V.; amazed for bewitched, A.V. (here and in Acts 8:13). Amazed. In Luke 24:22 the same word (ἐξίστημι) is rendered "made us astonished" in the A.V.; and in Acts 2:7, Acts 2:12, and elsewhere, in an intransitive sense, "were amazed." It has also the meaning of "being out of one’s mind," or "beside one’s self" (Mark 3:21; 2 Corinthians 5:13), but never that of "bewitching" or "being bewitched." As regards Simon, commonly surnamed Magus, from his magic arts, it is doubtful whether he is the same Simon as is mentioned by Josephus (’Ant. Jud.,’20. 7.2) as being employed by Felix the Procurator of Judaea, in the reign of Claudius (Acts 23:25), to bewitch Drusfila into forsaking her husband, King Azizus, and marrying him, which she did (Acts 24:24). The doubt arises from Josephus stating that Simon to be a Cypriot (Κύπριονγένος), whereas Justin Martyr says of Simon Magus that he was ἀπὸκώμηςλεγομένηςΓίττων, a native of Gitton, or Githon, a village of Samaria. It has been thought that Gitton may be a mistake of Justin’s for Citium, in Cyprus. The after history of Simon Magus is full of fable. He is spoken of by Irenaeus and other early writers as the inventor or founder of heresy. Acts 8:10 That power of God which is called Great for the great power of God, A.V. and T.R. That power of God, etc. The revised text inserts καλουμένη before μεγάλη. Origen says of Simon that his disciples, the Simoniaus, called him "The Power of God." (’Contra Cels.,’ lib. 5:62, where see Delarue’s note). According to Tertullian (’De Anima’), he gave himself out as the supreme Father, with other blasphemies. According to St. Jerome on Matthew 24:5, he speaks of himself in different writings as the Word of God, as the Paraclete, the Almighty, the Fullness of God. Acts 8:11 They gave heed to him for to him they had regard, A.V.; amazed for bewitched, A.V.; his sorceries for sorceries, A.V. Acts 8:12 Good tidings for the things, A.V. and T.R. Acts 8:13 And for then, A.V.; also himself believed for himself believed also, A.V.; being baptized for when he was baptized, A.V.; beholding signs and great miracles wrought, he was amazed for wondered, beholding the miracles and signs which were done. Contained with (ἢνπροσκαρτερῶν); see Acts 1:14; Acts 3:1-26:46; Acts 6:4; Acts 10:1-48.7. St. Paul uses the word in Romans 12:12; Romans 13:6; Colossians 4:2; and the substantive formed from it (προσκαρτέρησις) once, Ephesians 6:18. Elsewhere in the New Testament it occurs only in Mark 3:9. But it is found in Hist. of. Sus. 6. Amazed (see note on verse 9). In Simon we have the first example of one who, having been baptized into Jesus Christ, lived to disgrace and corrupt the faith which he professed. He was an instance of the tares sown among the wheat, and of the seed which sprang up quickly being as quickly destroyed. He is an instance also of the truth of our Lord’s raying, "Ye cannot serve God and mammon." Acts 8:14 The apostles (see Acts 8:1). They sent unto them Peter and John. The selection of these two chief apostles shows the great importance attached to the conversion of the Samaritans. The joint act of the college of apostles in sending them demonstrates that Peter was not a pope, but a brother apostle, albeit their primate; and that the government of the Church was in the apostolate, not in one of the number. Acts 8:15 That they might receive the Holy Ghost. Why was it needful that two apostles should come down to Samaria and pray, with laying on of hands, for the newly baptized that they might receive the Holy Ghost? There is no mention of such prayer or such imposition of hands in the case of the first three thousand who were baptized. They were told by St. Peter, "Be baptized every one of you, and ye shall receive the gift of the Holy Ghost" (Acts 2:38), and they were baptized, and doubtless did receive the Holy Ghost, Neither is there any mention of such things in the case of the subsequent thousands who were baptized at Jerusalem on the apostles’ preaching. Why, then, was it so in Samaria? To answer this question, we must observe the difference in the circumstances. The baptisms at Jerusalem were performed by the apostles themselves. The Holy Ghost was given upon their promise and assurance. But in Samaria the preaching and the baptizing were done by the scattered disciples. There was a danger of many independent bodies springing up, owing no allegiance to the apostles, and cemented by no bonds to the mother Church. But Christ’s Church was to be one—many members, but one body. The apostolate was to be the governing power of the whole Church, by the will and ordinance of Christ. Hence there was a manifest reason why, when the gospel spread beyond Judaea, these visible spiritual gifts should be given only through the laying on of the apostles’ hands, and by the intervention of their prayers. This had a manifest and striking influence in marking and preserving the unity of the Church, and in marking and maintaining the sovereignty of the apostolic rule. For precisely the same reason has the Catholic and Apostolic Church in all ages (Acts 19:5, Acts 19:6; Hebrews 6:2) maintained the rite of confirmation, "after the example of the holy apostles." Besides the other great benefits connected with it, its influence in binding up in the unity of the Church the numerous parishes of the diocese, instead of letting them become independent congregations, is very great. Observe, too, how prayer and the laying on of hands are tied together. Neither is valid without the other. In this case, as at Pentecost, the extraordinary gift of the Holy Ghost was conferred. In confirmation, now that miracles have ceased, it is the ordinary and invisible grace of the Holy Spirit that is to be looked for. Acts 8:16 Had been for were, A.V.; into for in, A.V. Into the name. In seems preferable (comp. Matthew 10:41, Matthew 10:42). The use of the prepositions in the New Testament is much influenced by the Hebrew, through the language of the LXX. As regards baptism in the Name of the Lord Jesus, here and Acts 8:39, T.R.; Acts 10:48; Acts 19:5, we are not to suppose that any other formula was used than that prescribed by our Lord (Matthew 28:19). But as baptism was preceded by a confession of faith similar to that in our own Baptismal Service, so it was a true description to speak of baptism as being in the Name of Jesus Christ. Acts 8:18 Now for and, A.V.; the laying for laying, A.V. Acts 8:19.—My hands for hands, A.V. Would to God that spiritual powers in the Church had never been prostituted to base purposes of worldly gain, and that all the servants of Christ had shown themselves as superior to "filthy lucre" as Peter and Elisha were! But the particular offence called simony has but a very faint analogy to the act of Simon. Acts 8:20 Silver for money, A.V.; to obtain the gift of God for that the gift of God may be purchased, A.V. (rightly, κτᾶσθαι is the middle voice). Silver. This is a change of very doubtful necessity; ἀργύριον, like the French argent, is frequently used for "money" generally, without any reference to the particular metal of which it is made. Sometimes, indeed, it is used in opposition to "gold," as Acts 3:6 and Acts 20:33, and then it is properly rendered "silver." Here the Revisers’ mason, doubtless, was to reserve "money" as the rendering of χρήματα (Acts 20:19, Acts 20:20). St. Peter’s answer is remarkable, not only for the warmth with which he repudiates the proffered bribe, but also for the jealous humility with which he affirms that the gifts of the Spirit were not his to give, but were the gift of God (see Acts 3:12-16). Acts 8:21 Before God for in the sight of God, A.V. Thou hast neither part nor lot. The "covetous shall not inherit the kingdom of God" (1 Corinthians 6:10; comp. Psalms 10:3; Luke 16:14; 1 Timothy 3:3). The phrase, ἐντῷλόγῳτούτῳ, rendered in this matter, seems to be more fitly rendered in the margin, "in this Word," i.e. the Word of life, the Word of salvation, which we preach (see Acts 5:20; Acts 10:36; Acts 13:26). Acts 8:22 The Lord for God, A.V. and T.R.; thy for thine, A.V.; shall for may, A.V. Repent. The terrible words, "Thy money perish with thee," had not expressed Peter’s wish for his destruction. But they were the wounds of a friend speaking sharp things to pierce, if possible, a callous conscience. In the hope that that conscience had been pierced, he now urges repentance. And yet still, dealing skilfully with so bad a case, he speaks of the forgiveness doubtfully, "if perhaps." The sin was a very grievous one; the wound must not be healed too hastily. "There is a sin unto death." Acts 8:23 See for perceive, A.V. In the gall of bitterness, etc. The passage from which both this expression and the similar one in Hebrews 12:15 are taken is manifestly Deuteronomy 29:18, where the Greek of the LXX. has, ῥίζαἄνωφύουσαἐνχολῇκαὶπικρίᾳ. The context there also shows conclusively that the "gall and bitterness" ("wormwood," A.V.) of which Moses speaks is the spirit of idolatry or defection from God springing up in some professing member of the Church, and defiling and corrupting others, as it is expounded in Hebrews 12:15, Hebrews 12:16. This, as St. Peter saw, was exactly the case with Simon, whose heart was not straight with God, but "had turned away from him," as it is said in Deuteronomy. Though baptized, he was still an idolater in heart, and likely to trouble many. "The gall of bitterness" is the same as "gall and wormwood," or "bitterness." "Gall," or "bile," is in classical Greek and other languages a synonym for "bitterness," especially in a figurative sense (see Lamentations 3:15, Lamentations 3:19—πικρίακαὶχολή, LXX.). The uncommon phrase, the bond of iniquity, seems to be borrowed from Isaiah 58:6, where the LXX. have the same words, λύεπὰντασύνδεσμονἀδικίας, "loose the bands of wickedness," A.V. Simon was still bound in these bands. Acts 8:24 And Simon answered for then answered Simon, A.V.; for me to the Lord for to the Lord for me, A.V.; the for these, A.V. Pray ye, etc.; addressed to both Peter and John, who were acting together, and whose prayers had been seen to be effectual (verse 15) in procuring the gift of the Holy Ghost. In like manner, Pharaoh, under the influence of terror at God’s judgments, had asked again and again for the prayers of Moses and Aaron (Exodus 8:8, Exodus 8:28; Exodus 9:27, Exodus 9:28; Exodus 10:16, Exodus 10:17, etc.). But in neither ease was this an evidence of true conversion of heart. Acts 8:25 They therefore for and they, A.V.; spoken for preached, A.V.; to many for in many, A.V. Acts 8:26 But an angel for and the angel, A.V.; the same is for which is, A.V. An angel. "The angel," as in A.V., is right, just as ὄνομαΚυρίου (Matthew 21:9; Matthew 23:1-39. 39; Luke 19:38, etc.) and הוָהֹיְ משֵׁ in Hebrew mean "the Name of the Lord," not "a Name" (see Acts 5:19; Acts 7:31, notes). The south, meaning that part of Judaea which was called "the south country;" Hebrew בגֶנֶּהַ (Genesis 20:1; Genesis 24:62; etc.). This is generally rendered in the LXX. by πρὸςλίβα or πρὸςνότον. But in 1 Samuel 20:41, in Symraachus, μεσηνβρία stands as the rendering of בגֶנֶּחַ. As regards the words, the same is desert, it is observable that in Numbers 31:1 and Deuteronomy 34:3 ἔρημος is the LXX. rendering of מבֶנֶחַ, and that part of the country is called "the wilderness of Judaea." The words of the angel, therefore, mean, not that Gaza is desert, nor that the read itself is desert, but that the country to which he was directing Philip’s journey was part of that known as the desert; αὕτη does not refer to ὁδός or to Γάζα, but to χώρα, understood as contained in ἔρημος. The meaning of the whole sentence I take to be as follows:—"Take thy journey in [or, ’by’] the south [comp. Luke 15:14; Acts 5:15; Acts 11:1; Acts 13:1-52. lids far as [ἐπί, ’notans locum vel terminum ad quem’ (Schleusner)] the road that goes from Jerusalem to Gaza, where the country is desert." Philip was to proceed from Samaria along the south country till he came to where the Jerusalem road met his road. That district, he is reminded, was desert, part, i.e., or the desert of Judaea. The spot was probably selected for that very reason, as affording the privacy necessary for the eunuch to read in his chariot, and for Philip to join him and expound the Word of God to him. Chrysostom (followed by others) takes κατὰμεσημβρίαν in the sense of "at noonday in the most violent heat," though he also renders it "southwards" (Hem., 19.). Acts 8:27 Was over for had the charge of, A.V.; who for and, A.V. Candace. According to Pithy, the queens of Ethiopia, who reigned at Meroe, were so named through a long course of years (’Nat. Hist.,’ Acts 6:2,Acts 6:5 -37). Dion Cassius speaks of a warlike Queen of Ethiopia of that name, who was brought to terms by Caius Petronius in the year A.U.C. 732 (54.5, 4). Eusebius says that the custom still continued in his day of the Ethiopians being governed by a queen. Had come to Jerusalem, etc. He was doubtless a proselyte of the gate. Eusebius, in the place above cited, speaks of him as the first Gentile convert, and as the first fruits of the faithful in the whole world. He adds, as Irenaeus before him had hinted (3. 12.8), that he is reported to have preached the gospel to the Ethiopians, by which the prophecy of Psa 68:31 was fulfilled. Later traditions speak of Candace as baptized by him. Acts 8:28 And he was for was, A.V.; was reading for read, A.V.; Isaiah for Esaias, A.V., the Hebrew for the Greek form. The diffusion of the Holy Scriptures among the Gentiles by means of the Jewish dispersion and the facility given to Gentiles for reading the Scriptures by their translation into Greek at Alexandria, and by the universal use of the Greek language through the conquests of Alexander the Great, are striking instances of the providence of God working all things after the counsel of his own will. Acts 8:29 And for then, A.V. Acts 8:30 Ran for ran thither, A.V.; reading-Isaiah the prophet for read the prophet Esaias, A.V. and T.R. Heard him. He was reading aloud. In Hebrew, the word for "to read" (ארָקָ) means "to call," "to proclaim aloud." Hence the keri, that which is read, as distinguished from the cethib, that which is written. Reading Isaiah the prophet. The same providence which sent Philip to meet him in the desert doubtless directed his reading to the fifty-third chapter of the great evangelical prophet. Acts 8:31 One shall for man should, A.V. and T.R.; he besought Philip to come up and sit with him for he desired Philip that he would, etc., A.V. He besought, etc. The humility and thirst for instruction of this great courtier are very remarkable, and the instance of the joint use of the written Word and the living teacher is noteworthy. Acts 8:32 Now the place for the place, A.V.; was reading for read, A.V.; as a lamb … is dumb for like a lamb dumb, A.V.; he openeth not for opened he not, A.V. As a lamb … is dumb. The A.V. of this clause seems to me preferable as a rendering of the Greek, though the Hebrew has המָלָאֶןֶ, "is dumb." But this may be rendered "which is dumb." As regards the word περιοχή, rendered place, and considered as the antecedent to which, the use of it by Cicero (’Ad Attic.,’ 13.25) for a whole paragraph, and the employment in the Syriac Version of this passage of the technical word which denotes a "section" or "paragraph," and the Vulgate rendering, Locus … quem (Schleusner), as well as the etymology of the word, which means "a circuit," or "circumference," within which something is contained—all strongly point to the rendering in the text. Meyer, however, and others make τῆςγραφῆς the antecedent to ἥν, and construe, "The contents of the Scripture which he was reading," and refer to 1 Peter 2:6. Acts 8:33 His generation who shall declare? for and who shall declare his generation? A.V. and T.R. The preceding quotation is taken verbatim from the LXX., which, however, varies somewhat from the Hebrew. In this verse, for the Hebrew as rendered in the A.V., "He was taken from prison and from judgment," the LXX. has, "In his humiliation his judgment was taken away," having evidently read in their copy וֹטפָשְׁםִ וֹרצְעֹםֵ, or perhaps וֹרצְעבְ, "Through [or, ’in’] his oppression [humiliation] his judgment was taken away." Mr. Cheyne translates the Hebrew, "Through oppression and through a judgment [sentence] he was taken "away [to death]." For the Hebrew of the A.V., "He was cut off out of the land of the living," the LXX. has, "His life is taken from the earth," where they must have read וֹיחַ, "his life," as the subject of the verb, instead of מייִּחַ, the living, taken in construction with צרֶאֶ , the earth. The differences, however, are not material in regard to the general meaning of the passage. His generation who shall declare? The explanation of this difficult expression belongs tea commentary on Isaiah. Here it must suffice to say that the explanation most in accordance with the meaning of the Hebrew words (חַחֵשׂיְ and וֹרוֹד), with the context, and with the turn of thought in Isaiah 38:10-12 and Jeremiah 11:19, is that given in the ’Speaker’s Commentary:’ "Who will consider, give serious thought to, his life or age, seeing it is so prematurely cut off?" which is merely another way of saying that Messiah should "be cut off" (Daniel 9:26)" from the land of the living, that his Name be no more remembered" (Jeremiah, as above). It was the frustration of this hope of Jesus being forgotten in consequence of his death that so troubled the Sanhedrim (Acts 5:28). Acts 8:34 Other for other man, A.V. The eunuch’s intelligent question gave Philip exactly the opening he required for preaching to him Jesus, the Messiah of whom all the prophets spake by the Holy Ghost (1 Peter 1:10, 1 Peter 1:11). Acts 8:35 And for then, A.V.; beginning from this Scripture for began at the same Scripture, A.V.; preached for and preached, A.V. Acts 8:36 The way for their way, A.V.; saith for said, A.V.; behold for see, A.V. Here is water. "When we were at Tell-el-Hasy, and saw the water standing along the bottom of the adjacent wady, we could not but remark the coincidence of several circumstances with the account of the eunuch’s baptism. This water is on the most direct road from Belt Jibrin (Eleutheroplis) to Gaza, on the most southern road from Jerusalem, and in the midst of a country now ’desert,’ i.e. without villages or fixed habitations. There is no other similar water on this road". There were three roads from Jerusalem to Gaza, of which the one above described still exists, "and actually passes through the desert". What doth hinder me to be baptized! This question clearly shows that the doctrine of baptism had formed part of Philip’s preaching, as it had of Peter (Acts 2:18). Acts 8:37 The whole of Act 8:37 of the A.V. is omitted in the R.T., on the authority of the best existing manuscripts. But on the other hand, Irenaeus, in the third book against Heresies, Acts 12:8, distinctly quotes a portion of this verse. The eunuch, he says, when he asked to be baptized said, ΠιστεύωτὸνυἱὸντοῦΘεοῦεἴναιτὸνΙησοῦνΧριστόν: and Cyprian, in his third book of Testimonies, 43., quotes the other part of the verse. In proof of the thesis that "whoever believes may be immediately baptized," he says, "In the Acts of the Apostles [when the eunuch said], Behold water, what doth hinder me to be baptized? Philip answered, If thou believest with all thine heart, thou mayest." So that in the second and third centuries, long anterior to the oldest existing manuscripts, this entire verse must have been found in the codices both of the Greek and Latin Churches. Acts 8:38 Both went down for went down both, A.V. Nothing can be more graphic than the simple narrative of this interesting and important baptism. Surely Luke must have heard it from Philip’s own mouth (see Acts 21:8-10). Acts 8:39 Came up for were come up, A.V.; and the eunuch for that the eunuch, A.V.; for he went for and he went, A.V. The eunuch made no attempt to follow Philip, but went on his road to Egypt, his whole heart filled with the new joy of Christ’s salvation. Acts 8:40 He preached the gospel to all the cities for he preached in all the cities, A.V. The sudden rapture of Philip by the Spirit, and his transportation to Azotus, or Ashdod, reminds us forcibly of 1 Kings 18:12, and of the successive journeys of Elijah just prior to his translation. In Philip’s case we may suppose a kind of trance, which was not ended till he found himself at Azotus. Passing through. For διέρχομαι (there rendered "went about"), see 1 Kings 18:4, note. To Caesarea; where we find him domiciled (Acts 21:8). Such coincidences, appearing in the narrative without any explanation, are strong marks of truth. "He journeyed northward from Ashdod, perhaps through Ekron, Ramah, Joppa, and the plain of Sharon" (Meyer). Acts 8:1-8 The fruits of persecution. Persecution is Satan’s instrument for checking and, if possible, destroying the truth of God. Our Savior reminds us, in the sermon on the mount, how the prophets, who spake to the people in the Name of God, had been persecuted of old; and foretold how the prophets and wise men and scribes whom he would send should, in like manner, be scourged and persecuted, killed and crucified. And the history of the Church, from the first imprisonment of the apostles related in Acts 4:1-37. down to the present day, shows the truth of the prediction. Some of the springs and causes of persecution were noted in the homiletics on Acts 4:1-31. Our attention shall now be turned to the fruits of persecution. I. THE FIRST EFFECT OF THE THAT AROSE UPON THE DEATH OF STEPHEN WAS THE OF THE . In accordance with the Lord’s directions (Matthew 10:23), they fled, to save their lives, from the city of Jerusalem to the neighboring cities of Judaea and Samaria. But wherever they went they preached the Word. Thus the immediate effect of the persecution raised at Jerusalem for the extirpation of the faith of Jesus Christ was that that faith was carried into cities and districts and countries where it might never have been heard of but for the persecutions. Samaria heard the gospel; it was deposited in the heart of the eunuch for dissemination in Ethiopia. From Azotus to Caesarea it was proclaimed aloud. It passed on to Phoenicia and Cyprus and Antioch. It took deep root in Antioch, and was passed on from thence through all Asia and on into Europe. II. ANOTHER EFFECT OF THE WAS THE DOWN OF OF HABIT, OPINION, AND . If the rulers and priests, the scribes and Pharisees, had accepted the gospel, it might have been a very hard matter to separate it from circumcision and from the temple and from exclusive Judaism. It might have been very long before Jewish Christians would have turned in a spirit of love and brotherhood to their Samaritan neighbors, or sent a messenger to Ethiopia, or planted the first community who called themselves Christians in the great heathen city of Antioch. Endless scruples, hesitations, difficulties, would have barred the way. But persecution quickened with a marvelous impulse the logic of reason and benevolence, ay, and of faith too. By the force of circumstances, the persecuted disciples, expelled from country and home by their own flesh and blood, found themselves drawn into the closest bonds with those who were not Jews, and as it were compelled to tell them of the love of Jesus, and then to feel that that love made them both one. It would have taken generations, perhaps, to do what persecution did in a day. Persecution cut the Gordian knot which the fingers of human reason would, perhaps, never have untied; and the great persecutor himself might never have become the great chief and prince that he was in the Church of the Gentiles, had it not been fur the part that he had played in persecuting it in times past. III. NOR MUST WE THE OF WHEN ENDURED IN THE TRUE MARTYR’S SPIRIT, IN AND THE FAITH, THE ZEAL, AND THE LOVE OF THE . The fire of the spiritual life in the soul of the saint burns brightest in the darkest hours of earthly tribulation. The love of Christ, the hope of glory, the preciousness of the gospel, are never, perhaps, felt in their living power so fully as when the lights and fires of earthly joy and comforts are extinguished. Then, in the presence, so to speak, of Christ’s unveiled power and glory, charity and boldness, zeal and self-sacrifice, are at their highest pitch, and the making known to others the glad tidings of great joy seems to be the only thing worth living for. So that the fruit of persecution is to be seen in a noble army of martyrs and confessors, qualified to the very highest extent, and eager in the very highest degree, to preach far and wide the unsearchable riches of Christ, and in extraordinary accessions to the numbers of the persecuted Church. IV. OTHER FRUITS OF , SUCH AS TO THE EYES OF THE WORLD THE REALITY OF THAT WHICH THEY DESPISE, HOLDING UP TO ITS THE TRUE OF THOSE WHOM IT , AND SHOWING THE OF OUT THAT FIRE WHICH IS FED FROM THE LIVE COALS OF GOD’S ALTAR IN HEAVEN, AND MANY MORE, IT WOULD RE EASY TO . But these must suffice to teach us that the malice of Satan is no match for the power of God; but that the Church will eventually shine forth in all the brighter beauty of holiness for the efforts that have been made for her disfigurement and utter overthrow. Acts 8:9-24 The first heretic. The appearance of Simon Magus in the list of the first converts to the faith, and his enrolment among the baptized members of the Church, must not be overlooked or passed hastily by, if we would profit by the exhaustive teaching supplied by the Acts of the Apostles for the use of the Church in all ages. When the student of Church history begins his studies expecting to find a record of faith and holiness, and to trace the triumphant victories of truth over falsehood through a succession of ages, and to feast his mind with the wise words and the righteous works of a succession of saints, he is soon disappointed and pained to find that Church history brings him into contact with some of the worst phases of human nature. The human mind never shows to greater disadvantage than when its contact with Divine truth stirs up all the foul sediment at the bottom of it, and suggests forms of deceit and duplicity, and varieties of impurity and dishonesty, and specialties of baseness and selfishness, which could have had no existence but for such contact with what is spiritual and heavenly. We might have been prepared for the rejection of truth by the children of the wicked one, and even for those acts of hatred and violence by which unbelief seeks to put out the light of truth. Apostles in prison, and Stephen lying lifeless on the ground, and a Sanhedrim of priests and scribes and elders solemnly forbidding the preaching of the gospel, are events that we might have anticipated, and which, though they shock, do not so much surprise us. But a reception of the truth of the gospel going so far as to lead the receiver to holy baptism, and yet immediately allied with sordid motives, and coexisting with imposture and sorcery, and issuing in a life devoted to the depravation of the gospel and to the hindering of men’s salvation, is an unexpected and a perplexing phenomenon. And yet it is the history of most heresies. Even in those days when the profession of the faith of Christ subjected men to persecution, and when the Christian body was a comparatively small one with a strongly defined character of purity and holiness, we find men joining the Church’s ranks only to pollute them, and then to separate themselves and to found some accursed heresy. Either the motive was vile from the first, or the restraints imposed by Christianity were found too severe for the half-converted heart, and the heresy was framed to reconcile the claims of the reason which was convinced with those of the passions which refused to be subdued. Simon appears to have been chiefly attracted and overawed by the miracles which he saw wrought in the Name of Christ. It then occurred to him that he might pursue his old career of sorcery more successfully than ever if he could obtain some partnership in the thaumaturgy which had astonished him. He anticipated richer harvests of gain as a Christian conferring spiritual powers by the laying on of hands than as a magician amazing men by his sorceries. And so he offered Peter money. The frothy levity of his nature was shown as much by his terror at Peter’s rebuke as it had been by his offer of a bribe to the apostle. And this rapid succession of sorcery, belief, baptism, simony, confusion, was the sure index of a heart still held fast by the bonds of iniquity, and the natural prelude to a life of base cunning, using holy things for base purposes of unholy gain. The career of Simon, as of many of the early heretics whom the Fathers denounce with such terrible severity, seems to leave us this lesson—that contact with holy things, if it does not convert, hardens the heart; that the light of Christ, if it does not purify the soul, plunges it into deeper darkness; and that familiarity with spiritual powers, which does not subdue and sanctify, has a tendency to stimulate the intelligence only to give it access into lower depths of intellectual wickedness and more deadly sin. Acts 8:25-40 The Word written preparing the way for the Word preached. The conversion of the Ethiopian eunuch is a great text on missionary work. It illustrates with singular force and clearness the double need of the Bible and the preacher to bring men to the knowledge of Christ crucified. Without the evangelist to teach him, this seeker after truth might long have groped in vain after the meaning of the prophet; and if his mind had not been exercised by musings on the prophet, the evangelist would neither have had the opportunity to teach nor would his teaching have had such success. It was the concurrence of the two that brought this illustrious convert within the gates of the city of God. Hence the conclusion that the written Word and the preached Word are concurrent factors in the conversion of men to God; that both are necessary, and that neither of them can safely be dispensed with. The written Word, being "given by inspiration of God," is, as far as it goes, perfect and infallible, and yet it is not of itself sufficient. The preached Word, albeit far inferior, as being liable to error, imperfect and fallible, is yet necessary as the complement of the testimony of Scripture. The written Word stands immovable, the touchstone of truth, the standard of doctrine, the referee in doubt, the pattern and model, the crucible of error, the court of final appeal in all controversies of faith. The preached Word varied, modified, by circumstances of time and place, drawing its coloring, its clothing, its fashion, from its immediate surroundings, presents the eternal truth in the garb most suited to the wants and capacities of those with whom it deals. But in doing this it is liable to err. Then the sole appeal is to the written Word of God. All teaching not in accordance with it, however venerable for age and for the authority by which it is supported, must be mercilessly cut off. Blessed is that Church whose doctors explain but never darken the revelations of Holy Scripture. Blessed are the people whose teachers guide them into the meaning of Holy Scripture, but never turn them from it. Happy is that disciple whose mind, being deeply imbued with the truths of the Word of God, is aided by a faithful evangelist to adjust those truths in their true proportion and relation to each other, and to fill up their interstices with harmonious and homogeneous materials. As regards missionary work, the lesson is, sow the Bible broadcast to prepare the way for the foot of the missionary. Let the version of the Holy Scriptures given to each nation in his own tongue be to the modern world what the version of the LXX. was to the old; so that the evangelist may find the ground already ploughed, and ready to receive the seed of eternal life, when he preaches the salvation which is by Jesus Christ. BY W. Acts 8:1-4 Perversion and restoration. These verses suggest— I. HOW FAR FROM RIGHT FEELING WILL WRONG LEAD MEN ASTRAY. "Saul was consenting [rejoicing] unto his death" (Acts 8:1). "Saul made havoc of [was ravaging] the Church," etc. (Acts 8:3). The death of the first martyr, which was so utterly shameful to those who compassed it, and so deeply regrettable from a human estimate, was, in the eyes of Saul, a thing in which to triumph with savage pleasure. And this dreadful satisfaction of his grew out of strong religious convictions—he hated Stephen so passionately because he clung to "the Law" so tenaciously. Nor was this his only manifestation of distorted feeling. He was not satisfied with the stoning of Stephen; he joined heartily in the persecution which broke up Christian families and caused their general dispersion (Acts 8:2), himself being the most prominent agent of the council; neither ordinary humanity, nor the gentleness which should come with a liberal education, nor the tenderness which is due to womanly feeling, laying any restraint upon him. Every wiser, kinder, more generous sentiment was lost in a violent, relentless, unpitying fanaticism. So does error pervert the mind and distort the impulses and abuse the energies of the soul. Before we lend ourselves to any cause, before we plunge into any strife, let us very carefully and devoutly weigh the question whether we are really right, whether our traditions are not leading us astray as men’s inherited notions have led them astray from the truth, whether, before we act with a burning zeal, we must not alter our position or even change our side. Not till we have an intelligent assurance that we are in the right should we act with enthusiasm and severity; else we may be cherishing feelings and doing actions which are diabolical rather than Divine. II. How MUCH HOLY MAY BE CALLED TO SUFFER, The Christians of those early times were called: 1. To sympathize, with painful intensity, with a suffering man. If Saul was consenting to his death, with what lacerated and bleeding hearts did his Christian friends see the first martyr die! They" made great lamentation over him" (Acts 8:2). 2. To be distressed for a bereaved and weakened Church. The cause of Christ could ill spare (so they would naturally feel) such an eloquent and earnest advocate as he whose tongue had been so cruelly silenced; they must have lamented the loss which, as men bent on a high and noble mission, they had sustained. 3. To endure serious trouble in their own circumstances. There was "great persecution … and they were all scattered abroad" (Acts 8:1). This must have involved a painful severance of family ties and a serious disturbance in business life. Holy earnestness has similar sufferings to endure now. (1) Its personal attachments are peculiarly deep and its sympathies peculiarly strong. When injury or death comes to the objects of them, there is corresponding pain and sorrow of soul. (2) It is often deeply distressed for the cause of Christ in its times of loss, weakness, wrong. (3) It suffers, in virtue of its fidelity, from the scorn, the opposition, the persecution, in some form or other, of those who are the enemies of God and truth. But, thus doing, it treads closely in the footsteps of the best of men, and in those of the Divine Master himself. And thus suffering with him, it will be crowned with his honor and joy (Romans 8:17; 2 Timothy 2:12; 1 Peter 4:13). III. HOW GOD . (Acts 8:4.) He: (1) used the machinations of the enemy and (2) recompensed the faithfulness of the suffering Church by causing the dispersion of the disciples to result in "the furtherance of the gospel." What misguided men hoped would be a death-blow to the new "way" proved to be a valuable stroke on its behalf, increasing the number of its active witnesses, and multiplying its adherents largely. So shall it be with the evil designs of the wicked; they will be made to subserve the gracious purposes of God. 1. How vain and foolish, as well as guilty, is it to fight against God! 2. How confidently may we who are co-workers with him await the issue! The angry and threatening storm which is on the horizon will perhaps only speed the good vessel of the truth and bring her sooner to the haven.—C. Acts 8:5-25 Success and disappointment in Christian work. I. A LARGE MEASURE OF SUCCESS. We must consider: 1. The special obstacles in the way, viz. (1)the people of Samaria were to some extent alien; they were likely to be less friendly than those who were wholly foreign, for their connection with the Jews as their near neighbors had led to the bitterest jealousies and animosities. (2) They were under the spell of a skilful and powerful impostor (Acts 8:9-11). 2. The means by which success was gained. (1) Philip presented to the people the one great truth which they needed to know: he "preached Christ unto them" (Acts 8:5). Obstacles must be mighty indeed if there are not found hearts to respond when a once crucified, now exalted Savior is preached, whose death is the sacrifice for sin, and who offers himself to our souls as our living Lord and unchanging Friend. (2) The preached truth was confirmed by striking and gladdening proofs of Divine power: they gave heed," seeing the miracles which he did" (Acts 8:6); and great wonders were wrought in their midst, so numerous and beneficent that "there was great joy in that. city." 3. The magnitude of the success. (1) They gave unanimous attention: "with one accord they gave heed" (Acts 8:6). (2) They believed and avowed their faith: "they were baptized, both men and women" (Acts 8:12). (3) The impostor himself made profession of faith (Acts 8:13). 4. Confirmation of it, both human and Divine. (1) Human: the apostles sent down Peter and John, who witnessed and owned the work as genuine (verses 14, 15). (2) Divine: the Holy Ghost descended upon them, in (doubtless) miraculous bestowments (verse 17). II. A SERIOUS . There is no more disheartening blow which can fall on the heart of an earnest Christian worker than to find that his converts have not really changed their mind, but only their creed. Very bitter must have been the cup to the Christian community in Samaria when Simon made the miserable exhibition of himself recorded in the text (verses 18, 19). Either he had been utterly insincere throughout, or, as is more likely, he was convinced that Philip and the apostles were masters of some great powers he had not been able to gain; but completely mistook the character of their mission, thinking they were out on an errand of self-aggrandizement. Whether Simon’s was a guilty simulation or a blasphemous error, it was rebuked with an almost terrible severity (verses 20-23), which evidently affected and even affrighted the sorcerer (verse 24). In tones of unwonted sternness, such as the occasion required, Peter rejected the infamous proposal to receive money for the impartation of Divine power, and assured Simon that he was still in the very depth of folly and of sin, from which nothing but repentance could deliver him. 1. We also may have a large measure of success in our work. We have all the materials of success, if we will use them: the needed saving truth; the beneficent agencies which spring from Christian sources, and which commend the Christian cause; the presence in the Church of the Holy Spirit of God. 2. We shall always be liable to disappointment. Some whom we believe to be possessed of the truth and to be brought beneath its vital power will prove to be only just touched by it, or to be mere pretenders and deceivers. 3. Spite of painful drawbacks, we may thank God for good work done. It was with joyous and grateful hearts, we may be sure, that the apostles "returned to Jerusalem" (verse 25). They had not forgotten Simon’s defection; they would never forget that disappointing moment when he made his humiliating offer. But, after all, he was in the dark and far background; in front of him and in full view of their gladdened souls was the testimony they had borne for their Master, the Church they had gathered, the good work they had wrought in Samaria.—C. Acts 8:26-40 The Christian teacher and disciple. We have an interesting and instructive instance of one man submitting himself to the teaching of another, and deriving from him a sudden transforming influence which most beneficially affected his whole after-life. Such teaching might well come ultimately from God, as in truth it did; for we learn— I. THAT THE TEACHER IS TO PLACE HIMSELF UNDER DIVINE . Philip had some advantages which we do not now enjoy. "The angel of the Lord spake unto him" audibly (Acts 8:26), and gave him definite instructions whither he should go: "Arise, and go toward the south," etc. "The Spirit said unto Philip, Go near, and join thyself," etc. (Acts 8:29). When his work was finished here," the Spirit of the Lord caught away Philip’’" (Acts 8:39). But though we have, not now these outward, unmistakable manifestations, we have "the mind of Christ we may consult and know his will, if (1) we intelligently and devoutly study his Word, (2) unselfishly regard the leadings of his providence, (3) earnestly ask for the promptings of his Divine Spirit. We are earnestly to desire to go only where we are sent of God, to address ourselves to these whom he would have us influence, and to stay no longer than he has work for us to do there. II. THAT CHRIST HAS TO SECURE FOR HIS KINGDOM OTHER THAN THOSE WE SHOULD HAVE . Which of the apostles would have imagined that the next convert to Christianity at this time would be "a man of Ethiopia, a eunuch of great authority," etc. (Acts 8:26)? Yet such was the mind of Christ. We are too apt to think we can tell whence the disciples will be drawn, by whom the table will be furnished with guests. But our Master has surprises for us here as elsewhere. We must not, in thought, limit the range of his redeeming love or converting power. It may not be the poor in need of some enrichment, but the rich in need of some higher wealth; not the lowly wanting some honor, but the honorable craving some truer dignity; it may not be the children of privilege familiar with the truth, but the sons of ignorance or superstition, or even the children of infidelity far from the wisdom of God;—it may be these and not those whom the Lord of love and power means to call and win and bless. III. THAT GOD HAS MUCH TO IMPART THROUGH HUMAN AGENCY. Here is human ignorance and misapprehension (Acts 8:30): a sense of utter helplessness without guidance from some friendly hand (Acts 8:31); invitation to him that knows and will explain (Acts 8:31). Without the enlightenment which some men have it in their power to impart, everything is dark, meaningless, obscure, perplexing,—facts in nature laws of God, utterances of the Divine Word. Then comes the illuminating flash, and the mists roll away, the objects are clear in the sunlight, the path is plain. How wise to seek, how excellent to render, the light which, by God’s kind blessing, one human mind may shed on the highest of themes into the most troubled souls! IV. THAT THE OF CHRIST ARE THE GRAND THEME OF THE TEACHER. (Acts 8:32-35.) What passage in all the Hebrew Scriptures could Philip have preferred to this as a text for his teaching? This supreme fact in the history of our race is the theme on which to dwell, in which to find a deepening interest, from which to draw motive and inspiration, with which to fascinate the people, to which to be continually returning. V. THAT THE SHOULD AVOW HIS IN THE WAYS. (Acts 8:36-38.) VI. THAT THE FULL OF TRUTH WILL BE BY DEEP AND ABIDING JOY. (Acts 8:39.) "He went on his way rejoicing." VII. THAT THE TEACHER MAKES SUCCESS AN TO FURTHER HOLY . (Acts 8:40.)—C. BY E. JOHNSON Acts 8:1-13 Incidents of persecution and dispersion. I. A GLIMPSE OF SAUL THE . Though brief and passing, it is very significant. He was a party to the execution of Stephen. Saul was full of ignorance and blind passion. What he afterwards felt about his conduct is expressed in 1 Timothy 1:3. This example should be a standing warning to us against trust in mere feeling and enthusiasm. The fumes of anger and violence are no signs of pure glowing zeal for the truth, but rather of the spirit that is set on fire of hell. It is when we are most passionately excited in the cause of party conflict that we have most need to be on our guard. Bitter was the remorse of Saul of Tarsus for his complicity in the murder of Stephen. Hard was it for him to forgive himself. It was the triumph of Divine love in his heart when he could trust that through it he had been forgiven. II. THE EFFECTS OF . It leads to dispersion, and dispersion to the dissemination of the truth. Through the country of Judaea and Samaria the scattered ones went, leaving in every village, in every house and heart, stirring memories, new thoughts. And Saul, like a ravaging wolf, went on his blind course. There is a general historical lesson here. Persecution is ever the symptom of intellectual change. The old dragon is ever ready to devour the child of the woman. The hellish Python would wrestle with the glorious Apollo. Herod would put to death the child Jesus. Saul would slay the infant Church. But the victory of eternal light and love is not doubtful. "They that were scattered in different directions went in different directions evangelizing the world." How beautiful is this! The true weapon with which to meet the sword is the Word. The policy of the persecutor is of all the blindest. He stimulates the movement he aims to crush. In every manly spirit opposition rouses new energy. We love more dearly the truth for which we have to fight and suffer. It is in the laws of the spiritual world that persecutions should ever bring a violent reaction in favor of the principles of the persecuted. When Christianity is patronized it becomes corrupt. When through persecution it is thrown back upon the ground of its first principles, it springs up with new life and vigor. III. THE WORK OF PHILIP. Well does it stand in contrast with that of Saul in this glimpse of early Christianity. Saul, the wolf amidst the fold, breathing out threats and slaughter; Philip, as the shepherd, feeding and healing and comforting. Again and again we have the repetition of the true effects of Christianity. Good words are spoken, which command attention and do good to the soul; good deeds are done to the suffering body, which are evident "signs" of a Divine presence and power to heal, and therefore of a Divine and loving will. And joy ever breaks out—the reflection of recovered freedom in the body and the soul—in every city. These, then, are the constant evidences of Christianity. No other "apologetic" can be needed, for this is invincible. Without it the subtlest arguments are unavailing. IV. THE TRIUMPH OF OVER . Simon the Magus is the type of those who work upon the imagination of the people, as contrasted with the true Christian teacher who appeals to the conscience. What was to decide between the genuine teacher and healer and the eloquent and skilful quack? Close is the shadow to the light in all the course of the gospel. In the individual conscience lies the test. To that God speaks; that in every age is the mirror of the truth. And to the truth and to God the conscience of the impostor bears witness. Simon believed in the word of Philip, and became by baptism a professor of the new creed. It is said that he was astonished at the signs and peat wonders which occurred. What we call" sensationalism" in the mind, the craving for the wonder, is the spurious form of a true instinct. Men must see in order to be convinced; when conviction is attained, they can afterwards walk by faith in regions where sight is not possible. We never change the habit of our thought until we find something inexplicable where before all was plain and simple—something wondrous where we only recognized the commonplace. To ask for belief without giving evidence is to insult the conscience, to refuse belief when the evidence is clear is to deny to one’s self the possibility of guidance when the evidence is not altogether clear. Let men take the evidence which is clear to them, and act upon it; that is safe for the time, and the rest will become clearer by-and-by. But the case of Simon shows how void is any kind of mere conviction unless it be followed by the corresponding act of will. Simon was convinced, but not converted. The light penetrated his intelligence, but failed to move his heart.—J. Acts 8:24, Acts 8:25 The impostor unmasked. I. THE MISSION OF PETER AND JOHN. Samaria—there is an emphasis on this word—had received the Word of God. There was something significant in this conversion. The gospel was already proving itself a power to reconcile and break down distinctions long rooted and deeply felt. So important an occasion called for the services of the two leading apostles, Peter and John. These go down and pray for the new converts, that they may receive the Holy Ghost. Power and purity, the joy and freedom of the Christian life, are associated with this baptism; as repentance or a preparatory change of life was associated with that of John the Baptist. It is difficult to understand how such gifts as those we associate with spiritual religion could be conveyed by the physical act of imposition of hands. Nor are we required to believe that the imposition of hands was in any way causally related to the spiritual result, or even instrumentally. It was an external association, an apparent not a real connection, such as might well deceive the unspiritual observer. II. THE SELF- OF THE MAN. Simon perceives the solemn act of laying on of hands; he perceives that something follows—a spiritual power in the converts, and he mistakenly infers that the apostles are magicians, who can bestow at their pleasure supernatural gifts. What man can bestow may be bought from man Had the apostles been like Tetzel, the friar who went about in Luther’s time selling indulgences, it would have been natural to offer them, and for them to receive payment for the communication of the power. But spiritual things are spiritually discerned; and "the carnal mind understands not the things of the Spirit of Gee" When the heart has not been awakened, when the man has not been born into the kingdom of God, there is constantly the danger of confounding things that differ. Money cannot buy thought, nor feeling, nor inward power; though it can buy action and the imitation of reality, but not reality itself. Simon confounds the outward phenomena of the Spirit with the essence and meaning. III. THE MAN’S ERROR EXPOSED. 1. The sin of Simon is that of the money-loving man. His faith is in it; he believes that it "answers all things," not only in reference to this world, but in reference to the kingdom of God. He is the type of a class. There are those who secretly believe they can patronize the ministers of Christ, and purchase for themselves an interest in the kingdom of God. The power of wealth so subtly mingles with all Christian work, and profusely used may so readily acquire for its possessor the reputation of sanctity. But the immortal antipathy of the spirit of the gospel, as the free energy of the holy God in men’s souls, casts off in one word of the apostle these vile counterfeits, which ever obtain currency side by side with it in the world. The apostle whose word has been in the very act of healing, "Silver and gold have I none," exclaims, "Thy money perish with thee!" 2. A bosom sin will separate a man from the kingdom of God. The kingdom of God is within. It is a spiritual state and a spiritual system of motives. He has no part or lot in it who does not see that it aims at the fulfillment of our life by the subjugation of the lower motives and the instatement of the higher in the rightful empire of the soul. Simon’s heart was not "straight" before God. He was trying to juggle with him who searches the heart; to keep the lower passions in full action, if possible, under the mask of piety. His is the type of perhaps the deadliest sin that Christianity has occasioned in the world. As the shadow follows the sun, so does hypocrisy follow close on the heels of genuine piety. Insincerity is the sin of sins. What filth is in the bodily habit, that untruth is in the soul. The man is aware of his sin. It is no blindness of passion, but the deliberate admission of an habitual lie to the feelings and the thoughts. It is a poison or gall infusing its influence into the whole life of the mind. It is a bondage, and no liberty is possible under the tyranny of inward falsehood. Thus is the character of the impostor exposed by the pure light of the truth. He is seen to pretend a faith of which his heart knows nothing; he regards the gifts of the Holy Spirit as the means of base gain; and he knows no higher motive to repentance than slavish fear of punishment. The spirit of the gospel is illustrated in St. Peter by the strong contrast. It sternly points out man’s sins and tracks them to their source in the heart; chastises the sinner, but at the same time holds out the duty of repentance and the hope of forgiveness to the worst.—J. Acts 8:26-40 Philip and the Ethiopian. This incident teaches us— I. THAT MEN IN THE WAY OF DUTY MAY RECEIVE UNUSUAL . The angel of the Lord spoke to Philip, and gave him directions as to the course he should take in his missionary journey. How are we to understand the mode of this interference? We are told that rationalist expositors assume that the angel appeared to Philip in a dream; for the word "Rise!" is spoken. But then it is replied that there is no mention of the night-time nor of a couch. And in Acts 8:26 there is no mention of a vision. Avoid rationalism, which is the attempt to exercise clear intelligence upon things best left in a sacred obscurity, or chiaro-oscuro. The point is not so much to understand how the Divine intimation came, as to recognize the fact that it did come. Cases of sudden and irresistible impressions of the kind are not uncommon and are well attested. But there are a thousand coincidences in life which we do not notice, and which may nevertheless be equally real evidences of a higher intelligence directing the human will, and "a good man’s steps are ordered of the Lord, and he delighteth in his way." II. THERE IS NO SUCH THING AS CHANCE IN LIFE. Two men meet on the road, the railway, in a foreign city, "casually," as they say; and something flows from the meeting which influences the after-life of one or both. In the present meeting, notice: 1. The stranger’s nationality. He is from Ethiopia, from the south of Egypt. Some say of Jewish extraction; for he was reading the great Jewish prophet; but perhaps it was not so. 2. His rank. He was a "potentate" in his land, the grand treasurer of the queen, Candace being the official title of the queens of Ethiopia, as Pharaoh was that of the kings of Egypt. 3. His religious belief. Whether he was a "proselyte of the gate" or no cannot be decided. But his errand was to Jerusalem, to pray. Therefore in his African home he had learned to know and to worship the God of Israel. It looks like a case of independent conviction, and therefore the more interesting; somewhat like that of the Roman centurion in the Gospel. He was reading in all probability in a copy of the Septuagint, or Greek translation of the Scriptures. This version had been diffused from Alexandria through Egypt, and was doubtless well known to all the educated class. Philip receives an intimation, not this time from "an angel," but from "the Spirit," to go and join himself to the chariot of the Ethiopian. III. THE WORD OF GOD A COMMON BOND OF AND . The teacher is led by Providence to the disciple, who is found beforehand prepared to receive the teacher’s instruction, and craving it. The teacher and the disciple have need of one another. The teacher has much to impart, the disciple much to receive; and each in a way changes his part with the other, for we learn as we teach and teach in learning. The passage the Ethiopian was reading is one of the most significant of the Old Testament. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 9:1 But for and, A.V.; breathing for breathing out, A.V.; threatening for threatenings, A.V. Threatening and slaughter. The phrase ἐμπνέωνἀπειλῆςκ.τ.λ., is rather a difficult one, and is variously explained. Schleusner takes the genitives in "threatening and slaughter" as genitives of the thing desired, "punting after threatening and slaughter" (comp. Amos 2:7). Meyer explains it "out of the threatenings and murder [in his heart] breathing hard at the disciples"—an expression indicating passion. Alford, taking nearly the sense of the A.V., makes "threatenings and slaughter" to be as it were the very material of his breath, whether breathed out or breathed in. Considering that ἐμπνέω means "to breathe in," as distinguished from ἐκπνέω, "to breathe out," and that these two are opposed to each other in Hippocrates (see Schleusner), the A.V. breathing out cannot be justified; nor is it likely that "Luke the physician" would forget the distinction. The difficulty is to explain the genitive case of "threatenings" and "slaughter." The high priest; probably the same person who is so described in Acts 7:1 (where see note). If the year with which we are now dealing was the year A.D. 35, Caiaphas was high priest. But Alford, Lewin, Farrar, and others place Saul’s conversion in A.D. 37, when Theophilus, son of Annas or Ananus, was high priest (Chronicles Table in Alford’s ’Proleg. to Acts’). Acts 9:2 Asked for desired, A.V.; unto for to, A.V.; any that were of the Way for any of this way, A.V.; whether men, etc., for whether they were men, etc., A.V.; to for unto, A.V. To Damascus. No special reason is given why Damascus is singled out. But it is clear from Acts 9:10 and Acts 9:13 that there was already a considerable number of Christian Jews at Damascus. And this, with the fact of there being a great multitude of Jews settled there, was a sufficient reason why Saul should ask for letters to each of the synagogues at Damascus, directing them to send any Christians who might be found amongst them bound to Jerusalem to be tried there before the Sanhedrim. There may have been thirty or forty synagogues at Damascus, and not less than forty thousand resident Jews. Of the Way; i.e. holding the doctrine of Christ. Thus in Acts 18:25, Acts 18:26, the Christian faith is spoken of as "the way of the Lord" and "the way of God." In Acts 19:9, Acts 19:23; Acts 22:4; Acts 24:14, was the term by which the faith of Christ was spoken of chiefly, perhaps, among the Jews. The term means a peculiar doctrine or sect. Its application to Christians apparently lasted only so long as Christianity was considered to be a modification or peculiar form of Judaism, and its frequent use in the Acts is therefore an evidence of the early composition of the book. Acts 9:3 It came to pass that he drew nigh unto for he came near, A.V.; shone for shined, A.V.; out of for from, A.V. and T.R. Acts 9:4 Fell upon, for fell to, A.V. Some, as Lord Lytlelton and Lewin, from the expressions, "fell to the ground," "fell to the earth," infer that Saul was "himself mounted, and his followers some mounted and some on foot." And Farrar also, far other reasons, supposes that Saul and his companions rode horses or mules. The journey, he says, was nearly a hundred and fifty miles, and the roads rough, bad, and steep; and Saul was traveling as the legate or the high priest. Still it is strange that no one expression should point distinctly to the party being on horseback, which "falling to the earth," or "ground," certainly do not. While, on the other hand, the phrases, "Arise," "stood speechless," "led him by the hand," seem rather to point to his being on foot. Lunge well compares the double invocation, Saul, Saul! with those similar ones, "Abraham, Abraham!" "Samuel, Samuel!" "Jerusalem, Jerusalem!" "Simon, Simon!" (Genesis 22:11; 1 Samuel 3:10; Matthew 23:1-39. 27; Luke 22:31). Acts 9:5 He for the Lord, A.V. and T.R. The rest of Act 9:5 in the A.V., "It is hard for thee to kick against the pricks" and the first part of Act 9:6, "And he trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him," are omitted in the R.T. They have, in fact, no manuscript authority (Meyer; Alford); and not much patristic authority, or from versions, and are omitted by all modern editors. They seem to be taken from the parallel narratives in Acts 22:8-10; Acts 26:14. The proverb, "It is hard," etc., is only found in Acts 26:14 (where see note). Acts 9:6 Rise, and enter into the city for Arise, and go, etc., A.V. Acts 9:7 That journeyed for which journeyed, A.V.; the voice for a voice, A.V.; beholding for seeing, A.V. Speechless; ἐννεοί (or rather ἐνεοί) is found nowhere else in the New Testament, but is not uncommon in the LXX. (e.g. Isaiah 56:10) and in classical Greek. Here it means speechless from terror, struck dumb. The description here given by St. Luke seems to be contradictory in two particulars to St. Paul’s own account in Acts 22:9 and Acts 26:14. For St. Paul’s companions are said here to have "stood speechless;" but in Acts 26:14 they were "all fallen to the earth." Here they "hear the voice," but in Acts 22:9 they "heard not the voice of him that spake." It is obvious, however, that in such descriptions all depends upon the particular moment of the transaction described which happens to be uppermost in the mind of the speaker or writer at the time, and the particular purpose in relation to which he is giving the description. Thus at one moment the spectators might be standing dumfounded, and at the next they might be prostrate on the ground, or vice versa. Either description of their attitude would be a true one, though not true with regard to the same moment. Again, if the purpose of the speaker was to affirm that the whole company were conscious of both the vision and the sound of a voice speaking, but that only Saul saw the Divine Speaker, the description "hearing the voice, but beholding no man" would be tile natural one. Whereas, if the purpose was to express that Saul alone heard the words spoken to him by the Lord, the description of his companions," They saw indeed the light … but they heard not the voice of him that spake to me," would be equally natural. Acts 9:8 Nothing for no man, A.V. and T.R.; and for but, A.V. Nothing (οὐδὲν for οὐδένα). So the best manuscripts and editions The idea is, not like that in Matthew 17:8 that when he opened his eyes the person seen in vision had disappeared, but simply that his eyesight was gone, "for the glory of that light," and he could see nothing, but had to be led like a blind man (see Acts 22:11). Acts 9:9 Did neither for neither did, A.V. The same reason, we may venture to think, which caused the interposition of three days’ blindness between Saul’s conversion and his baptism, led Saul himself to pass those days in a voluntary self-abasement. His sin in persecuting the Church of God and its Divine Head, his guilt in assisting at the death of God’s saints, and in rejecting the testimony to Christ’s resurrection, had been very great. These three days of blindness and of fasting were therefore a fitting preparation for the grace of forgiveness about to be so freely and fully given to him (1 Timothy 1:12-16). What thoughts must have passed through Saul’s mind during those three days! Before passing on, it may be well to observe that it is to this appearance to him of Jesus Christ that St. Paul undoubtedly refers when he says (1 Corinthians 9:1), "Have not I seen Jesus Christ?" and again (1 Corinthians 15:8), "Last of all, he was seen of me also," where he puts this appearance of Jesus to himself on a par with those to Peter and James and the other apostles, which made them competent witnesses of the resurrection of Christ. And so in verse 17 of this chapter Ananias says, "The Lord Jesus which was seen by thee" (ὁὀφθείςσοι); and Barnabas (verse 27), when he brought Saul to the apostles, related "how he had seen the Lord in the way." And in Acts 22:14 Ananias says, "God hath appointed thee to see the Righteous One." Moreover the description in Acts 22:7 of Saul’s fellow-travelers, that they "saw no man," implies, by contrast, that Saul did. The reticence of both St. Paul and St. Luke as to what he saw, and what was the appearance of the Lord Jesus, seems to arise from profound reverence and awe, such as St. Paul speaks of in 2 Corinthians 12:4. It may be also worth remarking how this appearance of Christ was deferred till he was quite close to Damascus, according to one tradition only a quarter of a mile from the gates, but according to Porter, whom Farrar and Lewin follow, at a distance of about ten miles, at a village called Caueab. So the intervention of the angel by which Isaac’s life was spared was not till Abraham had the knife in his hand to slay his son; and Peter’s prison doors were opened not till the very night before he was to have been brought forth to death. Faith and patience are thus strengthened, and God’s intervention is more marked. There is not the slightest trace in the narrative of what the fancy of many has suggested, that Saul’s uneasy conscience was wrought up into a paroxysm as he approached Damascus, and so prepared the way for the vision of Christ. Even Canon Farrar’s eloquent description of what he supposes to have been the thoughts which agitated Saul’s mind on his eventful journey seems hardly to rest on any solid base (see ’Life of St. Paul,’vol. 1. Acts 10:1-48.). Acts 9:10 Now for and, A.V.; and the Lord said unto him for and to him said the Lord, A.V. Behold, I am here. The regular Hebrew answer (Genesis 22:1; 1 Samuel 3:4, 1 Samuel 3:6, 1 Samuel 3:8, etc.). Acts 9:11 To for into, A.V., named for called, A.V.; a man of Tarsus for of Tarsus, A.V. The street; ῥύμη, usually the narrower lanes in a town as distinguished from the πλατεῖαι, or wide streets. So Luke 14:21, "The streets and lanes of the city," and the LXX. in Isaiah 15:3, couple πλατεῖαι and ρύμαι. Here, however, the term applies to the principal street of the city, which runs quite straight from the east to the west gate, and is a mile long. It still exists, and is called the Sultany Street; but instead of being the wide and splendid street it was in the apostolic age, a hundred feet wide, with colonnades separating the two footways on the side from the central read, and adorned with a triumphal arch, it is contracted into a narrow mean passage. Acts 9:12 He hath seen for hath seen in a vision, A.V. and T.R.; laying his hands for putting his hand, A.V. and T.R. Acts 9:13 But for then, A.V.; from many for by many, A.V.; did for hath done, A.V. Ananias’s answer shows his profound astonishment, mixed with doubt and misgiving, at the commission given to him. It shows, too, how the news of Saul’s commission had preceded him, and caused terror among the disciples at Damascus. Little did Ananias suspect that this dreaded enemy would be the channel of God’s richest blessings to his Church throughout all ages until the coming of Christ. How empty our fears often are l how ignorant are we where our chief good lies hid! But God knows. Let us trust him. Acts 9:14 Upon for on, A.V. That call upon thy name. So also Acts 9:21; Romans 10:12, Romans 10:13; 1 Corinthians 1:2; and above, Acts 7:59, this same phrase describes the believer who makes his prayer to the Lord Jesus and trusts in his Name for salvation. Acts 9:15 A chosen vessel (comp. Galatians 2:15; Romans 9:21, Romans 9:22). To bear my name before the Gentiles (see Acts 22:21; Acts 26:17, Acts 26:18; Romans 15:16; Galatians 2:7-9, etc.) and kings (Acts 25:1-27.; 26.; 2 Timothy 4:16, 2 Timothy 4:17, with reference to Nero), and the children of Israel. The Gentiles are named before the children of Israel, because St. Paul’s special call was to be the apostle of the Gentiles. But we know that even St. Paul’s practice was to preach Christ to the Jews first, in every city where there were Jews. Acts 9:16 Many for great, A.V. St. Paul’s whole life was the fulfillment of this word of Christ (see 2 Corinthians 11:23-27; 2 Corinthians 6:4-10). Acts 9:17 Departed for went his way, A.V.; laying for putting, A.V.; who appeared for that appeared, A.V.; which thou earnest for as, etc., A.V.; mayest for mightest, A.V. The laying on of hands is the medium of conveying any special grace. Here it precedes the baptism, and was the channel of restoring sight to his eyes. Doubtless he did not receive the Holy Ghost till after his baptism (see Acts 2:38.) Acts 9:18 Straightway for immediately, A.V.; as it were for as it had been, A.V.; received his sight for received sight forthwith, A.V. and T.R.; he arose for arose, A.V. As it were scales (λεπίδες); scales, or flakes; any thin substance which peals off; a frequent term in Greek medical writers. And was baptized. It is a curious difference between St. Paul and the other apostles that, if they were baptized at all, which is doubtful, they must have been baptized by Christ himself; whereas St. Paul received his baptism at the hands of Ananias. This is one mark of his being "born out of due time." And yet he was not behind the very chiefest apostles. Acts 9:19 He took food and for when he had received meat he, A.V.; and he was for then was Saul, A.V. and T.R. Some commentators would interpose the journey to Arabia (mentioned Galatians 1:17) between Acts 9:19 and Acts 9:20; and this seems to be the intention of the A.V., where the clause commencing with Then (Acts 9:19) seems to wind up and close the preceding narrative. This too is the view strongly supported by Canon Farrar, vol. 1. ch. 11., and by Lewin. Alford places the journey to Arabia in the time comprised in Acts 9:22; others before Acts 9:22; Neander, Meyer, and others, in the time comprised in the "many days" of Acts 9:23. And this last is undoubtedly the easiest, were it not for the considerations urged by Farrar with great force as to the probability of St. Paul seeking a period of retirement after his conversion before commencing any public preaching, and the further countenance given to this view by Galatians 1:17, where St. Paul certainly says of himself that εὐθέως, immediately, after his conversion he "went away to Arabia." Taking all things into consideration, and supposing that either Luke was not aware of the sojourn in Arabia, or that he omitted from his notes some brief notice of it immediately preceding the description of Saul’s preaching in Damascus, which explained the following εὐθέως, it seems best to understand the latter part of verse 19 and all that follows as subsequent to his return from Arabia; and to conclude that he only stayed at Damascus ἡμέραςτίνας, a few days, after his conversion, and then retired to Arabia. It may be observed, too, that this interpretation gives a significance to the mention of the "certain days" which otherwise it has not. There is a further difference of opinion as to what is meant by Arabia. The most common view is that Auranitis, bordering upon Arabia Deserts, and reckoned as part of Arabia, not above two days’ journey from Damascus, is the country meant. But others understand it in its more strictly Hebrew sense of the Peninsula of Sinai. This view is decidedly strengthened by the fact that, in the fourth chapter of the Epistle to the Galatians, St. Paul clearly means by Arabia the Peninsula of Arabia, where Sinai was (Galatians 4:25). On the assumption that the Sinaitic Peninsula is meant, Bishop Lightfoot says, "He was attracted thither by a spirit akin to that which formerly had driven Elijah to the same region. Standing on the threshold of the new covenant, he was anxious to look upon the birthplace of the old; that, dwelling for a while in seclusion in the presence of the mount that burned with fire, he might ponder over the transient glories of the ministration of death, and apprehend its real purpose in relation to the more glorious covenant which was now to supplant it." His journey to Arabia need not necessarily have occupied more than two or three mouths. It seems certain that he did not preach there, because he says (Acts 26:20), "I declared to them at Damascus first," etc. (see another coincidence between the Acts and the Epistle to the Galatians in Acts 13:2, note). Acts 9:20 In the synagogues he proclaimed Jesus for he preached Christ in the synagogues, A.V. and T.R. The preponderance of manuscript authority, and the ὄνομα of Acts 9:21, and the ὅτιοὖτόςἐστινὁΧριστός of Acts 9:22, seem conclusive in favor of Jesus rather than Christ. As regards the expression straightway, we must understand it as descriptive of Saul’s action upon his return from Arabia. Is it possible that St. Luke uses it with the same meaning as he may have heard St. Paul use it in when speaking of his Damascus preaching, in the same sense as St. Paul actually does speak in Galatians 1:17, viz. as expressing that he did not wait for authority from the apostles, but at once, fresh from the Divine call, and having a direct commission from Christ himself, entered upon his apostolic ministry? If the Epistle to the Galatians was written A.D. 58, it would be just about the time that St. Luke joined St. Paul, and might be commencing to collect materials for his history. So that the phrase in the Galatians and the phrase in this twentieth verse might really be the expression of one thought committed to paper by St. Paul on the one hand, and uttered in the ear of Luke on the other. It is a confirmation of this view that in 2 Corinthians, written about the same time, there is also an account of Saul’s escape from Damascus. In the synagogues; the very synagogues (verse 2) to which the letters of the high priest were addressed, empowering him to arrest either man or woman who called upon the Name of Jesus, and bring them as prisoners to Jerusalem to be tried before the Sanhedrim. No wonder they were amazed. Acts 9:21 And for but, A.V.; that in Jerusalem made havoc of for that destroyed them (which called on this Name) in Jerusalem, A.V.; and he had come hither for this intent for and came hither for that intent, A.V., differently stopped; before for unto, A.V. The chief priests. The plural seems to mark how the high priesthood at this period was passed from one to another. Caiaphas, Annas, Jonathan, and Theophilus would all be included under the term. Acts 9:22 The Christ for very Christ, A.V. The repetition of the phrase ὅτιοὗτόςἐστιν (Acts 9:20 and Acts 9:22) is remarkable. As already observed, it presupposes the mention of Jesus, of whom it is thus predicated that he is both "the Son of God" and "the Christ" (comp. Acts 2:32, Acts 2:36; Acts 4:11, etc.). Observe the incidental proof of the general expectation of the Jews that Christ should come in this description of the apostolic preaching as directed to the one point that Jesus of Nazareth was the Christ. Acts 9:23 When for after that, A.V.; took counsel together for took counsel, A.V. The phrase many days is quite elastic enough to comprehend whatever time remained to make up the three years (Galatians 1:18) which St. Paul tells us intervened between his conversion and his visit to Jerusalem (see Acts 9:43; Acts 18:18; 37:7; Acts 14:3). Luke frequently uses ἱκανός for "many" (Luke 7:11; Luke 8:27; Luke 23:8). So in Hebrew, מיבַּרַ מימִיָ, many days, is applied to considerable portions of time. In I Kings Luke 2:38, Luke 2:39, it is applied to three years. Acts 9:24 Their plot (ἐπιβουλή) became known for their laying await was known, A.V.; to Saul for of Saul, A.V.; the gates also for the gates, A.V. and T.R.; that they might for to, A.V.; a colon instead of full point at end of verse. Acts 9:25 But for then, A.V.; his disciples for the disciples, A.V. and T.R.; through for by, A.V; lowering him in for in, A.V. Lowering him, etc. The A.V. gives the sense freely; and combining the verb καθῆκαν with the participle χαλάσαντες, translates both by the one word "let him down." The by of the A.V. seems preferable to the through of the R.V., as through suggests the idea, which cannot be intended, of making a hole in the wall. The escape of the spies from Jericho, as described in Joshua 2:15, was exactly in the same way, except that they had only a rope to descend by, whereas St. Paul had a rope-basket. In the description of his escape given by St. Paul to the Corinthians (2 Corinthians 11:33), he uses the same word for "let down" (ἐχαλάσθην), tells us he was let down "by the wall," R.V. διὰτοῦτείχους, with the additional particular that he got out through the window, διὰθυρίδος, and that it was a σαργάνη, a basket made of ropes (which describes the kind of basket somewhat more accurately than the σπυρίς here used) in which he was let down (see note on Joshua 2:20). The passage in 2 Corinthians gives us a further interesting account of how the Jews went about to accomplish their purpose of killing Paul. It seems that at this time, either in revolt against the Romans or by permission of Caligula (it is not known certainly which), a certain Aretas, or Hareth, King of Arabia Petrea, included Damascus in his dominions for a time, i.e. through the reigns of Caligula and Claudius. He appointed an ethnarch, who was doubtless a Jew, to rule the large Jewish population according to their Law, and who was the ready tool of the unbelieving Jews, using his power as governor to have the gates kept day and night so as to prevent Saul’s escape. But he that keepeth Israel neither slumbered nor slept, and by his watchful providence Saul escaped from their hands. As regards the R.Y., his disciples for the disciples, Alford adopts the reading λαβόντεςδὲοἱμαθηταὶαὐτόν, and holds αὐτοῦ of the R.T. to be simply a mistake for αὐτόν, caused by the situation of αὐτόν after λαβόντες. The R.T. cannot be right. "The disciples" is St. Luke’s regular expression for "Christians" (Acts 6:1, Acts 6:2, Acts 6:7; Acts 9:10, Acts 9:19, Acts 9:26; Acts 14:22; Acts 21:16), and is our Lord’s name for his followers, but is never used by an apostle of his own followers (see 1 Corinthians 1:12, 1 Corinthians 1:13; 1 Corinthians 3:4-7). Acts 9:26 He for Saul, A.V. and T.R.; and they were for but, etc., A.V.; not believing for and believed not, A.V. The narrative thus far exactly agrees with Galatians 1:17, Galatians 1:18, which, however, supplies the motive of the journey to Jerusalem, which is not here mentioned, viz. to see Peter. It seems strange to some commentators that the news of Saul having become a zealous Christian should not have reached Jerusalem after an interval of three years. But first, we do not know. how much of those three years was spent in Arabia, nor how much the unsettled state of Damascus may have interrupted the usual communication between Jerusalem and Damascus, nor how suspicious of evil the poor persecuted disciples at Jerusalem may have been. They knew of the fierceness of Saul’s zeal as a persecutor by their own experience; they knew of him as a disciple only by report. It may have been only an instance of the truth of Horace’s maxim, "Segnius irritant animos demissa per aures quam quae sunt occults subjecta fidelibus." Acts 9:27 How at Damascus he had preached boldly for how he had preached boldly at Damascus, A.V. As regards the statement that Barnabas took him, and brought him to the apostles, which some have thought inconsistent with Galatians 1:18 19, it is obvious to remark that St. Luke’s account is fully justified by the fact that St. Paul did, on Barnabas’s introduction, make the acquaintance of Peter, and, as it seems, pass fifteen days as his guest (Galatians 1:18); and while there, did also see James the Lord’s brother. The other apostles were probably absent from Jerusalem during that fortnight; but Barnabas did, it seems, at a Church assembly, in the presence of James and, no doubt, the elders of the Church, give the astonishing narrative of Saul’s conversion. This removed their suspicious and their fears, and he was freely, during the rest of his brief stay, admitted as a brother to their assemblies, and took part in preaching the gospel in the synagogues. Acts 9:28 Going in for coming in, A.V. Acts 9:29 Preaching boldly, etc, the and of the T.R. is omitted, and this clause connected with the preceding one; the Lord for the Lord Jesus, A.V. and T.R.; he spake for he spake boldly, A.V. (The παῤῥησιαζόμενος (translated preaching boldly) ἐντῷὀνόματιΚυρίου, is in the R.T. separated from ἐλάλει); the Grecian Jews for the Grecians, A.V., as in Acts 6:1; to kill for to slay, A.V. The Grecian Jews; or, Hellenists (margin). St. Stephen was a Hellenist, and it was among the Hellenists that his evangelical labors elderly lay and from whose enmity he met his death. Saul showed his dauntless spirit, and perhaps his deep compunction at the part he had taken in Stephen’s death, by thus encountering their bitter and unrelenting enmity. Acts 9:30 And when the brethren knew it for which when the brethren knew, A.V. St. Paul gives another reason for his hasty departure from Jerusalem in his speech from the castle stairs (Acts 22:17-21). Caesarea, when standing alone, means Caesarea Stratonis, or Παράλιος, or Sebaste, the seaport and Roman garrison of that name, as distinguished from Caesarea Philippi (see Alford’s note on Acts 8:30), and is always so used by St. Luke (Luke 8:40; Luke 10:1, Luke 10:24; Luke 18:22; Luke 21:8, Luke 21:16; Luke 23:23, Luke 23:33; 25:1, 4, 6; 27:1, 2, showing it was a seaport). There is no reasonable doubt that it means the same place here. A seaport, near to Jerusalem, and with Roman protection, affording access to Tarsus either by sea or land as should seem best, was the natural place for Paul’s friends to take him to. If further proof were wanting, it could be found in the phrase, "brought him down," as compared with the converse, "gone up" (Acts 18:22), "ascended "(Acts 25:1), when the journey was from Caesarea to Jerusalem. To Tarsus. A glance at the map will show that, starting from Caesarea, a person might either go by land along the sea-coast of Phoenicia, through Acre, Tyre, Sidon, Beyrout, Tripolis, Antioch, Issus, to Tarsus; or by sea to any of the intermediate ports between Caesarea and Tarsus; or rather the artificial harbor at the mouth of the Cydnus which formed the seaport of Tarsus. It is not improbable that Paul landed at Selcucia, since he says (Galatians 1:21) that he came at this time "into the regions of Syria and Cilicia," which is exactly what he would have done if he had landed at Seleucia, the seaport of Antioch. Acts 9:31 So the Church … had peace, being edified for then had the Churches rest,… and were edified, A.V. and T.R.; was multiplied for were multiplied, A.V. and T.R. It is thought that the attention of the Jews to the progress of the faith of Jesus Christ was diverted at this time, and their active hostility stayed, by the still greater danger to the Jews’ religion which arose from Caligula’s intention of placing a statue to himself as a god in the holy of holies. Thus did God’s gracious providence intervene to give rest to his harassed saints, and to build up his Church in numbers, in holiness, and in heavenly comfort. Especially Paul had another breathing-time, which may have been the more required if, as is thought, one at least of the five scourgings mentioned in 2 Corinthians 12:1-21:24 had been inflicted at Damascus, and one of the three shipwrecks alluded to in the same passage and been undergone in the dangerous coasting voyage from Caesarca to Scleucia. Acts 9:32 Went for passed, A.V.; all parts (διὰπάντων) for all quarters, A.V. All parts. Afford, following Meyer, understands "through all the saints," which is scarcely so well. The current of St. Luke’s narrative is here temporarily diverted from St. Paul, in order to trace that portion of St. Peter’s apostolic work, which led immediately to that opening of the door of faith to the Gentiles in which Peter was to have the priority in point of time (Matthew 16:18, Matthew 16:19), but Paul the chief burden of labour and danger (Galatians 2:7-9; Romans 11:13), and which was also the main subject of St. Luke’s history. He came down; Lydda (afterwards called Diospolis, now Ludd), being more than half-way between Jerusalem and the sea-coast at Joppa. Acts 9:33 For he was palsied for and was sick of the palsy, A.V. Acts 9:34 Healeth thee for maketh thee whole, A.V.; straightway he arose for he arose immediately, A.V. Jesus Christ healeth thee. The juxtaposition, ἰᾶταίδεἸησοῦς, looks almost like an intentional play upon the sound. Some of the Fathers who did not know Hebrew derived the name Ἰησοῦς from ἰάομαι, and the Anglo-Saxon name for the Savior Haelend, the Healer, seems to have the same origin. Arise and make thy bed. Not (says Meyer), "Henceforth make thine own bed," but, as the force of the imperative script requires, make thy bed now, both as a token of his miraculous cure, and that he might carry it away (Mark 2:9-12). AEneas is a Greek name, not identical with AEneas (Αἰνείας), but occurring in Thucydides and elsewhere. If it was a Hebrew name, it might be derived from מחָ ניִעַ, "(whom) the eye spareth." It is uncertain whether AEneas was a disciple or not. Acts 9:35 In Sharon for at Saron, A.V.; they turned for turned, A.V. In Sharon. The Greek represents the Hebrew נוֹרשָׁ, Sharon, which is the name of the rich plain which stretches from Joppa to Caesarea (see Isaiah 33:9). The name still lingers in the village of Saron. They turned; manifestly an improvement on the A.V., as giving the sense of οἵτινες, viz. that all who saw the paralytic walking, turned, as a consequence, to the Lord, in whose Name the wonderful miracle had been wrought. A very extensive conversion of the people of Lydda and of Sharon is signified. Acts 9:36 Joppa; now Jaffa, the ancient seaport of Jerusalem (Jonah 1:3; 2 Chronicles 2:16). It was in the tribe of Dan (Joshua 19:46). A certain disciple; a female disciple, as the word means; μαθήτρια only occurs here in the New Testament and rarely elsewhere. Tabitha; the Aramean form of the Hebrew יבִץְ, a gazelle, or in Greek Dorcas. The beauty and grace of the gazelle made it an appropriate name for a woman. Some have thought, with probability, that she was a deaconess of the Church. The thirty-eighth verse shows that there was already a Church at Joppa About half the population of seven thousand are said to be still Christians. Compare the qualifications of a widow as set forth by St Paul (1 Timothy 5:10). The phrase, good works, is quite Pauline (Ephesians 2:10; Colossians 1:10; Titus 2:7; 1 Timothy 2:10). Almsdeeds. The word alms (from ἐλεημοσυνή) is one of those Greek words which has been domiciled in the English language through the Church. So bishop, priest, deacon, Κύριεἐλέητον, trisagion, stole, Paschal, Litany, Liturgy, and many others. Acts 9:37 Fell sick for was sick, A.V.; and when they had washed her for whom when they had washed, A.V. For the phrase in those days, comp. Acts 6:1. The days here meant are those while Peter was in those parts. An upper chamber (ὑπερώον), as in Acts 1:13. The upper chamber was much more private and quiet than a room on the ground floor (see 2 Kings 4:10, 2 Kings 4:11). Acts 9:38 As for forasmuch as, A.V.; unto for to, A.V.; the disciples, hearing … sent for and the disciples had heard … they sent, A.V.; two men unto him for unto him two men, A.V.; entreating for desiring, A.V.; delay not to come on unto us for that he would not delay to come to them, A.V. and T.R. It is impossible to say whether any vague hope that Dorcas might be restored to life by Peter’s prayers animated those who sent for Peter, and who had either seen or heard of the miracles wrought by him at Jerusalem before the persecution (Acts 5:15), or whether it only was that they felt the need of comfort and support in so great a sorrow. Two men; so Acts 10:7. Cornelius sends two of his household servants (comp. Acts 13:2; Acts 15:22). In unsafe times and by dangerous roads, it was customary to send two messengers, both for mutual protection and that, if anything happened to one, the other might still deliver the message. It was also a security against fraud. Acts 9:39 And for then, A.V.; and when for when, A.V. All the widows. The article may denote all the widows for whom Dorcas had made garments, which the middle voice (ἐπιδεικνύμεναι), found only here, indicates perhaps that they had on them at the time. But it is quite as probable that αἱχῆραι means the Church widows, as in Acts 6:1 and 1 Timothy 5:9, and that we have here an indication that the model of the Jerusalem Church was followed in all the daughter Churches. Dorcas’s almsdeeds would naturally have for their first object the widows of her own communion. As naturally would they all come to meet the apostle at her house. Acts 9:40 Turning for turning him, A.V.; he said for said, A.V. Peter’s action in putting them all forth seems to have been framed on the model of that scene at which he had been present when Jesus raised the daughter of Jairus. Privacy for the more earnest concentrated prayer was doubtless what he sought. Kneeled down; θεὶςτὰγόνατα. The same expression as in Acts 7:60; Acts 20:36; Acts 21:5; Luke 22:41. It occurs also in Mark 15:19. Tabitha, arise. Exactly the same address as our Lord’s "Talitha cumi" (Mark 5:40), but, as Lange observes, with this difference, that in the case of Peter it was preceded by prayer; comp. also Luke 7:14 (where the Aramean address was probably in the same form); John 11:43. Acts 9:41 Raised for lifted, A.V.; calling for when he had called, A.V.; he presented for presented, A.V. The saints and widows; by which we learn that others of the Christians of Joppa besides the widows had come to meet Peter, as was to be expected. Acts 9:42 It became known for it was known, A.V.; on for in, A.V. As in Acts 9:35, the result of the healing of the palsied man at Lydda was that very many "turned to the Lord," so here the like effect was produced at Joppa by the restoration of Dorcas to life. Many believed on the Lord. And St. John tells us (John 20:31) that the very purpose of the record which he wrote of the miracles of Christ is "that we may believe that Jesus is the Christ, the Son of God; and that believing we may have life in his Name." Acts 9:43 Abode for tarried, A.V. Many days (ἡμέραςἱκανάς); the same phrase as Acts 9:23; spoken of a time of indeterminate length. Here probably it means some months, luring which Peter would be evangelizing the whole neighborhood. The Jews are said to have considered the trade of a tanner unclean; but if this were so, it would not be safe to infer that Peter was already indifferent to ceremonial uncleanness. We know he was not so (Acts 10:14), but probably in his line of life he could not act up to all the nicer distinctions of the strictest Pharisees. Acts 9:1-31 The Ethiopian changes his skin. Of all the remarkable events in the history of human psychology, probably the most remarkable is the conversion of St. Paul, the memory of which is continually celebrated in the Church on the 25th of January. It may be viewed— I. AS AN OF THE TRUTH OF . St. Paul lived. He preached the gospel with astonishing vigor and success. Numerous Churches were founded by him in Asia and Europe. These are facts as certain as facts can be. He wrote Epistles also to different communities of Christians, and these writings are extant at the present day. By these writings we can form an accurate judgment of St. Paul’s intellectual faculties, of the force of his character, of the extent of his knowledge. By these writings we can form an estimate of his moral qualities. We can judge for ourselves whether, on the one hand, he was a fanatic, an impostor, or a knave; and, on the other, whether he was one of the noblest, sincerest, and most high-minded men with whom we have ever come in contact. These writings, besides exhibiting an unquenchable zeal for the Christian faith, lasting through years of toil and suffering, tell us also distinctly, though incidentally, of a time when the writer was as vehemently opposed to the Christian faith as he afterwards became attached to it. They contain, too, clear evidences of that education in the Jews’ religion, and that impregnation with Jewish doctrine and tradition, which were likely to have had the same influence upon his mind which the same causes had upon the minds of so many of his ablest and most learned fellow-countrymen. They also display those qualities of disinterestedness, courage, and decision, which make it to the highest degree improbable that he should have changed his mind lightly or without conviction or due cause for doing so. But he did change from a vehement and fierce persecutor to a preacher of unrivalled zeal and power, and a daily martyr of unsurpassed patience and constancy. But these same Epistles also tell us, still incidentally but also still distinctly, the cause of this change. It was nothing less than the visible appearing and the audible voice of the Lord Jesus Christ himself, of him whom he knew to have been crucified, but whom he now saw and heard in his effulgent glory, living and potent in ineffable majesty. It was that sight, too bright for mortal eyes, and that voice of exquisite tenderness in its complaint, which had in an instant overborne his unbelief and melted his obdurate heart, even as his body was swayed in terror to the ground. Did St. Paul know, or did he not know, the cause of his conversion? Did he invent a lie, or did he speak the truth, when he wove this history, or allusions to it, into his Epistles to the Galatians, the Corinthians, the Philippians, and Timothy? But even if it were possible to doubt the man whom we know as we know St. Paul, we have his account corroborated and developed by a contemporary writer of unimpeached and unimpeachable accuracy and truth. He gives us in this chapter his own account of this wonderful conversion, and he reports to us two several accounts of it given by St. Paul himself—when on his defense before the people at Jerusalem, and again when on his trial before King Agrippa at Caesarea. Did St. Luke write a lie when he reported these utterances of his noble and saintly friend? or did he speak the truth which he had such abundant opportunities of accurately knowing? There is no fact in history more certain than St. Paul’s conversion, and there is no more unanswerable evidence of the truth of Christ’s gospel than this same conversion grounded upon the revelation in the way to Damascus. II. WE MAY SEE IN ST. PAUL’S VIVIDLY THE LEADING OF THE FAITH. What was it which arrested the persecutor in his furious course, which turned back the whole current of his thoughts, which wrought in him that noble inconsistency, that holy apostasy from his previous convictions, which have placed him at the head of Christian teachers and confessors? It was the clear knowledge conveyed to him by his own senses of sight and hearing that Jesus Christ of Nazareth was risen, was alive, was glorified. He knew that he had been tried at the bar of Pilate, condemned, crucified, buried. He had thought that sentence a just one. He had thought that that life, closed in ignominy and shame, was closed for ever, and that his own Jews’ religion had thereby triumphed and been confirmed. Now he knew that God had reversed that sentence, and had raised Jesus from the dead, and declared him in so doing to be his own eternal Son, both Lord and Christ. His previous convictions were thus refuted by the fact of the life and glory and Godhead of the Lord Jesus. The truth of the mission of Jesus Christ was thus in an instant established by irrefragable proof. Henceforth Jesus Christ was his Lord, his Guide, his Teacher, his Master, his almighty Savior. Henceforth his own body and soul, his life, and all his powers, his whole capacity of doing and suffering, were Christ’s, wholly and only Christ’s. Here then we see, as in a glass, what our own religion must be. It must consist in a full assurance of faith that Jesus Christ is risen and lives for ever in the power of his Godhead, and in the consecration of ourselves to his service in the power of a personal love, devotion, and attachment—those of a person to a Person—to last while life lasts, and to be perfected in the life III. OF ST. PAUL GIVES US ALSO A VIVID OF THE MIND AND OF GOD, AS THEY SHINE IN THE FACE OF JESUS CHRIST. This is St. Paul’s own view of it: "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting" (1 Timothy 1:16). We have here a pattern of the infinite, eternal mercy of God. The threatening and slaughter of the persecutor are met and overcome by love. The ignorance and unbelief which caused the blasphemies and injuries are taken note of, and these are weighed in the scales of mercy and are forgiven. The electing grace, the predestinating love, brushes aside these obstacles, and the blaspheming tongue is made eloquent with adoration and praise, and the breath which was once all threatening and slaughter now breathes nothing but the word of peace and salvation. Such is the mercy and wondrous grace of God our Savior. IV. WE HAVE HERE A STUDY IN . Ignorance may be real. Prejudices, blinding prejudices, may be real, and unbelief may have some excuse, or at least some palliation. It is not, indeed, blameless—it never can be, because the single eye of a pure heart ought always to discern the true light from Heaven wheresoever it shines. Still, it may be that, with real conscientiousness, and under a mistaken view of duty, and with a blinding devotion to certain tenets of philosophy or religion which have been received without due care, and concurrently with a zeal for God and for supposed truth, a man may reject and even hate the truth. He may mistake his own opinions for Divine truth, and so be bitterly opposed to whatever opposes them. And he may misconceive of the truth and ignorantly believe that it sanctions this or that error inconsistent with the fundamental principles of righteousness and godliness. Had St. Paul from the first really known Jesus Christ, and had he known the worthlessness of Levitical or Pharisaic righteousness, he would never have been found in the ranks of the enemies of Christ. But he acted in ignorance and in unbelief. When the scales fell off the eyes of his understanding, the rebound of his spirit toward his Lord was instantaneous. From this we learn a lesson of caution in judging even the unbeliever. There may be some cause of his unbelief which we know not of, but which God knows, and will perhaps some day remove. Then the skeptic will come with a bruised and humble spirit to Christ, and the Ethiopian will change his skin. Acts 9:32-43 The fisher of men. "The Church had rest," we read in Acts 9:31, "throughout all Judaea and Galilee." Not so the primate of the Church. The Church’s rest from persecution was his season of work. A brief glimpse of his work may be edifying to us. We saw something of his ministry at Jerusalem in the earlier chapters of this book—preaching, praying, praising, healing, protesting, resisting, suffering, perplexing his enemies, exhorting and comforting the saints. We saw him carefully building up the Church—baptizing, breaking the bread of life, appointing fresh ministries, repairing the walls of the new Jerusalem with his weapons of war in his hand. We saw him the faithful administrator of the Church’s discipline, her courageous confessor, breasting the storm of persecution at his post, and maintaining the center of Christian unity with his brother apostles at Jerusalem. Then we saw him preaching the gospel in the villages of Samaria, confirming the baptized, rebuking the hypocrite, and returning to the post of danger at Jerusalem. And now again we see him actively at work. We see his care for all the Churches, his tender anxiety for all the disciples who had been folded in Christ’s fold in those days of danger and alarm, test the hour of rest and prosperity should bring greater dangers to them than the day of persecution had done. He goes forth into all quarters where any disciples were, and, not content with former conquests, he so wrought by word and deed that many more were added to the Lord. Now he speaks to AEneas the word of healing at Lydda; now he passes on to the chamber of death at Joppa. Always ready with outstretched hand, or speaking mouth, or words of prayer, to fulfill his ministry and be a fisher of men for Christ. Blessed Peter! glorious apostle! great primate of the Church! opener of the door to Jews and Gentiles! we praise God for thy mighty works wrought in the Name of Jesus Christ. We pray him to give more such pastors to his feeble flock, to bind up that which is broken, to bring again that which is driven away, to seek out that which is lost, that there may be once again "one fold under one Shepherd," and that all they who do confess the Name of Jesus Christ may be united in one communion and fellowship to the glory of his great Name. BY W. Acts 9:1-9 Conversion. We have here an instance and a picture of conversion—of a human soul pursuing the wrong course, being arrested by the Divine hand, and submitting itself willingly to the rule of Christ. I. A HUMAN SOUL ITS OWN WRONG COURSE. Paul was moving with the whole force of his strong and ardent nature in the direction of active persecution of the friends of Christ (Acts 9:1, Acts 9:2, Acts 9:5). Sin sometimes takes this special form now. More often it takes the shape of (1) guilty indulgence, or (2) utter worldliness, or (3) confirmed unbelief and rejection of the truth, or (4) indecision and procrastination. But whatever particular form it takes, its essential nature is this—that the soul which was created to love, honor, and please God is pursuing another and an opposite path; it is found in highways or byways of evil. It is not with God, with Christ, but against him (Matthew 12:30). It itself is not in active sympathy with him, rejoicing in him, delighting in his truth and happy in his service; and all the influences, both those which (as in the case of Saul at this time) are the direct result of conscious effort, and those which flow spontaneously and unconsciously from the life, are hostile to his truth and to his kingdom. II. THE DIVINE ARREST. (Acts 9:3-5.) Paul tells us (Philippians 3:12) that he was "apprehended of Christ Jesus." Christ laid hold upon him as he was going on his guilty way, arrested him in his own name, and charged him to turn round and pursue another and a better course. The Savior’s interposition in his case was unusually sudden, and it was exceedingly striking in its form (see Acts 9:3-5). It is seldom that the hand of the heavenly Lord is laid so manifestly, so powerfully, on the human heart. Yet it is being continually laid upon us, and we now are being arrested by him, with effectual power in redeeming love. 1. Christ’s arrest of us is sometimes sudden, but more often gradual. Sometimes a man who has been proceeding far in some way of folly and of sin is instantly convinced that he is guilty and foolish; in an hour, in a moment, the truth of God flashes into his soul and lights up the dark depths within, and it shines upon and illumines the dreary and fatal path before him, and he stops and turns. More frequently the Lord of love and power works gradually in the heart; by degrees he insinuates his heavenly truth, and gradually makes the soul to see and to feel that the way of selfishness and of sin is a path which must no longer be pursued, from which it must escape for its life. 2. The Divine arrest is sometimes by extraordinary but usually by ordinary means. Occasionally God comes in power to the human soul, by some vision of the night or of the day, or by some very remarkable ordering of his providence, by some experience which is shared by no other or by a very few; but commonly the hand of his renewing power is laid upon us by ordinary means, by the gracious influences of a Christian home, by the appeals of the Christian minister or teacher, by the sickness which brings death and judgment into full view, or by the loss which compels us to feel that we do need and must secure a Divine Friend who can succor and console in the drear and lonely hour of life. III. THE SOUL’S TO THE DIVINE WILL. The first result of feeling the pressure of the Divine hand may be, perhaps generally is, spiritual agitations. We may be "trembling and astonished" (Acts 9:6), or, if not moved so powerfully, we shall be agitated, earnestly concerned, exceedingly solicitous; we shall be as those thoroughly awakened who have been partially asleep, our spiritual faculty of inquiry will be called into fullest exercise. But the main and all-important result is spiritual submission—readiness and eagerness to accept the rule of Christ. The question of Saul will be the question of our heart, now reduced to loyalty and self-surrender, "Lord, what wilt thou have me to do?" Christ will tell us that he wants us to trust him, to follow him, to work for him. And these three things we shall gladly do. But the victory is gained, the one supreme step is taken, death is left behind, and the gates of life are before us, when, responding to his merciful and mighty touch, we submit ourselves to his sovereign will, when we turn round in spirit and say, "Lord, what wilt thou have me to do?"—C. Acts 9:6 The goads of God. There is probably some truth in the familiar saying "If Stephen had not prayed, Paul had not preached." The influence of the sight of that martyrdom, and especially of that magnanimous prayer, may have had much to do with converting Saul the persecuting Pharisee into Paul the faithful apostle. For what could our Lord have meant by saying, "It is hard for thee to kick against the goads," but that, as it is a vain, useless, and hurtful thing for the yoked ox to struggle against that which is inciting it to its work, so was it a useless and hurtful thing for Saul to be rebelling against those scruples, heart-searchings, convictions, which were urging him to enter a new and better path? This may seem inconsistent with the language which has just been used (Acts 9:1); but we must remember that vehemence is never quite so violent as when it begins to suspect itself to be in the wrong; that persecution is never so passionate, fanaticism never so fierce, as when it is most impressed with the goodness and innocency of its victim. Your Levee never strikes so murderous a blow as when he finds himself face to face with a Christian hero and feels himself to be thoroughly condemned. So Saul never breathed out such threatening and slaughter as when the sight of Stephen’s blood-stained body was still before his eyes, and the sound of his generous intercession still lingered in his ear. But he was beginning to think that, after all, perhaps those Christians were in the right and that he was in the wrong, and that he must either shut his eyes hard against the light or change his course. By violent suppression of these new thoughts, by stifling all scruples with strong hand, by kicking against the goads of God, he found himself on the way to Damascus to worry and harry the servants of Christ. There the Lord whom he was to serve so faithfully met him and told him he was doing a hard thing in thus struggling against the Heaven-sent promptings which urged him to take the true and right path. I. THE OF INWARD . Few things more pathetic have come down to us from ancient times than that lament of the Roman poet, "I see the better things and approve; I follow the worse." How many have to make the same sorrowful confession now! Around us are souls struggling (1) with passion, (2) with earthly ambition, (3) with pride, (4) with disposition to wait for some favorable future. These find themselves urged by the goads of God—conscience, the sacred Scriptures, human ministry, the Divine Spirit—to take the better course, but their lower instincts and evil habits cause them to strive against these higher impulses. II. ITS MISTAKE. 1. It is a miserable thing in a man’s own experience to be living a life of vice, or worldliness, or selfishness, or indecision, when the soul is conscious of a Divine voice calling it to higher things—to pursue a path which is known and felt to be the wrong one. This is a wretched life to live; there is no peace, no spiritual rest, no lasting joy; there is distraction, discontent, rebellion. It is hard for a human soul to kick against the goads of God. 2. It is a regrettable thing, judged from outside. Those who look on—" the cloud of witnesses "—see with unspeakable sorrow a human heart spending its powers and wasting its life in battling with its purer and nobler aspirations. There is no more saddening sight to a Christ-like spirit than that of a human heart thus striving with the influences which come from heaven to raise and to redeem it. 3. It is a guilty thing, life man can continue to do that without storing up for himself "wrath against the day of wrath." III. THE ONE WISE COURSE TO TAKE. There is only one thing for such a man to do—he must yield himself at once to God’s gracious forces. He must be the "prisoner of the Lord," that he may become "the freedman of Christ." He must go on whither his Redeemer is urging him—on to full self-surrender; on to sacred and harry service; and so on to the heavenly kingdom.—C. Acts 9:10-18 Christ’s treatment of us and our obedience to him. I. THAT CHRIST MAY CALL US TO WORK WHICH WILL BE AT FIRST . (Acts 9:10-14.) Nothing which Christ could have given Ananias to do would have surprised him more than the duty with which he was entrusted. It filled him with astonishment and perplexity. Instead of immediately acquiescing, he raised a strong objection (Acts 9:13, Acts 9:14). It seemed impossible to him that this should be his mission; nevertheless it was so, and the obedient disciple of Damascus never did a better morning’s work than when he conveyed sight to the eyes and gladness to the heart of the last and greatest of the apostles. We may be summoned by our Lord, either through the promptings of his own Spirit or through the instrumentality of his Church, to do work which at first seems surprising, undesirable, useless. We may be invited to appeal to those we deem unlikely to welcome us, to address ourselves to apparently unremunerative toil, to cultivate ground which looks sterile to our eye; but it may be that we are really called of Christ to do a most needed and useful work. II. THAT CHRIST ONLY KNOWS WHAT IS THE RANGE OF OUR . (Acts 9:15.) There may be very much more of spiritual power resident in us or in our neighbors than we have any conception of. How many have lived and died with vast possibilities of good in their nature never realized! Their talent has been buried. Has not our Master some good or even some great work for us to achieve? May we not, like Ananias, be instrumental in leading forward some servant of Christ who has great capacities of usefulness in him? We must make the most and best of ourselves and of others; only our Lord and theirs knows how much it is in us and in them to accomplish. III. THAT CHRIST MAY CALL US TO THE HIGHEST POST IT IS EVER GIVEN TO HIS TO FILL. (Acts 9:16.) He may summon us to "suffer for his Name’s sake." We never reach so lofty an altitude, never come so near to the Master himself, never so nobly serve our kind, as when we willingly and cheerfully suffer for the kingdom of heaven’s sake; then we may "rejoice and be exceeding glad, for great is our reward in heaven." IV. THAT THE SPIRIT OF IS NEVER MORE TRULY THAN WHEN WE DO WORK FROM WHICH WE SHRINK. (Acts 9:17.) When it is in our human nature to shrink from any duty, but when, from regard to our Master’s will, we address ourselves to it, then we do that which is acceptable to him. It is at variance with our material interests, against our inclinations, opposed to our tastes and views; "nevertheless at Christ’s word we will" do what is desired (see Luke 5:5). Ananias shrinks from approaching the arch-persecutor; nevertheless at Christ’s bidding he goes, takes a friendly tone and does a brotherly deed. V. THAT WE SHOULD AT ONCE OUR DIVINE . (Acts 9:18.) As soon as the scales had fallen from his eyes and he received sight, as soon as he had been favored with this further confirmation that he was under the teaching and leading of the Son of God himself, Paul "arose and was baptized." No interval elapsed between the time when he was free to act as one redeemed and healed of Christ, and his action of open acknowledgment of conversion to the faith. We do well to wait till we are thoroughly assured of our whole-hearted reception of Jesus Christ before we confess him before men; but as soon as we clearly see that he is our Lord and that we are his disciples, it is (1) our simple duty, as it is (2) our valuable privilege, to honor our Redeemer by an open declaration of attachment to him, and to join ourselves to his disciples (Acts 9:19).—C. Acts 9:19-30 The texture of human life. Of how many threads is this human life woven! Through what changeful experiences do we pass, even in a short period of our course! In the brief period—possibly three years—covered by our text, we find Paul undergoing various fluctuations of good and evil. It is suggestive of the nature and character of our common human life. We may gather them up thus— I. THE . Paul had the pleasure of: 1. Congenial fellowship. He was "with the disciples … at Damascus" (Acts 9:19); "he was with them coming in and going out at Jerusalem" (Acts 9:27, Acts 9:28). Few things shed more sunshine on our earthly path than the genial society of those with whom we are one in thought and aim. 2. Conscious growth in moral and spiritual power in dealing with men. He increased in strength (Acts 9:22). 3. Fearless action on behalf of the true and right (Acts 9:29). These are joys, deep and full, to a human spirit—to be growing in influence, and to be playing a brave and noble part in the strife of life. II. THE PAINFUL. 1. The distrust of those with whom we are in sympathy. Paul "assayed to join himself to the disciples: but they were afraid," etc. (Acts 9:26). It is a very painful wound to the spirit to be distrusted by those to whom we really belong. To have our sincerity doubted, to have our purity questioned, to be looked at askance rather than with kindly and gracious eye,—this is one of the keen, cutting miseries of life. 2. Persecution for conscience’ sake (Acts 9:23, Acts 9:24, Acts 9:29). This may go far short of "seeking our life to take it away;" it may not pass beyond the sneering word or the curling lip, and yet it may introduce great bitterness into the cup of life. 3. Humiliation. Paul never seems to have forgotten the incident of his being let down in a basket (Acts 9:25). He felt the humiliation of it. Anything which wounds our self-respect makes a lasting, often a lifelong, scar on the soul. III. THE NEEDFUL. 1. Solitude. It is not stated in the text, but we know from his letters that at this juncture (probably between Acts 9:19 and Acts 9:20) Paul went into Arabia (Galatians 1:17); there he spent much time alone with God; there he communed with his own spirit, "looking before and after;" there he re-read and read anew the Scriptures which he imagined he understood before, but now found to be other and more than he had supposed. We urgently need this element of solitude. We are not enough alone; more of quiet meditation, of communion with the Father of spirits, of reverent contemplation, would calm, steady, purify, ennoble us. 2. Social activity. (Acts 9:20, Acts 9:22, Acts 9:29.) Whether or not we "preach Christ," "confounding" and "disputing," we must come into contact, and sometimes into collision with men. We need to know how to do this wisely and rightly, at times showing the fearless spirit, at times the spirit of discretion, at times the spirit of conciliation, always the spirit of Christ. IV. THE . (Acts 9:30.) This chapter simply tells us that the brethren brought Paul to Caesarea and sent him to Tarsus. But Paul himself elsewhere informs us (Acts 22:17, Acts 22:18) that the Lord Jesus Christ manifested himself to him and desired him to leave Jerusalem. We do not look for such trances and visions now, but we do look, or should do so, for manifestations, indwellings, influences of the Divine Spirit of God, so that we ourselves and our whole human life may be guided and sanctified of God. Of such elements arc all our lives woven. We must gratefully accept and so sanctify the pleasant, meekly and cheerfully endure the painful, wisely employ the necessary, and reverently avail ourselves of the elevated; thus will our lives be blessed of God, thus will they speak his praise and spread his truth, thus will they lead to his presence and glory.—C. Acts 9:31 The opportunity and obligation of the Church. I. THAT A TIME OF MAY BE AND SHOULD BE A PERIOD OF . "The Churches had rest …. and were edified, were multiplied." The time of rest is too often one of inglorious repose, of unworthy indulgence, or even fatal luxury and corruption. But when the molesting hand of persecution is taken away, it is possible for the Church to put forth all its strength—to enter on a path of unflagging activity, of holy enterprise, and of gratifying enlargement. II. THAT THE CHURCH SHOULD NEVER BE WITHOUT A OF SACRED AWE. It should always be walking "in the fear of the Lord." Love, trust, joy in Christ, should be the element in which it lives; but it must never take leave of its deepest reverence and awe. It must walk "in fear," (1) realizing the near presence of its observant Lord, the Lord of righteousness and purity (Revelation 2:1); (2) remembering that it is held by him responsible for the extension of his kingdom, for the conversion of the world (2 Corinthians 5:19); recollecting that, if it should lose its sanctity, there is no human power by which it can hope to be restored (Matthew 5:13). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 10:1 Now there was (two last words in italics) for there was (in roman), A.V. and T.R.; Cornelius by name for called Cornelius, A.V. A glance at the map will show that Caesarea (see note to Acts 9:30) was but a short distance, some thirty miles, from Joppa. It was doubtless with a view to Peter’s momentous errand to Caesarea that Luke recorded his previous visit to Lydda and his residence at Joppa, consequent upon the restoring of Dorcas to life: the origines of Gentile Christianity being the prime object of the Acts (see Introduction to the Acts). The Italian band; or, cohort (σπείρα). The σπείρα, or cohort, was used in two senses. When spoken of strictly Roman troops, it meant the tenth part of a legion, and consisted of from four hundred and twenty-five to five hundred or six hundred men, according to the strength of the legion. Its commander was called a chiliarch, and it was divided into centuries, each commanded by a centurion. But when spoken of auxiliary provincial troops, it meant a regiment of about a thousand men (Josephus, ’Bell. Jud.,’ 3.42). It is in this last sense probably that it is used here. Josephus, in the passage above quoted, speaks of five such auxiliary cohorts coming from Caesarea to join Vespasian’s army, and he tells us in another place (’Bell. Jud.,’ 2.18, 7) that the principal portion of the Roman army at Caesarea were Syrians. It is pretty certain, therefore, that the Italian cohort here spoken of were auxiliaries, so called as being made up in whole or in part of Italians, probably volunteers or velones (Farrar, vol. 1.278, note). Another reason for this conclusion is that it does not seem likely that one of the divisions of a legion should have a name, but that separate regiments would naturally have appropriate names for the same reason that the legions had. Thus, besides the Italian cohort here named, we have the Augustan cohort in Acts 27:1. It might be important for the security of the procurator, in so turbulent a province as Judaea, to have at least one cohort of Italian soldiers at the seat of government. Renan thinks the full name of the cohort may have been "Cohors prima Augusta Italica civium Romanorum;" and adds that there were in the whole empire not fewer than thirty-two cohorts bearing the name of Italian. Acts 10:2 Who for which, A.V. A devout man (εὐσεβής); and in Acts 10:7. It is an interesting question as to what was the precise religions status of Cornelius, whether he was a proselyte in any technical sense. But the whole narrative, in which he is spoken of simply as a Gentile and uncircumcised, seems to indicate that, though he had learnt from the Jews to worship the true God, and from the Jewish Scriptures read or heard in the synagogue to practice those virtues which went up for a memorial before God, yet he was in no sense a proselyte. It is pleasant to think that there may have been many such in the different countries where the Jews were dispersed (comp. Acts 13:16, and probably Acts 11:20). Acts 10:3 Openly for evidently, A.V.; as it were about for about, A.V. and T.R.; unto for to, and to for unto, A.V. Openly; or, evidently (φανερῶς), indicates the distinctness and certainty of the vision. It was, as Meyer says, a clear angelic appearance; there was no indistinctness or confusion about it, and consequently it left no kind of doubt in the mind of Cornelius. An angel; or rather, the angel; the addition of God defines it (see Acts 5:19, note). Acts 10:4 He, fastening his eyes upon for when he looked on, A.V. (ἀτενίσας, as Acts 3:4, etc.); and being affrighted for he was afraid and, A.V.; gone for come, A.V. For a memorial; i.e. thy prayers and thine alms are set is the sight of God, and are the cause of his now remembering thee and sending this message to thee. Cornelius’s good works were the fruit of his faith in God as revealed in the Old Testament. Acts 10:5 Fetch for call for, A.V.; one (in italics) for one (in roman), A.V. and T.R.; who is surnamed for whose surname is, A.V. Peter is always used by St. Luke, rather than Cephas. Acts 10:6 The last clause in the A.V. and T.R., "he shall tell thee," etc., is omitted in the R.V. Acts 10:7 That for which, A.V.; him for Cornelius, A.V. and T.R. Two of his household servants (see Acts 9:38, note). Cornelius’s faith and piety were like Abraham’s—he taught his household to keep the way of the Lord, and to do justice and judgment (Genesis 18:19). Acts 10:8 Having rehearsed for when he had declared, A.V.; all things for all these things, A.V. Acts 10:9 Now on for on, A.V.; were for went, A.V. The house top; the quietest and most retired place in an Eastern house. It is not inconsistent with this that the hour-top could also be made a place of special publicity, from its height and open space (see Luke 12:3). About the sixth hour. Noon, the second of the three hours of prayer among the Jews, called "the midday prayer." The last was the ninth hour (Acts 3:1) and the first the third hour, nine in the morning (Acts 2:15). See Psalms 54:1-7:17. Acts 10:10 Hungry for very hungry, A.V.; desired to eat for would have eaten, A.V. Hungry. The word so rendered (πρόσπεινος) occurs nowhere else either in the New Testament or in any other writer. Possibly he, like Cornelius (Acts 10:30), had been fasting till the time of prayer. A trance (ἔκστασις) expresses a state of transition from the ordinary state into a new or different state. Applied to a man, it denotes that state in which the external senses and the volition are suspended, and all his impressions are derived from within (see Acts 11:5; Acts 22:17). It is also used to express great astonishment. In the LXX. of Genesis 2:21 it is spoken of Adam’s deep sleep, and in Genesis 27:33 of Isaac’s exceeding trembling, and elsewhere of strong emotions. Acts 10:11 He beholdeth the for saw, A.V.; descending for descending unto him, A.V. and T.R.; were for had been, A.V.; let down by four corners upon the earth for knit at the four corners and let down to the earth, A.V. and T.R. The vessel coming down from the open heavens implied that the command to eat what was contained in it was given by revelation. The things sent were from God, and the command to eat was from God. Peter’s hunger had prepared the way for the particular form of the vision. Acts 10:12 Beasts and creeping things of the earth for beasts of the earth, and wild beasts, and creeping things, A.V. and T.R.; heaven for air, A.V. The distinction between clean and unclean was very sharply drawn in the Levitical Law (Leviticus 11:1-47.; see especially Leviticus 11:41-44 and Leviticus 20:25; Deuteronomy 14:3-20). Peter’s astonishment must, therefore, have been exceeding great at the command to slay and eat. And so his answer in Acts 10:14 shows. And yet our Lord had taught him the same truth. Acts 10:14 And unclean for or unclean, A.V. and T.R. It is rather a striking testimony to Peter’s religious character as a Jew before his call to the apostolate, that, poor Galilaean fisherman as he was, unlearned and ignorant, he had yet always conscientiously obeyed the Law of Moses in regard to things clean and unclean (comp. Daniel 1:8-15). The address, Lord (Κύριε), seems certainly to recognize the voice as that of Christ, which also agrees with the descent of the vessel from heaven. The answer is very similar to the refusals in Matthew 16:22; John 13:8. Acts 10:15 A voice for the voice, A.V.; came for spake, A.V.; make not for that call not, A.V. What God hath cleansed, etc. "The Law was our schoolmaster [’tutor,’ R.V.] to bring us to Christ." But now, under the gospel of faith, we are no longer under a schoolmaster. There is neither Jew nor Greek. "Old things are passed away, and all things are become new." Acts 10:16 And this for this, A.V.; straightway the vessel for the vessel … again, A.V. and T.R. This was done thrice; i.e. as is clear from the previous "the second time;" the same voice addressed to him the third time a direction to eat. The repetition three times of the same injunction was to give certainty (comp. Gem 41:32). For the repetition of the same words, comp. Matthew 26:44. The receiving of the vessel again into heaven merely indicated the termination of the vision. The interpretation of it was to follow Matthew 26:19 and following verses (see especially Matthew 26:28), and was further emphasized by what is related in Matthew 26:44-46 and Acts 11:15-17. Acts 10:17 Was much perplexed for doubted, A.V.; the for this, A.V.; might for should, A.V.; that for which, A.V.; by for from, A.V.; having made inquiry, stood for had made enquiry, and stood., A.V. The gate (πυλών); the porch or gate into the court of an Eastern house. In Acts 12:13 we have "the door of the gate" (see Matthew 26:71; Luke 16:20, etc.). Acts 10:18 Lodging for lodged, A.V. Acts 10:19 And while for while, A.V. Thought (διενθυμουμένου, R.T.), stronger than the ἐνθυμουμένου of the T.R.; thought over through and through; considered in all its bearings. It only occurs here and two or three times in Cyril and other Church writers. The Spirit (so Acts 11:12). In Acts 13:2 it is τὸπνεῦματὸἄγιον. Acts 10:20 But arise for arise therefore, A.V.; nothing doubting for doubting nothing, A.V. But arise. The but answers the unexpressed idea—Do not hesitate, do not delay, but go at once. For I have sent them. This is one of the many passages which distinctly mark the personality of the Holy Spirit (comp. Acts 8:29; Acts 13:2; Acts 20:28, etc.). Here, too, we may notice the working of God’s providence, under whose direction Peter’s thoughts and Cornelius’s message meet at the same point, like men working from opposite ends of a tunnel and meeting at the same spot. Acts 10:21 And for then, A.V.; the men for the men which were sent unto him from Coffins, A.V. and T.R. Acts 10:22 A centurion for the centurion, A.V.; righteous for just, A.V.; well reported of for of good report among, A.V.; of God (in italics) for from God (in roman), A.V.; a holy for an holy, A.V.; from thee for of thee, A.V. Righteous; as Matthew 1:19 (comp. the description of Cornelius in Matthew 1:10). The mention here of his being well reported of by all the nation of the Jews is an additional trait (comp. Luke 7:2-5). For the expression, "of good report" (μαρτυρούμενος), see Acts 6:3, note. Of God. The rendering, "warned from God," however, fairly represents ἐχρηματίσθη, because χρηματίζομαι does not mean "to be warned," but "to be divinely warned." ΧρηματίζεσθαιπαρὰΘεοῦἀποκάλυψινδέχεσθαι, (Theophylaet). See the frequent use of the word in the New Testament (Matthew 2:12; Luke 2:26; Hebrews 8:5; Hebrews 11:7, etc.). Josephus frequently uses the verb in the active voice in the same sense. To hear words from thee. A Hebrew turn of expression. Acts 10:23 So he called for then called he, A.V.; he arose and went forth for Paler went away, A.V. and T.R.; certain of the brethren for certain brethren, A.V. And lodged them is rather a feeble rendering of ἐξένισεν. The same word is rendered entertained in Hebrews 13:2, which is nearer the sense; "to entertain as a guest." The word carries with it that he showed them hospitality, and thus broke down the wall of partition between him and them. "He gave them friendly treatment, and made them at home with him" (Chrysostom). (For ξενίζομαι, see verse 32.) He arose and went forth. This was on the morrow of their arrival. It was two days’ journey from Caesarea to Joppa, and two days’ journey back again, the distance being thirty miles. They would probably stop the night at Apollonia, which was half-way, on the coast road. Certain of the brethren. The ready missionary spirit of the first disciples is here apparent (comp. Acts 20:4). Acts 10:24 On the morrow for the morrow after, A.V.; was waiting for waited, A.V.; having called for and had called, A.V.; and his near for and near, A.V. On the morrow. The addition of after in A.V. makes the sense clearer. They entered into Caesarea. A memorable event, being the first invasion of the Roman empire by the soldiers of the cross. His near friends. We have hero a proof of the strong faith of Cornelius. He did not doubt the angel’s promise (Acts 10:5 and Acts 10:6). We see his brotherly love. He invited his friends to come and hear the message of salvation; those whom, as Chrysostom suggests, he had himself brought to a better mind. Acts 10:25 When it came to pass that Peter entered for as Peter was coming in, A.V. The commentators all notice the ungrammatical phrase, ἐγένετοτοῦεἰσελθεῖν, of the R.T. It seems to be a mixture of two con- structions—ἐγένετοτοῦεἰσελθεῖντὸνΠέτρον and ὡςδὲεἰσῆλθενὁΠέτρος. But probably the T.R. is right. Worshipped him; not necessarily as a god, because προσκυνεῖν (with a dative or an accusative, or, as here, without any case, Hebrew הוֶחֲתַשְׁהִ) is constantly used to express that prostration which Orientals practiced before those whom they wished to honor; e.g. Genesis 23:7, Genesis 23:12; Genesis 33:3, Genesis 33:6, Genesis 33:7, etc. But Peter’s answer shows that he saw in it greater honor than ought to be paid by one man to another (see Acts 14:15). Acts 10:26 Raised for took, A.V. Acts 10:27 Findeth for found, A.V.; many come for many that were come, A.V. Acts 10:28 Ye yourselves for ye, A.V.; to join himself for to keep company, A.V.; and yet unto me hath God showed for but God hath showed me, A.V. Ye yourselves know. It was notorious among the Romans that the Jews kept themselves aloof from other people. Hence the accusation against them, in common with Christians, of being haters of the human race. Tacitus says of them that they hated all people, except their own countrymen, as their enemies, and refused to eat or intermarry with them ("Separati epulis discreti cubilibus;" ’Hist.,’ 5.5). The word ἀλλόφυλος, one of another nation, occurs only here in the New Testament, but is common in the LXX. often as a synonym for "Philistines" (see Judges 3:3, etc.). This rather refutes Meyer’s remark that "the designation (of Gentiles) here is tenderly forbearing." Acts 10:29 Wherefore also I came for therefore came I unto you, A.V.; when for as soon as, A.V.; with what for for what, A.V.; ye sent for ye have sent, A.V. Acts 10:30 Until this hour, I was keeping the ninth hour of prayer for I was fasting until this hour, and at the ninth hour I prayed, A.V. and T.R.; apparel for clothing, A.V. Four days ago. This was the fourth day (see Acts 10:23, note). Until this hour, etc. The reading of the R.T. is not adopted by Meyer or Alford, and the R.V. is unintelligible. The A.V. seems to give the meaning clearly and accurately. Until this hour probably denotes the sixth hour, midday, as in Acts 10:9. Peter’s journey would naturally have been taken in the cool of the early morning. Starting at 5 or 6 a.m., five hours, with perhaps an hour’s halt, would bring him to the end of his fifteen miles’ journey by 11 or 12 a.m. Apparel. The same phrase, ἐσθὴςλαμπρά, is used by St. Luke (Luke 23:11). In the description of the transfiguration a stronger expression is used, ἐξαστράπτων, dazzling. Acts 10:31 Saith for said, A.V. Acts 10:32 Unto thee for hither, A.V.; who is surnamed for whose surname is, A.V.; lodgeth for is lodged, A.V. (ξενίζεται in the middle voice; for the active, see above, Acts 10:23); Simon for one Simon, A.V. The clause which follows in the A.V., "who when he cometh shall speak unto thee," is omitted in the R.T. and R.V. Acts 10:33 Forthwith for immediately, A.V.; we are for are we, A.V.; in the sight of for before, A.V.; have been for are, A.V.; the Lord for God, A.V. and T.R. Acts 10:34 And for then, A.V. Acts 10:35 Acceptable to for accepted with, A.V. As regards the truth that God is no respecter of persons, which the present incident had brought home so vividly to Peter’s apprehension, there can be no difficulty in understanding it. Cornelius was devout, he feared God, he was fruitful in prayer and almsgiving. God did not say to him, "All this would have been accepted in a Jew, but cannot be noticed in a Gentile." But, Gentile as he was, his prayers and alms went up for a memorial before God. If the things done were good in themselves, they were equally good whoever did them. God is no respecter of persons to accept or reject one or another, because of who he is, and not because of what he does (Ephesians 6:8). The rule is glory, honor, and peace to every one that worketh good, to the Jew first and also to the Gentile, for there is no respect of persons with God (Romans 2:10, Romans 2:11). The word προσωπολήπτης (respecter of persons) occurs only here at all; προσωποληπτέω (to accept or respect persons), once only, in James 2:9; προσωποληψία (respect of persons), Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1. The same idea is expressed by πρόσωπονλαμβάνειν, by which the LXX. render the Hebrew מינִףָּ אשָׂןָ, and by πρόσωπονθαυμάζειν, by which they also render it and the kindred phrase, מינִףָ רדַחַ (see Leviticus 19:15; Deuteronomy 10:17, etc.). The first phrase occurs in Luke 20:21 and Galatians 2:6; the latter only in Jud Galatians 1:16, where it is rightly rendered in the R.V., "showing respect of persons." Another phrase is ἀπροσωπολήπτως (without respect of persons), 1 Peter 1:17, and βλέπεινεἰςπρόσωπον (to regard the person), Matthew 22:16; Mark 12:14. Acts 10:36 He for God, A.V.; preaching good tidings of peace for preaching peace, A.V. Acts 10:37 That saying ye yourselves know for that word, I say, ye know, A.V.; beginning for and began, A.V. The construction of Act 10:36, Acts 10:37, and Acts 10:38, is somewhat difficult, but by far the easiest and most natural way, both as regards grammar and sense, is to make ὑμεῖςοἴδατε govern τὸνλόγον directly: You, Gentiles, well know the word which God sent to the Israelites, when he caused the gospel of peace to be preached to them, the word, namely, which came [τὸγενόμενονῥῆμα—comp. especially Luke 3:2] throughout all Judaea," etc. (Acts 10:38), "about Jesus of Nazareth, how that God anointed him," etc. In the above sentence, τὸγενόμενονῥῆμα is in apposition with τὸνλόγον, but amplifies and explains it; and again ἸησοῦντὸνἀπὸΝαζαρὲτ, with all that follows down to the end of Act 10:39, is a still further explanation of the ῥῆγμα, and a summary of that gospel which, as Cornelius already knew, had been preached to the Jews by Jesus himself. The parenthesis, "He is Lord of all," is most opportunely inserted, that his hearers might know that Jesus of Nazareth was Lord of the Gentiles as well as of the Jews. The words λόγος and ῥῆμα are synonymous, as in Acts 10:44 and in 1 Peter 1:23, 1 Peter 1:25 (see Luke 3:2; Ephesians 6:17), and are better both expressed by the English word, as in the A.V., than by word and saying, as in the R.V. Acts 10:38 Even Jesus of Nazareth, how that God anointed him for how God anointed Jesus of Nazareth. The reference to the anointing (Isaiah 61:1; Luke 4:18, Luke 4:21; Matthew 1:16, Matthew 1:17; Acts 4:27) was necessary to represent him as God’s Christ (see Acts 9:22). For the designation, of Nazareth, comp. Acts 2:22; Acts 3:26; Acts 4:10; Acts 6:14; Luke 24:20. Oppressed of the devil. This ascription of disease to Satan agrees with Job 2:7 and Luke 13:16. The word rendered "oppressed" (καταδυναστευομένους) occurs in the New Testament only here and James 2:6, but, with its substantive καταδυναστεία, is found repeatedly in the LXX. and the Apocrypha, and in classical Greek, though rarely. A good example of its force is Exodus 1:13, and of the substantive Exodus 6:7. It means "to rule over oppressively, and by force." In the explanatory addition, For God was with him, Peter teaches what our Lord himself and St. John in his Gospel so constantly do, that our Lord’s miracles were wrought by the power of God (see e.g. John 5:17, John 5:19, John 5:30; John 7:28; John 8:28; John 9:3, John 9:4; Luke 11:20, etc.). The unity of the Son with the Father would be taught later. Acts 10:39 Country for land, A.V.; whom also for whom, A.V. and T.R.; hanging him for and hanged, A.V. Acts 10:40 Gave him to be made manifest for showed him openly, A.V. Acts 10:41 That were chosen for chosen, A.V. Peter hero again brings forward the special apostolic office of being witnesses of Christ’s resurrection. This constant reference to the testimony of eye-witnesses is an indication of the thoroughly historical character of Christianity, and of the importance of Christian evidences. The new matter which Peter was to bring before Cornelius and his company begins at Acts 10:40, but with the prefatory remarks in Acts 10:39, which both attest the truth of what Cornelius already knew and prepare for the following revelation. Who did eat and drink (see Luke 24:30, Luke 24:41-43; John 21:12, etc.). Acts 10:42 Charged for commanded, A.V.; this is he which is for it is he which was, A.V. To be the Judge, etc. This statement involves the resurrection of the dead (comp. John 5:21-29; Revelation 20:11, Revelation 20:12). It is easy to see how the creeds would be formed from the repetition of short doctrinal statements like this (see 1 Corinthians 15:3, 1 Corinthians 15:4). Acts 10:43 Bear for give, A.V.; every one that for whosoever, A.V.; on him for in him, A.V. Here we have another article of the Creed, the forgiveness of sins, preached too in immediate anticipation of baptism, on the profession of faith in Jesus Christ (Acts 10:48). Comp. Acts 8:37 (T.R.) and 38. Acts 10:45 Amazed for astonished, A.V. They of the circumcision would doubtless be the brethren from Joppa who accompanied Peter (Acts 10:23). A more striking confirmation of Peter’s vision cannot be conceived than this descent of the Holy Ghost upon the uncircumcised. How could they any longer be reckoned common or unclean whom God thus cleansed with his Holy Spirit? Acts 10:46 For they heard them, etc. This was the incontrovertible evidence of their reception of the Holy Ghost (see Acts 11:15-18, and Acts 2:4 and Acts 2:11, and note on Acts 2:4). Acts 10:47 The water for water, A.V. They actually had the Spirit, which God himself supplied; could any one object to their having the water also, which was the part of the sacrament which it rested with man to supply, in order to complete the new birth (John 3:5)? Acts 10:48 Jesus Christ for the Lord, A.V. and T.R. No one forbidding or objecting, Peter immediately ordered that they should be baptized. He does not appear to have baptized them himself, any more than St. Paul did his converts (1 Corinthians 1:13-17). They prayed him to tarry with them, no doubt that they might receive fuller instruction in the faith of the Lord Jesus Christ, into which they had been baptized. Acts 10:1-33 The indenture. The meeting of Peter and Cornelius is one of those binges upon which, small as they seem at the moment, vast interests turn. It was one of those moments when revolutions in the whole state of human society are at the birth; when that is being unconsciously enacted by the doers which will powerfully affect mankind to the end of time and beyond it. From the call of Abraham to the death and resurrection of the Lord Jesus, the covenanted mercies of God had been restricted within the narrow bounds of the Hebrew race. The very ordinances which were necessary to preserve them as a separate people, able to have the custody of the great truth of the unity of God, and of the great promise of a Messiah which should come, erected an impassable barrier between them and the rest of mankind. But this state of things was designed to be only temporary, and to pass away when it had accomplished the purpose for which it was set up. The time was to come when that knowledge of God which had been confined in the narrow reservoir of the Jewish people was to burst its embankment and flood the whole world with truth. But the embankments were very strong. The institutions which were intended to isolate the seed of Abraham had done their work well. The mind of the Jew was built in by a wall of prejudice, which it might have seemed impossible to break down. But it was to be broken down, and that by the band of God. The manner of doing it was remarkable. Among the things which powerfully persuade the human mind coincidences occupy a foremost place. An event which, happening alone, might not have any very commanding power, happening concurrently with another event which has distinct marks of special relation to it, acquires enormous influence. And when all possibility of human agency in producing the coincidence is removed, the sense of a Divine purpose falls irresistibly upon the mind, and with a peculiar energy of conviction. The edges of two events, wholly independent as far as the will of man goes, fitting into one another with the precision of the two edges of an indenture, produce the absolute certainty that the two events were foreordained of God, and have their unity in his eternal purpose. Such a coincidence broke down the barrier in Peter’s mind between Jew and Gentile, and was the first beginning of that wonderful movement which transferred the religion of the Jews, purified and spiritualized, to the possession of the Gentile, and brought Japheth to dwell in the tents of Shem. Little did the good men whom Cornelius sent to Joppa think what would be the results of their embassy to Simon; and even Simon Peter, when he went with them to Caesarea, probably scarcely understood the magnitude of his errand. He opened the gates with the keys of his apostolic office, but scarcely realized the multitudes who would enter through them to the kingdom of heaven. To us there is something wonderfully instructive in standing where we can see the simultaneous events on both sides of the wall. The messengers of Cornelius wending their way to Joppa, to find the unknown teacher. Peter praying and seeing his vision, and perplexed about its meaning, in utter ignorance that the Italians were approaching his door and bringing its interpretation with them. Their arrival makes the vision plain, and the voice of the Spirit within him concurs with the voice of the men without. One sees at once the irresistible effect of such a coincidence in overcoming the strongest prejudices, and forcing upon a reluctant mind the conviction that duty lay in a hitherto untrodden path. "Then hath God also to the Gentiles granted repentance unto life" was the just conclusion to which all who heard it were brought. And even so in our own lives, if we watch with a careful eye, shall we see many coincidences of a like nature giving us the clearest evidence of God’s watchful care for us, revealing distinctly his hand and his purpose, and making our own path of duty clear in the light of his providential ordering. Sometimes it will be a coincidence between our thoughts and feelings and the events which come unexpectedly upon us; sometimes a coincidence between our own thoughts and the thoughts of others previously unknown to us. It may be some word of wisdom coming home to us at some crisis in our life; some guide sent to us at the very moment when we were in danger of losing our way; or some comfort poured into our heart by a stranger "in his simplicity;" but anyhow a coincidence in which the two edges of the indenture so manifestly fit into one another that we are constrained to hold our peace and to glorify God, and say, "This is God’s work." Acts 10:34-48 The great surprise. How seldom do things turn out as we expect! What frequent proofs we have that God’s thoughts are not as our thoughts, nor his ways as our ways! And yet we are always making iron cages in which we think to confine the operations of God’s Spirit, as well as the thoughts of men, and are surprised when either God or men refused to be confined within their bars. The pride of caste is perhaps that which, more than any other one cause, tends to mislead our judgment and to narrow our conceptions. The Jews thought that all God’s grace and favor was reserved for themselves alone. The Pharisees thought that true holiness was confined within the still narrower circle of their own sect. The Romanist conceives of salvation as tied within the four corners of the Church of Rome. Each narrow sect thinks of itself as being exclusively the people of God. Even various parties in the Church can hardly think of grace being found in any party not their own. The great truth that burst upon Peter’s mind, that God is no respecter of persons, is one which we are all very slow to admit. Peter and his companions learnt it with astonishment when the Holy Ghost fell upon the mixed multitude in the house of Cornelius. They were, perhaps, half surprised at their own liberality in sitting in the same room with the uncircumcised soldiers of the Italian cohort, when lo! all difference between them was swept away in an instant, and, to the utter amazement of the condescending Jews, those Gentiles spake with tongues and magnified God. They had received the very same gift of the Holy Ghost which the Jewish disciples had received on the day of Pentecost. They were on an equal footing with them. The middle wall of partition was fallen to the ground. There was not any longer Jew and Gentile, bond and free—they were all one in Christ. "One body, and one Spirit, even as they were called in one hope of their calling; one Lord, one faith, one baptism, one God and Father of all, who was over all, and through all, and in all." It was a great surprise, but it was a great and new discovery of the hidden mind of God, a blessed manifestation of the width of that saving grace which embraces all who believe those glorious truths which Peter opened his mouth to declare to the assembled company. BY W. Acts 10:1-8 Piety, its place, its associations, and its reward. We gather— I. THAT GOD HAS HIS IN PLACES. We look for piety in certain quarters where it may be supposed to flourish; in others we do not look to see it; yet in these latter it may be found. Who would have expected that a centurion in a Roman regiment would prove to be a worshipper of God—one that "feared God with all his house"? He and his family must have been living in a way that contrasted strangely with the great majority of those in a similar position. We must never conclude that men are irreligious because of the class to which they belong or of the occupation in which they are engaged. Sometimes, in spite of the most uncongenial surroundings, and sometimes taking part in avocations which few godly men could possibly embrace, there are found simple-hearted and sincere Christian men. Christ has his servants, not only on the exposed hillside and the open plain, but in the most secluded glen, hidden where no eye can see them, living in the very last place where we should go to find them. II. THAT PIETY SHOULD BE WITH CHARITY, Cornelius was "a devout man …. who gave much alms to the people" (Acts 10:2). In certain lands and at certain times, as in the country and at the period to which our text belongs, devotion and almsgiving were very closely conjoined in the public mind. It is quite possible, as was then too painfully evident, that these may be found existing together in outward form, with no acceptableness to God. But it is not the less true that God demands of us that reverent thought directed toward him should be found in close connection with generous thought directed toward our brother (see 1 John 4:20). Christian charity should be both deep and broad. 1. It should spring from a deep sense of the worth of human souls whom Christ pities and seeks to save. 2. It should extend beyond occasional gifts to those who are in extremity of want. It should include an intelligent endeavor to do that which is really best for the lasting well-being of the people. III. THAT A SPIRIT OF DEVOUT INQUIRY IS ONE SURE SIGN OF IN . Taking the expression, "Thy prayers … are come up for a memorial" (Acts 10:4) with "he shall tell thee what thou oughtest to do" (Acts 10:6), we conclude that Cornelius was deeply conscious that he needed to know more of God than he knew, and that he was prayerfully endeavoring to find his way into the path of truth and heavenly wisdom. This is a mark of reality. Those who complacently conclude that they know all that is to be known, that wisdom dwells with them as in its chief home, that they have no need for spiritual solicitude as to themselves,—these are they whose piety we may distrust. But the humble and earnest seeker after more light and truth is the man about whose moral integrity there cannot be two opinions. He bears the stamp of sincerity on his brow. IV. THAT GOD WILL FULFIL THE DESIRE OF HIM WHO IS THUS SEEKING AND . God gave to this devout inquirer that which he sought. He granted him a vision, and instructed him how to obtain the further truth he needed that he might find rest unto his soul (Acts 10:3-6). Thus he will treat us also. Only we must fulfill his Divine and constant conditions, viz.: 1. Earnest, repeated, patient inquiry (Matthew 7:7, Matthew 7:8). 2. Living up to the light we have (John 7:17). Half-hearted or impatient prayer will wait in vain for the door to be opened into the kingdom. Inconsistent piety will never know the doctrine which is of God. But let a man seek with his whole soul and let him live according to the known will of God, and then let him "rest in the Lord, and wait patiently for him," and God will give him his heart’s desires (Psalms 37:4, Psalms 37:7).—C. Acts 10:9-48 Man in God’s sight; or, Divine impartiality. The incident of the conversion of Cornelius is suggestive of some important truths, but of one in particular, viz. the perfectness of the Divine impartiality. We look first, however, at— I. THE PART OF THE IN THE OF THE . Peter went up to pray (Acts 10:9); but he was very hungry and desired bodily refreshment (Acts 10:10). This state of body was probably favorable to his "falling into a trance" (Acts 10:11); however that may be, it evidently had something to do with the character of the vision which he beheld. The contents of the great sheet, the invitation to "kill and eat," answered very closely to his physical cravings. In truth, our spiritual apprehensions depend in no small degree on our bodily condition. We may safely conclude that: 1. Fasting, as such, has a very small place, if it have any at all, in the Christian dispensation. (It had only the very smallest in the Law, though Pharisaic accretions had made it a prominent feature of Jewish piety in our Lord’s time.) 2. Abstinence rather than indulgence is favorable to spiritual apprehension. 3. Bodily health is the best condition for religious service. II. THE OF OUR IN THE SIGHT OF THE SUPREME. Peter did not at first perceive the full significance of the vision, in which he was bidden to partake of anything before him: he "doubted what this vision should mean" (Acts 10:17). But the coincidence of the vision with the coming of the messengers of Cornelius, and the statement of the centurion himself, removed all difficulty and doubt, and he used the noble words recorded (Acts 10:34, Acts 10:35). Not that he meant to say that God was indifferent to the consideration whether men believed what was true or what was false; that is a gross perversion of his language, which the apostle would have resented with the greatest indignation. He meant that God regarded with equal acceptance all who held and loved the truth, whether they were sons of Abraham or whether they stood quite outside the sacred circle. The lesson for us is that most valuable one, viz. that no physical distinctions of any kind affect our position in the sight of God. "The accident of birth" has no bearing on our place in his kingdom. Neither age, nor sex, nor class, nor race has anything whatever to do with the estimate he forms of us or with the sphere he will assign us. This absolute indifference on God’s part to distinctions of which we make so much, applies: 1. To the remission of sins now; that depends wholly on our spiritual relation to Jesus Christ (Acts 10:43). 2. To his judgment of us after death; that also will be decided by our attitude towards him (Acts 10:42). 3. To his communication of special gifts (Acts 10:44, Acts 10:45). This impartiality should be copied by us and, particularly, made applicable to the standing we give to men in the visible Church (Acts 10:47, Acts 10:48). III. OUR COMMON TO GOD THE SOURCE OF HUMAN , "What God hath cleansed, call not thou common" (Acts 10:15). Probably or possibly it may have been intended by this vision to confirm and illustrate the words of our Lord when he "made all things pure" (new rendering). But, however this may be, the words certainly denote that we are not to consider common or profane those whom God has redeemed from profanity. And who are these? Not only (1) those of our race who have been actually redeemed and renewed—those who are "washed and cleansed and sanctified by the renewing of the Holy Ghost;" but also—and this is the main thought— (2) all the children of men in virtue of their common relation to the Divine Father and Savior. As those who are "all his offspring," and who are all free to become his sons and daughters by spiritual resemblance; as those for whom the Son of God shed his blood and to whom he sends his message of love and life,—all are worthy of our "honor" (1 Peter 2:17); none are to be "lightly esteemed."—C. Acts 10:38 The imitable and inimitable in Jesus Christ. I. THAT IN CHRIST WHICH IS BY US. 1. God sent him on a mission altogether higher than our own. He "anointed him" to be the Redeemer of a world, to be its Savior by suffering and dying in its stead, by revealing truth which it could not possibly have discovered. 2. God dwelt in him as he dues not and could not do in us. He was anointed "with the Holy Ghost," and God "gave not the Spirit by measure unto him." 3. He was armed with a power which was irresistible: the "winds and the waves obeyed" him; sickness fled at his touch; death itself was obedient to his voice; the spirit-world owned his presence and yielded to his authority; he "healed all that were possessed of the devil." Our function in the world, our possession by God, our power over the forces around us,—this is in striking contrast with the work and present power of Jesus Christ. II. THAT IN CHRIST WHICH IS BY US. 1. We are charged with a holy and benign mission; we are "anointed" to do a good if not a great work in the world (see John 20:21). We are "sent" by our Lord to "bear witness unto the truth," both in word and deed; "to work and speak and think for him;" to "serve our generation by the will of God." 2. We are to be those in whom God dwells by his Spirit (see 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:22). 3. We are to be possessed of spiritual power (Ephesians 3:16, Ephesians 3:19; Ephesians 6:10; Colossians 1:11). 4. We are to be the sources and channels of blessing; we are to "go about doing good" (Hebrews 13:16). We may "do good" everywhere and always—the smile of encouragement, the look of love, the sigh of sympathy, the touch of kindness, the word of truth, the act of integrity, every manifestation of the Spirit of Christ is "doing good." And all is to be done under the same condition. For: 5. We are to have the continual presence and sanction of our heavenly Father: "God was with him."—C. BY E. JOHNSON Acts 10:1-8 The pious centurion. I. THE SCENE OF THE STORY. It was at Caesarea. Hitherto we have heard of Judaea, Samaria, and Galilee. Here the fiery baptism had descended, and here the martyrs had sealed their testimony in blood. Now the second part of the early Church history begins, and the great thought of the gospel, the conversion of the Gentiles to Christ, begins to be an accomplished fact. II. THE GENTILE SUBJECT OF . 1. A centurion; a captain; a soldier. An old proverb says that "There is no faith and piety with men who follow the camp." Not always so, and Cornelius is an early type of those who have united the calling of the soldier with simple faith and loyalty to a Divine Master. Whatever view be taken of the military profession, such an example makes it clear that God has his chosen in places, as it may seem to us, the most unlikely, in callings the most unfavorable, as we may think, to the growth of piety. But in reality, religion shows its power in transmuting the raw material of external circumstance. Were piety dependent on happy external circumstances, it would be merely a matter of grace of manners. We cannot expect elegance of the boor, refinement of savages and roughs, but the sparks of Divine love may be struck from the roughest flint of human nature. Those characters which present naturally the greatest resistance to the gospel become often its brightest illustrations when subdued by the power of the truth. 2. Moral preparation for the gospel. He was pious, recognizing the reality of religion, reverencing God in the life of the household, and practicing known duties with diligence and zeal. Almsgiving, it is well known, was commended and enjoined by the rabbis as the chief duty in religion. And this was connected with the habit of constant devotion. Not to self-neglected hearts does God come; not on eyes unused to watch does the vision of heavenly forms beam. The oratory is the reception-room for God, and the heart is the true oratory. 3. Fulfillment of secret yearnings. He sees and hears that which satisfies deep desires of his heart. He beholds an angel of the Lord coming in to him, and hears his name pronounced, "Cornelius!" Let us not distract ourselves by considering whether this was a dream. The point is not how the centurion saw and heard, but what he saw and heard; not the mode but the matter of the revelation. Evidently here was a Divine visit—a personal and particular visit—a visit of Divine recognition, sympathy, and blessing. We may notice: (1) The invariable fear excited in the soul by Divine revelations. The brave soldier feels it, no less than Moses the stern leader of men, or Isaiah the leal-hearted prophet, or Peter the rock-like and bold. "Woe is me; for I am a man of unclean lips;" "Hide thy face, or I die"—such is the language of those to whom God appears and speaks. (2) This is followed by inquiry, "What may God’s will with one so selected and singled out be? What is it, Lord?" So Isaiah, after the vision in the temple, expresses his readiness for service, "Here am I; send me." 4. Clear directions of providences. "Send men to Joppa, and cause Simon Peter to be fetched." Here, again, is the ministry of man to man. That Cornelius is bidden to send for Peter, and that Peter is bound to follow him, shows, not that Cornelius is turning to Judaism, but that the kingdom of God is turning to the Gentiles. Cornelius, with prompt and soldier-like despatch, sends two servants under the escort of a soldier to Joppa. We should be ready to meet our mercies half-way, as unhappily we are too ready to meet our troubles.—J. Acts 10:9-17 The ecstasy and vision of Peter. I. THE OF PRAYER, HOW constantly is the act and the habit of prayer mentioned in the course of this history—on the part of the community and on the part of individuals! Peter and Cornelius, the Jew and the Gentile, are in communion with God at the same moment; and it is thus shown that true fellowship between man and man on earth is conditioned by fellowship with God. Souls far apart in space are near and at one by means of this mystic tie. It was the calm noonday hour, when, as the ancients were wont to say, "Pan sleeps." All the mighty heart of nature is at rest, and the very houses of Joppa at his feet might seem to be asleep. But the living God slumbers not; watching over his faithful ones and listening to their prayers. Fixed hours of prayer may be useful and blessed. The thought of uniting with others at the same hour may strengthen devotion. But it is an abuse if the fixed hour only is employed in prayer, so as to make devotion outside it superfluous. II. THE VISION. 1. Its character is determined both by the physical and the natural state of the apostle. The rapture of his spirit in devotion causes a drain on the forces of the body, and, like the Lord in the desert, he is hungry. The noonday meal is preparing. At this moment the ecstasy comes upon him, and the earthly need is stilled by the heavenly revelation. The food of the spiritual man is to know and do God’s will, and he can learn, with St. Paul, how to be full and to be hungry, how to abound and to suffer need. 2. Its particular features. The vast vessel, like a sheet let down by its four corners from heaven, contains a miscellaneous collection of quadrupeds, reptiles, and birds. Thus the first impression is shocking to a strict believer in and observer of the Mosaic ritual. The confusion of the clean with the unclean, the profane with the holy, is that which he abhors with all his soul. It is, in fact, the visible presentment of the feelings of repugnance with which Peter must secretly have viewed the drawing of the Gentiles with the Jews into the kingdom of God. 3. The Divine voice. "Slay and eat." Here the Divine resistance to natural and acquired prejudice reaches its height. If we would be followers of the Truth, and make progress in the knowledge of God, we must be prepared to meet with such rebuffs. Prejudices we have thought to be a clear and integral part of our faith must be overcome when the call comes to us to emerge into larger views and clearer light. The most mysterious elements in such struggles is that we seem to be placed in strife with the holiest traditions and best associations of our earlier life. But it is when the fight begins within the man that he becomes worth nothing. And never do ideas become clear, never is the higher generalization grasped, except as the result of such struggles. As Saul, in the zeal of the old faith, kicked against the goads of his new convictions, so was Peter now repugnant to that new truth which was breaking in with so much power upon his mind. In both cases it was a wider view of the kingdom of God, a more loving interpretation of his purposes to mankind, which was struggling for admission to the intellect and heart. Never let us fear the generalization of our ideas and feelings of the truth. The change, in uprooting the old, gives us something far better to put in its place. The resistance of Peter on this occasion is so like him—sharp, stubborn, peremptory. "Never, Lord!" When Peter spoke thus it was a sign that he was about to give way, either on the side of good or evil. So had he said on former occasions: "I will never forsake thee." "Thou shalt never wash my feet!" And we know what followed. So in this instance. In each case there was a right feeling combined with a wrong or ignorant thought. Ignorance of self precipitates into rash resolves; ignorance of the grace of Christ and of the power of truth leads to mistaken obstinacy and resistance. 4. The repeated voice. This time in explanation of the command. What God has cleansed, men are not to deem common. This is a deep and pregnant word. The distinction of clean and unclean animals was (1) a sanitary distinction; (2) a ceremonial distinction founded upon that; (3) therefore a relative and temporary distinction. Apart from the special purposes for which the distinction holds good, the general truth of universal and eternal application obtains—that all creatures of God are good and to be received with thanksgiving. So deeply important is this truth, it is repeated over and over again, that it may not possibly be forgotten, that it cannot henceforth be ignored. (1) Ceremonial, local, national distinctions are for a time; truth and love are universal. (2) The local must give way gradually before the universal; the truth which reveals differences before the truth which reconciles. (3) The truth for which a sect contends, once clearly established, cannot be lost. But the universal truth of the gospel absorbs both it and all partial definitions of truth with itself.—J. Acts 10:17-23 Peter’s visit to Caesarea. I. THE CALL TO ACTION THE OF FAITH. Peter was in perplexity at this astounding vision of the sheet let down from heaven. Every Jewish prejudice was confuted by it, and a new view of the purpose of God in the gospel, quite dazzling to his unaccustomed sight, was opened. Well might he hesitate. But when God gives us a new view of truth and duty, it is not long before he calls us to act upon it. So in this case. Often do feelings in the mind thus coincide with outward occurrences. They join hands and irresistibly indicate the will of God. While Peter is inquiring the meaning of what he had seen, he is being inquired for by the strangers at the door. Then comes the inward intimation of the Spirit: "Lo, three men are seeking for thee." II. THE AND OF THE DIVINE CALL. "Arise, go down, go with them, doubt nothing; I have sent them." Happy for us when the path of duty is made equally clear. Let us remember that the light is given to those who are sincere, and serve God in simplicity of heart. And when the clear call is heard, unhesitatingly must be the obedience. "Immediately I conferred not with flesh and blood." The habit of conferring with flesh and blood, i.e. with inclination and disinclination, obscures the conscience, and, perhaps, destroys our hope of future inspirations. "I never rise so high," said Cromwell, "as when I know not whither I am going," that is, in obedience to the Divine call. So Peter went forth to meet the men. III. THE MEANING OF THE CALL . Cornelius, a Roman centurion, has sent for him. A just and pious man is he, the servant says. Here, then, the vision begins to explain itself. What has the Roman to do with the Jew? Everything, if God brings them together. And that this was here the case was too evident to be ignored. For while God was revealing his will in one way to Peter in a vision, drawing the thought of the apostle toward the Gentile, in another way he was speaking to the Roman, impelling him to send to the apostle, that he might listen to his teaching. What secret attractions of Providence bring lives together! Do we sufficiently consider this? The great lesson reflected both from the conduct of Peter and that of Cornelius is that we should be prompt to obey Divine calls, whether to do good or to seek good. Willingness to receive and to give is the great condition of being rightly led. To speak good words to others may be, for some, the noblest function; to listen to them, for others, the greatest means of blessing. It is the Divine will to bring the speaker and the hearer together, the teacher and the disciple. Let each, then, be true to the voice within.—J. Acts 10:23-34 Peter and Cornelius. I. THE OF THE APOSTLE BY THE GENTILE CONVERT. Here were Jew, Gentile, and Christian visibly brought into juncture and unity in the persons of these two men. 1. The Roman officer gives a noble reception to Peter, at once a true Jew and a true Christian, by calling together his kindred and friends. He desires that others may partake of spiritual gifts and blessings—a true mark of love. We become poor by giving earthly goods away; rich by imparting of those that are spiritual. Perhaps there is commonly too much reserve in such relations. We assume reluctance where we might meet with a ready response on the part of friends to such invitations. 2. Cornelius feels deep reverence for the person of the apostle; fell at his feet on his entrance, to do him homage. The Romans were an intensely religious people in their way. They recognized the numen, or Divine power, in all the great objects of the creation. It was a profound mystical instinct, needing only proper direction. II. THE APOSTLE’S TOWARDS THE GENTILE CONVERT. "Rise! I also am a man." "Depart from me; for I am a sinful man, O Lord!" had been his confession to Jesus; and on this he had been appointed fisher of men. Perhaps he remembers that incident now, and, in view of the respect and preparations of Cornelius, repeats, "I am also a man." "Cornelius does too much in his reverence towards a living and genuine saint; then how can prayer to the images of saints be justified?" No true successor of Peter is he, nor has he Peter’s humble mind, who suffers his feet to be kissed. The worship of the instrument obscures the honor of the Divine Agent. The word of Peter rebukes, not only the worship of saints, but all excessive hero-reverence and worship paid to great men in the Church. III. THE OF EVENTS . 1. There was a great prejudice to be overcome. (Verse 28.) The prejudice of the Jew against intercourse with the stranger. No barrier in nature, no mountain to be crossed or traveled, river to be forded, waste to be reclaimed, is comparable to the obstinacy and difficulty of prejudice, most of all of religious prejudice. And where in all the pages of history do we find a prejudice equal in strength to that of the Jew against the Gentile? 2. The Divine victory over prejudice. God had shown that "no man is to be called common or unclean." Immense word! Not yet has its meaning been exhausted; not yet, perhaps, begun to be truly unfolded. How profound the strength and the comfort which flows from such a clear word of God? For the preacher, teacher, missionary, every kind of worker for anthropic good, it is a clear light, a clue to hand and heart alike. The ideal human nature is pure and beautiful, for God made it—whatever actual human nature in the individual may be. ’Tis this thought gives inspiration. Peter will not hesitate to come to the Gentile’s house when he is filled with it; and we may face the facts of the life of the nations, as they are now being so abundantly unfolded to us by scientific inquiry, with intelligent interest and cheerful hope, with the light of the gospel resting broadly over the whole field of inquiry. Such is the impulse which has brought Peter hither. But why have they sent for him? The answer will disclose: 3. Further coincidences. Cornelius now relates his vision. He, too, had been praying and seeking. To him, too, an apocalypse had been given; and the Divine finger had pointed Jew-wards, as to Peter it had pointed Gentile-wards. Equally Divine is the call; with equal promptness obeyed. Cornelius has sent, Peter has done well to come. Happy meeting, divinely brought about, and pregnant with Divine consequences! Such a series of events indicates God’s hand, prepares the mind to listen to God’s voice. The inarticulate voice of events is his voice, and it prepares us to listen to that which is clear and definite.—J. Acts 10:34-43 Discourse of Peter at Caesarea. I. THE EQUAL JUSTICE AND LOVE OF GOD. He is no respecter of persons. The conditions of acceptance in his sight are everywhere and for all men the same, viz. reverence and rightness of moral conduct. Does this imply, it matters not what a man believes, so long as he fears God and does what is right? Certainly, belief is not immediately under the control of the will. But indirectly it so far is that we are bound to keep our minds open to the light, and to seek some belief that may guide conduct. The truth is that the reverence and the moral rectitude spoken of cannot exist apart from the root of faith in a supersensual order and Divine Law. Indifferentism is not recommended nor excused. But the truth that it is only the genuine qualities of the heart, the real disposition of the will, not external associations nor advantages of birth, which constitute true worth in God’s sight. And any other principle of Divine dealing than this would shock the conscience as unjust. II. OF THE GOSPEL. 1. It was a good message of peace sent to the sons of Israel. He says nothing about natural religion and the universal conscience, on which St. Paul dwells in the Romans. The gospel is pre-eminently a message by man to man; by a selected people as ministered to the race. It was diffused through the Holy Land, and its substance was well known. 2. Its substance—Jesus: his person, his sanctified character, and his mighty deeds. His life of perpetual beneficence, his healing of those under the bondage of disease and of ignorance. It was manifest to men that God was with him, setting the seal of power upon his character and deeds. 3. The existence of living witnesses to those truths. The apostles were witnesses of the facts in the physical world on which Christianity was founded. Christian teachers and Christian men now are witnesses of the facts in the moral world which are eternal, and which interpret the physical facts. 4. The death and resurrection of Jesus. The suffering and the triumph of love; here lies the very kernel of the gospel. This triumphant Christ has been made manifest to chosen witnesses—to his close companions and intimate associates during his earthly life. And they have a commission to make proclamation of these truths to the people, and to testify that he is appointed Judge of the living and the dead. Finally, the gospel has the confirmation of prophecy; and all who believe on him may receive the remission of their sins. Here, then, is a useful summary of the gospel. (1) Peace through Jesus Christ, who has lived, suffered, and risen for men. (2) This is a message to all men, and a call to salvation. (3) Its aim is universal human blessedness.—J. Acts 10:44-48 Descent of the Spirit at Caesarea. Let us notice the following particulars in connection with this visitation:— I. EVER THE HOLY SPIRIT COMES UPON MEN IN WITH THE OF THE TRUTH. So at Pentecost; so here. The falling of the rain from heaven is concurrent with the germination of the seed. It can hardly be said that either is first or second. Each is the necessary condition of the other. If we desire to secure the heavenly words, we must preach the Word—" be instant in season and out of season." II. EVER A NEW BRINGS WITH IT AND . The believing Jew could not understand this outpouring of the Holy Spirit upon the heathen; nor how they could be found speaking with tongues and glorifying God. To us it seems natural enough that the great purpose of God, the generous germ-thoughts of eternal truth and love, should break forth into larger meaning and wider development. But there is a lesson for us here. We are all slow to see the large consequences of the truth we hold and teach. It surprises us, and alas! not always with a joyous surprise, when we find people accepting the consequences of our own doctrines, and proving that they have taken seriously what perhaps we preached with only half a heart. III. LOVE AND TRUTH PREVAIL ALONG WITH EVERY OF THE HOLY SPIRIT. It is Peter, the very personification of the Jewish and exclusive spirit, who now pleads for the reception of the new converts. We never understand a truth till we have striven against it. Then we become enthusiasts for it when it has conquered our own heart and intelligence. The representative of the circumcision, that is, of the exclusive or Jewish view of the gospel, is now the very champion, not merely of toleration, but of a free and loving reception of the heathen converts to the fellowship of Christ. The case of Peter, like that of Paul, shows how the best advocates of a holy cause are often, it may be always, to be found amongst those who have been its sincere opponents. Thus do extremes meet; thus out of weakness comes strength, from bitterness sweetness; thus does the gracious and gentle will of God select foes to turn them into friends. But we shall see in the next section the further victory of Divine love over the narrowness and hate of the human heart.—J. BY R.A. REDFORD Acts 10:1-8 The Spirit of God in the Gentile world. Caesarea. Roman spirit there. Philip’s visit (see Acts 8:40). Herod’s influence. Possible contact of Cornelius with gospel truth. Necessity that the entrance of the Church on its new territory should be solemn, authorized, undoubtedly firm, because of the subsequent controversies which would be largely settled by reverting to the facts. I. , A TYPE of the religious heathen under the influence of the Spirit. 1. Devotion may be sincere, while unenlightened; yet needing the higher teaching. 2. Almsgiving, when accompanied by prayer, a sign of real religion. 3. Household piety. The true man lives his faith, however imperfect. As best he could he feared God in the regulation of his life. II. HELP leads on the seeking minds. The resources which were open to the heathen world insufficient. Philosophy dumb on the greatest questions. Heathen priests mostly deceivers. Cornelius was not satisfied. Sense of sin awakened. The heathen must be evangelized, even though we admit that their religious position is not absolutely hopeless. The gospel is not a mere individual message; it proclaims a remedy for universal ills. The centurion was a man of great influence. His conversion would open the way of the truth to many others. III. LESSONS FOR GOD’S PEOPLE to be learnt from those without. 1. Responsibility for light. 2. Position to be faithfully employed for God. 3. Family religion—even soldiers in the house had learnt devoutness from their master. 4. Follow the leadings of God’s voice.—R. Acts 10:9-16 (or Acts 10:15) The light of heaven on the open gate of a new world. Review the preparations made for the revelation to be now vouchsafed. The teaching of Christ. His commission to his apostles. Stephen; Paul; Samaria. Peter’s charge of the key. His visit to Joppa. His mind probably already at work on the problem. I. THE TWO WORLDS FACE TO FACE—the heathen and the Jewish, both the scene of spiritual manifestations. The two streams of grace flowing, ready to commingle in one broad river of new life. 1. Take the two men as types or the two different forms of thought and faith—Peter and Cornelius. 2. Both worlds need supernatural communications. Jews had abused privilege. Gentiles had trampled underfoot the remnants of Divine tradition. 3. The new world, that is, the new humanity to be called forth, a union of the Jewish and the Gentile. Christ making peace (Ephesians 2:11-22). II. THE LIGHT FROM HEAVEN at the open gate. 1. Such a vision requisite to dispel the darkness of Peter’s mind and to assure his faith. He was practically weak (see his controversy with Paul, Galatians 2:1-21.). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 11:1 Now for and, A.V.; the brethren for brethren, A.V.; also had for had also, A.V, We can imagine how rapidly the news of the great revolution would travel to the metropolis of Jewish Christianity, and what a stir it would maim in that community. It does not appear what view James and the other apostles took. Acts 11:2 They that were of the circumcision. At first sight this phrase, which was natural enough in Acts 10:45, seems an unnatural one in the then condition of the Church, when all the members of it were "of the circumcision," and there were no Gentile converts at all. But the explanation of it is to be found in the circumstance of St. Luke himself being a Gentile; perhaps also, as Alford suggests, in his use of language suited to the time when he wrote. It is an indication, too, of the purpose of St. Luke in writing his history, viz. to chronicle the progress of Gentile Christianity. Peter, having completed his rounds (Acts 9:32), returned to Jerusalem, which was still the abode of the apostles. He was, no doubt, anxious to commune with his brother apostles upon the momentous matter of the Gentile converts; but he was at once attacked by the bigotry of the zealous Jews. Acts 11:3 Thou wentest in, etc. The circumstance of his eating with Cornelius and his friends is not expressly recorded in Acts 10:1-48., but almost necessarily follows from what is there stated. It had been seized upon as the chief sting in their report by those who brought the news to Jerusalem. Observe the total absence of anything like papal domination on the part of Peter. Acts 11:4 Began and expounded the matter unto them in order for rehearsed the matter from the beginning, and expounded it by order unto them, A.V. Acts 11:5 Descending for descend, A.V.; were for had been, A.V.; unto for to, A.V. Acts 11:6 The four-footed for four-footed, A.V.; heaven for air, A.V. Acts 11:7 Also a voice for a voice, A.V. and T.R.; rise for arise, A.V.; kilt for day, A.V. Acts 11:8 Ever for at any time, A.V. Acts 11:9 A voice answered the second time out of for the voice answered me again from, A.V. and T.R.; make for call, A.V. Acts 11:10 Thrice for three times, A.V. Acts 11:11 Forthwith for immediately, A.V.; three men stood before the house in which we were for there were three men already come unto the house where I was, A.V. and T.R.; having been sent for sent, A.V. Acts 11:12 Making no distinction for nothing doubting, A.V. and T.R.; and … also for moreover, A.V. Making no distinction. The reading adopted here in the R.T. is διακρίναντα instead of διακρινόμενον in the T.R. The verb διακρίνειν in the active voice means to "make a distinction" or "difference" between one and another, as in Acts 15:9. But in the middle voice διακρίνεσθαι means "to doubt" or "hesitate," as in Acts 10:20. It seems highly improbable that the two passages, which ought to be identical, should thus differ, while employing the very same verb. Some manuscripts, which Afford follows, omit the clause μηδὲνδιακρινόμενον altogether. These six brethren; showing that Peter had brought the brethren from Joppa (now specified as six) with him to Jerusalem to substantiate his account; a plain indication that he anticipated some opposition. Acts 11:13 Told for showed, A.V.; the angel for an angel, A.V.; standing in his house and saying for in his house which stood and said unto him, A.V.; send for send men, A.V. and T.R. fetch for call for, A.V. Acts 11:14 Speak unto for tell, A.V.; thou shalt be saved, thou, etc., for thou and all thy house shall be saved, A.V. Acts 11:15 Even as for as, A.V. Acts 11:16 And I remembered for then remembered I, A.V. This is a new incident not mentioned in Acts 10:1-48. The reference is to Acts 1:5. This saying of the Lord being thus referred to by Peter looks as if Peter might have furnished many of the particulars in the first twelve chapters to Luke. Acts 11:17 If for forasmuch … as, A.V.; unto them for them, A.V.; did also for did, A.V.; when we for who, A.V.; who for what, A.V. The saying, Who was I, that I could withstand (κωλῦσαι)? corresponds to Acts 10:47, "Can any man forbid (κωλῦσαι) water?" Acts 11:18 And when for when, A.V.; then to the Gentiles also hath God granted for then hath God also to the Gentiles granted, A.V. The fitness of the method adopted by the Divine wisdom for effecting this first reception of Gentiles into the Church upon an equal footing with the Jews is apparent from its success in quieting the jealous prejudices of the Jews, and preserving the peace of the Church. It was still, however, long before the exclusive spirit of Judaism was quenched (see Acts 15:1-41. and Galatians 1:6, Galatians 1:7; Galatians 2:4, Galatians 2:11, Galatians 2:12, Galatians 2:13; Galatians 5:2-12; Philippians 3:2, etc.). Acts 11:19 They therefore that for now they which, A.V.; tribulation for persecution, A.V.; Phoenicia for Phenice, A.V.; speaking for preaching, A.V.; save only to Jews for but unto the Jews only, A.V. Scattered abroad; as in Acts 8:1, to which point of time the narrative now reverts. Tribulation (θλίψις). The word in Acts 8:1 for "persecution" is διωγμός. Phoenicia. "The strip of coast, one hundred and twenty miles long, and about twelve broad, from the river Eleutherus" to a little south of Carmel, as far as Dora, including, therefore, Sidon and Tyre, but excluding Ceasarea. The name was preserved in the great Tyrian colony of Carthage, as appears in the ethnic forms, Paenus, Punicus, and Paeuicus, applied to the Carthaginians. We are all familiar with the "Punic Wars," Punica fides, the ’Paenulus’ of Plautus, etc. Cyprus lies off the coast of Phoenicia, in sight of it, and was very early colonized by the Phoenicians. Philo and Josephus both speak of the Jewish population in Cyprus. Antioch, £ the capital of the Greek kingdom of Syria, on the river Orontes, built by the first king, Seleueus Nicater, in honor of his father Antiochus, who was one of Alexander the Great’s generals. It lay about one hundred and eighty miles north of the northern frontier of Phoenicia. There was a large population of Jews, whom Seleucus attracted to his new city by giving them equal political privileges with the Greeks. It was reckoned by Josephus to be the third city in importance of the whole Roman empire, Rome and Alexandria being the two first. Acts 11:20 But there were some of them … who for and some of them were.., which, A.V.; the Greeks also for the Grecians, A.V. and T.R. This last is a most important variation of reading—Ἑλλῆνας, Greeks for Ἑλληνίστας, Grecians, i.e. Grecian Jews, or Hellenists. It is supported, however, by strong authority of manuscripts, versions, and Fathers, and is accepted by Grotius, Witsius, Griesbach, Lachman, Tischendorf, Meyer, Conybeare and Howson, Alford, Westcott, Bishop Lightfoot, and the ’Speaker’s Commentary’ (apparently) and most modern critics. It is also strongly argued that the internal evidence proves Ἑλλῆνας to be the right reading, because the statement that the men of Cyprus and Cyrene preached the gospel to them is contrasted with the action of the others, who preached to the Jews only. Obviously, therefore, these Hellenes were not Jews. Moreover, there was nothing novel in the conversion and admission into the Church of Hellenistic Jews (see Acts 2:5, etc.; Acts 9:22, Acts 9:29). And these very preachers were in all probability Hellenists themselves. Bishop Wordsworth, however, on the contrary, defends, though with doubt, the reading Ἑλληνίστας; and argues that even if Ἑλλῆνας is the right reading, it must mean the same as Ἑλληνίστας. He also hints that it might mean "proselytes" (see Acts 14:1, where the Hellenes attend the synagogue, and Acts 17:4). But there is no evidence that these were proselytes any more than Cornelius was. The Hellenes, or Greeks, here were probably uncircumcised Greeks who feared God, like Cornelius, and attended the synagogue worship (see Meyer on Acts 14:1). It is very likely that in Antioch, where the Jews occupied such a prominent position, some of the Greek inhabitants should be attracted by their doctrines and worship, repelled, perhaps, by the prevalent superstitions and profligate levity of the great city. Acts 11:21 That believed turned for believed and turned, A.V. and T.R. The hand of the Lord; i.e. his power working with them and through them. Compare the frequent phrase in the Old Testament, "with a mighty hand and a stretched out arm" (see too Acts 4:30; Luke 1:66). Acts 11:22 And the report concerning them for then tidings of these things, A.V.; to for unto, A.V.; as far as for that he should go as far as, A.V. and T.R. The news of this accession of Gentiles to the Church was quickly carried to Jerusalem, with the same motive, probably, that brought thither the account of the baptism of Cornelius and his household, as we read in Acts 11:1-3 of this chapter. The conduct of the Church in sending so excellent and temperate a person. as Barnabas (as we read in the next verse), the friend of Saul (Acts 9:27) and a favorer of preaching the gospel to Gentiles (Acts 13:1, Acts 13:2) to inspect the work at Antioch, is an indication that they had already heard the account of the conversion of Cornelius from the mouth of Peter, and were already led to the conclusion, "Then to the Gentiles also hath God granted repentance unto life!" There is no clue whatever to the length of time that elapsed between the flight from persecution and the arrival at Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him; thus leaving abundant time for Peter’s operations in Judaea and Caesarea. Acts 11:23 Was come for came, A.V.; he exhorted for exhorted., A.V. Had seen the grace of God; i.e. had seen the number and the truth of the conversions of Gentiles effected by God’s grace. He exhorted them all (παρεκάλειπάντας); thus showing himself a true υἱὸςπαρακλήσεως, son of exhortation (see Acts 4:36, note). Cleave unto the Lord; προσμένειν, to abide, continue, persevere in (comp. Acts 13:43; 1 Timothy 5:5). In 2 Timothy 3:14 it is simply μένε. The frequent exhortations to perseverance and steadfastness should warn us of the great danger of falling away from the faith, under the pressure of temptation. Acts 11:24 A good man. The predominant idea in ἀγαθός is simply "goodness," moral excellence. So in Matthew 19:16, "Good Master." To which our Lord answers, "There is none good but One." In Luke 23:50 Joseph of Arimathaea is ἀνὴρἀγαθὸςκαὶδίκαιος, "a good man and a righteous." In Matthew 5:45 πονηροὶκαὶἀγαθοί, "the evil and the good," are contrasted. In classical Greek the common phrase, καλὸςκἀγαθός, describes an honorable and good man. It is pleasing to read this testimony from Luke, Paul’s companion and friend, Full of the Holy Ghost and of faith. So Stephen is described (Acts 6:5) as "full of faith and of the Holy Spirit." The Holy Spirit is spoken of in both places as a Spirit of power and demonstration in preaching the Word. No reason is apparent why the R.T., having altered Ghost to Spirit in Acts 6:5, retains Ghost here. Much people, etc.; the direct consequence of the energy of the Holy Ghost in Barnabas’s ministry. Acts 11:25 And he went forth for then departed Barnabas, A.V. and T.R.; to seek for, for for to seek, A.V. Observe the remarkable providence which had made use of the violence of the Hellenist Jews at Jerusalem to drive Saul to Tarsus, where he would be close at hand to take up the work so unexpectedly prepared for him at Antioch. "It was in the spring of the year A.D. 43, or just ten years after the Crucifixion, that Barnabas proceeded to Tarsus, found Saul, and brought him to Antioch" (Lewin, 1:96). From Seleucia to the port of Tarsus would be about a twelve hours’ sail; or, by land, a journey of about eighty miles would bring him to Tarsus from Antioch. Acts 11:26 Even for a whole year for a whole year, A.V. and T.R.; they were gathered together for they assembled themselves, A.V.; and that the disciples for and the disciples, A.V. The phrase ἐντῇἐκκλησίᾳ occurs again in 1 Corinthians 11:18 (T.R.), where it has, as here, very nearly the sense of "in the church," as a place of meeting. It should be "in," not "with." The "Church" is the assembly of disciples gathered together in their house of meeting. Were called; χρηματίσαι, bore the name of. It is a peculiar use of the word occurring in the New Testament only in Romans 7:3 besides, but found also in Polybius, Strabo, Josephus, and some other writers. Its common meaning is, in the passive voice, "to be warned of God," as in Acts 10:22, where see note. Christians. It was a memorable event in the history of the Church when the name of Christians, which has distinguished them for nearly eighteen centuries and a half, was given to the disciples of Christ. Hitherto they had been called among themselves disciples, and brethren, and saints, and, by the Jews, men "of the Way" (Acts 9:2), or "Nazarenes" (Acts 24:5), but now they received the name of Christians, as followers of Christ, from the outside world, and accepted it themselves (Acts 26:28; 1 Peter 4:16). From the Latin form of the word Christians, i.e. followers of Christ, the designation most have been invented by the Gentiles, either by the Roman court or camp at Antioch, or by the Greek population, influenced as they were by Roman forms of speech current amongst them (compare the Greece-Oriental Nestorians, Arians, etc.). We may be sure that Christians, i.e. followers of Messiah, is not a name likely to have been given by Jews. There is no evidence either of its having been given in derision. The well-known account of Tacitus is "Vulgus Christianos appella-bat. Auctor nominis ejus Christus, Tiberio imperitante, per Pontium Pilatum supplicio affectus erat" (’Annal.,’ 15.44). Suidas says that those who had been previously called Nazarenes and Galileans, in the reign of Claudius Caesar, when Euodius had been made Bishop of Antioch by Peter, had their name changed into that of Christians. He seems to refer to the statement of Malalas (quoted by Conybeare and Howson, 1.131), that they who had been before called Nazarenes and Galileans received the name of Christians in the time of Euodius, who succeeded St. Peter as Bishop of Antioch, and who himself gave them this name." Malalas is thought to have lived somewhere between the sixth and ninth centuries, at Byzantium. A beautiful passage in the Clementine Liturgy is also quoted at p. 130: "We give thee thanks that we are called by the Name of thy Christ, and are thus reckoned as thine own," where the allusion is to James 2:7. The name Christian is frequent in the epistles of Ignatius, the Bishop of Antioch; Polycarp’s dying words were, "I am a Christian" (Bishop Wordsworth). Acts 11:27 Now for and, A.V.; there came down for came, A.V. (see Acts 18:22). Prophets; a recognized order in the Church at that time (Acts 2:17, Acts 2:18`Acts 13:1; Acts 20:23; Acts 21:9, Acts 21:10; 1 Corinthians 12:28, 1 Corinthians 12:29; Ephesians 4:11). The news of the accession of the Gentiles to the Church of Antioch would naturally lead to such prophets being either sent by the Church of Jerusalem or coming of their own accord. Acts 11:28 A great famine for great dearth, A.V.; over for throughout, A.V.; Claudius for Claudius Caesar, A.V. and T.R. The world; ἡοἰκουμένη, the inhabited earth, the common expression for the whole Roman empire. But the expression must be taken bore as hyperbolical, just as Josephus says that Ahab sent messengers to search for Elijah, κατὰπᾶσαντὴνοικουμένην, where, of course, only the neighboring countries to Judaea can be meant, strictly speaking (’Ant. Jud.,’8. 13.4). But there is no evidence to show that ἡοικουμένη, is ever a technical term for Judaea. See the use of the word by Luke (Luke 2:1; Luke 4:5; Luke 21:26; Acts 17:6, Acts 17:31; Acts 19:27; Acts 24:5). In point of fact, the predicted famine, which began in the fourth year of Claudius Caesar (A.D. 44) and lasted till A.D. 48, fell upon Judea exclusively, as far as appears from Josephus (’Ant. Jud.,’ lit. 15.3; 20. 2.5, 5.2), and was very severe there. Ishmael was high priest at the time; and Helena, Queen of Adiahene, fetched large supplies of corn from Egypt and of figs from Cyprus to Jerusalem, to supply the wants of the people. Eusebius (’Eccl. Hist.,’ 2.8) speaks of this famine as having prevailed "over the world," and as being recorded by authors hostile to Christianity, but mentions no names and gives no particulars (’Eccl. Hist.,’ 2.8), but in the twelfth chapter of the same book he limits it to τὴνΙουδαίαν, Judaea. There were several other historical famines in the reign of Claudius, but they can hardly be included in the prophecy of Agabus. The prophet Agabus is mentioned again in Acts 21:10, and again as coming from Judaea. Renan ascribes the poverty-stricken condition of the Jerusalem Christians to their communistic institutions. Acts 11:29 And for then, A.V.; that for which, A.V. This is the first example of the practice, so much encouraged by St. Paul, of the Gentile Churches contributing to the wants of the poor Christians of the mother Church of Jerusalem (Romans 15:25-27; 1 Corinthians 16:1; 2 Corinthians 9:1-15.; Galatians 2:10, etc.). Acts 11:30 Sending for and sent, A.V.; hand for hands, A.V. Sending (ἀποστείλαντες). Those by whom they sent were ἀπόστολοι (2 Corinthians 8:23), messengers, or apostles, To the elders. This is the first mention of presbyters, or elders, in the Church at Jerusalem, which was now fully organized. James the Less was the resident apostle (?) and bishop; with him were the presbyters (Acts 21:18); and under them again the seven deacons (Acts 6:5, Acts 6:6). The presbyters of the Church of Jerusalem are mentioned again in Acts 15:2, Acts 15:4, Acts 15:6, Acts 15:22, Acts 15:23; Acts 16:4; Acts 21:18; James 5:13, where, however, the elders of other Churches in Judaea may possibly be included. A difficulty arises with regard to Saul’s mission to Jerusalem with Barnabas, as to how to reconcile it with Galatians 2:1, which speaks of St. Paul’s second visit to Jerusalem as taking place fourteen years after his first, whereas this visit could not be above four or five years after. But there are three hypotheses about the visit to Jerusalem referred to in Galatians 2:1-21. 1. The first identifies it with the visit hero recorded. 2. The second identifies it with that related in Acts 15:2, etc., which is supported by most of the best authorities ancient and modern (see note on Acts 15:1-41.). 3. The third, which is advocated by Lewin (’Life of St. Paul,’ vol. 1.302, etc.), identifies it with the visit recorded in Acts 18:22. As regards the first, with which we are now concerned, though at first sight you would have ex-peered St. Paul’s next visit to Jerusalem after his conversion to be the one alluded to in Galatians it., yet the following circumstances make this impossible. (1) The date of the visit named in Galatians it, which is distinctly stated to be fourteen years after that recorded in Acts 9:26 (ἔπειταδιὰδεκατεσσάρωνἐτῶνπάλινἀνέβηνκ.τ.λ.). (2) When St. Paul went to Jerusalem on the occasion adverted to in Galatians it.," he laid before them the gospel which he preached among the Gentiles." But at the time of this visit he had not yet begun his labors among the Gentiles (ἐντοῖςἔθνεσι), to which he was only called after his return (Acts 13:2). (3) On the occasion spoken of in Galatians it, Paul and Barnabas were received by the chief apostles, and must have passed a considerable time at Jerusalem, with many consultations and meetings, public and private. But on this occasion, as far as appears, their visit was a very hasty one, and they saw no one but the presbyters, and returned as soon as they had handed over the collection to them (Acts 12:25). The conclusion, therefore, seems quite certain that this is not the visit referred to in Galatians it. And the hasty nature of this visit explains at once why St. Paul made no count of it in his statement to the Galatians. It had no bearing upon the course of his argument. It was not a visit to Jerusalem in the sense in which he was speaking, and he saw none of the apostles. The state of the Church at the time, James the son of Zebedee killed, Peter in prison or lately escaped "to another place" (Acts 12:17), the other apostles very likely dispersed, made it impossible. He therefore took no count of it in his statement to the Galatians. This seems quite a sufficient explanation. There is no occasion to resort to the violent expedient of Renan, and say that Saul did not go with Barnabas at this time. Acts 11:1-28 The mystery. The beginning and the close of this chapter refer to events of precisely similar character, which took place almost simultaneously, at all events without any concert or communication, in Palestine and in Syria; the reception of the Word of God by Gentiles, and their admission into the Church of God. It is difficult for us, after the lapse of eighteen centuries and a half, during which this has been the rule of the kingdom of heaven, to realize the startling strangeness of such an event when first brought to the knowledge of the then Church of Christ. That a wall of partition, which seemed to be built upon immovable foundations, and which had defied every effort to break it down through a period of between one and two thousand years, should suddenly fall flat down at the blast of the gospel trumpet, like the walls of Jericho of old; that a hidden purpose of God, which had been veiled and concealed for so many ages, should suddenly flash out and stand clearly revealed to the eyes of mankind at two remote spots of the earth; must have struck with astonishment the minds of the Jews of that age. St. Paul himself, after many years of successful work as the Apostle of the Gentiles, cannot speak without emotion and wonder of the great revolution in the religion of mankind. The admission of the Gentiles to be partakers of God’s promise in Christ by the gospel, and to be fellow-citizens with the saints, and of the household of God, was the great mystery which in other ages had not been made known to the sons of men, but was at length revealed to the apostles and prophets by the Spirit. His heart swelled, and his utterance rose as he recited that "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord" (Ephesians 3:1-11). And certainly we ought not to allow familiarity with this dispensation of the Divine wisdom to breed in us any contempt or overlooking of its infinite importance. The destinies of the human race, in its varieties of intellect, and civilization, and creed, and morals, and social and political institutions, ought ever to be a matter of the deepest concern to us. We have the certain knowledge that the door of repentance and faith is thrown open to all mankind. We know that God is no respecter of persons, and we know that Jesus Christ died for the sins of the whole world. If the Word of God could win its way in a cohort of Italian soldiers quartered in an Oriental city; if much people, in the dissolute city of Antioch, overrun as it was with every kind of superstition and extravagance of vice and luxury and pleasure, listened to the teaching of Barnabas and Saul, and were added to the Lord; surely we ought not to be fainthearted in communicating to the whole world, whether heathen, or Mohammedan, or Buddhist, the Word of truth which we have received of God. Oh for a simultaneous breathing of the Divine Spirit, which may quicken dead souls in every nation under heaven, and make Churches of Christ to spring up in vigor and beauty in all the dark places of the earth, to the praise of the glory of God’s grace in Jesus Christ! BY W. Acts 11:1-18 Rectification and enlargement. It was not to be expected that so great an innovation as that of free communion with a Gentile would pass unchallenged in Jerusalem. Nor did it escape the criticism and condemnation of the "apostles and brethren" there (Acts 11:1, Acts 11:2). From the interesting and animated scene described in the text, we conclude— I. THAT GOOD MEN ARE FOUND DOING THAT WHICH SEEMS HIGHLY TO THE GODLY. We can hardly realize the intensity of the indignation which breathed and glowed in the accusing words, "Thou wentest in to men uncircumcised, and didst eat with them" (Acts 11:3). Peter had done an act which was wholly irregular and positively unlawful. What did he mean by it? We know that he had simply followed the instructions which he had received from Christ, and that he could not possibly have acted otherwise without downright disobedience How many times, in what various spheres, under what different conditions, have good men found themselves placed by their very faithfulness in a position of "contention" (Acts 11:2) with their brethren, either respecting (1) a point of doctrine (e.g. "the Reformation"), or (2) a matter of Church government (e.g. the way in which the Church should be officered, or the relation in which it should stand to the civil power), or (3) a method of evangelization, or (4) the position which should be taken toward other Christian communities! In these and similar matters the best and wisest of men have occasionally found themselves compelled to confront the strong censures of those with whom they were in communion. It is a most painful position to have to excite the indignation of good men, but it may be our plain and bounden duty so to do. II. THAT OFTEN A SIMPLE OF THE FACTS IS THE BEST DEFENCE. "Peter rehearsed the matter from the beginning, and expounded it by order" (Acts 11:4). He told the whole story in its simplicity (Acts 11:5-16). That was enough: it disarmed his accusers; they had nothing to reply; they accepted his defense; "They held their peace" (Acts 11:18). If some of them went no further than ceasing to complain, others acknowledged that a new step was taken, and that the Church was warranted in "going forward." It is often, if not always, the wisest of all plans to let the simple facts speak for us. If our complaining brethren knew as much as we know, they would not condemn. We have but to let in the light, and we shall be acquitted and perhaps commended. III. THAT GOD WILL HIS OWN. Peter’s one great argument was that he had done everything under Divine direction (see Acts 11:5, Acts 11:9, Acts 11:12, Acts 11:15, Acts 11:16). He summed it all up in the strong, overwhelming consideration, "What was I that I could withstand God?" (Acts 11:17). By his marked and manifest interposition, God had sustained his servant, and had given him the means of justifying his conduct when it came before the tribunal of his fellows. If wisdom is not always justified of her children at once, it will be in time. Unto the upright there will arise light in the darkness (Psalms 112:4). God may desire his servant to place himself in an attitude of opposition to his friends, and to bear the pain of their blows; but he will at length—later, if not sooner—vindicate that servant, and give him the greater honor for the shame he bore at his bidding. IV. THAT WE SHOULD KEEP FREE FOR THE OF MEN AND FOR OUR OWN . The apostles and brethren had to own that Peter was right, and, at the same time, to receive into their mind a larger and nobler view of Christian truth. Happily they were free to do so; otherwise there would have been a bitter separation and an injurious rupture. 1. However wrong good men may seem to us to be, let us remember that it is possible that it is we and not they who are mistaken. We may be very confident we are right, but it is the most positive who are the most fallible of men. 2. Let us be ready to enlarge our view as God gives us light. "He has yet more light and truth to break forth from his Word." Wisdom does not dwell with us. Out of the heavenly treasury there are riches of truth still to be dispensed. A docile Church will ever be learning and acquiring. There are some men who, by their guilty stubbornness, will block the way of the chariot of God; there are others who will take up the stones and prepare the path that it may go swiftly on its benignant course. Let ours be the spirit of the apostles and brethren at Jerusalem, who, when they had listened and learned, said, "Then hath God also to the Gentiles granted repentance unto life."—C. Acts 11:19-26 The many ways and the one work of God. It is interesting to see how God works in many ways toward one end, and how, from the first day of the Christian era, he has been acting on the world and on the Church, making all things to move toward one glorious issue. I. THE MANY WAYS OF GOD’S WORKING. We may be reminded: 1. How he defeats his enemies. "They which were scattered abroad upon the persecution … traveled … preaching the Word," etc. (Acts 11:19). If the enemies of the truth had been its best friends, they could not possibly have taken a course more favorable to its circulation and establishment than the one they took. God overrules the designs of his foes, and turns their attacks upon his kingdom into actual support. Again and again has the enmity, the cruelty, the violence, the cunning of sin been compelled to subserve the interests of righteousness. Mischief smites down the standing corn of truth, but, so doing, it sows living seed from which a large harvest will rise. 2. How he teaches his ’fiends. Those who were scattered abroad went "preaching the Word to none but unto the Jews only" (Acts 11:19). They did not understand that the gospel was intended for mankind: this was an enlargement of view which the Christian Church had then to gain. Its Divine Master had to teach it this most necessary lesson. How should he do this? He might have done so (1) by the direct inspiration of his Holy Spirit; or (2) by manifesting himself to some one of the apostles and conveying through him his mind on the matter. But he chose to do this (3) by the teaching of his providence. "Some of them"—we do not know who, some whose names are lost and will never be discovered—some men from Cyprus and Cyrene, "when they were come to Antioch, spake, unto the Greeks [not ’Grecians’], preaching, the Lord Jesus." And this unpremeditated, irregular work proved to be marvelously successful (see Acts 11:21). When the Church at Jerusalem heard of these unauthorized proceedings, they dispatched Barnabas to inquire into the matter (see Acts 11:22). The nobility of his character and excellency of his spirit triumphed over the narrowness of his views, and, instead of disowning and discouraging the work, he acknowledged its Divine origin and furthered it to the height of his power. And thus the seal of apostolic sanction was set to the broader aim and the larger hope. Thus God leads us into his kingdom of truth. He places us in such circumstances that we take right steps without realizing all the consequences therein involved, and then our convictions rise to the height of our actions. 3. How God uses his servants. "Then departed Barnabas … to seek Saul" (Acts 11:25). Barnabas served God and his race in one way, Saul in another. Barnabas was not the man to do what Paul afterwards did. He had not the evangelizing, organizing, literary faculty in anything like the same degree in which his illustrious colleague possessed it. But he served the Church and the world in his own way. It was a valuable contribution to the cause of Christ and of the kingdom of God to introduce the distrusted convert to the confidence of the Church (Acts 9:27), and to give him such an opening for the exercise and training of his varied powers as that he now enjoyed at Antioch; it was an eminent and precious service thus to place on a firm footing and to bring into the foreground the man who was to be the means of doing such work as Paul accomplished for mankind. What immeasurable service have the fathers and mothers and teachers of our great reformers, evangelists, preachers, etc., rendered their race! Other men have other spheres to fill; that of Paul was the sphere of abounding activity. We may be sure that he had a great deal to do during those twelve months at Antioch, in "teaching many people" (Acts 11:26). Some in quieter, others in more active scenes; some in virtue of intellectual, others by means of moral and spiritual gifts; some by their influence on a few influential men, others by their action on the multitude; some by impressing their convictions on men by direct personal appeal, others by organizing and arranging; all in the way chosen of God and pleasing to him, play their part and do their work in their hour of opportunity. II. THE ONE WORK OF GOD. At Antioch it became convenient to distinguish the converts to the new faith by some name which marked them off from the Jews; they were called "Christians." It is a mark which speaks of the rising tide of truth. It reminds us that God was working out a grand design, far, far beyond the elevation of a favored nation, viz. the redemption of the whole race of man by faith in Jesus Christ; he was and is engaged in "reconciling the world unto himself in Christ."—C. Acts 11:27-30 God’s bounty and our well-being. The reference, in these verses, to "a great dearth throughout all the world" (Acts 11:28), and to the sending of relief by the disciples, according to their several ability, to the brethren in Judaea (Acts 11:29), may suggest to us thoughts concerning the provision which God has made for us in his Divine goodness and also in his Divine wisdom. We look at— I. HIS FOR OUR WELL-BEING. The great multitudes of mankind, the hundreds of thousands of millions are fed, year after year, age after age; and many hundreds of millions more might be sustained if all the use were made that might be of the opportunities open to us. God, in his bounty, provides what we want in (1) fruitful and extensive soil, (2) multiplying set, (3) agricultural knowledge (Isaiah 28:26), (4) materials for implements of husbandry, (5) all nourishing and ripening agencies. II. HIS OF OUR PIETY. God gives us our bread, our maintenance, in such a way that we are almost compelled to acknowledge his hand in the harvest. Evidently we did not produce the soil nor make the seed; evidently we cannot cause it to fertilize and grow; evidently it is his sun that shines and his rain that falls on our fields. The ordinary processes as by which the seed is multiplied are such as direct our eyes to heaven. And often, in his wisdom, he holds his hand, he withdraws the sunshine or keeps back his clouds, he sends dearth as "in the days of Claudius Caesar" (Acts 11:28), and then men are constrained to remember that there is work being done in the soil and in the sky which they cannot control, and in regard to which they must look up to God the Giver of all, whose is the earth with its fullness, and ask of him, and plead with him, and, it may be, humble themselves before him. III. HIS REGARD FOR OUR AND MORAL WELL-BEING. 1. Intellectual. God teaches us (Isaiah 28:1-29.), but he leaves much to be discovered by our own mental labor. Agriculture provides a very wide and a very noble field for observation, experiment, contrivance; it tasks and trains the mind. 2. Moral. We cannot secure our harvests without (1) industry, (2) combination, (3) patience (James 5:7). The abundance, and indeed superabundance, of the earth’s yield is such that (4) there is enough for the supply of those engaged in other pursuits; hence there is room for all kinds of labor beside that of agriculture—for the pursuit of art, and for the teaching of religious truth and training in the religious life. Those who have received the bread of eternal life from the lips of others can furnish, as Antioch now supplied Jerusalem, the bread of this temporal life to those to whom they are under spiritual obligation. The abundance which prevails in some districts—and famine is never universal—gives the opportunity of (5) showing practical kindness. On this occasion there was sufficient in Syria for its own need and for the distress in Judea, and the Christians of Antioch contributed to supply the wants of those at Jerusalem. We should: (1) receive God’s temporal mercies with the gratitude which belongs to piety; (2) distribute of our abundance to those who have a claim on us, either on account of the spiritual favors they have conferred or in virtue of their special necessity.—C. BY E. JOHNSON Acts 11:1-18 The spirit of sect and the spirit of the gospel. I. . In Judaea are the head-quarters of this sectarian spirit. There it centers and rankles. The very tidings which fill the generous spirit with joy fill the sectarian with jealousy. They hear that the Gentiles have received the Word of God. Happy news! Alas that any should regard them otherwise! But to the ideas of the sectarian any change is appalling which threatens to break down the fence and wall of the sect, and compel him to widen the extent of his fellowship. So the sectarians quarrel with Peter. Their charge is that he has visited the uncircumcised heathen and eaten with them. II. THE TRUTH BY . God overrules all things for good, makes the wrath of man to praise him, brings the truth into clearer manifestation by the very means of resistance to it. Let us not be too severe on the sectarian, if he be honest in his opposition. Far more pernicious the hypocritical friend than the sincere and downright foe. Were every innovation tamely submitted to without inquiry, progress would not be so sound. It is by overcoming objectors that truth triumphs, not by silencing them. And again, facts are the best arguments. Once more Peter relates the vision at Joppa. To overcome others’ objections, the best way is to show how our own objections have been overcome. The great point of opposition is the repugnance, inborn and strengthened by education, of the Jew to certain objects viewed by him as common or unclean. The great difficulty of overcoming the feeling lies in the fact that it is interwoven with all the best associations of the mind. The man, having learned the idea of holiness by means of a sharp physical distinction, fears that he shall lose the idea itself if that distinction be obliterated. No mere arguments in words will avail. But Peter can exhibit the argument of facts. Their fitting into one another with an invincible Divine logic can neither be denied nor refuted. The coincidence of the revelation to the centurion and to Peter has been already dwelt upon in previous sections. The end is the falling of the Holy Spirit upon the disciples at the very moment when the Jew and the Gentiles are brought together and Peter opens his mouth to speak. III. THE TRUTH OF THE PRESENT LIGHTS UP THE OF THE PAST. Words deep in meaning slumber in the mind until the revealing event takes place. Then they are suddenly quickened into life and start up in all their power. Peter remembers the word of the Lord on the baptism of the Holy Spirit. It is in contrast to that of John at the opening of the evangelical era. It surpassed that of John as the positive surpasses the negative; the entrance into blessing, the denial of and departure from evil. The conclusion, then, of the whole is that the facts are irresistible. In these lie the clear intimations of providential will. Neither apostle nor angel can contend against fads, whether they refer to the outer world and are construed by scientific law, or to the inner world and are known by the devout soul as revelations and inspirations. The Gentile is placed on an equality with the Jew in reference to the blessings of the gospel; one does not stand in the vestibule, the other in the interior of the new temple, but both are gathered to the heart of God, who reconciles us to himself by Jesus Christ. A common faith in him entitles us all to the appellation" sons of God," and therefore brethren amongst one another: "Ye are all one in Christ Jesus." Thus, when the hour strikes, does God silence controversy, causes his voice alone to be heard, and presently draws forth a burst of praise from human hearts. Yes; at bottom the heart loves truth, and craves the revelation of love. "God then hath given the nations repentance unto life!" The signs of the times point to a similar revolution of the large and generous spirit of the gospel. May we be ready to meet it, and not be found amongst those who contend against the light and fight against God, but amongst those who herald with joy and thankfulness the approach of the new dawn; for the Sun of Righteousness shall arise to those that fear his Name with healing in his wings.—J. Acts 11:19-26 Founding of the Church at Antioch. I. THE CAUSES OF THE . Christians had been dispersed by the persecution. And thus there went a stream of believers through Phoenicia, Cyprus, and the district of Antioch, charged with the Divine message, living seminaries of the word of love. Persecution, in breaking up communities, diffuses their spiritual contents, as when the box of precious unguent is broken a sweet perfume is diffused abroad. As a rule, these emissaries addressed themselves only to the Jews. But some there were who had seized the larger truth of the gospel and the time, and proclaimed the gospel to the Greeks also. On the day of Pentecost men from Cyrene are named as present, witnesses of the power of the Holy Spirit. Better fitted are they to carry back the gospel to their countrymen than those born Jews. God knows where to find the proper laborers for any harvest which he has ripening. II. THE SUCCESS OF THE MISSION. The hand of the Lord, the Divine power, was with them, and in large numbers converts and believers were forthcoming. Is not the hand of the Lord ever stretched forth when his blessing is sought, his commands obeyed? All through these profoundly interesting details, do we not clearly see that God requires human co-operation? We bind the hands of God—to use a bold figure—when we do not faithfully deliver his truth, the truth which the time is bidding us to utter. It was the generals and world-wide application of the gospel which was followed by the Divine sanction and blessing. As it was then, so may we expect it to be now and ever. III. THE VISIT OF . 1. The Church at Jerusalem, bearing of the progress of the truth at Antioch, dispatch Barnabas thither. They are quite otherwise disposed than upon a former occasion (Acts 11:1, sqq.). Peter had then to meet a storm of objections to his holding intercourse with the heathen. But now the same Church sends without hesitation Barnabas to further the good work. Thus gradually does God unfold his ways, and opposition gives way before his manifested counsels, as the frost-bound snows before the sun of the spring-time. 2. And when Barnabas saw the grace of God, he was glad. The spiritual eye discerns spiritual things. As God is no respecter of persons, neither is he who lives in the fellowship of God’s mind. It is no question of the human instrument, but of the Divine results; not of the channels of the grace, but of that pure grace itself. 3. Barnabas proves himself true to his name and character, and proves his fitness for the mission. Good and holy himself, his exhortations tend to goodness and, holiness. Let them cleave to God with the full purpose of the heart. Ever a salutary counsel—to walk by the same rule, to mind the same thing, to stand in the old ways and inquire for the well-trodden paths. Religion is an attitude of the soul, a habit of the will. The constant Divine Object requires constancy in us; let us be true to him as the magnet to the pole. It is good to become a Christian, better to be a Christian, best of all to endure as a Christian and inherit the promise of the crown, of life. Here, too, we see the qualities of the true teacher—to be good and upright in life-conversation, to be full of the holy confidence which faith inspires, and of that contagious inspiration which God’s indwelling imparts. IV. THE RESULT OF . A "considerable multitude added to the Lord." And this, it seems, in consequence of the visit of Barnabas. How mighty the power of one energetic will, one faithful heart, of a man who can say with all his heart, "I believe," and whose life backs up his word! So successful is the work, so full the net of the gospel fisher, that Barnabas has to seek the aid of Saul. Another proof of the pure and humble temper of Barnabas. Evidently he did not desire to make himself the great man at Antioch. The greatness of the work and of his Master engrossed his thoughts. Nor does Saul thrust himself forward, but comes when sought. It is a picture of friendship and comradeship in the service of Christ. Plato rhapsodized of the joint striving of two souls after knowledge and truth; but nobler and sweeter is the joint striving of two souls to serve the Savior of men and promote his kingdom of peace and love in souls. Memorable year in the annals of Christianity! Here were the disciples first called Christians—followers of the Christ, of the Anointed One; themselves anointed by the same Spirit and to the same life-work. Let us go back to the origin of our name, that we may understand its meaning. The notes of the true Christian are and ever were, the anointing of the Holy Ghost and with power, and the life seen to be busy, like that of the Master, in "doing good."—J. BY R.A. REDFORD Acts 11:1-18 The Church of God set on the new foundation of liberty. I. The only stable foundation of . Mutual confidence. Common dependence on the Spirit of God. Free speech. Entire understanding of the rule of life. Peter himself cannot be allowed to violate accepted principles without being called to account. He frankly explains and justifies his conduct. The old leaven of Judaism was at work; but the antidote was there—obedience to the Spirit. II. The true conditions of . The individual not despotically silenced, but called to his true place as one of the community, a member of the body, supplying his portion of new light. The standard of reference, not Peter’s private Opinion, or the Church’s decision after discussion, but the manifestation of the Spirit in facts and undoubted testimony. There were seven trustworthy witnesses. "Who was I, that I could withstand God?" Difference between such a revelation and these private, isolated assertions of inspiration such as Swedenborg’s and others. III. THE DOWN OF THE "MIDDLE WALL OF " between Jew and Gentile; glory to God. The old circumcision superseded by the new baptism. Repentance granted to all. The free gift of the Spirit.—R. Acts 11:19-26 A new center of evangelistic work. Antioch. Another hold upon the Gentile world. More important than Caesarea. Next to Alexandria. Intellectual culture; commercial. A sphere prepared for Saul. I. THE . Lay agency. Persecution compelling the Church to enlarge its borders. The circumstances opening the door to the Gentiles. Probably little success among Jews. The multitudes of Greeks at Antioch. The Greek mind prepared for inquiry. The state of the heathen world well represented there. II. THE DIVINE GIVEN. The hand of the Lord with them. The Spirit outpoured. Possibly not so much in miraculous signs, but in conversions. III. THE MESSAGE . "The Lord Jesus." Not speculations to catch philosophers, but facts to lay hold of hearts, Not preached in a tone of ecclesiastical authority, but by laymen full of the Holy Ghost. IV. THE TWO CENTRES UNITED— AND ANTIOCH. Apostolic ministry and lay agency. Barnabas, an intermediate representative man. The kind of man required; not lax in his views of truth, but "a good man," full of kindly spirit, an inspired man, a firm believer. Thus the expansion of the Church was no rending of the body of Christ, but simple growth, spiritual life seeking its development. V. THE SCHOOL OF THE CHURCH OPENED. Antioch a great catechetical center. Barnabas aimed at instruction and edification, that they should cleave unto the Lord. He called in Saul, as more eminently adapted than himself for work in such a sphere. The humility of both men exemplified. Both fitted to be masters, because both simpleminded. Teaching must accompany evangelization, or the work will fall to pieces. A whole year they taught much people; hence their steadfastness at Antioch. VI. THE WORLD’S TO THE NEW LIFE. "Called Christians." Antioch saw a distinct society arising; gave it a name, separated it in thought both from Judaism and heathenism. Recognized that the substance of it was Christ; that the members of it were like Christ and lived for Christ. The providential appointment of the name signalized the new start of the Church on its mission, with Saul at the head of it, to evangelize the world. An interesting line of progress from Jerusalem to Antioch. Divine guidance.—R. Acts 11:26 The Christian name. "And the disciples were called Christians first in Antioch." Three great cities identified with Christian history in a special manner—Jerusalem, Antioch, and Rome. The birth of the religion; its triumph in full manhood over the world; and between these two points its baptism as the religion of the East and West alike. Describe position and influence of the city. The name not given by Jews, as recognizing that Jesus was Messiah. Not by disciples, as other names in use—"believers …. brethren," "saints," "friends." Nor by Divine direction. It was either a name of reproach or a convenient designation of a rapidly enlarging society. Consider— I. THE NAME GIVEN. 1. Personal, testifying to the pre-eminence of Christ in the first preaching. The facts came before the doctrines, as they always should. 2. A name of distinction. Separation from the world. Baptism in his Name. Worship of Christ. Spirit of Christ. "See how these Christians love one another." Contrast with heathen world. 3. Prophetic. Christ expected to return. Judge of all the earth. Despondency the main feature of heathenism. Christians preached hope. The Resurrection and Ascension. Not as others, children of the night, but children of the light. II. THE NAME . "Called Christians." 1. The life should be evident before it is named. Baptismal regeneration is condemned by such a fact. 2. If the world looks upon the life, it will name it; let us see to it that it names it after Christ. It should be the sign of conversation, and the testimony to a spiritual work. 3. The privilege is to wear the name. Are we ashamed of it? Secret disciples an anomaly. Connect the profession with teaching at Antioch, and the name will be itself a publication of the truth. 4. It is not what we are called that will decide our final state, but what we are. Let all who name his Name depart from iniquity. "Christendom" is an empty mockery. Seek the baptism of the Holy Ghost.—R. Acts 11:27-30 Practical sympathy between Jew and Gentile. I. The test of REAL UNION must be an appeal to self-sacrifice. Antioch was wealthy; Judaea was poor. The prophets came from Jerusalem; the return was relief sent to poor brethren, both as a sign of obedience to the Spirit and as a pledge of future oneness. There could be no more decided evidence that the Gentile converts were really incorporated into the apostolic Church. II. The prophetic element quite consistent with the maintenance of A SETTLED ORDER in the spiritual life. The extraordinary manifestations of the Spirit must be distinguished from the ordinary work of the Church. The collected relief was sent to "the elders." The hands of Barnabas and Saul carried it. Thus the new Gentile community at Antioch did not break away from the original center at Jerusalem. It was not Saul’s aim to disacknowledge those who had preceded him; but, while carefully maintaining the connection, preserving independence. III. the principle of the Church’s charity. "Every man according to his ability." "God loveth a cheerful giver." No sign of ecclesiastical rate-laying. Until the Church became corrupt, it had no need of any other law than spiritual law.—R. BY P.C. BARKER Acts 11:18 A model Church meeting. The worst hindrances to the spread of Christianity and to its hold upon the world have always been found to be, not so much the native opposition of the human heart, nor the direct conflict with Satan and with sin, but those indirect conflicts which are entailed by: 1. The inconsistencies of Christians in their individual life. 2. The "contentions" of Christians in their mutual or collective life. We have before us a threatening instance of this latter kind, and an agreeable example of the way in which it was averted. Notice— I. A OF AMONG A BODY OF . We read that "when Peter was come up to Jerusalem, they that were of the circumcision contended with him." Though the more unfavorable turn of the word as now used by us need not be pressed, yet it certainly implies, as it stands, dissatisfaction with what he had done, and not the gentlest or suavest manner exhibited in calling him to account for it. 1. Contentions within Christian communities are in their simplest principle and beginning justifiable. It need not be said of them, as of offences, "Woe to him by whom they come!" though it may, nay, almost must, be said of them, that they "will come." It is for this reason, because the Church on earth is, as amongst its own members, its own guardian. It acknowledges the headship of Christ. It acknowledges the rule of the Spirit. It does not acknowledge any earthly lord, any vicar of Christ, any earthly sovereign authority. Hence it is answerable for its own doctrine and for its own discipline within its own pale. And investigation, debate, yea, all the formality of judicial trial (so that neither motives, methods, nor weapons are carnal), are within its province. 2. Contentions within Christian communities very generally arise on some plausible ground, to say the least. It was certainly so now. It is highly important to discriminate as far as possible between what is really legitimate and what is merely plausible. Of the first are— (1) zeal of scriptural doctrine and revealed fact; (2) zeal of a holy and consistent life. But of the second are (1) mere love of precedent; (2) ascription of motives; (3) generally scant charity. 3. Contentions within Christian communities fix stern responsibility on those who stir them, only second to that of those who cause them, when this is really done. 4. Contentions within Christian communities demand as much, as solemnly as any position whatsoever in life, singleness of eye and a pure conscience. Feeling, personal feeling, party feeling priestly feeling, and even the perfection of ignorant prejudice, have, in probably the saddest preponderance of history, profanely trampled on the ground and made it mournfully all their own. Nor is there any more hollow hypocrisy, more miserable mockery, more insulting blasphemy, than when these counterfeit zeal for the Lord of hosts and a pure and sensitive conscience. II. A EXAMPLE OF THE METHOD BY WHICH IT WAS AVERTED. It takes two persons to make a bargain, and two to make a quarrel; and, if a reconciliation is to be genuine and have in it the elements of lasting, both parties must do their share. It was so now. 1. Peter did what lay in him to remove cause of offence and to explain difficulty. (1) He seems to have been taxed in a somewhat point-blank style. Yet he does not rein himself up, though he does rein temper in. He does not stand on his dignity, and refuse any account of himself and doings till he is addressed in a somewhat milder and more deferential style. (2) He does not assert simply that what he had done he had done under an overpowering conviction "of duty"—a phrase among the worst abused of moral phrases. (3) He does not assert positively, even though he had good right to know it, that what he had done was right and all right, and no two opinions about it with any man of understanding and principle. (4) Discarding all irritating and aggravating beginnings, he even waives any expression of claim to the confidence of "the brethren," and instead, at once conciliating tells his tale. He tells it all from the beginning to the end succinctly. He narrates the revelations made to him (Acts 11:5-10). He states the facts, which could be easily disproved if incorrect (Acts 11:11). He instances his "six brethren" companions, who were witnesses of all he had done, and were now in the position of witnesses for him (Acts 11:12). He tempts out their memory by just quoting his own (Acts 11:16). And in closing even he does not pronounce a dogmatic verdict for self, but rather asks a verdict, and whether his hearers think the case admits of any verdict different from what he had in his conduct practically given. It is well worthy of notice how different the result might have been if Peter had at all, in a hectoring tone, begun with this question. But he did not begin with it; and when, with Christian gentleness, he now closes with it, all are ready in their answer to acquit him of blame. They see with his eye and are one with him. 2. On the other hand, those who had at first possibly rather peremptorily challenged Peter’s conduct may be observed with some commendation now. Presumably these were some of his fellow "apostles and brethren" (Acts 11:1, Acts 11:2). And of their disposition it is to be noted favorably that: (1) If they had begun by putting themselves a little in the wrong so far as their tone was concerned, they do not therefore persist in it. The injurer is often the last to give in and forgive. So frequent is the occurrence and so fraught with mischief, that this may be called one of the "devices of Satan," that even Christian men will cleave to the thing they have said, let alone quite the subject of it, because they have once said it in a wrong manner. Eye and mind and heart get sealed up in deference to one humiliating fact, that they have uttered so much sound in wrong tone. Well, this was not the case now with those who called Peter to account. (2) They give Peter a patient, and no doubt what soon became a riveted, hearing. (3) They accept unquestioningly every statement that he makes, so far as it purported to be a statement of fact. There is no quibbling nor attempt at cross-questioning. This was Peter’s due under any circumstances. But even fellow-Christians are chary sometimes in the matter of justice to one another. (4) At the right yielding-point they do yield heartily. To "hold their peace" was a very victory of goodness. Better than this, while they "hold their peace" from blaming Peter, they open their mouth to "glorify God," Their mode of yielding bespeaks truth and honesty in them at the first, if even these manifested themselves forth in a manner a trifle unceremonious. Doubt, perplexity, a little vexation, clouded brow, all went in a moment. Pent-up anxiety and distrust are relieved. They are glad to hear and be persuaded by the things now "rehearsed to them" of Peter. They are not envious and still exclusive, but welcome the admission of the large Gentile brotherhood to the family of God and to "repentance unto life." And the end of that meeting was peace and joy—yes, peace and joy in the Holy Ghost. We may give our better feelings leave to flow and our higher imagination to play while we think of the reconciliation, hearty and unfeigned, that those happy moments witnessed between Peter and the brethren. Nor shall we doubt that, for his fidelity and unflinching consistency in a moment’s trying "ill report," he is henceforth held in higher honor and surer trust by those same brethren.—B. Acts 11:23, Acts 11:24 The surprises of the grace of God. Some six or seven years had passed since the martyrdom of Stephen, and "the persecution that arose about Stephen." The winds of persecution had now borne far and wide the seeds of Christian truth and faith. In the "ground" of Jewish hearts alone, however, for the greater part of this time had the seed "fallen," so far as men’s intentions and purposes had scattered it. In individual cases, however, it had inevitably fallen elsewhere; and besides, as carried by some "Grecians" of the number of the "scattered," so it was freely given, by these at least, to Grecians again, who were not of the pure "Hebrews," and not of "the circumcised." Many "Grecians" thus "believed, and turned to the Lord" (verse 21). The sacred history returns in some degree upon its steps to speak of these things, and to record, after the signal given of the fullness of the Gentiles being brought in, how it had meantime been faring with these more nondescript Grecians. There is a certain degree of the enigmatic in these two verses. To remove this will at the same time unfold the truth which the Spirit may have intended to teach in this place. We seem to see— I. AN ELEMENT OF . "Tidings" that presumably were of the best kind, and could mean nothing but good, are apparently not received as such, and are visited with some sort of scrutiny. The facts are exactly so. But it is to be noted that the authority that moved was one that moved itself, and is not an instance of an individual usurping ecclesiastical authority. The authority is not either arbitrary or that of an external hand. It is the Church itself. And it is the Church who delegates one evidently held in high honor, though not an apostle, to go to a long distance to inquire into the "tidings" that have reached itself at Jerusalem. II. AN OF . If the tidings were on the face of them good, credible in the nature of things, or rather in the nature of what the Church now well knew to be the operation of the Divine Spirit, why need the Church assume the attitude of caution anti do the action of apparent suspicion? 1. It is most grateful to note the first dawning exercise of infant powers and discretion on the part of the Church. This it learnt partly "from above," partly also from bitter and humbled experience of its own. It had already had the faithless within it, and the attempts of the worst worldliness (as in the instance of Simon Magus) to enter within its sacred fold. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 12:1 Put for stretched, A.V.; afflict for vex, A.V. The phrase, About that time, as in Acts 19:23, points to what had just before been related (Meyer). The interposition of the narrative in this chapter between Acts 11:20 and Acts 12:25 evidently implies that the bulk or rather the chief of the events narrated happened in the interval. Which of the events was the chief in the mind of the narrator with reference to his general narrative, and what are the coincidences which he wished to note, it is not easy to say with certainty. The narrative in this chapter doubtless overlaps at both ends the embassy of Paul and Barnabas, but perhaps the object was to show the harassed state of the Church from famine and persecution at the time that Paul and Barnabas were at Jerusalem. Herod the king here mentioned is Herod Agrippa I., grandson of Herod the Great, and son of Aristobulus and Bernice. During the reign of Tiberius he resided at Rome, in alternate favor and disgrace, sometimes banished, sometimes a prisoner, sometimes a guest at the imperial court. He was a great friend of Caius Caesar Caligula, and, on his succeeding to the empire on the death of Tiberius, was promoted by him to the tetrarchy of Herod Philip, with the title of king. He was further advanced three years afterwards to the tetrarchy of Herod Antipas; and, on the accession of Claudius to the throne, Judaea and Samaria were added to his dominions, which now comprised the whole kingdom of his grandfather, Herod the Great. Agrippa, in spite of his close intimacy with Drusus, Caligula, Claudius, and other Roman magnates, was "exactly careful in the observance of the laws of his country, not allowing a day to pass without its appointed sacrifice;" and he had given proof of his strong Jewish feeling by interposing his whole influence with Caligula to prevent his statue being placed in the holy of holies. This spirit accounts for his enmity against the Church. He was a man of very expensive and luxurious habits, but not without some great qualities. Acts 12:2 James, the son of Zebedee, or James the Elder, to whom, with his brother John, our Lord gave the surname of Boanerges (which is a corruption of שׁגֶדֶ ינֵבְ), sons of thunder. Nothing is recorded of him in the Acts but his presence in the upper room at Jerusalem after the Ascension (Acts 1:13), and this his martyrdom, which was the fulfillment of our Lord’s prediction in Matthew 20:23. His being singled out by Herod for death in company with Peter is rather an indication of his zeal and activity in the Lord’s service, though we know nothing of his work. Eusebius relates an anecdote of his martyrdom, extracted from the lost work of Clement of Alexandria, called the Ὑποτυτώσεις (or in Latin Adumbrationes), which Clement professed to have received by tradition from his predecessors, to the effect that the informer who accused James was so struck with his constancy in confessing Christ before the judge, that he came forward and confessed himself a Christian too. The two were then led off to execution together; and on the way the informer asked James’s forgiveness. After a moment’s hesitation, James said to him, "Peace be unto thee," and kissed him. They were then both beheaded (’Eccl. Hist.,’ 2. 9.). As Clement flourished about A.D. 190, the tradition need not have passed through more than three persons. It has been thought strange that Luke relates the death of a chief apostle with such brevity. But it did not bear on the main object of his work. Lightfoot mentions a fanciful story related by Rabauus Maurus, that about this time the apostles composed the Apostles’ Creed, each contributing one clause, and that the clause contributed by James the brother of John was, "And in Jesus Christ his only Son our Lord." Acts 12:3 When for because, A.V.; that it pleased for it pleased, A.V.; proceeded for proceeded further, A.V.; seize for take, A.V.; and those for then, A.V. He proceeded to seize (προσέθετοσυλλαβεῖν) is a Hebraism. This trait of his pleasing the Jews is in exact accordance with Josephus’s description of him, as τῷβιοῦνἐναὐφημίᾳχαίρων, loving popularity, and as being very kind and sympathizing with the Jewish people, and liking to live much at Jerusalem (’Ant. Jud.’19. 7.3). The days of unleavened bread; i.e. as expressed by Luke 22:1, "The Feast of Unleavened Bread, which is called the Passover." It lasted seven days (Exodus 12:15-18), from the 14th to the 21st of Nisan, or Abib (Exodus 12:18-20; Leviticus 23:1-44. 5, 6; Deuteronomy 16:1-4), the Passover being eaten on the night of the 14th. Acts 12:4 Taken for apprehended, A.V.; guard for keep, A.V.; the Passover for Easter, A.V. Four quaternions; i.e. four bands of four soldiers each, which were on guard in succession through the four watches of the night—one quaternion for each watch. The Passover. This is a decided improve-merit, as the use of the word "Easter" implies that the Christian feast is here meant. But perhaps" Feast of the Passover" would have been better, as showing that the whole seven days are intended. This is, perhaps, the meaning of τὸπάσχα in John 18:28, and certainly is its meaning here. We have another characteristic trait of the religion of Agrippa, and of his sympathy with the feelings of the Jews about the Law, that he would not allow a trial on a capital charge, or an execution, to take place during the Feast of Unleavened Bread (comp. John 18:8). To bring him forth to the people. Still the same desire uppermost, to propitiate the people by gifts or shows, or by blood; ἀναγαγεῖν means exactly "to bring up" (Acts 9:39; Romans 10:7, etc.), either on to a stage or on some high ground, where all the people could see him condemned, which would be as good to them as an auto da fé to a Spanish mob, or a gladiatorial slaughter to a Roman audience (see John 18:11). Acts 12:5 The prison for prison, A.V.; earnestly for without ceasing, A.V. (ἐκτενὴς, or as in the R.T. ἐκτενῶς, has the sense of intensity rather than duration; see Luke 22:14, T.R.; 1 Peter 1:22; 1 Peter 4:8). As the last of the days of unleavened bread approached, the prayers of the Church would be more and more intense in their earnestness. We have but to read the preceding chapters to judge how precious to the Church the life of Peter must have been. Acts 12:6 Was about to bring for would have brought, A.V.; guards for the keepers, A.V. What a picture we have here! The dungeon; the double chain fastening the prisoner to two soldiers; the other two soldiers of the quaternion keeping watch at the first and second ward, or station; the iron gate securely fastened; the population of the great city expecting with the morning light to be gratified with the blood of the victim of their bigotry; the king having made his arrangements for the imposing spectacle which was to ingratiate him with his people and obtain the applause he so dearly loved; and then the servant of Jesus Christ sleeping calmly under the shadow of God’s wings; and, a little way off, the Church keeping her solemn watch and pouring forth her intensest prayers through the silence of the night! And the issue, the triumph of the few and the weak over all the power of the many and the strong. Acts 12:7 An angel for the angel, A.V. (see note on Acts 5:19); stood by him for came upon him, A.V. (comp. Luke 2:9); cell for prison, A.V.; awoke him for raised him up, A.V. (ἤγειρεναὐτὸν); rise for arise, A.V. Cell. The word οἴκημα, a dwelling, was used by the Athenians as an euphemism for a prison. It only occurs here in the New Testament, though it is a common Greek word. His chains fell off from his hands, showing that each hand bad been chained to a soldier. The loosening of the chains would enable him to rise without necessarily awakening the soldiers to whom he was fastened, and who would feel no difference in the chain which was attached to them. Acts 12:8 He did so for so he did, A.V. Thy garment (ἱμάτιον); especially the outer garment, which was worn over the χιτὼν, or tunic (see Matthew 9:20, Matthew 9:21; Matthew 14:36; Matthew 23:1-39. 5, etc.). The girding, therefore, applied to the inner garments, and περιβαλοῦ to the cloak which went over them. Acts 12:9 Followed for followed him, A.V. and T.R.; he wist for wist, A.V. Acts 12:10 And when for when, A.V.; into for unto, A.V.; its for his, A.V.; straightway for forthwith, A.V. The first and the second ward. The φυλακή, here rendered "ward," may mean either the station where the guard was posted or the guard itself. One street; ῥυμή, as in Acts 9:11, note. Departed; ἀπέστη, in contrast to ἐπέστη, rendered "stood by" in Acts 9:7. Acts 12:11 Truth for surety, A.V.; sent forth for sent, A.V.; delivered for hath delivered, A.V. Peter’s recognition of the Lord’s hand in sending his angel is exactly echoed in the Collect for Michaelmas Day, "Grant that as thy holy angels always do thee service in heaven, so by thy appointment they may succor and defend us on earth." Acts 12:12 And were praying for praying, A.V. When he had considered; better, with Meyer and Alford, when he perceived it, viz. the truth of his deliverance. Mary the mother of John was aunt to Barnabas (Colossians 4:10). If Paul and Barnabas were not in her house at the time (which there is no evidence that they were), it is likely that all the particulars of Peter’s escape may have been communicated to Paul by John Mark, and by him repeated to Luke. That they went to the house of Mary before their return seems certain from their taking Mark with them to Antioch (verse 25), possibly to deliver him from the danger Christians were in at Jerusalem at this time. Acts 12:13 When he for as Peter, A.V. and T.R.; maid for damsel, A.V.; to answer for to hearken, A.V. (ὑπακοῦσαι). The door of the gate (see Acts 10:17, note). To hearken or listen seems the best rendering. It is the phrase proper to a doorkeeper, whoso business it is to go to the door and listen when any one knocks, and find out what their business is before opening the door. This is the primary sense of the word; that of answering after listening is a secondary sense. At a time of such alarm to Christians a knock at the door in the dead of the night would carry terror with it, and careful listening to ascertain whether there was more than one person, and then to ask who was there and what was his business, was the natural course. Acts 12:14 Joy for gladness, A.V.; that for how, A.V. When she knew Peter’s voice. This evidence of Peter’s intimacy with the family of Mary is in remarkable agreement with 1 Peter 5:13, "Greet Marcus my son." Acts 12:15 Confidently for constantly, A.V. (for the same use of διΐσχυρίζομαι, see Luke 22:59); and they said for then said they, A.V. It is his angel; meaning probably his guardian angel (Matthew 18:10). But the expression is obscure, and we do not know exactly the nature of the belief on which it was grounded. They must have thought that perhaps Peter had been put to death in prison that very night, and that his angel, speaking with his voice, was sent to announce it to the Church. The narrative is a striking instance how "slow of heart to believe" are even the most devout. They were praying very earnestly for Peter’s life; their prayer was granted; and yet the announcement of it only draws out the answer, "Thou art mad!" and then, as an alternative, the explanation, "It is his angel!" Acts 12:16 Opened for opened the door, A.V.; they … and for and … they, A.V.; amazed for astonished, A.V. (see Acts 8:9, note). Acts 12:17 Brought him forth for brought him, A.V.; tell for go show, A.V.; to for into, A.V. Beckoning, etc.; κατασείσαςτῇχειρὶ (see Acts 13:16; Acts 19:33; Acts 21:40). It is the action of one having something to say and bespeaking silence while he says it. Unto James. This, of course, is the same James as is mentioned in Galatians 1:19 as "the Lord’s brother," and who, in Galatians 2:9, Galatians 2:12, and Acts 15:12 and Acts 21:18, as well as here, appears as occupying a peculiar place in the Church at Jerusalem, viz. as all antiquity testifies, as Bishop of Jerusalem. So Hegesippus, quoted by Eusebius (’Eccl. Hist.,’ 2.23), "James the Lord’s brother, called by universal consent the Just, received the government of the Church together with the apostles;" and in Acts 2:1 he quotes Clement of Alexandria as saying that, after the Ascension, Peter, James, and John selected James the Just, the Lord’s brother, to be the first Bishop of Jerusalem. And Eusebius gives it as the general testimony of antiquity that James the Just, the Lord’s brother, was the first who sat on the episcopal throne of Jerusalem. But who he was exactly is a point much controverted. The three hypotheses are: 1. That he was the son of Alphaeus or Clopas and Mary, sister to the blessed Virgin, and therefore our Lord’s cousin german, and called his brother by a common Hebrew idiom. According to this theory he was one of the twelve (Luke 6:15), as he appears to be in Galatians 1:19, though this is not certain (see Bishop Lightfoot, in loc.). 2. That he was the son of Joseph by his first wife, and so stepbrother to the Lord, which is Eusebius’s explanation (’Eccl. Hist.,’ Ecclesiastes 2:1). 3. That he was in the full sense the Lord’s brother, being the son of Joseph and Mary. This is the opinion of Alford (in lee.), fully argued in the ’Proleg. to the Epistle of James,’ and of Meyer, Credner, and many German commentators. According to these two last hypotheses, he was not one of the twelve. "The apostolic constitutions distinguish between James the son of Alphaeus, the apostle, and James the brother of the Lord, ὁἐπίσκοπος" (Meyer). It may be added that Acts 1:14 separates the brethren of the Lord from the apostles, who are enumerated in the preceding verses. The hypothesis which identifies James the Lord’s brother with James the son of Alphaeus or Clopas and Mary is well argued in Smith’s ’Dictionary of the Bible,’ art. "James" (see also the able Introduction to the Epistle of James in the ’Speaker’s Commentary’). It seems impossible to come to a certain conclusion. The weakest point in the hypothesis which identifies James the Lord’s brother with the son of Alphaeus is that it fails to account for the distinction clearly made between the Lord’s brothers and the apostles in such passages as John 2:12; John 7:3, John 7:5, John 7:10; Acts 1:13; Matthew 12:46, Matthew 12:49; 1 Corinthians 9:5. For the effect of these passages is scarcely neutralized by Galatians 1:19. But then, on the other hand, the hypothesis that the Lord’s brethren, including James and Joses, were the children of Joseph and Mary, seems to be flatly contradicted by the mention of Mary the wife of Clopas as being "the mother of James and Jests" (Mark 15:40; John 19:25). He went to another place. Whether Luke was not informed what the place was, or whether there was some reason why he did not mention it, we cannot tell. The Venerable Bode (’Prolog. in Expos. in Act. Apost.’), Baronius, and other authorities of the Church of Rome, say he went to Rome, and commenced his episcopate of Rome at this time Dr Lightfoot thinks it more probable that he went to Antioch. Some guess Caesarea; but there is no clue really. Acts 12:19 Guards for keepers, A.V.; tarried there for there abode, A.V. Acts 12:20 Now he for and Herod, A.V. and T.R.; and for but, A.V.; they asked for for desired, A.V.; fed from for nourished by, A.V. Highly displeased (θυμομαχῶν); only here in the New Testament, but used by Polybius, as well as the kindred word ψυχομαχεῖν, in the sense of having a hostile spirit against any one, maintaining a strong resentment. It describes a state of feeling which may exist before war, during war, and after war when only a hollow peace has been made. Tyro and Sidon at this time were semi-independent cities under the Roman supremacy. The occasion of Herod’s displeasure is not known. Chamberlain; literally, the officer over his bedchamber—his chief groom of the chambers—an office which would give him easy access to the king’s private ear. Was fed. This commerce, by which Palestine supplied Tyro and Sidon with wheat in return for timber, was as old as the time of Solomon at least (1 Kings 5:9, 1 Kings 5:11); see too Ezekiel 27:17, and the decree of Caligula, in which he speaks of the large exportation of corn to Sidon from the Jewish harbor of Joppa (’Ant. Jud.,’ 14. 10.6). Acts 12:21 Arrayed himself for arrayed, A.V.; and sat for sat, A.V. and T.R.; on the throne for upon his throne, A.V. On the throne. Βῆμα does not mean "the king’s throne," and is nowhere so rendered in the A.V. but here. It means any raised stage or platform upon which a judge, or an orator, or any one wishing to address an assembly, stands. Here it means a high platform in the theatre at Caesarea, from whence the king, raised above the rest of the audience, could both see the games and make his speech to the people. Acts 12:22 Shouted for gave a shout, A.V.; the voice for it is the voice, A.V. Acts 12:23 An angel for the angel, A.V. (Acts 5:19, note). Acts 12:24 The word of God grew and multiplied in Jerusalem and the neighborhood, in spite of Agrippa’s persecution. The blood of the martyr James was the seed of the Church, and the speedy vengeance taken by God upon the persecuter doubtless gave fresh courage to his people to confess the Name of Jesus Christ. As regards the preceding account of Herod Agrippa’s death, it is corroborated in the most remarkable manner by the narrative in Josephus (’Ant. Jud.,’ 19. 8.2). He there tells that when he had been three years King of all Judaea (see verse 1, note) he went to Caesarea. And that on occasion of a festival celebrated "for the safety of Caesar" (some think to celebrate his return from Britain, while others, as Wieseler, think that they were the ordinary Quinquennalia, celebrated in the provinces), he exhibited games and spectacles in honor of Claudius. On the second day of these games, when a vast number of people were assembled in the theatre, Agrippa can? m, clothed in a garment wholly made of silver, which reflected the rays of the morning sun with a most dazzling and awful brilliancy. Whereupon his flatterers cried out that he was a god, and offered prayer to him. The king, he adds, did not rebuke them nor reject their impious flattery, tie was presently seized with a violent pain in his bowels, which soon became so intense that he was carried out of the theatre to his palace, and expired after five days of excruciating pain. It is curious that in the above account Josephus says that Agrippa saw an owl sitting over his head, which he recognized as a messenger (ἄγγελον) of evil to him. Eusebius, quoting Josephus Eccl. Hist.,’ 2. 10.), leaves out the owl, anti says that Agrippa saw an angel sitting over his head, whom he recognized as the cause of his sufferings. Whiston, in a note, seeks to exonerate Eusebius from unfairness in the quotation by suggesting that the manuscript of Eusebius is in this place corrupt; but Bede quotes Josephus just as Eusebius does, unless perchance he is quoting him at second hand from Eusebius. Acts 12:25 Ministration for ministry, A.V.; talking for and took, A.V. The fact here stated of their taking John Mark with them, is very interesting in connection with verse 12. Whether or no Saul and Barnabas were in the house of Mary at the time of Peter’s deliverance from prison, they evidently went there shortly before or shortly after. As regards the sequence of events related in this chapter, it is by no means necessary to suppose that Barnabas and Saul did not leave Jerusalem till after the death of Agrippa. Luke, connecting the death of Agrippa with his murder of James and his intended murder of Peter, as Eusebius and Chrysostom and others rightly say, would naturally follow up the narrative of the persecution by the narrative of the persecutor’s awful death; and then go on to relate the return of the two apostles to Antioch in continuation of Act 11:30. We have no means of deciding whether, in point of fact, they returned before or after Agrippa’s death. It seems most probable that they returned before, as, under the circumstances, they would not tarry at Jerusalem longer than was necessary for the fulfillment of their ministration. Acts 12:1-25 The world and the Church. There is, perhaps, no passage in Holy Scripture which contrasts more sharply the principles of the world and of the Church respectively, and the practice flowing from those principles, than the chapter before us. The results of each stand out no less sharply defined. I. THE WORLDLY AND . Not right, or truth, or justice, but sell seeking policy; to gain some selfish end without regard to the will of God or the welfare of man; the unscrupulous use of any means by which the wished-for end can be attained; the employment of craft or violence, according to circumstances; utter contempt for the rights and feelings of others; utter disregard for the happiness of individuals or communities which stand in the way; taking everything into a man’s own hands;—in a word, self-will and self-seeking, as the beginning and ending of human action. II. THE CHURCH, OR , . To do the will of God irrespective of self-will; to love all men, "specially those that are of the household of faith," and consequently to work ill to no man, however great the apparent gain may be; to suffer, rather than do, wrong; to endure evil meekly and patiently; to help and comfort others in their time of need at his own cost; to leave all in the hands of God. III. THE RESULTS OF EACH. 1. The worldly policy ends in failure. The well-laid schemes end in disappointment; momentary successes slide into defeat anal discomfiture; expected glory turns into lasting shame. 2. The Christian practice, on the contrary, though its beginnings may be in clouds and darkness, ends in sunshine and in light. Right has a vital principle in it. It bursts out into success at last. Being linked to the will of God, it partakes of the power and life of God. Momentary shame turns into lasting glory. The cross becomes the crown. See all this exemplified in the history before us. Agrippa was the perfect type of a successful man of the world. The friend of emperors and kings; himself a prosperous king of fair character for the times, of pleasing manners, and considerable power of kingcraft, he stood high among his equals and contemporaries. His liberality and magnificence secured him a fair share of admiration and popularity among his subjects. His zeal for religious observances, his scrupulous performance of the rites and ceremonies of the Jewish Law, brought him a fair amount of respect from the priests and Pharisees of his day. And this popularity was as the breath of his nostrils. To be applauded; to be well spoken of; to be admired; to make a sensation wherever he appeared; to be on terms of friendship with Tiberius, with Drusus, with Caligula, with Claudius; to be a great man among the petty dependent kings of the neighboring countries; and to be an authority with the priests and people of the Jews;—all this was his ambition, was what he lived for. As to the means of obtaining it he was not scrupulous. By flatteries, by mean compliances, by large expenditure of money, and even by shedding innocent blood, this end of self-idolatry was to be compassed. The murder of a saint like James, the imprisonment and intended execution of an apostle like Peter, were in his eyes on a par with splendid games or magnificent largesses, as means of purchasing or retaining the good pleasure of the Jews, perhaps with the further design of strengthening his influence with Claudius by showing how he could keep a turbulent province in quiet subjection to imperial Rome. And so at last he seemed to have attained the highest pinnacle of the coveted glory when, all glittering with the silver robe, which reflected the rays of the morning sun, and seated on the bema to make his oration to the people, he was greeted with acclamations which told him he was no longer a mere mortal in their eyes, and that he spoke, not with the voice of a man, but with the voice of God. Five days of agony, and he lay amidst all his splendor a lifeless corpse. Now let us turn to the Church. We have four pictures presented to us of Church life. 1. The love of the Church of Antioch for their unseen brethren of the Church of Jerusalem. They were poor themselves, it is likely; they had dangers, and difficulties, and wants, and necessities: no doubt, at home. But no sooner do they hear of the approaching famine in Judaea than they make collections, every man according to his ability, for the relief of their fellow-Christians, and send two of their most trusted members to carry the gift from Antioch to Jerusalem. Surely a beautiful sight, that loving-cup passed from Gentile to Jew, a pledge of their unity in Jesus Christ. 2. The defense of the Church of Jerusalem against the tyranny of the world. The strong hand of unscrupulous power has slain one of their most valiant leaders. Another greater still is shut up in a dungeon, expecting immediate death. The whole Church is in danger of destruction. It must defend itself against its terrible foe; it must sharpen its sword; it must put on its Armour; it must prepare for the fight. And bow does it do this? Our second picture shows us. It is night. The great city is hushed in sleep; its hum has ceased. The weary are at rest. The prisoner’s eyes are closed in forgetfulness, and all things are shrouded in darkness. But in one house in the city sleep has no place. Under its roof are gathered together many of the soldiers of Jesus Christ. And in that dead hour of the night they are watching unto prayer. From one and another the voice of prayer and supplication is going up to Heaven—prayer for Peter’s safety; prayer for the preservation of the Church; prayer for the mighty help of the Holy Ghost; prayer for holy patience; prayer for holy courage; prayer for wisdom how to act and for strength to act; prayer for the weak in faith; prayer for the tempted and irresolute; prayer for their enemies, persecutors, and slanderers;—in short, every variety of the cry, "Lead us not into temptation, but deliver us from evil!" is breaking the stillness of the night, and is the Church’s preparation for battle and for victory. 3 and 4. We have in these the portraiture of two individual members of God’s Church. The first, James, we see only in his death—the blessed death of a martyr of Jesus Christ; a death which tells of the life which went before, and also of the life that shall follow after and have no end. He was a son of thunder in his assaults upon the strongholds of Satan; a witness for Jesus Christ and his cross and his salvation, before the hard materialism of Roman power and the withered formalism of Jewish bigotry and hypocrisy. As we think of him, as of his saintly brother John, we think of the unworldly faith with which, leaving his father and all that he had in this world, he was obedient without delay to the calling of Jesus Christ; we think of the indignant zeal which flashed out when the Master whom he loved was rejected by the Samaritans; we think of him as persevering steadily, through ten years of opposition and contradiction from elders, and priests, and Pharisees, and Sadducees, in the one great purpose for which he lived, at the end of which, as he had long since been warned by the Lord, there was a cup of suffering to be drunk, and a baptism of blood to be baptized with. But he shrank not nor drew back. To him to live was Christ, and to die was gain. And so his end came—the end of his toil. But surely he is among those whom his brother John saw in vision half a century afterwards: "I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God,… and they lived and reigned with Christ s thousand years." Blessed in his death and glorious in his resurrection, he will shine forth with a brighter glory in the kingdom of his Father than Agrippa his murderer did in his silver robe of marvelous texture in the theatre of Caesarea. Our last portrait is that of Simon Peter, the Galilaean fisherman, called by Jesus Christ to be fisher of men. What a life was his!—gathering three thousand souls into his net at the very first haul; laying the foundations of that building which during eighteen centuries and a half has gone on growing towards those vast proportions which will at last fill the whole earth and mingle with the skies in its length, and breadth, and depth, and height; unlocking the gates of the kingdom of heaven with his keys of office for myriads and millions to enter in. What a life of toil and danger!—journeying, preaching, healing, teaching, like his Divine Master before him, with his life ever in his hand; now escaping, now returning to the scene of persecution, but always intent upon the work of Christ. Ah! surely he has fallen at last; the hand of the tyrant has found him out. He is fast in prison. He is fastened with two chains to his jailors. He is sleeping his last sleep on earth. To-morrows sun will rise upon him for the last time, and before it is noon he will have joined his brother James in the land where all things are forgotten. So thought man. So thought the Jews. So thought Agrippa. So thought Peter himself when he closed his eyes in sleep under the protection of God s wings. So had God not ordained, The night watches had advanced. The great city lay in stillness and darkness. The sons of toil and of pleasure had all left the busy thoroughfares, and the streets were a desert. But lo! the iron gate of the prison opens noiselessly upon its hinges, and two men issue forth into the open way. They walk rapidly along, and then one vanishes and only one is left. He stops for a moment’s thought, and then goes to the house of Mary. Yet another moment, and he is in the midst of a praying Church, which he never thought to have seen again in the flesh; and the brethren are all around their great primate, whom they thought to have seen no more forever. It was a great surprise. But how great the joy to know that it was God’s doing! Now they knew that their dangers, their sorrows, their fears, and their prayers, were all known of God. Now they knew that their lives were precious in God’s sight, and that he that was for them was stronger than he that was against them. Peter’s hour was not yet come; his work was not yet finished, and till it was, all the power of Herod and all the expectation of the people of the Jews would be baffled and disappointed, not a hair of his head should perish; and instead of the Church being wasted and destroyed, the Word of God should grow and multiply. It is growing and multiplying still. Peter’s work is not yet finished. What he began is still going on. The overseers are still feeding the flock of Christ; and they with him, when the chief Shepherd shall appear, shall receive a crown of glory that fadeth not away. BY W. Acts 12:1-19, Acts 12:24 Sin in high places. Sin has many aspects, and it is not only curious but instructive to see how it shows itself under different conditions. Here we have it manifesting its evil spirit in "high places." Herod’s action at this juncture reminds us of— I. ITS . "Herod … stretched forth his hands to vex certain of the Church" (Acts 12:1). He did not stay to inquire whether these men were in the right or not. They had with them the most convincing credentials—strong evidence, miraculous power, a truth which met the necessities of the human heart and life; but all this went for nothing. From his place of power he looked down superciliously on this new "way," and with a light heart he determined to vex its adherents. How often does a high place beget an unseemly, unwholesome, injurious arrogance which, smiting others, inflicts a deathblow on itself. II. ITS . "And he killed James … with the sword" (verse 2). What was the life of an enthusiast to him? "He commanded that the keepers should be put to death" (verse 19). What signified it to him that a few soldiers were executed? It would not spoil his meal nor disturb his slumber that, at his bidding, a few of his fellow-men had their lives cut short and that their families and friends were mourning. This was the spirit of the age, an unchristian age: it was especially the spirit of human tyranny. The ruler on his throne, too often attained by violence and cunning, was indifferent to the blood he shed, to the rights he violated, to the sorrows he caused. Such has been the history of sin in high places from the beginning until now, from one end of the earth to the other. III. ITS . "Because he saw it pleased the Jews," he proceeded further (verse 3) in the same course. What a miserable reason for imprisonment and execution of subjects! Not because any crime had been committed, or any folly wrought, or any danger incurred; but because it pleased the Jews, more violence was to be done, more wrong inflicted, more grief and lamentation called forth. To such shameful depth will sin in high places stoop, "justice" prostituting its high vocation (1 Peter 2:14) to win a mean and despicable popularity at the expense of innocence and truth. IV. ITS . 1. How vain are bolts and bars to shut in a man whom God intends to be his agent among men (verses 4-10; see Acts 5:19; Acts 16:26)! 2. How vain are swords to slay and prison doors to confine the living truth of God! A James may be killed and a Peter imprisoned, but the chapter which narrates these incidents of human tyranny does not close without recording that "the Word of God grew and multiplied." We may learn these two lessons. (1) We may well be contented with our humbler lot. Obscurity and comparative powerlessness are far less attractive to an ordinary eye than eminence and power. But who of us can say that a "high place" might not prove to be a "slippery place," wherein virtue and purity would fall, never to rise again; or on which some of the finer graces would be dulled and dimmed, even if some of the sadder sins were not nourished and practiced? (2) We may well rejoice to be on the side of the Lord our Savior. His cause will meet with such checks as this chapter records; there will be times when his disciples will mourn the loss of one champion and be alarmed for the safety of another; but unhoped-for deliverance will come, God will appear for us in ways we dare not expect, and the end will be the growth and multiplying of his living and life-giving Word.—C. Acts 12:1-19, Acts 12:25 The strength and weakness of Christian discipleship. These verses bring out very strikingly the fact that there is both power and weakness in us who are the followers of Christ. We see it— I. IN . The apostles of our Lord were invested by their Divine Master with unusual powers. The Holy Ghost descended upon them and conferred great gifts on them (see Acts 5:15, Acts 5:16; Acts 9:31-41). Peter was the chief channel through which this Divine efficacy flowed. But while he was charged to do such great things for others, he was not permitted to do anything for himself; his function of working miracles stopped when he was personally concerned; he was not at liberty to open a bolted prison door that he himself might escape. We may find a certain illustration of this strength and weakness in the case of those who have such strength to arouse the souls and stir the activities of others, but who are painfully and pitifully weak in con- trolling their own spirit. II. IN AND . One short verse (Acts 12:2) disposes of the fate of the Apostle James. We have no graphic account, as in Stephen’s case, of his martyrdom. But it is enough that we know the event. We naturally place it beside the predictive words of the Lord. And we see here how weak and yet how strong Christian discipleship can be. Weak enough (1) to cherish a mistaken ambition (Mark 10:37); (2) to under-estimate altogether the sufferings of its Lord—they said, We can; (3) to under-estimate the severity of its own martyr-witness, for James and John had little thought at that time of the future that was in store for them. Strong enough to accept with cheerfulness the trying lot when called upon to endure it. We may take it, though we are not told it, that James drank without a moment’s hesitation the bitter cup of sudden and violent death when Herod’s sword was drawn to slay him. How frequently do we find the same thing with us now! At one hour, the weakness of serious misconception of Christian truth or of Christian life, or, it may be, serious failure to attain the spirit or illustrate the principle of Christ; at another hour, beautiful resignation to the will, or admirable exemplification of the truth, or noble devotedness to the work, of the Lord. 1. We should not judge hastily; the error or shortcoming of one period may be more than redeemed by the excellency or even heroism of another. 2. We need not be exceedingly depressed by our own failure; we should be truly penitent when really at fault, but we may hope that, further on, our Master will give us an opportunity of drinking of his cup, of having fellowship with his sufferings. III. IN THE MATTER OF . "Prayer was made without ceasing of the Church unto God for Peter" (verse 5). It may be confidently concluded that the "many who were gathered together praying at Mary s house (verse 12) were asking for his deliverance. His escape, then, should have been the very thing they were expecting. If their strength had not been exercised in weakness, they would have anticipated the knock at the door, which they refused to believe was from the hand of Peter. We know how great was their astonishment that their prayers were heard and answered (verses 15, 16). Prayer is the strength of the Christian man, of the Christian Church; but when in the very act and exercise of this our privilege and power, how great is our weakness! for how unspiritual is, too often, our word! how languid our strain! how slight our hope! how faint and feeble our expectation! IV. IN OUR WITH OUR FELLOWS. (Verse 25.) Barnabas and Saul returned from their ministry in Jerusalem, carrying with them the blessings of the poor whom they had relieved. But they also carried with them one, John Mark, who was to be the occasion of a bitter quarrel and a lifelong separation. While they were rejoicing in their hearts that the ties between the brethren of Antioch and Jerusalem were so happily, strengthened there stood by their side a man whose action was to cut in twain the bond which bound them in loving and active brotherhood. As fellow-members of the Church, we feel and do many things which bring out into bold relief our most Godlike affections and aspirations; but as those who worship and work side by side, we often do things which give displeasure to our Lord and should give pain to ourselves.—C. Acts 12:20-23 Human pride and Divine retribution. The main lesson which this incident conveys is the folly of human presumption. But there are side truths which the narrative suggests. 1. The interdependence of one nation on another: "Their country was nourished by the king’s country" (Acts 12:20). One land has metals in abundance; another has corn; another, cotton; another, timber, etc. It was clearly the intention of the Father of all that all peoples should live in close friendship and constant intercourse with one another. Yet the heathen idea was that the natural relation between neighboring nations was war. The motto of Christianity is "Peace;" its spirit is that of brotherhood; its counsel and fruit are active interchange of services and resources. 2. The evil of autocracy: "Herod was highly displeased with them of Tyre and Sidon" (Acts 12:20). It may have been some slight affront he had received, and which he was determined to avenge. All responsibility rested with him, and the caprice or resentment of one single soul would have been sufficient to plunge the thousands of Tyre and Sidon—men, women, and children—into terror and distress. We may unite to thank God that the sword is being taken out of the hand of the autocrat. 3. The drawbacks to human greatness. Herod Agrippa was a man in a very fine position, and he was no doubt envied by thousands of his subjects; doubtless he often congratulated himself on the success of his subtlety. Yet he was (1) much at the mercy of venal counselors,—probably rich presents had found their way into the treasury of Blastus before that chamberlain spoke honeyed words of peace in Herod’s ear (Acts 12:20); (2) the dupe of base flatterers (Acts 12:22),—he must either have been constantly engaged in weighing words and distinguishing the false from the sincere, or else he must have been continually deceived. But to read the lesson of the text we turn to— I. THE HEIGHT TO WHICH HUMAN WILL RISE. The scene which is briefly sketched in the text (Acts 12:21) has been more fully described elsewhere. It may seem incredible to those who move in humble spheres that a mortal man could ever be so inflated with a sense of his own greatness as to accept Divine honors when they were offered. History, however, fully proves that arrogance may rise even as high as this. "The spirit of self-exaggeration," "the insolent exaltation of himself," with which Channing charges Napoleon Bonaparte, is a spirit which has been exemplified in every age and nation in greater or less degree. The acquisition of honor does not satisfy but only inflames ambition, and from height to height it rises until, leaving far behind it merely unwarrantable hope, it reaches shameful arrogance and even, as here, a horrible impiety. II. THE DEPTH TO WHICH IT MUST FALL. It ends in shame and ruin. Sometimes, as here, in terrible torture. It is noticeable that some of the worst persecutors of their race have come to a frightful end at death: witness, Herod the Great; this man, his grandson; Antiochus Epiphanes; Philip II. of Spain, etc. But where this is not the ease, the end is dishonor. God "will not give his glory to another." Pride must perish, and great must be its fall. From its high pedestal it topples down. No angel-hand is needed to secure the overthrow; its foundations are certain to be undermined, and the god who was at the summit lies, a broken and shattered idol, at the base. III. THE OF HEROD’S DEATH. It says to those who wonder at the delays of providence and speak of— "Truth forever on the scaffold, Wrong for ever on the throne," Wait! God will reveal himself in righteousness. Go into the sanctuary (Psalms 73:17); look back on the page of history, and understand their end; and see what "the end of the Lord" is. Wait a while, and the enthroned king, enrobed in tissued silver, receiving the acclamations of the people, accepting their ascriptions of deity—behold! he lies writhing in awful agony; he passes away; he is dust of the ground. And that despised sect, smitten, suffering, degraded—behold! it rises to honor, to power, to influence; it will be enthroned on the intelligence and conscience of mankind. Herod Agrippa gave up the ghost, "but the Word of God grew and multiplied" (Acts 12:24).—C. BY E. JOHNSON Acts 12:1-25 The persecution at Jerusalem. I. THE PUTTING TO DEATH OF JAMES, AND THE SEIZURE OF PETER. The narrative of the former event is short and dry. But, remarks a commentator, whatever the reason of this may be, it is certain that the Holy Spirit, by whose inspiration this history was given, manifested a peculiar wisdom in this very brevity. The holy silence is a sign to us that that which is highest and most pleasing to God is not precisely that of which men love to know and speak. "Our life is hid with Christ in God." The peculiar life in life, and the holy dying in death, these are hidden with Christ in God, not merely from the world, but from the children of God; precious, nevertheless, before God, a work following the soul into eternity. The frivolous persecutor, who has been an enemy of the Jews, now, to please them, sacrifices the Christians. The cruelty and frivolity of tyrants has been permitted to work much evil and cause much bloodshed. Our only consolation in meditating on such facts is to reflect that Christianity is an ideal system, and has compensations not of this world. II. THE OF PETER. 1. His imprisonment fell in the days of unleavened bread—the Passover-time; doubtless reminding him, not only of the passion and resurrection of the Savior, but of his own frailty and denial of him. Now was the prophecy of Jesus fulfilled: "Hereafter thou shalt follow me." All in the scene, the memories, the immediate prospects before Peter’s mind disposed him to sad and serious thought. 2. The strong guard placed over him seems to bear witness to the respect felt for his person, the fear of his influence. The parts of the prisoner and that of the tyrant are often really reversed; he is at peace, they tremble when they have him most in their power. Behind the scene a purpose was working mightier than all human force. The persecutors intended to bring him after the Passover feast; but God intends to save him. Herod plots Peter’s death, while God wills the preservation of Peter and the death of the murderer. Another view of spiritual force working to counteract physical force is given in the statement of the unceasing prayer of the Church on Peter’s behalf. "God can refuse nothing to a praying Church." "One true prayer can strike down the whole power of hell; why not Herod with his sixteen soldiers?" "By the blood and prayers of Christians Herod’s arm was maimed, his scepter broken, and the Roman empire brought to ruins." Peter in the prison may remind us to pray, "That it may please thee to show pity upon all prisoners and captives!" Meanwhile Peter sleeps; as a child flung into the strong arms of a father, so in the extremity of his distress he has flung himself on God, and rests. And over hint Divine love watches with all the tenderness of the parent’s eye and heart. 3. The delivering angel. The angels are ministers of God to the bodies and souls of the "heirs of salvation." Whether we speak of angels, or of instruments, or providential means, the truth at bottom is the same. All agents and instruments may be considered Divine which are set in motion by the Divine power and love, and providentially meet the need of the hour. So too the shining effulgence which accompanies the angel’s visit. We do not expect such phenomena now; but the light in the heart, the joy which comes of having surrendered the soul to God and of being conscious of his presence, is not less real than ever. "To the upright there ariseth light in the darkness." We may if we please allegorize what follows to our own account. "Arise quickly!" and the chains fell from his hands. For the word of the Lord no iron is too hard, no stone nor bolt too strong. There are worse prisons than those of stone. "Stone walls do not a prison make, Nor iron bars a cage." It is our own fettered thoughts which cramp and. oppress the soul Again, with the Divine command, "Gird thyself, and bind on thy sandals," the power to obey comes. And so again when he is bidden to cast around him his garment and to follow. A reason, attentive to the smallest details, is discovered in every call to duty and freedom. And all this passes as in a dream. So often when swift help and wondrous deliverances come by the Divine hand. "When the Lord turned again the captivity of Zion, we wore as them that dreamed." So doubtless in the last conflict, the escape from life and all its troubles will appear as a dream to the departing soul. So swiftly on, through the first and second guard, to the iron gate leading into the city, which opens of its own accord; the street is reached, and the angel departs. The extraordinary and the marvelous lasts no longer than it is needed. We are governed and guided by constant law, which is the expression of loving and constant will. We are taught by experience to build on the constancy of law; but lest we should adore law instead of God, he appears from time to time from behind law, as will, personality, love. The knowledge left behind on Peter’s mind is that God has interfered for his deliverance from the hands of his enemies. That is the lesson for us, whenever by a change of circumstances, not to be foreseen and not to be commanded by human forethought, God’s ways with us give rise in retrospect and reflection to thankfulness. We see not the good hand that is leading us, the wisdom that causes all things to work together for good, before we have reached the goal and end of his purpose. III. PETER’S REUNION WITH THE . 1. Notice the coincidences of events. For his refreshment, Peter is led from the cold prison and the rough society of soldiers into that of praying brethren. And they who had been in the depth of trouble because of his supposed loss, behold the beloved brother in the midst of them—for the strengthening of their faith. 2. The struggle of faith with unbelief. Here, though they had been praying, and praying doubtless for Peter’s release, when the answer comes, they find it difficult to accept and believe. How true is this to the human heart! People are not conscious that they are not quite sincere in their prayers until some event like this brings them face to face with their own thought. When Rhoda tells the simple news of joy, they reply, "Thou art mad!" Faith in the heart says, "God can work wonders if he will;" an opposite feeling says, "It is not likely that he will work them." A man may argue, "My faith in the goodness of God is shadowy, but my faith in the constancy of his laws in nature is absolute: it is the contrast of one faith with another." We cannot find a solution to this contradiction; but it does seem in the course of events as if it were solved for us by a higher light and leading. 3. The result. Peter continues knocking, till those within open, see him, and are astounded. After grasping their hands in friendship, he tells the story of his deliverance, bids them repeat it to James and the brethren, then departs to another place. So had the Lord commanded (Matthew 10:13). The protection of Providence does not supersede the exercise of caution and prudence; it should rather encourage us to observe these. By removing Peter, the main pillar of the community, the Church was taught that no one man was indispensable to its existence and welfare. They were to learn to stand without him. The break of day brought a great disturbance among the soldiers. "What had become of Peter?" Herod takes prompt measures for his arrest, and betakes himself to Caesarea. So ends an episode of apostolic history. We may extract from it the following lessons:— (1) The time of trial is the time of Divine education. Faith in the trial of fire is proved more precious than the gold which perisheth. "Count it all joy when ye fall into divers temptations." (2) Brotherly love in affliction, in watching and waiting power of soul in rest and endurance; Divine power in healing and saving;—these are the fruits and energies which spring up in the soil of persecution: these the "precious pearls for which men dive in sorrow’s sacred stream." (3) The arms and defenses of the Church against its foes are—unflinching courage in witness, calm patience in suffering, unwearied urgency in prayer.—J. Acts 12:20-25 The death of Herod. I. THE . In the height of his power and haughtiness be is suddenly cast down. While raising himself arrogantly against the Majesty on high, by that Majesty he is brought low and put to shame. Also it is while he is being sought by petitioners, and hailed by the flattering voice of the multitude as a god. These features have all the elements of the most solemn tragedy. The messenger of Divine judgment smites him straightway, and he perishes miserably, II. ITS MORAL. 1. "Because he gave not the glory to God" is the reason of the judgment. To God alone belongs honor. He is the Fountain of power, the Foundation of all stability. He who forsakes God ruins himself and causes destruction to others. God "resists the proud, but gives grace to the humble." 2. The moral is seen also in contrast. Those who honor God, as Barnabas and Saul, receive honor from God. The persecutor is cast down, while the persecuted flourish and the work goes on. The blood of the martyr waters the field of the Church, and the tyrant fertilizes it with his bones.—J. BY R.A. REDFORD Acts 12:1-19 Herodian persecution of the Church. Connection of events showing the working of Divine providence. After Stephen’s murder, Caligula persecuted the Jews; hence the diversion of their enmity coincident with conversion of Saul On the accession of Claudius, a time of comparative peace. Appointment of Herod Agrippa renewed their hopes; hence their attempt to crush the Church. The contrast between the Jews and the Christians is seen at this point. They put themselves in the hands of Agrippa, appointed successor to Herod Philip, with the whole Syrian province under him, by their persecutor Caligula, and lately under Claudius, receiving Judaea and Samaria; so that he was equal in power to his grandfather, Herod the Great. He was a shameless blasphemer, and feared neither God nor man. Yet the Jewish rulers, in their exasperation, incited him against the Christians. The simplicity of the narrative testifies to the simplicity and sincerity of the disciples. The second martyrdom has only a single line given to it. But how eloquent the silence! The position of Peter was a more prominent one. Herod’s wickedness became bolder. He aimed a blow at the very leader of the Church. Contrast the two histories of James and John—one so early cut off, the other surviving to the end of the century. The narrative illustrates— I. THE CARE OF GOD OVER HIS PEOPLE, II. THE TOWER OF FAITH IN COURAGE AND IN TIME OF TRIAL. Peter slept. III. THE OF PRAYER, IV. THE BETWEEN THE KINGDOM OF GOD AND THE KINGDOM OF THIS WORLD. 1. The ease of Divine victory. 2. The peaceful brotherhood over against the cruel tyranny of Herod. 3. The manifestation of the Spirit contrasted with the vain show of power and display of authority. Withdrawment of Herod to Caesarea a sign of defeat.—R. Acts 12:20-23 Judgment on the royal persecutor. I. THE WORLDLY POLICY, AND WHAT IT LEADS TO. Idolatry. Blasphemy. The atmosphere of corruption attacks the vitals. The man lives in a moral pest-house. He himself is at last devoured by the filth of his own sins. Examples in all history. The French king in eighteenth century. Napoleon III. II. THE OF DIVINE . He takes away the evil man. He disperses the dark cloud. Blessed are those that wait on his will.—R. Acts 12:24 Sanctified affliction. "But the Word of God grew and multiplied." I. THE ARE IN . 1. Drawing the believers together. 2. Revealing the weakness of enemies. 3. Calling out faith and prayerfulness. 4. Occasioning new manifestations of Divine power on behalf of the Church. II. THE KINGDOM OF GOD UNDER DIVINE CONTROL AND OF HUMAN AGENCY. A time of famine and persecution and mourning, but still a time of increase. The earthly rulers against the Word, but still it grows. The Church afflicted, but still speaking to the world, and its speech all the more powerful that it comes forth from the troubled depths of suffering hearts Instances. The blood of the martyrs the seed of the Church. Madagascar. When we are weak then are we strong. "Not by might, nor by power, hut by God’s Spirit."—R. Acts 12:25 Acts 13:3 Ordination of Barnabas and Saul to the missionary work. I. The SPIRIT OF will always find its opportunities opened to it. Antioch full of the zeal of new converts. Signs of the Spirit there. Eminent men—representing both wide sympathies and considerable culture and intellectual power, probably accompanied with some wealth. II. The NEW should be undertaken in the spirit of prayerful dependence and self-consecration. III. an act of brotherhood and recognition of spiritual gifts as essential to the ministry. IV. DIVINE GRACE unites with human judgment and effort. Barnabas and Saul had approved themselves faithful by their visit to Jerusalem. Commendation by the brethren there; desire to enter on the larger field; apparent fitness for it. Loss as it was to Antioch, a Church which looks far afield for its blessings always receives them abundantly. "There is that scattereth, and yet increaseth."—R. P.C. BARKER Acts 12:5 The Church in prayer. The primitive Church is here found, amid circumstances so full of interest that they even tempt attention, in prayer for an acknowledged leader, a prized teacher and pastor and an undoubted apostle. The Church now is praying to God for one thing, in submission to his will—that Peter may be spared to it and spared to the world. The essentials of effectual prayer in the Church cannot differ intrinsically from those in the individual; but they are strikingly presented to the mind here. Under the one word "prayer," a variety of spiritual exercise, as is well known, is continually included, viz. the outpourings of adoration of the one great Object of prayer, the according of grateful praise and thanks to him, the penitential confession of our sin, and self-humiliation on account of it. But there are very many who will join in all this, and from the heart believe in it, who yield either no assent or a heartless assent to what is after all the chief thing in prayer, its chief wonder and chief privilege, namely, petition. Without studying the theory, let us notice one striking instance of the practice of prayer. True theory is never overthrown by fact, but facts often put to rout theory falsely so called, and expose its weak points. We may observe, then— I. THE THAT MARKED THE PRAYER OR OF THE CHURCH. 1. It was most distinct in its object. The safety of Peter is the one desire of the heart of all who joined to pray. Individual prayer and private prayer are very likely to become vague, vague and multifarious, vague and indiscriminating, vague and inevitably indifferent. Perhaps the tendencies of public and united prayer are yet more exposed to this snare, for the obvious reasons (1) that the thoughts of many hearts must be considered for; and (2) that intercession, which must be the memory of many in want, will generally form a large portion of that prayer. It is well when heart and mind and devotion follow each of these with intelligent distinctness. 2. Sincerity of faith marked the Church’s prayer at this crisis. He who cometh to God in prayer must believe (1) that he is; but (2) none the less that he lends a willing, gracious ear to prayer; in order (3) that he may duly, in his own wise time and wise way, answer it, and do nothing less than answer it. Prayer with the mock humility of a timid fear that it is presumptuous to pray, never brought a blessing. The heart’s glory in prayer is, if (with George Herbert) it "gasp out," Et vult et potest, of God as the Object and the Hearer of prayer. 3. Great earnestness in petition was displayed by the Church. The heart’s desire and prayer to God on the part of those composing it was for the saving of Peter’s life. Herod is known to be full of cruelty. He has just "killed with the sword James the brother of John." And he is known to be goaded on by that worst sting, the sting of "desiring to please" certain fellow-creatures. There is only One with whom we are safe, and always safe, in wishing and aiming to please him. Far enough off from Herod’s eye and thought was that One. He was torn, and therefore in turn cruelly and guiltily tore others, by a vain, weak, contemptible desire for a moment to "please the Jews." The Church did not cower but did pray accordingly, prayed with earnestness. 4. Patience marked this great instance of prayer. It was, nevertheless, not the patience of silence, but of speech; it was not the patience of sitting down with folded hands, but of kneeling down with clasped hands; it was the patience of importunity, that very characteristic to which Jesus himself in the days of his flesh gave such prominence and such conspicuous honor (Luke 18:1-8). II. PRAYER WAS IS NO SENSE AT A BECAUSE IT WAS AN AGE OF MIRACLE, AND OF MIRACLE. 1. However conspicuously God does the work, and the Word of Christ is strong, and the Holy Spirit’s energy is essential and must be conferral, nothing is diminished of the act of prayer in all this history. Men pray, pray constantly, pray even before miracle, and prayer is an actual deed honored of Heaven. It has been truly said that a correct alias for the Acts of the Apostles would be "The Acts of the Holy Ghost," and this is most true. Another not altogether inapt style of the book might be "The Acts of Prayer." For here they abound and in the most significant situation, from those of the first chapter (Acts 1:14, Acts 1:24) to that of the last (Acts 28:8). 2. The distinctness and promptness of reply to prayer, which miracles wrought made occasionally very evident, even had the tendency to increase faith in prayer. Men would not lie by and do nothing when they remembered how only yesterday God graciously and marvelously interposed undeniably for even eye of sense. Yet the lesson that the temporary dispensation of miracle should have taught the Church for evermore, when miracle of sense was gone is, alas! often lost now. Need the thing signified be lost and wastefully sacrificed because the mere outside sign is gone? It is all our own fault if we do not oftener see for ourselves the fulfillment of the word of Jesus, "Ye shall see greater things than these." It is undeniable that one spiritual miracle, e.g., that of the conversion of Saul, counted for more, counts still for more, will ever count for more, than all the miracles wrought upon the body, that ever were. Let the Church’s prayer today oftener challenge some spiritual miracle, and who will doubt the issue? III. In conclusion, two things might be well observed, as justly to be gathered from this subject. 1. That the very heart of prayer lies in petition. Petition may be considered as the crucial question which prayer involves, and the crowning privilege of it. The petition of the sinner for mercy, pardon, salvation, being ever to be ranked as the typical petition. 2. That it may be placed among the moral defenses of prayer, that the qualities which make it real, which make it strong, which make it a convincing and mighty power, are just the same with those which make work real, strong, and full of fruit. Distinctness of object, sincerity of faith in your practical object, earnestness in the pursuit of it, and patient, persevering determination are the qualities that win the day. And they do so by the verdict of the world. It is an indication that prayer and work have known one another this long time, and, so far from disclaiming a family relationship, persistently assert it. They are the union of the Divine and the human.—B. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 13:1 At Antioch., in the Church that was there for in the Church that was at Antioch, A.V.; prophets, etc., for certain prophets, etc., A.V. and T.R.; Barnabas, etc., for as Barnabas, etc., A.V.; Symeon for Simeon, A.V.; the foster-brother of for which had been brought up with, A.V. At Antioch, in the Church, etc. Κατὰτὴνοὖσανἐκκλησίαν rather means "the existing Church," just as at αἱοὖσαιἐξουσίαι means "the existing powers," "the powers that be," in Romans 13:1, A.V. and T.R. The then Church seems mere the meaning than the Church there. Luke writes from the standpoint of many years later. Prophets were a regular part of the ministry of the then Church (see Acts 11:27; Acts 21:9, Acts 21:10; Romans 12:6, Romans 12:7; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:2, etc.; 1 Corinthians 14:1, 1 Corinthians 14:3, etc., 22, 24, 31, 32: Ephesians 4:11. See also note on Acts 4:26). Teachers (διδάσκαλοι) are coupled with prophets, as here, in 1 Corinthians 12:28, 1 Corinthians 12:29; Ephesians 4:11. The teachers would appear to differ from the prophets in that they were not under the ecstatic influence of the Holy Spirit, and did not utter exhortations or prophecies in a poetic strain, but were expounders of Christian truth, under the teaching of the Spirit. What they spoke was called a διδαχή (1 Corinthians 14:26), and their function was διδασκαλία, as Romans 12:7, where διδασκαλία is reckoned among the χαρίσματα, the gifts of the Holy Ghost. It was forbidden to women to teach (διδάσκειν: 1 Timothy 2:12), though they might prophesy (Acts 21:9). It is thought by Meyer, Alford, and others that the position of the particles τε attaching the two following names to Barnabas in the first place, and one name following to Manaen in the second, indicates that Barnabas, Symeon, and Lucius were prophets, and Manaen and Saul teachers. Lucius has by some been falsely identified with St. Luke. The foster-brother; σύντροφος may equally mean a foster-brother, one nursed at the same time at the same breast, which would indicate that Manaen’s mother was wet-nurse to Herod the tetrarch; or a playmate, which would indicate that he had been sodalis to Herod. It is only found here in the New Testament, but is used by Xenophon, Plutarch, etc., and in 1 Macc. 1:7; 2 Macc. 9:29. In this chapter and onwards the scene of the great drama of Christianity is transferred from Jerusalem to Antioch. The first part, which has hitherto been played by Peter and John and James, is now taken up by Barnabas and Saul, soon, however, to be classed as Paul and Barnabas. Acts 13:2 And as for as, A.V. They ministered; i.e. not, as Meyer explains it, the whole Church, but the prophets and teachers, doubtless at an assembly of the Church. The word λειτουργούντων, here rendered "they ministered" (from which the word "Liturgy" is derived), signifies any solemn ministration or holy service. In the Old Testament the LXX. use it as the rendering of תרֵשֵׁ, to minister (often with the addition "to God," or "to the Lord "), which is a general word applying to the ministrations of priests and Levites (Exodus 28:35; Numbers 8:26, etc.). Hence its use in Hebrews 10:11 (see too Luke 1:23; Hebrews 9:21). Joshua too is called Moses’minister (תרֵשָׁםְ) in Joshua 1:1, etc., and the angels are called λριτουργικὰπνεύματα, "ministering spirits" (Hebrews 1:14). Just as the Church transferred from the Jewish congregation so many other words and things, so also the use of the words λειτουργίαλειτουργεῖν, to Sicily "Divine service," without specifying the particular office, whether prayer, or preaching, or Holy Communion, or ordination, or any ether part of the worship of God. Its classical use was to designate any office performed by an individual for the public good. Hence in the New Testament its application to Church alms (2 Corinthians 9:12), to gifts for the support of the ministry (Philippians 2:30), to the office of magistrates (Romans 13:6), etc. The restricted application of the term λειτουργία to the service used in the celebration of the Eucharist was of much later growth, as is evident from Chrysostom explaining the word here of preaching. "What means ministering? Preaching" (Hom. 27.). It seems to have arisen from the fact that the first forms of prayer were those come posed for the office of the Holy Communion. This passage, therefore, does not give the slightest support to fasting Communion. What was the exact occasion of the service and fast here spoken of it is impossible to say. The Holy Ghost said, etc. This is the origin of the question in the Ordination of Deacons, "Do you trust that you are inwardly moved by the Holy Ghost to take upon you this office?" Separate me (ἀφορίσατε). The act of separation, or ordination, would be by the laying on of the hands of Symeon and Lucius and Manaen, as Chrysostom says (at least of the two last named), in the presence of the whole Church, but the separation by the Holy Ghost, at least as regards Saul (ὁἀφορίσαςμε), bad been from his mother’s womb (Galatians 1:15). Observe, too, the καλέσας of Galatians 1:15, and the προσκέκλημαι here. This is another instance of the very close resemblance between parts of the Acts and the Epistle to the Galatians, which looks as if St. Paul was writing it about the same time as he was giving to St. Luke the details of his own history (see Acts 8:19, note). The ordination was to the apostolate (Chrysostom). Barnabas and Saul are never called apostles till after their ordination or consecration (Acts 14:14). Acts 13:3 Then for and, A.V. It does not follow that the laying on of hands was on the same day. On the contrary, the mention of the fasting again in this verse makes it impossible so to understand it. Doubtless, on receiving this intimation of the Spirit, they fixed a day for the ordination, and prepared for it by fasting and prayer. The ember days of the Church before ordinations are m accordance with this precedent of Holy Scripture. With this departure of Barnabas and Saul commences the second and main part of the Acts of the apostles. Acts 13:4 Went down to for departed unto, A.V. (κατῆλθον). Seleucia was the sea-port of Antioch, about sixteen miles from it, and five miles north of the mouth of the Orontes. It was a free city by a grant from Pompey. It is now in ruins, but "the masonry of the once magnificent port of Seleucia is in so good a state that" it might be repaired and cleared out "for about £31,000". They sailed to Cyprus. Barnabas, no doubt, took the lead, and was naturally drawn to his native island of Cyprus—within a hundred miles of Seleucia, and, on a clear day, visible from it. The number of Jews in the island, and the partial evangelization of it which had already taken place (Acts 11:19, Acts 11:20), and which promised them assistance and support, no doubt further influenced them. John Mark went with them, as we learn from the fifth and thirteenth verses, and possibly other brethren as deacons and ministers (see next note). They sailed straight to Salamis, "a convenient and capacious harbor," in the center of the eastern end of the island, and the principal or one of the principal towns. It had a large population of Jews. It was destroyed in the reign of Trajan, in consequence of a terrible insurrection of the Jews, in which they massacred 240,000 of the Gentile population. No Jew was ever after allowed to land in Cyprus. Acts 13:5 Proclaimed for preached, A.V.; as their attendant for to their minister, A.V. (ὑπηρέτην). It is a word taken from the synagogue, where it denotes an inferior minister (see Luke 4:20). In Acts 5:22 the ὑπηρέται are the apparitors of the high priest. Here it is synonymous with διάκονος, a deacon. John was to Barnabas and Saul what Joshua was to Moses, Elisha to Elijah, etc. Peter, when he went to Caesarea, was accompanied by six brethren (Acts 11:12). Acts 13:6 The whole island for the isle, A.V. and T.R. Paphos; on the south coast at the further extremity of the island, now Baffa. It had once a convenient harbor, which is now choked up from neglect. The chief temple of the Cyprian Venus was here. A certain sorcerer. The Greek word μάγος, whence magic and magician, is the same as in Matthew 2:1 is rendered "wise men." But here, as in Acts 8:9, it has a bad sense. It is a Persian word, and in its original use designated a Persian religious caste, famous for their knowledge, wisdom, and purity of religious faith. They were attached to the court of the Babylonian monarchs, and were deemed to have great skill in astrology, in interpretation of dreams, and the like (see Daniel 1:20; Daniel 4:7; Daniel 4:1-37 in the LXX.). In Jeremiah 39:3, Jeremiah 39:13, the name Rab-mag seems to mean "the chief of the magi." But in process of time the word "magus" came to mean a sorcerer, a magician, a practicer of dark arts, as e.g. Simon Magus. Acts 13:7 The proconsul for the deputy of the country, A.V.; a man of understanding for a prudent man, A.V.; the same for who, A.V.; unto him for for, A.V.; sought for desired, A.V. The proconsul (ἀνθύπατος); here and Acts 13:8, Acts 13:12. This is an instance of Luke’s great accuracy. Cyprus had become a proconsular province in the reign of Claudius, having previously been one of the emperor’s provinces governed by a propraetor, or legatus. £ A man of understanding (ἀνδρὶσυνετῷ). Συνετός is a rare word in the New Testament, and is always translated in the A.V. "prudent" (see Matthew 11:25; Luke 10:21; 1 Corinthians 1:19). It is common in the LXX., where it represents the Hebrew words ניבִםֵ נוֹבןָ ליכִּשְׂםַ, and מכָחָ, all signifying "intelligence," "skill," "knowledge," and the like. The substantive σύνεσις has the same scope (see Luke 2:47; Ephesians 3:4; Colossians 1:9, etc.); ἀνὴρσυνετός, therefore, means something more than "a prudent man." It means a man of knowledge and superior intelligence and understanding. And such was Sergius Paulus, a noble Roman, who is twice named by Pliny in the list of authors placed at the commencement of his work as the authorities from whom he derived the matter contained in the several books. It is not a little remarkable that the two books, lib. it. and lib. 18., for which Sergius Paulus is quoted are just those which contain accounts of the heavenly bodies, and prognostications from the sun and moon and stars, from thunder, from the clouds, and such like things, which doubtless formed the staple of Elymas’s science; so that there can be little doubt that Sergius Paulus had Elymas with him, that he might learn from him such matters as might be useful for the hook which he was writing. There is also a curious passage in lib. 30. cap. 1. of the ’Hist. Nat.’, in which Pliny, after enumerating the most famous teachers of magic, Zoroaster, Orthanes, Pythagoras, and others, adds, "There is also another school of magic which springs from Moses and Jannes, who were Jews, but many thousand years later than Zoroaster; so much more recent is the school of Cyprus;" showing that he knew of a school of magic art at Cyprus taught by Jews, and leading us to infer that he had acquired this knowledge either from the pen or the mouth of Sergius Paulus. Anyhow, a remarkable confirmation of St. Luke’s narrative. Another Sergius Paulus, who might be a son or grandson of the proconsul, is highly commended by Galen for his eminent philosophical attainments. One L. Sergius Paulus was consul suffectus in A.D. 94, another in A.D. 168. Renan thinks they may have been descendants of the Sergius Paulus in the text. Acts 13:8 Turn aside for turn away, A.V.; proconsul for deputy, A.V. Elymas, from the Arabic elite, plural oulema, a wise man, a wizard, a magician. But Renan thinks this derivation doubtful. Elymas withstood Barnabas and Saul just as Jannes and Jambres withstood Moses (2 Timothy 3:8, ἀντέστησαν). Acts 13:9 But for then, A.V.; is also for also is, A.V.; fastened for set, A.V. (above, Acts ill 4, note). Who is also called Paul. The explanation of Jerome, Augustine, Bede, and many modern commentators, as Meyer, Olshausen, etc., and not rejected by Renan, is that Saul took the name of Paul on the occasion of this remarkable and important conversion of Sergius Paulus. Saul’s future intercourse with Gentiles made it desirable that, after the common custom of the Jews of his day—as seen in Peter, Stephen, Mark, Lucius, Jason, Crispus, Justus, Niger, Aquila, Priscilla, Drusilla etc.—he should have a Gentile name, and so, in honor of his illustrious convert, or in memory of his conversion, or at the special request of Sergius Paulus (Baronius), he took the name of Paul, which in sound was not unlike his Hebrew name. The fact of this change of name being recorded by St. Luke at this precise moment makes this the most simple and natural explanation. Compare Gideon’s change of name to Jerubbaal (Judges 6:32; Judges 7:1; Judges 8:29, Judges 8:35). Alford, on the ether hand, thinks it strange that any one should make such a mistake as Jerome’s, and says that "this notice marks the transition from the former part of his history"—"gathered from the narratives of others"—to "the joint memoirs of himself and St. Paul." But this gives no account of the coincidence of the two Pauls, nor is it true that the latter half of the Acts begins here. It began at verse 1, and the name of Saul has been retained three times in the early part of this chapter. Farrar speaks of this explanation as, long and deservedly abandoned," and as having in it an element of vulgarity. Howson thinks that Paul had long been his Roman name, but that the conversion of Sergius Paulus, as it were, stereotyped the Roman name as that by which the apostle was henceforth to be known. The idea of Augustine and others, that he took the name of Paul (paulus, small) from humility, to indicate that he was "the least" of the apostles, is fanciful. Neither is Chrysostom’s assertion, that he changed his name at his ordination or consecration, borne out by the facts. Renan (’Saint Paul,’ Acts 1:19) notes that "Paul" was a very common name in Cilicia. No certainty can be arrived at in the matter. Acts 13:10 All guile and all villainy for all subtlety and all mischief, A.V.; son for child, A.V. The word ῥᾳδιουργία, reckless conduct, villainy, wickedness, is only found here in the New Testament. The kindred form (ῥᾳδιούργημα) occurs in Acts 18:14. Thou son of the devil (comp. John 8:38, John 8:44; 1 John 3:10). Elymas showed himself a child of the devil in his endeavors to resist the truth of the gospel, and substitute his own falsehoods and imposture. Compare the severity of Peter’s language in rebuking Simon Magas (Acts 8:20-23). Probably, too, he accused (διέβαλεν) Paul and Barnabas, and traduced their motives before the proconsul, when he saw his own influence being undermined, and his gains likely to be stopped. Acts 13:11 Is upon thee; or rather, against thee (Matthew 10:21; Matthew 26:55; Luke 11:17; and Luke 11:50 of this chapter). For a season. It has been well observed that this limitation in time is an indication that there was place for repentance. It was a remedial chastisement. A mist (ἀχλύς); only here in the New Testament; but it is a medical term, very common in Hippocrates, to express a darkening and dimming of the eyes by cataract or other disease. As regards the reason why the particular punishment of blindness was inflicted upon Elymas, it might be to put a forcible interruption upon those observations of the stars and clouds by which the magician pretended to foresee the future. It would exhibit, too, to Sergius, Paulus the utter helplessness of the great necromancer. Some to lead him by the hand (χειραγωγούς), as Saul had needed χειραγωγοῦντας when he was struck blind by the vision of the Savior’s glory (Acts 9:8). Acts 13:12 The proconsul for the deputy, A.V.; teaching for doctrine, A.V. Believed. We cannot, perhaps, conclude positively from this that Sergius was baptized and became an avowed Christian, though the usual language of the Acts rather leads us to infer it (see verse 48; Acts 2:44; Acts 4:4; Acts 8:12, Acts 8:13; Acts 11:21; Acts 19:18). Farrar thinks that if so marked a person had become a lifelong convert, we should have heard of him as such in other writings, Renan says, "La conversion d’un Romain de cet ordre, a cette epoque est chose absolument inadmissible." Alford and Olshausen speak doubtfully. Lange and Howson and Meyer look upon him as a genuine convert. The ’Speaker’s Commentary’ speaks of him as "the first fruits of heathenism." Being astonished at the teaching. "For the connection of the judgment concerning the doctrine with the miracle seen, comp. Mark 1:27" (Meyer). Acts 13:13 Vow for now when, A.V.; set sail for loosed, A.V.; and came for they came, A.V.; departed.., and returned for departing … returned, A.V. A very marked change may here be observed in the relations of Barnabas and Paul. Hitherto Barnabas has always occupied the first rank. It has been "Barnabas and Saul" (Acts 11:30; Acts 12:25; Acts 12:2, Acts 12:7). But now the whole mission, including Barnabas, is described as οἱπερὶτὸνΠαῦλον, Paul and his company, and ever after it is usually "Paul and Barnabas" (Acts 13:43, Acts 13:46, Acts 13:50; Acts 15:2, Acts 15:22, Acts 15:35); though in Acts 14:14 and Acts 15:12, Acts 15:25, the old order is retained. Renan dwells much on the beauty of Barnabas’s character as seen in his cheerful acquiescence in this change of relative position, and his single-minded devotion to the success of the work. Came to Perga, the capital of Pamphylia, in that part of the coast of Asia Minor which looks due south. Perga was about seven and a half miles inland, on the river Cestrus, which is navigable. There was a constant intercourse between Paphos the capital of Cyprus, and Perga the capital of Pamphylia, fostered probably by the two famous temples of Venus and Diana. The word for set sail (ἀναχθέντες) is a nautical term, meaning sailing from the shore or harbor into the open sea (see Acts 16:11; Acts 21:1; Acts 27:12; Luke 8:22). At Perga John Mark left them. Perhaps his position as Barnabas’s cousin was less pleasant now that Paul took the first place; perhaps his courage failed him now that they were fairly launched out into the heathen world, where, unlike Cyprus, his Jewish kinsmen were a small minority, and the dangers and fatigues were great. Pamphylia was now governed by a propraetor, being an imperial province. Its name denotes that it was inhabited by a mixed race—men of all tribes, aborigines, Cilicians, Greeks, etc. Acts 13:14 They, passing through from Perga, came for when they departed from Perga they came, A.V.; of for in, A.V.; they went for went, A.V. Traveling due north into the interior for over a hundred miles, they would reach Antioch in Pisidia, now a Roman colony. It would be a difficult and dangerous road, infested with robbers (2 Corinthians 11:26), mountainous, rugged, and passing through an untamed and half-savage population. Pisidia was part of the province of Galatia. The direction of their route was probably determined by the locality of the Jewish populations, which were always their first object, and their door of access to the more pious heathen. Sat down; perhaps, as many think, on the seat of the rabbis—those "chief seats in the synagogues," which our Lord rebukes the scribes for loving (Mark 12:39), but which "Paul as a former Sanhe-drist, and Barnabas as a Levite," had a fair claim to occupy; but more probably on the seats of ordinary worshippers, where, however, the presence of strangers would at once be noticed. Acts 13:15 Brethren for ye men and brethren, A.V. The order of the synagogue service was first the prayers, read by the Sheliach, or angel of the synagogue, the people standing. Then came the reading of the Law in Hebrew by the reader, and the interpretation by the interpreter, who, outside of Judaea, generally used the version of the LXX. This reading, or lesson, was called the Parashah. Next came the reading and interpreting of the prophets, called the Haphtorah, either by the regular reader or by any one invited by the ruler of the synagogue (Luke 4:16, Luke 4:17). Then came the Midrash, the exposition or sermon, which Paul undertook at the invitation of the ruler of the synagogue. Our Lord at Nazareth seems to have delivered the Midrash sitting (Luke 4:20); here St. Paul stands (Acts 13:16). Acts 13:16 And for then, A.V.; the for Ms, A.V.; hearken for give audience, A.V. Beckoning with the hand (see Acts 12:17, note). Ye that fear God; addressed to the devout heathen who attended the synagogue service (see Acts 10:2, note, and 22; Acts 10:43 of this chapter; Acts 15:21; Acts 16:14; Acts 17:4, Acts 17:17; Acts 18:7). Acts 13:17 Israel for of Israel, A.V., sojourned for dwelt as strangers, A.V.; a for an, A.V.; led he them forth for brought he them out, A.V. The word ὕψωσεν, exalted, is thought by some to be borrowed from the LXX. of Isaiah 1:2 (יתִמְמנור), I have brought up" (A.V.), but this is very doubtful, as ὑψόω is frequently used in the New Testament in the sense of exalting from a low to a high estate (see Matthew 11:23; Matthew 23:1-39. 12; Luke 1:52; Luke 10:15; Luke 14:11; Acts 2:33; see too Genesis 41:52 (LXX., Cod. Vat.) and Genesis 48:19). The resemblance of this exordium to that of Stephen’s speech in Acts 7:1-60. must strike every one. The natural conclusion is that that speech made a deep impression upon St. Paul when he heard it at Stephen’s trial. The common purpose in the two speeches is to conciliate and gain the attention of the Jewish hearers by dwelling upon the great events of the history of their fathers, of which they were proud, and claiming for Christians an equal heritage in that history. The speeches diverge in that Stephen sought to show in that history instances of the same stubborn unbelief in their fathers which had led the children to crucify the Lord of glory; but St. Paul rather sought to show how the promises made to their fathers had their fulfillment in that Jesus whom he preached unto them, and how the crucifixion of Christ by the Jerusalem Jews was an exact fulfillment of the Law and the prophets which had just been read to them in the synagogue. In both speeches it is a great point to exhibit Christianity as the true development of Judaism (comp. Hebrews 1:1 and throughout). Acts 13:18 For about for about, A.V. Suffered he their manners (ἐτροποφόρησεν). This word τροποφορέω, to bear or put up with any one’s (perverse) manners, is found nowhere else in the New Testament. But in the Cod. Alex. of the LXX. it is the rendering of Deu 1:31, instead of ἐτροφόρησεν he bare or carried, as a nursing father carries his child, which is the read of the Cod. Vat. and of the margin of the R.T. here. The Hebrew אשָׂןָ is capable of either sense. From this quotation from Deuteronomy it is conjectured that the Parashah on this occasion was from Deuteronomy 1:1-46., and if the ὕψωσεν of Deuteronomy 1:17 is taken from Isaiah 1:1-31, that would seem to have been the Haphtorah, and it is curious that Deuteronomy 1:1-46 and Isaiah 1:1-31 are read in the synagogues now on the same sabbath (but see note on Isaiah 1:17). Forty years is invariably the time assigned to the dwelling in the wilderness (Exodus 16:35; Numbers 14:33, Numbers 14:34; Numbers 32:13; Numbers 33:38; Deuteronomy 1:3; Psalms 95:10, etc.). Acts 13:19, Acts 13:20 Canaan for Chanaan, A.V.; he gave them their land for an inheritance, for about four hundred and fifty years: and after these things he gave them judges, etc., for he divided their land unto them by lot: and after that he gave unto them judges about the space of four hundred and fifty years, etc., A.V. and T.R. It is difficult to say what is the meaning of the R.T. in regard to the four hundred and fifty years, what is the terminus a quo or ad quem intended by it. The usual explanations of the reading of the R.T. (adopted by Lachman, Bishop Wordsworth, and others) is that the years are dated from the birth of Isaac, and that the meaning is that the promise to give the land to the seed of Abraham was actually performed within four hundred and fifty years (ὡςἔτεσι) (after the analogy of Gal 3:17), which gives a good sense and is not at all improbable (see Bishop Wordsworth’s note). The reading of the T.R. has grave objections on the score of chronology as well as grammar. Duration of time is expressed by the accusative case, as Acts 13:18 and Acts 13:21; the measure of time in which a thing is done by the dative. So that the natural rendering of the T.R. would be that he gave them judges four hundred and fifty years after the entrance into Canaan; which of course cannot be the meaning. The other objection is that, if the times of the judges from the final conquest of the land to the judgeship of Samuel was four hundred and fifty years, the whole time from the Exodus to the building of the temple must have been about six hundred and forty years £, whereas 1 Kings 6:1 gives the time as four hundred and eighty years; while the genealogies suppose a much shorter time—about two hundred and eighty years. It is an immense gain, therefore, to get rid of this four hundred and fifty years for the time of the judges, and by the well-supported reading of the R.T. to get a calculation in agreement with Galatians 3:17 and with the chronology of the times. Gave them … for an inheritance. The T.R. has κατεκληροδότησεν, the R.T. has κατεκληρονόμησεν, which words are not infrequently interchanged in different codices of the LXX. (see Joshua 19:51; Deuteronomy 1:38; Deuteronomy 21:16, etc.). They have nearly identical meanings, "to give as an inheritance by lot." Neither word occurs elsewhere in the New Testament. Acts 13:21 Asked for for desired, A.V.; Kish for Cis, A.V.; for for by, A.V. The forty years assigned to Saul may very probably include the seven years and six months (2 Samuel 5:5) which elapsed before David’s kingdom was established over all Israel, while the house of Saul was still in power. The first twenty or thirty years of his reign after the rescue of Jabesh-gilead are passed over in absolute silence. The narrative from 1 Samuel 13-31. relates only to about the last ten years of his life (for the correction of the A.V. of 1 Samuel 13:1, see ’Speaker’s Commentary’). Acts 13:22 Raised up for raised up unto them, A.V. and T.R.; bare witness for gave testimony, A.V.; my for mine own, A.V.; do for fulfill, A.V.; who for which, A.V. This is not an exact quotation, but the combined meaning of 1 Samuel 13:14 and Psalms 89:21. Acts 13:23 Promise for his promise, A.V.; brought for raised, A.V. and T.R. (comp. Isaiah 48:15; Hebrews 1:6). This verse leads to the great announcement which Paul had to make of the next great step in God’s dealings with Israel, for which the pro- ceding ones of the redemption from Egyptian bondage, and the kingdom of David, were preparatory, viz. the actual coming of the Son of David, the Messiah, to save his people Israel. Acts 13:24 His coming (τῆςεἰσόδου); his entrance upon his ministry, with reference to the ὁδὸς (the way) of Isaiah 40:3 and Malachi 3:1 (for the use of dadoes, see 1 Thessalonians 1:9; 2 Thessalonians 2:1). Acts 13:25 Was fulfilling for fulfilled, A.V.; what suppose ye for whom think ye, A.V. and T.R.; the shoes of whose feet for whose shoes of his feet, A.V.; unloose for loose, A.V. St. Paul, as reported by Luke, follows very closely the narrative in Luke 3:3, etc. Compare the words ΠροκηρύξαντοςἸωάννου … βάπτισμαμετανοίας with Luke 3:3, Κηρύσσωνβάπτισμαμετανοίας. Compare Πρὸπροσώπουτῆςεἰσόδου with ΤὴνὁδὸνΚυρίου, Luke 3:4. Compare ΠαντὶτῷλαῷἸσραήλ with the mention in Luke 3:9, Luke 3:10, of the multitudes of the people, and the enumeration of the different classes of people. Com- pare the question, "Whom [or, ’what’] think ye that I am?" with the statement in Luke 3:15, that all men were musing in their hearts of John whether he were the Christ or not. Compare the construction of the phrase, Ἔρχεταιμετἐμὲοὖοὐκεἰμὶἄξιοςτὸ, ὑπόδηματῶνποδῶνλῦσαι with Luke 3:16; and in Luke 3:26 compare the ΥἱοὶγένουςἈβραὰμ with the ΠατέραἔχομεντὸνἈβραάμ, and the ΤέκνατῷἈβραάμ of Luke 3:8. There is also a strong resemblance to John 1:19-28. St. Paul fortifies his own witness to Jesus as the Christ by that of John the Baptist, probably from knowing that many of his hearers believed that John was a prophet (see Luke 20:6; Matthew 21:26; comp. Peter’s address, Acts 10:37). Acts 13:26 Brethren for men and brethren, A.V., as Acts 13:15; those among you that fear for whosoever among you feareth, A.V.; to us for to you, A.V. and T.R.; sent forth for sent, A.V. and T.R. The same address in substance as that in Acts 13:16, comprising the Jews and the devout heathen. To us; see Acts 13:33; but on the other hand (Acts 13:38), "to you," seems preferable. This salvation; proceeding from the Savior, mentioned in Acts 13:23 (comp. Acts 10:36, "The word which God sent"). Acts 13:27 In for at, A.V.; nor for nor yet, A.V.; sabbath for sabbath day, A.V.; fulfilled … by for they have fulfilled … in, A.V. For they, etc. It is not clear what is the force of the γὰρ in this verse. Meyer (following Chrysostom), Alford, and others, make it mark the contrast between the Jews addressed by Paul and the Jews at Jerusalem. "This salvation is sent forth to you [according to Bengel, ’from Jerusalem,’ according to others, ’from God’], for the Jerusalem Jews have rejected Christ. And in consequence of their rejection, you, who had no share in crucifying the Lord of glory, are invited to take their place. But it maybe taken as expressing the cause why this salvation is complete and capable of being offered to them. This salvation is preached to you because, through the instrumentality of those that dwell at Jerusalem, all that was written in the Scriptures concerning Christ has been fulfilled. Christ has been crucified and raised from the dead, and so now remission of sins is proclaimed to you through him (Acts 13:38, Acts 13:39; comp. Acts 3:13-20). Which are read every sabbath. Note the value of the constant reading of Holy Scripture in the congregation. Acts 13:28 Asked they of for desired they, A.V. The narrative of this verse is exactly that of Luk 23:1-56. 4, 5, 14-23. Acts 13:29 All things that were for all that was, A.V.; tomb for sepulcher, A.V. The reference is to his being crucified between two thieves (Luke 23:32, Luke 23:33), to parting his raiment among them (Luke 23:34) to offering him vinegar (Luke 23:36), to the commendation of his spirit to his Father (Luke 23:46). The words καθελόντες and ἔθηκανεἰςμνημεῖον are the same as Luke 23:1-56. 53, 55 (μνῆμα and μνημεῖον being interchanged). Acts 13:31 For many days for many days, A.V.; that for which, A.V.; who are now for who are, A.V. and T.R. St. Paul thus confirms the statement in Acts 1:3 (see note to Acts 1:11). From Galilee to Jerusalem. Who are meant? and what ascent from Galilee to Jerusalem is here intended? The answer to the first question is, the eleven apostles, whose special office it was to bear witness to the resurrection of the Lord Jesus (Acts 1:22, note). The answer to the second is, that the ascent from Galilee, where most of our Lord’s appearances took place, to Jerusalem, shortly before the Ascension, is here intended, and that this passage is a distinct recognition by St. Luke of the Galilaean appearances. There is, as is well known, great obscurity, and apparent discrepancies in the accounts of our Lord’s appearances after the Resurrection. St. Matthew seems to place them exclusively in Galilee (Matthew 28:7, Matthew 28:10, Matthew 28:16). St. Mark likewise (16: 7); but in the section 9-20 he mentions the appearance to Mary Magdalene and to the two disciples on the way to Emmaus, but gives no clue as to where the appearance to the eleven took place. St. Luke seems to place them exclusively in Judaea, but very curiously puts a mention of Galilee in the angel’s mouth in the very place where, according to St. Matthew, he announced the Lord’s appearance in Galilee. St. John, again places the three first appearances in Jerusalem (John 20:1-31.), but describes at length a third as having taken place in Galilee (John 21:2, John 21:14). St. Paul (1 Corinthians 15:6) speaks of an appearance to five hundred brethren at once, which in all probability took place in Galilee, as only a hundred and twenty names were numbered at Jerusalem (Acts 1:15). It is, therefore, satisfactory to have this confirmation of the residence of the apostles in Galilee between the Resurrection and the Ascension in St. Luke’s report of St. Paul’s speech. Observe that St. Paul distinctly separates himself from these witnesses by the emphatic ἡμεῖς in verse 32. Acts 13:32 Bring you good tidings of the promise made for declare unto you glad tidings how that the promise which was made, A.V. Acts 13:33 How that God for God, A.V. ("how that" being in Acts 13:32); our children for us their children, A.V. and T.R.; raised up for hath raised up … again, A.V.; as also it is for as it is also, A.V. Our children. The reading of the R.T. is not adopted by Meyer or Alford, and is scarcely an improvement upon the T.R. There can be no reasonable doubt that ἀναστήσας, raised up, means here, as in Acts 13:44, raised from the dead. Observe with what skill the apostle speaks of the resurrection of Jesus Christ as the fulfillment of God’s promise to their fathers, which it was to be presumed they were anxiously expecting. The second psalm. Many manuscripts and editions have, "the first," because the first psalm was often reckoned not numerically but as an introduction to the whole book, so that the second psalm was numbered as the first. This is probably the reason why the eighteen psalms as reckoned by the Jews include Psalms 19:1-14., though Joshua ben Levi explains it by the rejection of the second psalm, on account, no doubt, of its testimony to Messiah as God’s begotten Son. But the rabbins generally acknowledge the application of this psalm to Messiah (Lightfoot, ’Exercit. on the Acts’). Thou art my Son, etc. This application of the second psalm to the Resurrection is best explained by Romans 1:4. The reference in both passages to David is remarkable (Romans 1:22, Romans 1:23). Christ, who was begotten of the Father before all worlds, was declared before men and angels to be the Son of God, when he was raised from the dead in the power of an endless life. Acts 13:34 Hath spoken for said, A.V.; holy and sure blessings for sure mercies, A.V. No more to return to corruption. This is added to show that Christ’s resurrection was a final victory over death; not like that of Lazarus, or the Shunammite’s son, or Jairus’s daughter, but, as St. Paul himself says (Romans 6:9), "Christ being raised from the dead dieth no more, death hath no more dominion over him." Here he tells us that this eternal exemption of Christ from death was promised or signified in Isaiah 55:3, which he quotes from the LXX., only abbreviating the διαθήσομαικ.τ.λ., into δώσω, I will give. What, then, is meant by the ὅσιαΔαβὶδτὰπιστά? The Hebrew has מינִמָאֱנֶּהַ דוְדָ ידֵסְחֻ, which can mean nothing else but "the sure mercies of David," the favor and mercy promised to David in God’s everlasting covenant, well ordered in all things and sure. And in like manner, in 2 Chronicles 6:42, ὅσιαΔαβὶδ means "the mercies of God to David." And if we turn to the account of this covenanted mercy in 2 Samuel 7:1-29., we shall see that it comprises the setting of David’s seed upon his throne for ever (see specially 2 Samuel 7:12-16). In 2 Samuel 7:15 it is said, וּגמֶּםִ רוּסיָ אִל ידִסְחַ, "My mercy shall not depart from him." And in the next verse his house and his kingdom are described as being מלָעֹלְ נמַאְןֶ, sure," or "established for ever," which, when applied to the personal Christ, the Son of David, manifestly implies his eternal exemption from death and corruption (see also Psalms 132:4). The sense of the Hebrew, therefore, is clever and certain, and it is equally certain that the LXX. meant to represent this sense in the version here quoted by St. Paul. Ὅσιος, though properly meaning "holy, pious," and thence "mild" and "merciful" (εἰρηνικὸς, Hesych.) as applied to man, came to be applied in the same senses to God (Revelation 15:4; Revelation 16:5; and here and in the LXX.). Beyond doubt, therefore, the passage before us is rightly rendered in the A.V., "the sure mercies of David;" the plural, ὅσια, represents the מידִסָחֲ of the Hebrew. Clemens Alex. (quoted by Schleusner) uses it in the same way for "mercies or "benefits:" Πόσααὐτῷὀφείλομενὅσια: "For how many mercies are we indebted to Christ!" In a similar way, the Latin pietas is used for God’s "justice" or "kindness" (’AEneid,’ 2.536; 5.688). "Trini pulses pietatem": "Beat at the door of God’s mercy." Gronovius, in his note on ’AEian. V. H.,’ 8.1, where he ascribes to ὅσιος the primitive sense of what is "just" and "due," from man either to God or to his fellowman, adds, "Tribuunt quidem LXX? interpetiam Deo to_ o#sion: sod etiam tum significat quoddam quasi offcium benignitatia in heroines pios, Deo decorum." Acts 13:35 Because for wherefore, A.V. and T.R.; thou wilt not give for thou shalt not suffer, A.V. (see Acts 2:27, note); thy for thine, A.V. It is remarkable that St. Peter and St. Paul should both quote this sixteenth psalm, and use precisely the same argument. Acts 13:36 In his own generation served the counsel of God for served his own generation by the will of God, A.V. Many good commentators construe the words as the R.T. does, only some, instead of in his own generation, render "for," i.e. for the good of, "his own generation." But the A.V. is the most natural division of the sentence, and gives the best sense, only the punctuation should connect the words "by the will of God" with "fell on sleep." There is an allusion to 2 Samuel 7:12 and 1 Kings 2:1-46:l, 10, and it is intimated that God was still caring for David in his death. But there was this vast difference between David and Christ. David had a work to do limited to his own generation, and when that work was done he died and saw corruption. But Christ had a work to carry on for eternal generations, and so he rose and saw no corruption. Acts 13:37 Raised up for raised again, A.V., Ἤγειρεν, "raised from the death of sleep, as Acts 5:30; 1 Corinthians 15:42-44; 2 Corinthians 4:14; Ephesians 5:14, etc. The two words (ἀνίστημι and ἐγείρω) are combined in Acts 12:7. Ἐγείρω is "to arouse," or "awaken;" ἀνίστημι, to "make to get up." Or in the passive ἐγείρομαι to be "awakened," and in the neuter, ἀνέστην, to get. Acts 13:38 Brethren for men and brethren, A.V., as before, Acts 13:26 and Acts 13:15; proclaimed for preached, A.V.; remission for the forgiveness, A.V. Acts 13:39 Every one that believeth is for all that believe are, A.V. Here, then, is the great gospel message of grace, "the gospel of the grace of God," as St. Paul speaks in Acts 20:24; the proclamation, consequent upon the death and resurrection of the Lord Jesus, of a free and full forgiveness of sins to all that repent and believe the gospel (Acts 20:21); see Acts 2:38; Acts 3:19; Acts 4:12; Acts 5:31; Colossians 1:14, etc., and Matthew 1:21; Luke 1:77. Note, too, how adroitly the apostle points out the superiority of the gospel which he was preaching to them over the Law, and the pre-eminence of Christ over Moses. Acts 13:40 Spoken for spoken of, A.V. Acts 13:41 If one for though a man, A.V. "Though" best expresses the ἐὰν and the יךּ of the Hebrew. The passage is quoted nearly verbatim from the LXX. of Hebrews 1:5. The difference from the Hebrew arises from the LXX. having read in their copy מיִדְגבֹּ, proud, arrogant men (καταφρονητάι), for מיוֹגּבַ, among the heathen, as is clear from their rendering the Hebrew דגֵוֹב, in Habakkuk 1:13 and Habakkuk 2:5, by the same word (καταφρονοῦντας and καταφρονητής). The rendering καὶἀφανίσθητε, and perish, for the Hebrew וּהמָתְּ, is not so easily explained. The two best explanations seem to be (1) that the LXX. read וּהמְתַּהוְ וּהמָתְּ instead of the present order of the words, and so rendered the first word θαυμάσατε, wonder, and, taking the next word from another root, ממַתָ, rendered it ἀφανίσθητε, perish; (2) that, reading the words in the same order in which they now stand in the Hebrew text, they rendered the first θαυμάσατε, or, with the intensive addition, θαυμασίᾳ, and took the second in the sense it has in Arabic, "to be altered" or "changed for the worse," and expressed it by ἀφανίσθητε, meaning" change countenance from fear and astonishment." And in favor of this explanation the use of ἀφανίζουσιτὰπρόσωπα in Matthew 6:16 ("they disfigure their faces") is quoted (see Rosenmuller on Habakkuk 1:5). St. Paul took the LXX. as he found it. Perhaps he saw signs in some of that unbelief and perverse opposition which afterwards broke out (verse 45), and so was led to close his sermon with words of awful warning. Acts 13:42 And as they went out for when the Jews were gone out of the synagogue, A.V. and T.R.; they for the Gentiles, A.V. and T.R.; spoken for preached, A.V. They besought. The R.T. is that of Chrysostom and the best manuscripts, and is adopted by Meyer, Olshausen, Lange, Afford, Bishop Wordsworth, the ’Speaker’s Commentary,’ etc. There is a difference of opinion as to who is meant by they. The simplest explanation is that they means Paul and Barnabas, who went out of the synagogue before the formal dismissal of the congregation; and, as they were going out, received an invitation to repeat their instruction on the next sabbath. Acts 13:43 The synagogue broke up for the congregation was broken up, A.V.; the devout for religious, A.V.; urged for persuaded, A.V. This verse manifestly describes something subsequent to the event recorded in the preceding. The congregation had asked Paul and Barnabas, perhaps through the ruler of the synagogue, to return next sabbath. But when the congregation broke up, many Jews and devout proselytes followed Paul and Barnabas to their own house and received further instructions and exhortation to continue in the grace of God. No doubt Barnabas had his full share in this more private ministry of exhortation (Acts 4:36, note, and Acts 11:23). (For the meaning of "to continue in the grace of God," see Galatians 5:4.) Acts 13:44 Sabbath for sabbath day, A.V.; almost the whole city was gathered for came almost the whole city, A.V. We may suppose that as many as could crowded into the synagogue, and that a multitude stood outside in the street. Acts 13:45 Jealousy for envy, A.V.; contradicted the things for spake against those things, A.V.; and blasphemed for contradicting and blaspheming, A.V. and T.R. Jealousy. Neither word exactly expresses the ζῆλος. The indignation of Act 13:17, A.V. (where see note), is nearer the sense; though jealousy of the influence of the two strangers may have entered into the fierce passion which was stirred up in the Jewish mind, as well as jealousy for their own religion, which they saw was being superseded by the doctrine of Paul. Acts 13:46 And for then, A.V. and T.R.; spake out boldly for waxed bold, A.V.; be for have been, A.V.; seeing for but seeing, A.V. and T.R.; thrust for put, A.V.; eternal for everlasting, A.V. Spake out boldly. Observe that Barnabas as well as Paul resented the unseemly opposition of the Jews. It was necessary. The necessity arose from the command of Christ (Luke 24:47; Acts 1:8; Acts 3:26). It is in accordance with this purpose of God that St. Paul says of the gospel that "it is the power of God unto salvation … to the Jew first, and also to the Greek" (Romans 1:16). Compare, too, our Lord’s saying (Matthew 15:24) and the woman’s reply (ibid. 27). In point of fact, this had been the practice of Paul and Barnabas no less than of Peter, and was the very motive that had brought them to Antioch. Lo, we turn to the Gentiles. These were, indeed, bold words to speak in a Jewish synagogue; the speakers had doubtless sought courage from the Holy Ghost (see Acts 4:29). Acts 13:47 For a light for to be a light, A.V.; the uttermost part for the ends, A.V. The quotation is from the LXX. (Cod. Alex.) of Isaiah 49:6. Compare the frequent quotations by St. Paul from Isaiah in Romans 15:1-33. The additional words which appear in the LXX., εἰςδιαθήκηνγένους, have no counterpart in the Hebrew, and are probably corrupt. The application of the passage is, God declared his purpose by Isaiah, that his Servant Messiah should be the Light and Salvation of the Gentiles, and we are commissioned to give effect to that purpose by our preaching. Acts 13:48 As for when, A.V.; God for the Lord, A.V. and T.R. As many as were ordained to eternal life believed. This can only refer to the predestination or election of God, viewed as the moving cause of their faith (comp. Ephesians 1:4, Ephesians 1:5, Ephesians 1:11, Ephesians 1:12; Philippians 1:6; 2 Timothy 2:9; 1 Peter 1:2. See the Seventeenth Article of Religion). Acts 13:49 Spread abroad for published, A.V. As the persecution after the death of Stephen led to the preaching of the Word in Judaea and Samaria and beyond, so here the contradiction and opposition of the Jews led to the free preaching of the gospel for the first time among the heathen population of Pisidia. Acts 13:50 Urged on for stirred up, A.V.; the devout women of honorable estate for the devout and honorable women, A.V. and T.R.; stirred up a for raised, A.V.; cast them out of their borders for expelled them out of their coasts, A.V. Urged on (παρώτρυναν). The word only occurs here in the New Testament, and is not common elsewhere. The devout women of honorable estate: εὐσχήμων is, literally, well-formed; then decent, becoming; and then honorable, well-to-do (comb. Acts 17:4, γυναικῶντῶνπρώτων). See Mark 15:43, where Joseph of Arimathaea is described as εὐσχήμωνβουλευτής, "an honorable counselor." The devout women (αἲσεβόμεναι) were the Gentile proselytes who worshipped God, as in Mark 15:43. So of Lydia (Acts 16:14), and of "the devout Greeks" (Acts 17:4, Acts 17:17; Acts 18:7). The chief men (τοὺςπρώτους), as in Acts 17:4 Acts 13:51 They shook off the dust, etc.; according to the Lord’s injunction (Luke 9:5; comp. Acts 18:6). And came into Iconium; a distance of about sixty miles south-east, a five days’ journey (Renan). Iconium lay on the high road from Antioch in Syria to Ephesus. It is now called Cogni, and has a population of nearly thirty thousand souls. Iconium is assigned by Xenophon to Phrygia; by others to Pisidia; and again by others (Cicero, Strabo, etc.) to Lyeaonia. At this time it was the capital of a separate tetrarchy (Lewin, ’Saint Paul’), but Renan calls it" the capital of Lycaonia". Acts 13:52 And the disciples, etc. Nothing can be more beautiful than this description. In spite of the persecution, in spite of the danger, in spite of the banishment of their teachers, the disciples were filled with joy and with the Holy Ghost (see 1 Thessalonians 1:6; Hebrews 10:34). With regard to this important incident at Antioch, Renan observes on its powerful influence in turning St. Paul’s mind more decisively to the conversion of the Gentiles as the great object of his apostleship. He adds, "The character of that great soul was to have a boundless power of expansion. I know none to be compared with it in respect of its inexhaustible freshness, its unlimited resources of will, and readiness to make the most of every opportunity, except that of Alexander the Great? Acts 13:1-15 The invasion of heathendom. It has been well remarked that Antioch was the true center of direct missions to the heathen world. An Ethiopian eunuch, and a Roman centurion, had indeed been gathered into the fold of Christ. But they were both closely connected with the land of Judah, and their conversion had not led to any further extension of the gospel of Christ. At Antioch the seed of Christian truth first fell in abundance upon heathen soil; from Antioch first went forth the preachers of the gospel with the express purpose of disseminating it among the nations of mankind. It is a deeply interesting study to mark the various steps by which the providence of God brought about this great event. There was first the molding of the great soul of Saul into a fitting instrument for this momentous ministry by the circumstances of his conversion. The tenderness of heart caused by the memory of his persecution of the Church of God; the gradual loosening of the ties which bound him to the Jews’ religion, through the bigotry, the distrust, and the repulses of his Jewish countrymen, which drove him from Jerusalem; the friendship of the kind and sympathetic Barnabas; his enforced retreat to his native Tarsus, within easy distance of Antioch;—these were the preparatory steps by which God was bringing about his great purpose. Then, as the work grew among the Gentiles, Barnabas was sent to Antioch by the Church of Jerusalem; thence, needing more help, he went to Tarsus and sought Saul and brought him to Antioch. Then followed a full year’s ministry in that great heathen city. That year brought a rich experience of things sad and of things joyful; experience of heathen darkness, experience of God’s grace; widening knowledge of the thoughts, the wants, the misery of heathenism; deepening knowledge of the power of a preached gospel; a further loosening of the strait bands of Judaism as lettering Christian liberty. And then, when the ground was thus prepared, came the direct call of the Holy Ghost, "Separate me Barnabas and Saul for the work whereunto I have called them." And what a work it was! It requires some knowledge of the degradation of human nature as manifested in all the vileness of the voluptuousness and impostures of the East, in the incredible and growing flagitiousness of the once noble Roman character under the shameful profligacy’s of the empire, and of the general spread of vice, oppression, and cruelty in the Roman world, to take a just measure of the work to which Barnabas and Saul were called. It was a work of hopeless difficulty if measured by the strength of man; it was a work of incalculable importance if measured by its world-wide influences and results—a work than which no greater has ever been undertaken either by man or for man. To revolutionize the whole relations of man with God; to upset and root out all the old thoughts of the whole world concerning God and the service of God; to give a new direction to man’s thoughts about himself, about his duty, and about eternity; to transform human life from sin to holiness; and to do all this by the power of words,—was the task given to Barnabas and Saul. And they did it. That we know and love God; that we believe in Jesus Christ for the remission of our sins; that we live righteous lives; that we have a good hope of the resurrection to eternal life—is the fruit of the mission of Barnabas and Saul. They invaded heathendom with the sword of faith, and heathendom fell before their onslaught. O God, raise up in our days such soldiers of the cross that all the kingdoms of the world may become the kingdoms of the Lord and of his Christ! Acts 13:16-41 The New Testament in the Old. The expositions of the Scriptures of the Old Testament by the writers and speakers of the New Testament are worthy of our deepest attention, Not only do they draw out from those Scriptures particular instruction which of ourselves we should never, perhaps, have found there, but they supply us with irrefragable proofs of the unity of purpose which ordained the long sequence of events themselves, through many centuries, and also ordained that a faithful record of them should be preserved in the sacred archives of the Jewish people. There is probably no evidence of more overwhelming power of conviction, when once it is grasped, that the Scriptures are from God, and that they are a revelation of the very mind of God, than that which is supplied by the continuity of events whose historical truth rests upon a solid basis, and whose meaning and purpose receive their only and full explanation in another set of events whose basis of historical evidence is no less firm and solid than the former. This double testimony to the truth of the gospel, supplied by the direct evidence of those who went in and out with the Lord Jesus, on the one hand, and by the prophetic preparation for those events, and the significant types of them, exhibited centuries before, on the other hand, together form a moral demonstration which, when apprehended, is simply irresistible. It is this which gives such force to those apostolic and other sermons which are recorded in this Book of the Acts. In this sermon of St. Paul’s we have the election of Israel to be the people of God, their redemption from Egyptian bondage, their planting in the land of Canaan according to God’s promise, first held up to view. Could any one deny the truth of those events? Were not the Jewish people still in actual possession of the land of Canaan? Living in the midst of heathens, were they not, and were not they alone, worshippers of the true and living God? Did they not possess the sacred oracles? And if they went back century by century, did they not come to the time when the seven nations of Canaan possessed the land, and when their fathers dispossessed them of it? If they went further back still, was there not the Egyptian bondage described in their ancient records, living in their traditions and sacred songs, engraved in the monuments and annals of Egypt? Yes; God had dealt with them as he had dealt with no other people. They were the children of miracle, the heirs of Divine promises, the depositaries of a Divine plan, the ordained instruments of a great and eternal purpose. Every page of their history proved it, as that history was slowly unfolded in the course of successive ages. And the purpose itself was partially revealed from time to time. Let them bethink themselves of David and his throne; his humble origin, and his exalted power; the hand which raised him, the promises which surrounded him, the expectations which clung to his name. Did he not live in the hearts and hopes of the people through ages of oppression and wrong? Did not his name still glow on the page of prophecy, as the heir of mercy, as the future prince of Israel, as the founder of Israel’s glory? What did all these things mean? What was the hidden truth that swelled and was ready to burst under all these images? What was the womb of time so big with in the days which had come upon them? There was an answer, and one only answer, to these questions. The history of their fathers was explained by one and only one fact, and that was the birth of Jesus Christ, of the seed of Abraham and of the lineage of David, to be the Savior of Israel, and not of Israel only, but also of the whole world. And he Paul was there to tell them of Jesus Christ: how he was born in the city of David; how John the Baptist bore witness of him; how in him was fulfilled all that was written in the Law of Moses and in the prophets, and in the Psalms, concerning the Christ that should come. Let them turn to those prophets and to those Psalms, and see what was there written concerning the sufferings of Christ and the glory that should follow. It had all been fulfilled. The Man of sorrows had been despised and rejected; his hands and his feet had been pierced on the tree; they had parted his raiment among them and cast lots upon his vesture; he had gone to the grave and to hell; he had risen again and seen no corruption; his old companions had seen him many days after his resurrection; they had eaten and drunk with him, and in their sight he had gone up to heaven. What further proof could they have that he was very Christ, the promised Savior, the Son of David, of whose kingdom there should be no cud? Let them believe in him, and he would justify them from all their sins. Let them not by their unbelief bring upon themselves the curse denounced by the prophet upon the despisers of God’s Word. Thus it was that the fulfillment in the New Testament of all the types and promises of the Old was as the seal of God to the truth of both. The testimony of nearly two thousand years, in which words, deeds, persons, things, events, pointed with steady consistency to one Person that should come, was all concentrated upon Jesus Christ, who did come in the fullness of time. And the 1850 years which have elapsed since Jesus rose again have added their testimony, too, to all that went before. So that our age will be altogether without excuse if, shutting its eyes to the light of truth, it rejects the Son of God and misses the great salvation which he has brought to our sinful and fallen world. Acts 13:42-52 The savor of death and of life. We have here a memorable example of the same gospel being a savor of life to some and of death to others, according to the reception given to it in the heart of the hearers. Here was a mixed congregation of Jews and proselytes and Gentiles. They had all the same advantages; they all heard the same gospel at the mouth of the same preacher. Some, when they heard, believed; a hunger sprang up in their souls to hear and to know more of the salvation of God. They followed the preachers out of the synagogue; they hung upon their words; they listened to their exhortations. The next sabbath found them in the synagogue again. We can imagine that the pressing thought in their hearts was, "What must I do to be saved?" We can imagine how they struggled out of the darkness into the light of Christ; how the new message of redeeming love and justifying grace kindled new thoughts in their inmost souls; how they followed the words which led them till they found peace and life in Jesus Christ. The gospel was to them "a savor of life unto life." But others heard and believed not. Their conscience was not pricked with sin; their souls were not moved by the love of God; they did not yearn after more light, more knowledge of the glorious Lord; they were not humbled before the cross; but their self-love was wounded, their pride was aroused, jealousy and hatred were kindled within them at the success of the gospel. They spurned the truth which would lower their importance; they scorned the light in which their own glory would grow pale; they hated the goodness before which their own goodness withered into sin. They knew Christ only to contradict him; they knew his Word only to blaspheme him. The gospel of God’s grace had come to them, but their last state was worse than the first. The gospel was to them "a savor of death unto death." BY W. Acts 13:1-3 An illustrious Church. Antecedently it might have been expected that the Church of Jerusalem would prove to be the most influential and illustrious of all Christian communities, and that from all lands and ages men would look back to it as the most potent factor in the early history of "our holy religion." But in this respect it must give place to "the Church that was at Antioch." This community was remarkable for four things. I. ITS HUMAN . (Acts 13:1.) Great names have been entered on the rolls of many Churches; but very few indeed, if any, could compare with the list which included the names of Barnabas and Saul, as well as that of a man (Manaen) who was the foster-brother of Herod Antipas. A Church is influential, not only according to the number of souls it can count in its communion, but according to the character of the men who are included in its ranks. A Church which can win and can train and send forth a most useful minister, or a most successful missionary, or a most powerful writer, may do a work which, in the balances of Heaven, weighs more than that of another which has five times its number on the lists. Nowhere more than here does quality, character, spiritual worth, tell in the estimate of truth and wisdom. II. ITS DIVINE . The Church at Antioch had "prophets and teachers" (Acts 13:1). This statement implies that there were those amongst the brethren who received occasionally such Divine impulse that they spoke under the consciousness of his inspiration. And to them, or to one of them, the Spirit of God made known the Divine will that they should set apart two of their number for special work (Acts 13:2). Evidently this Church was one in which, as in a temple, the Holy Ghost dwelt. The fact of the indwelling of the Spirit is not, indeed, anything which is itself remarkable; for no Church of which this cannot be said is worthy of its name. But of "the Church that was at Antioch" this was strikingly and eminently true, if we may take this short passage of its history as of a piece with the rest. III. ITS . We know that Barnabas and Saul "taught much people" (Acts 11:26); the work of evangelization went on actively at, Antioch. We may gather from our text—"they ministered to the Lord, and fasted"—that the Church was diligent in its devotions; not only worshipping when it was convenient and agreeable to the flesh, but to the extent of self-denial: twice in two verses we read of the members fasting (Acts 13:2, Acts 13:3). Fasting, for the sake of fasting or with a view of pleasing Christ, is not enjoined, and both the words of our Lord and the genius of his religion discourage rather than encourage it. But we shall undoubtedly do well to pursue our work and to maintain our worship—"ministering unto the Lord"—up to and within the line of self-control and even self-denial; not only not giving the reins to our bodily cravings, but checking these and restricting ourselves beyond that which is positively demanded, if by so doing we can worship God more spiritually or work more effectively for our fellows. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 14:1 Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Romans 10:17, that "faith cometh by hearing, and hearing by the Word of God." Acts 14:2 The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. (ἀπειθήσαντες) may equally and even better be rendered, the Jews that were unbelieving (comp. John 3:36, where πιστεύων and ἀπειθῶν are opposed to each other, and Romans 11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, "forbidding us to speak to the Gentiles that they might be saved" (1 Thessalonians 2:14-16). Acts 14:3 They tarried there for abode they, A.V.; bare witness for gave testimony, A.V.; granting for and granted, A.V. For the phrase long time (ἱκανὸνχρόνον), comp. Acts 27:9, "much time," and "many days" (ἡμέραιἱκαναί), Acts 9:23. So also Luke 8:27, "long time," or "for a long time" (ἐκχρόνωνἱκανῶν). Speaking boldly (παρρησιαζόμενοι) in the Lord (ἐπὶτῷΚυρίῳ); i.e. having the Lord for their support. It was the special prayer of the Church that God would "grant to his servants that they might speak the Word with all boldness (μετὰπαρρησίαςπάσης)," and in answer to that prayer they were enabled to speak "the Word of God with boldness" (Acts 4:29 ,31; comp. Acts 9:29; Acts 18:26; Acts 19:8; 1 Thessalonians 2:2, etc.). It was no small evidence of the power of the Holy Ghost that the apostles were able to speak with such uncompromising fidelity in the face of such bitter opposition. Signs and wonders, etc. See Mark 16:17-20; comp. too Acts 4:30, which also indicates that we ought, perhaps, to understand here τῷΚυρρίῳ of God the Father rather than of "his holy Servant Jesus." Acts 14:4 Was divided (ἐσχίσθη); hence σχίσμα a schism (see John 7:43; John 9:16; John 10:19; 1 Corinthians 1:10). Acts 14:5 Made an onset for an assault made, A.V.; of the Jews for also of the Jews, A.V.; to entreat them shamefully for to use them despitefully, A.V., as 1 Thessalonians 2:2. As regards ὁρμή, neither the A.V. assault nor the R.V. onset expresses it exactly. Ὁρμή means the strong bent of the mind, as in James 3:4, where it expresses the strong will of the steersman directing the ship against the force of the winds. Here it means that both Jews with their rulers, and Gentiles, under the influence of violent passion, had determined and agreed to assault Paul and Barnabas. To entreat them shamefully. Ψβρις and ὑβρίζω denote "violence," as Matthew 22:6; Luke 18:32; 2 Corinthians 12:10. It is sometimes used of corporal punish-merit, even legally inflicted, as Proverbs 19:18 (LXX.). Acts 14:6, Acts 14:7 Became aware for were ware, A.V. (συνιδόντες), see Acts 12:12; the cities of Lycaonia, Lystra, and Derbe, for Lystra and Derbe, cities of Lycaonia, A.V.; the region for unto the region, A.V.; round about for that lieth round about, A.V. They preached; were preaching—not once or twice, but continuously. Lystra and Derbe were cities of southern Lycaonia, obscure and remote from civilization, situated north of Mount Taurus, in a cold arid country somewhere between Ak Ghieul on the north, and the volcanic region of Karadagh on the south. They seem to have been included at this time in the dominions of Antiochus, king of Commagene (Lewin). Lystra is thought to be now represented by Bin-bir Kilissete (the thousand and one churches) (Lewin and Renan), though this is doubtful; and Derbe distant about twenty miles from Lystra, and the capital of that part of Lycaonia called Isaurica, is thought to be the modern Dioli (Hamilton, Renan, etc.); others, however, place it nearer the White Lake, Ak Ghieul, where the ruins of an ancient town are found. Acts 14:8 At Lystra there sat, etc., for there sat … at Lystra, A.V.; a cripple for being a cripple, A.V. and T.R. Acts 14:9 Speaking for speak, A.V.; fastening his eyes upon for stedfastly beholding, A.V. (see above, Acts 1:10; Acts 3:4, etc.); seeing for perceiving, A.V.; made whole for healed, A.V. Heard. The force of the imperfect ἤκουε would, perhaps, be better given by "listened" to Paul speaking. There is great resemblance between this miracle of healing, and that of the lame man laid at the gate of the temple, who was healed by Peter (Acts 3:2-10), and, not unnaturally, considerable identity of expression in the narratives. Both men were lame from their birth; the apostles fastened their eyes upon both; both, when healed, leaped and walked; and in both cases the miracle ’had a great effect upon the multitudes who beheld it. Zeller, with characteristic recklessness, infers that "this narrative was, merely in imitation of the early miraculous story of Peter;" and so relegates both it and the subsequent narrative to the regions of fable. Acts 14:10 Leaped up for leaped. A.V. Acts 14:11 Multitudes for people, A.V.; voice for voices, A.V. In the speech of Lycaonia. It is not known what the language of Lycaonia was, whether Cappadocian, or Celtic, or Lycian; but we learn incidentally from Stephanus Byzantinus, that there was a Lycaonian language, for he tells us that Delbia (as some write the name Derbe) was the Lycaonian for ἄρκευθος, a juniper tree or berry. No other Lycaonian word is known (see "Jablouskii Disquis. de Ling. Lycaon," in Stephan., ’Thesaur.’). The Lycaoniaus doubtless understood Greek as the language of intercommunication all over Roman Asia, but among themselves would speak their native dialect. The belief that the gods were come down in the likeness of men, and that these gods were Jupiter and Hermes, or Mercury, was most natural to Lycaonians, who were conversant with, and doubtless believed, the Phrygian legend of Philemon and Baucis, who entertained hospitably Jupiter and Hermes, when no one else would take them in, and whose cottage was by the gods turned into a temple (when all the neighborhood was drowned by a flood), of which they were made priest and priestess during life, and simultaneously metamorphosed into an oak and lime tree when their life ended (Ovid, ’Metamorph.,’8.611, etc.). Ovid places the scene of the legend at Tyana, the site of which has been ascertained by Hamilton to be near Erekli, in Cappadocia, close to the borders of Lycaonia. The moral drawn in the legend itself seems to have been that which influenced the people of Lycaonia in their conduct towards the two strangers: "Cura pii dis sunt, et qui coluere coluntur," which may be Englished, "Them that honor me I will honor" (1 Samuel 2:30). Acts 14:12 Mercury for Mercurius, A.V. For the Latin Jupiter and Mercury the Greek original has Zeus and Hermes. Jupiter is Jovis Pater, where Jovis or Diovis or Dies (in Diespiter) is the Latin form of Zeus, gen. Δίος. Mercury is Hermes in his special character as the god of markets and trade. But the Lycaonians here thought of him in his principal character of herald and messenger of the gods, and hence the god of eloquence and speech. Acts 14:13 And for then, A.V.; whose temple was before the city for which was before their city, A.V. and T.R.; the multitudes for the people, A.V., as in Acts 14:12. The priest of Jupiter. The words, ὁδὲἱερεὺςτοῦΔιὸςτοῦὄντεςκ.τ.λ., may be construed in two ways—either as in the A.V., or the priest of the temple of Jupiter, etc., understanding, by a common ellipse, ἱεροῦ, or, ναοῦ, after Διός, as in the Latin phrase, "Ubi ad Dianae veneris;" "When you come to the temple of Diana," etc. But it is not a Greek phrase to speak of Jupiter being before the city, meaning the temple of Jupiter. Therefore the proper way of translating is to take the full phrase as being ὁἱερεὺςτοῦΔιόςναοῦ or ἰεροῦ, the article τοῦ belonging to ναοῦ, and Διός being, as in so many instances, without the article. The gates; viz. of the city. The temple was just outside the gates; the lame man, it is likely, sat inside near the gates through which men were passing in and out. Paul and Barnabas would address the -people in the square or open space inside the gates. Seeing a stir at the gates, and hearing that it was the priest of Jupiter coming with oxen and garlands to sacrifice to them, they immediately ran forward to prevent it. The ox was the proper sacrifice for Jupiter. Acts 14:14 But … heard of it for which … heard of, A.V.; garments for clothes, A.V.; sprang forth for ran in, A.V.; multitudes for people, A.V., as before. The conduct of Barnabas and Paul, in abhorring the honors offered to them, has been well contrasted with the profane vanity of Herod in accepting Divine honors (Acts 12:23). Acts 14:15 Bring you good tidings for preach unto you, A.V.; vain things for vanities, A.V.; who for which, A.V.; the heaven and the earth for heaven and earth, A.V.; that in them is for things that are therein, A.V. For the declaration, We also are men of like passions with you, compare Peter’s saying to Cornelius (Acts 10:26), "Stand up; I myself also am a man." St. Paul finely contrasts the utter vanity, i.e. the impotence, lifelessness, uselessness, and unprofitableness of the idols, with the power of the living God, who by his word created heaven and earth and sea, and filled them all with beauty, shape, and life. Acts 14:16 The generations gone by for times past, A.V.; the nations for nations, A.V. Acts 14:17 And yet for nevertheless, A.V.; you from heaven rains for us rain from hearer, A.V. and T.R.; your for our, A.V. and T.R. Observe how the apostle adapts his preaching to his hearers. How different this address to the heathen Lycaonians from those to Jews and proselytes! Here he leads them from nature to God; there from prophecy to Jesus. Acts 14:18 The multitudes for the people, A.V.; from doing for that they had not done, A.V. Acts 14:19 But there came Jews thither for and there came thither certain Jews, A.V.; and having persuaded the multitudes, they stoned for who persuaded the people, and having stoned, A.V.; and dragged for drew, A.V.; that he was dead for he had been dead, A.V. But there came Jews, etc. Observe the persistent enmity of the unbelieving Jews. The same fickleness of the multitude which led those who had cried, "Hosanna!" to turn round and say, "Crucify him!" here led those who would have worshipped Paul as a god, now to stone him as a blasphemer. This is, doubtless, the instance to which St. Paul alludes when he says "Once was I stoned," (2 Corinthians 11:25). Acts 14:20 But for howbeit, A.V.; entered for came, A.V.; on the morrow for the next day, A.V.; went forth for departed, A.V. It is pleasing to observe the fidelity of the converts, who, in the face of violence and death, clave to the apostle, even when they thought he was dead. It does not appear how Barnabas escaped. Acts 14:21 Made many disciples for taught many, A.V.; returned for returned again, A.V.; to Antioch for Antioch, A.V. Made many disciples (μαθητεύσαντεςἱκανοὺς); comp. Matthew 28:19. What admirable constancy thus to run fresh risks to life and limb in order to win souls to Christ! Acts 14:22 Exhorting for and exhorting, A.V.; through many tribulations we must for we must through much tribulation, A.V. St. Paul spoke from his own experience: "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," etc. (2 Corinthians 11:23-27; see too 2 Timothy 3:10-12). It is very touching to see the tender care of the apostles for the young converts, lest they should fall away in time of persecution (see Acts 15:36; 1 Thessalonians ’fit. 1, 5, 8; 1 Peter 5:8-10). Acts 14:23 Appointed for them for ordained them, A.V. (χειροτονήσαντες); had believed for believed, A.V. The original meaning of χειροτονέω is "to stretch out the hand," and the substantive χειροτονία is used in the LXX. of Isaiah 58:9 for "the putting forth of the finger" of the A.V. But the common meaning of the verb is "to vote by stretching out the hand" and hence "to elect" by a show of hands (2 Corinthians 8:19), or simply "to appoint," without any reference to voting. In the choice of an apostle the election was by lot (Acts 1:26), in the appointment of deacons the choice was by the people, how indicated we are not told (Acts 6:5); the question here, on which commentators disagree, is whether the use of the word χειροτονέω indicates voting by the people, selection by the apostles, or simple creation or appointment. As χειροτονήσαντες is predicated of Paul and Barnabas, it cannot possibly refer to voting by the people, who are included in the able, as those on whose behalf the χειροτονία was made. It seems simplest and most in accordance with the classical use of the word and its use in Acts 10:41 (προκεχειροτονημένοις), to take it in the sense of creation or appointment (see Steph., ’Thesaur.’). There is no reference to the laying on of hands. Elders (see Acts 11:30, note; Acts 20:17; and especially Titus 1:5, Titus 1:7, where we see that πρεσβύτερος was synony- mous with ἐπίσκοπος). From πρεσβύτερος is formed prestos, priest, in French prestre, pretre. Comp. Acts 13:3, for fasting and prayer as accompaniments of ordination. Hence in the Church ordinations are preceded by the Ember days. They commended them to the Lord (comp. Acts 20:32). In Acts 13:26 the word used is παραδεδομένοι. Acts 14:24, Acts 14:25 They passed through for after they had passed throughout, A.V.; and for they, A.V.; spoken for preached, A.V.; to for into, A.V. Paul and Barnabas had come from Cyprus to Perga (see Acts 13:13, note). Thence to Antioch, Iconium, Lystra, and Derbe. They now returned from Derbe by Lystra, Iconium, Antioch, Perga. But, instead of taking ship at Perga, after preaching the Word there they went down to Attalia, now Adalia or Satalia, the chief seaport of Pamphylia, some miles west of the month of the Cestrus, probably hearing that a ship was about to sail thence to Antioch. It does not appear that they made any converts or even preached at Attalia. Acts 14:26 They sailed for sailed, A.V.; committed for recommended, A.V.; had fulfilled for fulfilled, A.V. Acts 14:27 All things for all, A.V.; how that for how, A.V.; a door for the door, A.V. A door. The door is preferable, because "the faith" limits the door to one kind of opening. In Colossians 4:3 the case is a little different both in the A.V. and the R.V., though in the latter "the door of the Word" would be a truer rendering. Observe how the leading idea of the narrative is the conversion of the Gentiles. (See Introduction to the Acts.) Acts 14:28 They tarried for there they abode, A.V.; no little for long, A.V. Bishop Pearson reckons it a little more than a year; Lewin, "about a year;" Renan, "several months." No accurate statement can be gathered from St. Luke;s indefinite expression. With this chapter closes the account of St. Paul’s first missionary tour. Cony-beare and Howson assign to it a duration of about nine months, from early spring, March, to November, when the sea would be closed; bringing him to Perga in May, and thence for the next five or six months into the mountains of Pisidia, where it was the custom for the inhabitants of the lowlands to congregate during the hot months. Others, however, as Lewin, think the circuit must have occupied "about two years;" Wieseler, "more than one year;" but Renan assigns to it "five years". "Conjectural estimates vary between two and eight years" (’Speaker’s Commentary’). Lewin’s estimate is, perhaps, the most probable. Whatever the exact period may have been, it was a time fruitful in consequences to the immortal interests of mankind. Acts 14:1-28 The Word and the miracle. In the advancement of the kingdom of God on earth, whether by our Lord himself in the days of his flesh, or by the apostles after his ascension, two great instruments were in constant and simultaneous use—the preaching of the Word of God and the working of miracles. In the Gospels it is difficult to say which was the most prominent feature of our Lord’s life—his preaching the Word or his mighty works of power. He himself places them side by side in his description of his own course: "The blind receive their sight, the lame walk, the lepers are cleansed, the dead are raised up," and "the poor have the gospel preached to them" (Luke 7:22). Many reasons may be assigned for this. The miracle gave authority to the Word before the Word had time to assert its own authority in the conscience and reason of the hearer. The miracle awakened attention by its irresistible surprise. The miracle was a witness to confirm the doubtful and the wavering. Then again the miracle, having matter for its seat, testified to the sovereignty over all nature—the body, the sea, the air, the fruits of the earth, the grave—of him whose word was preached. Again, being that evil had set its two feet, one upon the body, the other upon the soul of men, producing in the one pain, sickness, infirmity, and death, and in the other sin, sorrow, and guilt, the double action of the miracle, healing, restoring, raising, the body, and of the Word, justifying, purifying, and sanctifying the soul, exhibited the true nature of the kingdom of God as the destruction of evil and the establishment of eternal joy and life. So that the miracle, besides its other functions, was a necessary complement of the Word in holding up a true picture of that kingdom of God which Jesus Christ was sent to found and to establish forever. But now, having seen the common work of the Word and the miracle, let us note certain important differences in their respective functions. The miracle does not sanctify. It does not renew the inner man after the image of God. It does not prick the conscience, or soften the hard heart, or give wisdom, or produce love. It surprises, it alarms, it evidences, it displays power and goodness, it corroborates the Word, but it is not in itself a spiritual power. Hence of the number who saw Christ’s miracles, how very few became his disciples! Of the ten lepers that were cleansed only one gave glory to God. Nearly ten thousand ate of the loaves and fishes; how many ate of that bread which came down from heaven? The whole Sanhedrim knew of the lame man who was healed at the beautiful gate of the temple, but they were only the more eager to silence the voices of those who spake of Jesus and the Resurrection. The priests of Jupiter and the whole populace of Lystra were ready to worship Barnabas and Paul because of the healing of the cripple, but they were as ready immediately afterwards to atone them and cast them out of their city. But the Word of God is a creative, quickening power in the soul. its entrance gives light; its action gives life; its fruit is love; it does sanctify; and it saves. At Antioch, at Iconium, at Lystra, and at Derbe, the Word preached by Paul brought faith, and life, and joy, and salvation, both to Jews and Greeks. By the Word which they heard and believed they were brought to God, begotten unto life, quickened with Christ, made heirs of the Resurrection -and of the kingdom of God. Everything that can enrich, and beautify, and comfort, and exalt a human being, is wrought by the Word of God received unto the heart. Let us, then, prize the Word of God; let us love it; let us cherish it in our bosoms; let us yield ourselves to its teaching, its action, its power; let us hide it in our secret soul; let us never be content till it has brought forth fruit a hundredfold in our lives to the glory of God the Father. BY W. Acts 14:1-7 Apostolic (ministerial) experience. I. THE OF . The apostles at Iconium "so spake" (Acts 14:1), i.e. wit such force, persuasiveness, fidelity, that "a great multitude believed" (Acts 14:1); "they abode speaking boldly in the Lord" (Acts 14:3), i.e. they urged the truth with fearless vigor, their confidence being grounded on God’s presence and support; "there they preached the gospel" (Acts 14:7). There is no vocation which any man can engage in which gives such scope for the exercise of his highest powers as that of the Christian minister or missionary. To preach the gospel of the grace of God as it should and may be proclaimed, is to do that in which the fullest intellectual energy, the utmost spirituality, the largest beneficence, the greatest strength of will, all the supreme faculties of redeemed and elevated manhood, should be lavishly poured forth. II. THE OF DUTIES. It was an apostolic function to work miraculous cures: "signs and wonders were done by their hands" (Acts 14:3). This does not fall to our share, but it is always the missionary’s and frequently the minister’s office—as an auxiliary to his more spiritual work—to try to heal bodily complaints; and always is it his concern to devise and encourage those institutions and habits which tend to health, harmony, comfort, domestic peace. III. THE JOY OF REAPING RESULTS. How deeply gratified must have been the hearts of the apostles as they saw that "multitude" of Jews and Greeks "acknowledging the truth and power of the gospel which they were preaching (Acts 14:1)! All the harvest is not to be reaped here; much of it "after many days;" much of it by other hands (John 4:38). But God does give increase for our own eyes to see and our own hands to reap. And of all the joys with which he fills our human hearts there are few, if any, comparable to that of seeing the pleasure of the Lord prosper in our hand (Isaiah 53:10). IV. THE PAIN OF . It must have been with a keen pang that Paul and Barnabas witnessed the evil machinations of those "unbelieving Jews" (Acts 14:2), hindering, as they must have done, the good work which was proceeding. Too often the Christian teacher has to look on at such scenes and grieve at the sad mischief which is being wrought. At such times he can only cast himself on God, fleeing to the Rock of his refuge, remembering that it is the work of the Infinite and Almighty One in which he is engaged. V. THE DUTY OF . It is not by a slight obstacle that the Christian workman is to be daunted. He is to act like Nehemiah, whom neither the menaces nor the stratagems of his enemies could move. He is to act as Paul and Barnabas did, who "long time abode, speaking boldly in the Lord" (verse 3). He is to show himself a faithful servant of his fearless Master, ready to encounter the contempt, or the ridicule, or the slander, or the turbulence of the evil-minded, so long as there is any good to be accomplished by his steadfastness. But it is not to be forgotten that there is— VI. THE FOR . (Verses 5, 6.) When the time comes that it is quite clear that persistency would only involve the one side in the guilt of murder and the other in the complete arrest of usefulness, then must the Lord’s counsel be taken (Matthew 10:23). The hour comes when continuance in peril is not faithfulness, but foolhardiness; not commendable martyr-zeal, but censurable indiscretion. We must use our intelligence to discriminate between the two; but for retirement when persistency is useless and even mischievous, we have the example of our Lord himself (Matthew 12:15), and of his apostles here.—C. Acts 14:7-20 The insufficient and the efficacious. We ask such questions as these—What is it that will convince the minds and convert the souls of men? What avails to establish the kingdom of Christ in any town or neighborhood? What will secure the practical acceptance of Divine truth? The answer is that some things are strong but insufficient; one thing only is efficacious. I. THE . 1. The hand of God in nature does not suffice. "The living God which made heaven and earth, and the sea, and all things that are therein," has "not left himself without witness" anywhere; everywhere he has "done good, and sent rain from heaven, and fruitful seasons, filling our hearts with food and gladness" (Acts 14:15-17), pouring out, with the lavish hand of Divine beneficence, beauty and plenty, love and joy, peaceful memories and inspiring hopes, on to the path and into the heart of man. But what nations of the earth has this great gift of his hand saved from the most shameful and pernicious idolatry? How many thousands of hearts are there today that are not drawn by this to filial gratitude and holy service? 2. The miraculous does not avail (Acts 14:8-13, Acts 14:18). The healing of the man who had been lame from his birth, so far from producing a favorable effect and leading to a general acceptance of the Divine message, led to an outburst of idolatrous zeal. The people immediately deified the human agents and set about to worship them. If we turn back to the pages in which the miraculous appears—to the times of Moses, Samuel, Elijah, Elisha; or if we consider the treatment of our Divine Master himself, whose beneficent power reached so many human homes; or if we go on to the gifts (miraculous) enjoyed by the Corinthian Church, if indeed they can be truly said to have enjoyed them;—whithersoever we look, we see that the effect of the visibly supernatural was far less potent for good than we, in its absence, should have imagined it would be. Those who wait for the marked and unmistakable interposition of God before they take the one right step into the kingdom of Christ, before they "lay hold on eternal life," are most seriously imperiling their own souls (see Luke 16:31). 3. The exhibition of holy zeal is not sufficient (Acts 14:14-17). Though Paul and Barnabas energetically disclaimed any title to be treated as gods, and resolutely refused the proffered honors, and though they were laboring without remuneration, and giving every possible proof of their disinterested love, yet they did not succeed in winning the strong esteem of the Lycaonians; these men proved fickle and faithless. Very soon indeed the hands that were diligently employed in paying sacrifice to the apostles were busy in hurling stones at them. Enthusiasm and even holiest heroism will not of itself prevail against the prejudice and passion of unrighteousness. II. THE . We know that there were disciples gained at Lystra, for they stood round and sheltered Paul when he was murderously assailed (Acts 14:20). We also know that these disciples were gained by the preaching of the gospel (Acts 14:7). We are not told here, but we are abundantly assured elsewhere, that the preaching of the truth was made effectual by the agency of the Holy Spirit of God. So that we may say that (1) Divine truth was the weapon, (2) the Holy Ghost the agent, (3) human faith (see Acts 14:9, illustration) the condition, of the successful work of the apostles at Lystra, as these will be of all efficacious ministry everywhere now.—C. Acts 14:21-23 The Christian leader and the novitiate. Driven from Lystra by the turbulence of the people, Paul and Barnabas went to Derbe, and there they "preached the gospel;" they seem to have been unmolested, and consequently they "taught many people" (Acts 14:21). Having traveled so far eastward towards Antioch, it became a question whether they should go on or return. Thus we come, as they came, to consider— I. THE OF THE LEADER in relation to the Christian novice. We gather from the action of the apostles on this occasion that it is the teacher’s duty: 1. To be earnestly concerned for his young disciples, and to go out of his way to serve them. It would certainly have been the more desirable course, "after the flesh," to go through the Cilician Gates, and so home to Antioch, rather than return and face the enraged populace from whom they had been obliged to flee. But a deep sense of what was due to those whom they had induced to forsake their old faith and enter on a new and trying course constrained them to forego the inviting and to pursue the perilous path. To encourage those who are beginning to live the Divine life, and who will probably find themselves beset with unexpected and serious difficulties, we should hold ourselves ready to go far out of our way and to run some serious risks. 2. To impart additional instruction. The apostles not only repeated what they had said before, but they added sound Christian doctrine; especially they taught that we must expect to bear the burdens before we enter into the glory of our Lord; that it is through much tribulation we enter the kingdom (Acts 14:22). Christian truth is large and deep. It has its portion for the idolater, another for the novitiate, another for the matured. The true Christian leader is he who varies his instruction in accordance with the spiritual condition of his disciples. 3. To exert a powerful personal influence, The apostles "confirmed the souls of the disciples, exhorting them to continue in the faith" (Acts 14:22); i.e. they brought to bear on their minds and hearts all the moral influence which they could exert by the weight of their love and their urgent solicitation; they appealed to them by every consideration which would touch their souls to remain steadfast in the faith, loyal to the Lord their Savior. 4. To make permanent provision for Christian culture (Acts 14:23). 5. To make them the object of earnest prayer (Acts 14:23). II. THE PART OF THE . This is: 1. To recognize the earnestness of his spiritual guide, and to give him his best attention. We have no truer friend, none to whom we owe more, not one who has a greater claim on our reverent regard, than the teacher who has led us to God. 2. To expect a fair share of struggle and endurance. There is no kingdom, and certainly not the kingdom of God, to be entered without trying and even painful experiences. The Christian disciple must lay his account with this fact: he is to understand that whoever will follow Christ must take up his cross to do so (Matthew 16:24); that there will be ridicule to be endured, opposition to be overcome, disappointments to be surmounted, inward evils to be subdued, many things that will demand a holy and elevated fortitude. 3. To submit to those who are appointed to exercise authority—the "elders in every Church;" and to avail himself of those means of grace and growth which they may institute. 4. To keep in view the consummation of Christian hope, the blessed kingdom of God. When trials thicken and duties multiply, when the new and better life is shadowed with dark clouds, when the way is long and toilsome, then the disciple is to look on and up, beyond the plains and hills of earth to the heavenly Zion, beyond the sufferings of the present to the glory which is to be revealed.—C. Acts 14:24-28 The work of God. This first famous missionary tour had some features quite peculiar to itself and is, in some respects, inimitable by us. Bat in other aspects it may be regarded as a typical work of God. I. IT was BEGUN IN GOD. It was (1) prompted by his Spirit (Acts 13:2, Acts 13:4); (2) entered upon after seeking Divine guidance (Acts 14:26). Paul and Barnabas went forth, the conscious workmen of God himself. They felt that what would be done through their instrumentality would be done "by God with them." All was, as all should ever be, "begun in him." II. IN HIS IT WAS CARRIED ON AND . In his strength. The entire account, from beginning to end, conveys the idea that the apostles sought and found their strength in a Divine source; indeed, nothing less would have sustained them under the difficulties and sufferings of their mission. It was carried on and completed. It was a work "which they fulfilled" (1) spite of Mark’s discouraging defection (Acts 13:13); (2) notwithstanding the physical difficulties of traveling and the active animosity of the Jews; (3) though every personal consideration would have led them to conclude it earlier (verse 21). Undeterred by any checks, untempted by any inducements, they went quite through their work—God’s work—and did not cease to toil and to endure until everything was done they could do, not only to introduce but to establish the Christian faith in the heart of the heathen land they visited. Well is it for the Christian workman when it can be said of him that he "fulfilled" or finished his work. Sometimes (1) weariness, or (2) timidity, or (3) dissatisfaction, or (4) dissension overtakes the laborer even in the field of holy love, and he lays down his weapon and forsakes his work. Not his is the crown and the "Well done!" at the hand and the lips of the Lord. III. IT WAS CROWNED BY A RECITAL TO THOSE WHOM THEY . Paul and Barnabas were undoubtedly sent of God; but they also went as members of the Church at Antioch. That Church regarded them as its representatives, followed them with its sympathies, sustained them by its prayers, and received them back with its warmest welcome. And to that Church, gathered together for the purpose, they recounted" all that God had done with them "—a most suitable crown to a noble work. With eager, sympathetic, rejoicing spirits the assembly must have received the narrative. How grateful must have been the psalms, how fervent the prayers, how heartfelt the congratulations, that followed! A work is not crowned until its story has been told to those who had a real and living part in its initiation and its procedure. IV. IT WAS BY REST (verse 28)—the rest of (1) happy human fellowship and (2) appreciated service.—C. Acts 14:27 "The door of faith." When may it be said that God has "opened the door of faith" through which men may enter? This is true, as described in the text when— I. THE FAITH IS FIRST TO THOSE WHO HAVE BEEN BROUGHT UP IN SOME FORM OF ERROR. It was opened, through the hand of Paul, to the Gentiles, and multitudes entered in thereat. This may be said when— II. THE FAITH IS TAUGHT TO . Then it is gradually widened as their intelligence opens; it is not long before it is sufficiently open for the soul to pass through and hold intimate and living converse with the Divine Friend. III. THE FAITH IS FIRST TO THE MIND IN AN FORM. Always essentially and fundamentally the same, the truth may be represented in such form as to be wholly inappreciable by some minds; but, on the other hand, it may be unfolded in such wise as exactly to meet the needs and satisfy the cravings of the soul. Then there is an opening through which the satisfied intellect can pass, and where the soul may feed and be sustained. Or when— IV. THE FAITH IS FIRST URGED ON THE WITH DIVINE POWER. When all material considerations Rink into insignificance and the soul feels, profoundly, that the living truth of God as revealed in Jesus Christ is the one supreme and sovereign thing, then the door is opened wide, through which the soul should pass without delay, for on the inner side of it is (1) rectitude, (2) peace, (3) usefulness, (4) eternal life.—C. BY E. JOHNSON Acts 14:1-7 The gospel at Iconium. There was a series of acts and events such as seem typical of the progress of the gospel elsewhere. I. AND OF THE WORD. Many, Jews and Greeks, believed. This is the one test of true preaching. Is the truth "commended to the conscience"? Are great moral laws brought out distinctly, so that the heart of the people leaps up, in truth set free? He who preaches out of his heart alone reaches to the heart. The arguments that have convinced ourselves are the arguments that can alone be expected to convince others. II. AROUSED. Jewish prejudice still stands in the path of the gospel. But the gospel acquires force as it goes, and actually roots itself the more firmly in men’s minds from the very fact that it is able to surmount opposition. III. DIVINE . God gives his servants power to work and to effect good. Deeds of good done to the suffering body or mind are silent words; just as true words are spiritual deeds. We do not look for miracles, but we ought to look for "signs" that God is with us in the word we speak and the work we do for others. IV. DIVIDED RESULTS. A split fakes place in the multitude: some siding with the Jews, some with the apostles. It is by opposition of opinions and feelings that the world is carried on. It does not follow, because division takes place, on the entrance of a new light, that it will be permanent. God’s method seems to be to lead men through divisions to deeper unity; by experience of the futility of partial opinions to the deeper insight which reconciles and satisfies. These divisions were prophetic of what has ever to be in the history of the Church. Ever has there been division marked at every era of new light and progress. He is in the right who follows the light within; all who seek to follow the living Savior, and such alone, enjoy under every name that is supposed to divide, "the unity of the Spirit in the bond of peace."—J. Acts 14:8-20 Healing of the lame man at Lystra. The event is chiefly remarkable for the effect it produced upon the minds of the people of the country and the illustration of the apostolic temper and spirit thereby called forth. I. THE AND HIS FAITH. 1. His complaint was congenital, and, according to ordinary ways of thinking, incurable. This brings all the more his faith into relief. It is the very power and property of faith to conquer what seems to reason unconquerable. It is impossible to show that any diseases are in themselves incurable; they may baffle human skill, but not the healing energy of God. 2. "Faith comes by hearing, and bearing by the Word of God." The sufferer seizes on the truth that God is a Savior, and that in him is to he found full, present, immediate salvation from passing ills. Faith realizes the unseen as if it were the seen. 3. Faith recognized by the minister of God. Paul sees that the lame man has faith to be healed. There is sympathy between souls in God. The minister of God’s mercy, of Christ’s saving energy, is directed to his object, and the object is directed to him. If God has entrusted us with a good to dispense, it will not be long before we find the soul who needs it. So Paul bids the sufferer arise; the word of authority is echoed by the consciousness of new power in the sufferer’s breast: he rises, he walks, he bounds with joy. It is a representation of what ever will take place and does take place when true words are spoken to the souls of men. Oh, let us believe in the energies of the soul, by which we may lay hold on Divine power in our own weakness, both that we may receive good and impart it to others! II. THE EFFECT ON THE . 1. They thought that they were receiving a visit from the gods. The air of the ancient world was full of such stories. Doubtless the story of Zeus visiting Philemon and Baucis was well known to them. These so-called "myths contain a deep meaning; they are prophecies of the human heart, of that intercourse between God and man which the gospel declares to be the fact of facts in religion. 2. They were mistaken in the mode of the truth. Paul was not Zeus, nor was Barnabas Hermes. But they were not mistaken as to the substance of the truth. They were mistaken in offering worship to men like themselves, but not mistaken in the heart-instinct by which they recognized behind the healing power put forth the energy of God. The understanding may be in error when the heart speaks true. When this is the case, instruction, missionary effort, has always hopeful ground to work upon. The error and unbelief of the heart alone is invincible and fatal. III. THE CONDUCT OF THE . 1. Their horror and indignation. They rend their garments, and rush into the crowd with exclamations of astonishment and anger. We must be capable of a holy anger if we are capable of a holy love. Worship belongs to the Divine alone. What would the apostles say now to the worship of their bones or other relics, real or pretended? 2. Their clear protest. "We too are men of like passions." Suffering, sorrowing humanity is no object of such honors. To accept them is to dishonor the Divine majesty, and to do injustice at the same time to ordinary humanity. The true teacher will never magnify himself, and will ask for nothing more than serious attention to his arguments and teachings. If the teacher shows that he considers himself on a level with ordinary humanity, the unconverted and self-humiliated will look up with hope of their own deliverance from misery; and the awakened are warned not to confound the imperfections of the teacher with the substance of his message. The treasure is in earthen vessels, that the excellency of the power may be of God, and not of us. 3. True views of God set forth. (1) He is the living God; and all in the world not derived from him and resting on him is of no value. All worship directed to finite objects misses its supreme mark, and is a vanity, a "nothing." The idol itself is" nothing in the world." "All love is lost save upon God alone." (2) He is the Creator. This is a thought brought into emphasis in the preaching and teaching of St. Paul, as in his Epistle to the Romans and his discourse on Mars’ Hill. Having made all things, he contains all things in himself. Man is his creature; and if man offers even his whole self upon the altar to God, God but receives his own. (3) He respects the freedom of man. The nations were suffered to walk in their own ways and to work out their own course of life. And in their aberrations they justified the truth and ways of God. Our freedom is our solemn heritage for weal or for woe. No explanation can be found for the dark facts of human sin, except that which goes back to the freedom of the soul to decide between good and evil. (4) The unfailing goodness of God. The seasons fail not; food and enjoyment are provided out of the abundance of the earth. In every happy and healthy mood of mind the heart breaks into song, and thanks God for the boon of existence. In every sunny scene, every glimpse of pure and healthy happiness and domestic joy, there is the reflection of the "joy of God to see a happy world." "God is wisdom, God is love; "—this is the refrain of the heart true to itself; nor can the occasional discords of bodily pain or mental perplexity mar the sweetness of the music or obscure the clearness of the evidence.—J. Acts 14:21-28 Return to Antioch: a picture of apostolic activity. The scene quickly changed at Lystra. The multitude, wrought upon by Jews from Antioch and Iconium, rise up against Paul, and stone their late hero and god. Fickle world, which now brings garlands and now stones! "Every generation stones by-and-by its own gods, but every time has its own method of stoning." The boldest antagonists of the kingdom of darkness arouse most foes; Paul is stoned, not Barnabas. Perhaps his own act comes back upon him in stoning Stephen; certainly it must be present to his mind. God makes of our own past evil acts whips to scourge us or stones to pelt us. But Paul rises from the ground. "Rejoice not, O mine enemy, for though I fall I shall rise again." The story is told of Numidicus at Carthage, in the time of Cyprian, that, half burned and stoned, he lay as dead. His daughters came to bury him, whereupon he arose and went into the city. The next day, following the marching orders, "When they persecute you in one city, flee into another," Paul goes forth with Barnabas to Derbe. Now comes a rapid sketch of busy labor. I. OF THE , 1. He is not to be cast down by disappointment nor defeated by opposition. Faith, tried by fire, proves its enduring quality. The more the apostle suffers, the more glowing becomes his love. He returns, as if by irresistible attraction, to the scene of defeat. It is just those souls which resist us that we must mark out for conquest; they will be well worth perseverance to gain. 2. He is ever seeking for new worlds to conquer for the kingdom of Christ. Ever planting and propagating the Word in virgin ground, the motto of the missionary is, "To-morrow to fresh fields and pastures new." 3. His cares and duties are manifold. This is suggestively brought out by the different words employed. He "evangelizes;" i.e. he announces the good news of the kingdom; he proclaims, or preaches, in the proper sense, Christ. Next, he "instructs" (μαθητεύειν) the converts, so that they become disciples, i.e. men taught and ever learning more of Christian truth. He also "strengthens," or "confirms," Christian believers, by calling to mind and applying the old truths. He "exhorts," bringing the force of personal love and suasion to bear on the will, "speaking from the heart to the heart." To keep men in the faith is no less an anxiety than to bring them into it. 4. He is the comforter, He sheds a light upon man’s troubles, by showing that it is through them the path lies to the kingdom of God. "The path of sorrow, and that path alone, Leads to that land where sorrow is unknown." Christianity glorifies suffering; apart from it, we sink amidst them into a cheerless pessimism or a blind resignation, 5. He has to take part in the government and guidance of communities, The appointment of officers ever the different Churches is here mentioned. Christianity is a social as well as an individual life, and social life must have its organization. If we carefully study this short passage (Acts 14:21-23), we find in it a compendium of the Christian minister’s duties. Truly— "’Tis not a cause of small import, The pastor’s care demands." II. THE ON THE OF THE GOSPEL. 1. Reflex blessings on the mind and heart of the preacher; assurance through suffering and trial and experience of Divine help. Even if a man sees but little present fruit of his labor, he has reason to thank God for the effect upon his own spirit and character of a work so holy on the souls of others. Discimus docendo. We learn by teaching; and he that watereth is watered himself. 2. To those who receive the message. Instead of the wild irregularity of passion and fancy, Christian order and sobriety takes possession of the soul. Idle fables are driven out by the Divine Word. 3. To the supporters and messengers of missionary work. Joyous was the welcome, great the thanksgiving at Antioch when the missionaries came back. And so ever; refreshment of faith, broadening of sympathies, quickening of intelligence, ever follows upon the receipt of good news from the fields of Christian work, and opening of new doors to the free passage of the Word.—J. BY R.A. REDFORD Acts 14:1-7 Faithful service: Iconium. I. The of the preachers; though badly used by the Jews of Antioch, they still return good for evil. II. THE FIRST SUCCESS OF THE WORD, when there was no decided attempt to thwart it, a powerful testimony to its adaptation both to Jews and Gentiles. III. THE AND of the representatives of truth must be set over against the fickleness of their hearers and the obstinacy and envy of evil-minded men. The Lord bears witness to us when we speak boldly in his Name. IV. There is A LIMIT TO ZEAL. It must not unnecessarily sacrifice life. Fly to other places when the testimony is persistently rejected. "Cast not pearls before swine." The true wisdom is seen exemplified in this instance. The preachers remained at their post until their lives were actually in danger, and God said clearly, "Go."—R. Acts 14:8-18 The light shining in darkness—Lystra. The heathenish state of the population. So much the brighter seemed the light. The effect of the miracle on the cripple. A warning against making a superstitious use of men’s credulity—as the Romish Church has done. I. A REAL TRIAL OF THE . 1. Of their faithfulness to the truth. Had they been willing, as the Church afterwards was, to mingle heathenism with Christianity, they might have accomplished more in captivating the minds of the people. 2. Of their humility and self-sacrificing zeal. They put aside men’s worship that they might be free to serve God. What an example to their successors! 3. Of their inspired wisdom and discretion. They knew how to restrain an excited people whose homage might easily be turned into fury. They made the occasion an opportunity for preaching a gospel of love and purity. II. AN EXAMPLE OF THE WORLD’S WANT OF THE TRUTH AS IT IS IN JESUS. 1. Gaping after wonders. Led by priests; worshipping men of like passions with themselves. Ignorant of the true character of God. Ungrateful in the midst of his abundant mercies. Unobservant of the witness which he bears to himself in nature and in the course of providence. 2. The glad tidings brought into the midst of such a world. At first not understood; but the preachers must follow the example of the apostles, and, beginning at the testimony which surrounds men in their own life, lead them to the higher truth of revelation. Missionaries should study the field in which they labor.—R. Acts 14:19-28 Dangers and successes. The unstable multitude open to rapid changes of feeling. "Hosanna!" to day; "Crucify him!" to-morrow. Paul’s miraculous escape a great help to the faith of disciples. Possibly his suffering a reason for speedy return to Antioch. I. THE OF THE FIRST JOURNEY A FOR THE FUTURE. 1. The necessity of patience. 2. The importance of making the work thorough and confirming the weak. 3. The relation of aggressive work to orderly Church life. Both in the new Churches elders appointed, and at Antioch all rehearsed. II. The preciousness of RISING FAITH A JEALOUS , even at the risk of personal suffering. It was dangerous for Paul and Barnabas to visit the same places again, but "the souls of the disciples" were more in their eyes than their own comfort or even safety. 1. True confirmation is a recognition of present grace. 2. The experience of the more advanced should help the new converts and the young. The Church has ranch neglected this duty. 3. Trouble must always attend faith. The blessings which we care not to fight for we shall soon lose. 4. The appointment of superintending elders is apostolic. They were doubtless from among the new Churches themselves, but chosen with discretion and in dependence on the blessing of God. All done with prayer and self-denial. The presence of the Lord the one true sanction. III. THE OF a great encouragement to God’s people. 1. In the gathered Church, not merely in private; for the Church is the true center from which all proceeds and to which all is brought. 2. The true missionary work is that which the Church maintains in its united capacity. Individual and isolated efforts are not so likely to be blessed. 3. The special importance of the mission of Paul and Barnabas in showing the open door of faith to the Gentiles. Such a fact could not have wielded the same influence had it not been rehearsed thus solemnly to the assembled brethren. Antioch was now the pledged source of light to the Gentile world.—R. Acts 14:22 Spiritual confirmation. "Confirming the souls of the disciples." Connect with the narrative, showing that spiritual aggressiveness at Antioch was the sign of a deep and true spiritual life. The haste and superficiality of the teaching from place to place. Confirmation not a ceremony, but a process. I. OF FAITH. Continue in the faith—both objective and subjective; not a creed alone, if that was given at all, but the real root or spiritual life. Faith was discipleship. II. IN THE OF THE CHURCH. "Ordained [or, ’appointed’] them elders in every Church." A settled ministry; an orderly maintenance of worship. Preparation for work in the neighborhood. III. OF HOPE. The kingdom in view. Work towards the future. Tribulation prepares for higher life.—R. BY P.C. BARKER Acts 14:1-7 The calm force of the gospel amid many distractions of men. This portion of the history names Paul and Barnabas to us for the first time as apostles (Acts 14:4). It is noticeable also as substituting the expression, "preaching the gospel," for speaking "the Word of God" (Acts 14:7). But it is remarkable much more as giving us such a distinct impression of the way in which the new truth, "the gospel," bore itself amid many a variety of opposition and unexpected combinations of toes. Let us notice some of the groupings amid which the gospel made its way, either with their help or against their hindrance. I. A LARGE NUMBER OF JEWS AND GREEKS FORM THE FIRST GROUP. As the gospel is still persistently first preached to the Jew and from the pulpit that the synagogue constituted, so it seems that generally some of the Jews (and of course not infrequently Greeks with them) believed. Not however, it is a great multitude of these. Probably the early and trenchant conquests of the gospel again availed to waken all the bitterest and more active hostility in the new scene, whatever it might be, of labor. The first group shows Jew against Jew therefore. II. THE JEWS WHO DID NOT BELIEVE TO ALLY TO THE , AND THIS IS THE SECOND GROUP. Jew and Gentile seldom worked together for good—at least not in any way directly or indirectly connected with religious matters. But now not only do they combine forces for evil, but it is at the instance of the Jew. "The same day Pilate and Herod were made friends together" (Luke 23:1-56. 12). Very true it is any way that enmity against Christ and the gospel of his truth and love will need all the combined force possible, and will need to try every possible variety of combination, not then to succeed, but to prove to itself how vain its opposition and anger are. III. THE WHOLE CITY ITSELF THE OF THE NEXT . And this grouping is one that shows a whole city: 1. Not divided into its ordinary numerous civil, political, or ecclesiastical divisions. It owns to a very simple classification indeed. It is rent in just twain. 2. And the separating line, traversing all other considerations, is determined simply by men’s attitude with regard to these two men, lately arrived at Iconium after expulsion from Antioch. The question has come to be—Who "hold" with these two men, or who do not hold with them?—for "holding with the Jews" is merely the converse of this. Whatever may be true of these two men and of their word, evident, it was in those days and in that city that they were forces that had to be reckoned with. And go where the gospel will, this at least has always been found. IV. THE NEXT GROUP A OF , JEWS, AND THEIR RULERS. They are not, indeed, openly and compactly and homogeneously massed together, but they are ready to sink all differences for twenty-four hours, and are preparing to do so, that in untrained multitude they may try the effect of brute force. These were meditating an assault upon the two unarmed defenseless preachers. They were organizing themselves, truly after very rough sort, for this purpose. And if the purpose be ever done, when it is done there will soon be an end of their harmony. V. THE LAST GROUP OF THE TWO AND A THIRD WITH THEM, THOUGH . These, passing from the midst of an angry people, went their way to preach the same gospel, serve the same Master, trust the same Savior, but to do these things elsewhere. They "flee," not for fear, not from cowardice, not from love of their own life, but from love of the life of their gospel and their mission, and in obedience to the plain command of the great Captain (Luke 10:23). How strong that gospel was! How strong their heart was! And these gave strength both to limb to go elsewhere and to voice to speak and preach elsewhere. Often must those apostles and their converts too of the Jews have thought of the old words of impassioned prophetic expostulation: "Why do the heathen rage, and the people imagine a vain thing? the kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed. ’For they are "broken as with a rod of iron;" they are dashed "in pieces like a potter’s vessel." But Jesus and his gospel survive, and reign with a reign further and wider; they strew blessings their whole way along, and wake ten thousand voices of praise.—B. Acts 14:8-18 Three instances of faith. The contents of these verses are very diversified and very full. Yet a certain unity attaches to them, and from this point of view they will be now regarded. Paul and Barnabas have now reached a people who arc almost exclusively Gentiles, and Gentiles of the Gentiles. The miracle with which this paragraph opens may be supposed to find its place here by the mind of the Spirit, less for its own particulars, interesting and instructive as they are, than for the sequel, which shows the effect of miracle upon heathen, and the way in which the apostles dealt with that effect. We may regard the passage as exemplifying three various faiths, various because they were different in their degree, and different in yet more essential respect, in their intelligence. I. THE FAITH OF THE CRIPPLE. It is to be assumed that he was not a Jew, but a heathen. He hears Paul, presumably therein for the first time hearing pure truth, whether Paul is speaking of the things of revealed religion or of natural religion. The incident may have helped Paul to his subsequent language: "So then faith cometh by heating, and hearing by the Word of God" (Romans 10:17). Paul speaks. The lame man listens. He listens more and yet more keenly. The "seed of the Word" is falling "into good ground." Paul’s eye falls on him. Afterwards it is riveted by him. The interested, eager, imploring eye of the lame man is met by the divinely enlightened, divinely discerning, and divinely giving eye of Paul. Paul is led, as the consequence, to see that he has "faith to be healed." The question of a miracle lies with the omnipotence of God, but the question of when that omnipotence shall be exercised may lie (beyond what we think, and beyond what we can at present track) with the individual man. For this is in the deepest sense the mystery of human life and human accountability; nor can we even say where the line runs that distinguishes between the agency of God’s Spirit, in the greatest miracles of all, the conversion of the heart, and the freedom of man’s will. The language we have here may mean either (1) distinctly that Paul saw that the lame man had the faith upon which the omnipotent Word would take effect, not by bare right of its omnipotence alone, but also by the more hidden harmony and sympathy of a sensitive, a quickened, a trusting, and an obedient heart; or (2) that Paul saw that the lame man had already received the divinest gift of all the Word of God, and that he was therefore a fitter vessel to be "chosen" both to receive himself the lesser grace, and also to set forth to others the abundant grace of God. Meantime the less enlightened the nature and the less informed the actual mind of the lame man, the more are we conducted to some discrimination of faith’s purest essence—its trustingness, its self-surrender, its clinging confessed dependence. II. THE FAITH OF THE PEOPLE WHO BEHELD. 1. Their faith was of those who did believe, and did not either shut their eyes, or quibble, or blaspheme. 2. Their faith was of those who attributed the work of a miracle to powers distinctly higher. They were not of those who once said of Jesus himself, "He casteth out devils through Beelzebub the chief of the devils." Nor were they of those who set it down to sorcery and witchcraft, What highest they knew de facto, to that they gave or desired to give glory. 3. But their faith was of those who, believing, believed "ignorantly," believed absolutely wrongly, and believed far more wrongly (now by Scripture’s most emphatic assertion) than could be justified in any way. 4. Their faith exhibited that leading mark of the lowest kind of faith which must link on the wonder done to the nearest manifest doer. It gets to a god, but it is its own god peculiarly. It gets to a god, but not to the Spirit and the Invisible, much less to the one invisible Spirit; nay, its way of getting to a god is by bringing its gods to itself" in the likeness of men." It has not reached to the conception of the great power, the great goodness, the great Being before all, who "giveth to all life and breath and all things," and, among those all things, knowledge of his own will, and power to execute it, betimes in the fullness of its majesty. 5. But when all has been justly said to the disparagement of the faith of these heathen men of Lystra, it may be put to their credit, that, even in nature’s darkness, they did not believe in a faith barren of works; in which respect, at least, they may often be taken as rising up in judgment against the children of the light and of the day. III. THE FAITH OF THE . 1. It was in the first place without doubt the pure faith that was wrought in them by the Holy Spirit. It was by this that Paul recognized the opportunity, and discerned in the cripple the real thing that was also in himself, and taught him to speak that word "with a loud voice, Stand upright on thy feet." 2. The "faith that dwelt in" the apostle was one that made the ignorance of the really Divine, now illustrated before their very eyes, and now taking advantage of their very persons, so harrowingly painful. Their impetuous rushing among the people, and rending of their clothes, and mingled expostulation and instruction addressed to the people, all prove the intensely exercised state of their own mind, almost to agony of anguish. And the anguish was the reflection of just this—an enlightened, a pure, a high faith. Many dark outer deeds had Barnabas and Paul too often seen, from which, nevertheless, their inmost soul took less wound than from this, when the enthusiastic heathen of Lystra would fain have sacrificed to them. 3. The faith of the apostles was that which struck horror into them at the very thought, if haply they should "rob God of his own" or seem to share his undivided honor. May they not be considered in this light as holding out an example to all their spiritual successors, to fear, as much as they would fear anything, lest they should be found at any time to "sacrifice unto their net, and to burn incense unto their drag" (Habakkuk 1:16), or lest they should accept the offerings of flattery to themselves which should be only offerings of praise to Christ. What a wonderful guide for the noblest life earth can know comes of the enlarged, developed, mature faith of an experienced Christian!—B. Acts 14:19, Acts 14:20 "Once was stoned" This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 15:1 Came down … and taught for which came down … taught, A.V.; saying for and said, A.V.; custom (ἔθος) for manner, A.V. Except ye be circumcised, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul’s treatment of the subject, see Romans 2:25, etc.; 4.; Galatians 5:2-6; Galatians 6:12-15, etc.) The expression, ΤινὲςκατέλθοντεςἀπὸτῆςἸουδαίας, is so like that in Galatians 2:11, ΠρὸτοῦἐλθεῖντινὰςἀπὸἸακώβου as to suggest very strongly the consideration whether Peter was not at Antioch at this time, and whether the scene related in Galatians 2:11, etc., did not precede, and in fact cause, the Council of Jerusalem. In this case the "dissension and disputation" spoken of in Galatians 2:2 would include and directly point to the memorable rebuke given by Paul to Peter; and we should understand that Peter, accepting Paul’s rebuke, preceded him and Barnabas, and prepared the way at Jerusalem for the solution arrived at. And, indeed, Peter’s words at Jerusalem are almost an echo of Paul’s words addressed to him at Antioch. If Barnabas had shown a leaning towards the Judaizing party, he would the more readily have been accepted by them as one of the embassy. The chief objection to this hypothesis is that in Galatians 2:11 Peter’s visit to Antioch seems to be spoken of as something subsequent to the journey of St. Paul and Barnabas to Jerusalem. But it is not in the least necessary so to understand it. St, Paul’s mention of his visit to Jerusalem might naturally recall the incident which had led to it, and which was another example of his own independence. Farrar places Peter’s visit to Antioch between the Council of Jerusalem and the quarrel with Barnabas, in the time indicated in verse 35 of this chapter (vol. 1. ch. 23.), and so do Conybeare and Howson, Meyer, and Alford. Renan and Lewin (vol. 1. ch. 13.) place it after St. Paul’s return to Antioch, at the conclusion of his second missionary journey (Acts 18:22, Acts 18:23). No absolute certainty can be arrived at, but see note to verse 35. Custom (see Acts 16:21); τὰἔθη is the technical term for the Mosaic institutions, used by Josephus and Philo (see too Acts 6:14; Acts 21:21, note). Acts 15:2 And when for when therefore, A.V.; questioning for disputation, A.V.; the brethren (in italics) appointed for they determined, A.V. Certain other of them. One of these would be Titus (Galatians 2:1). The circumstance that, on this occasion, St. Paul did go up to those who were apostles before him, to consult with them on a matter of doctrine, shows at once why he refers so pointedly to this visit in Galatians 2:1, etc., and is almost conclusive evidence that this visit is the one there referred to. The companionship of Barnabas; the agreement of the expression, "I went up by revelation," with the fact that he was sent by the Church, doubtless in obedience to some voice of the Spirit, like that mentioned in Acts 13:2; the occasion, a dispute about the circumcision of Gentile converts; the line taken by Paul and Barnabas in declaring the conversion of the Gentiles (Acts 15:4, Acts 15:12; Galatians 2:1-21:27), and the result (Acts 15:19; Galatians 2:5, Galatians 2:7, Galatians 2:9), are all strong, not to say conclusive, marks of the identity of the two visits. The apostles and elders. This phrase marks the constitution of the governing part of the Church of Jerusalem. The addition in Acts 13:22 and Acts 13:23 of "the whole Church," and (according to the T.R.) of "the brethren," shows the part the body of the believers had in approving and sanctioning the decisions of the elders. The transaction marks the position of the Church of Jerusalem as the metropolitan Church of Christendom. Acts 15:3 They therefore … passed for and … they passed, A.V.; both Phoenicia for Phonice, A.V. Being brought on their way (προπεμφθέντες). The word προπέμπειν has two distinct though allied meanings: one is "to conduct a person on his way," as in Acts 20:38; Acts 21:5; the other is "to help a person on his way, by supplying him with all necessaries for his journey," as in Romans 15:24; 1 Corinthians 16:6; 1 Corinthians 2:1-16 Colossians 1:16; Titus 3:13; 3 John 1:6. This last is the meaning here. Being the messengers of the Church, they traveled at the Church’s expense. Both Phoenicia and Samaria. Their course would be through Berytus, Type, Sidon, and Samaria. Declaring the conversion of the Gentiles. There was an especial reason for doing so, as it had a strong bearing upon the great controversy about to be decided at Jerusalem. Acts 15:4 The apostles for of the apostles, A.V.; the elders for elders, A.V.; rehearsed for declared, A.V. They were received of the Church, etc. Being themselves the formal envoys of the Church of Antioch, they were formally received as such by the Church of Jerusalem, headed by the apostles and elders. Acts 15:5 Who for which, A.V.; it is for that it was, A.V.; charge for command, A.V. There rose up, etc. As soon as Paul and Barnabas had finished their recital of the conversion of the heathen to whom they had preached the gospel, certain Christian Pharisees who were at the meeting disturbed the joy of the brethren and the unanimity of the assembly by getting up and saying that all the Gentile converts must be circumcised and keep the Law. This, of course, would have included Titus, who was present with St. Paul (Galatians 2:1, Galatians 2:3). The Epistle to the Galatians deals directly and forcibly with this question. Acts 15:6 The elders for elders, A.V.; were gathered for came, A.V.; to for for to, A.V. The question was too important, and, perhaps, the persons who advanced the objections too considerable, to allow of a decision to be taken on the spot. A special meeting of the Church was called to consider the matter. Acts 15:7 Questioning for disputing, A.V., as in Acts 15:2; brethren for men and brethren, A.V., as in Acts 7:2, etc.; you for us, A.V. and T.R.; by my mouth the Gentiles for the Gentiles by my mouth, A.V. Questioning. It was a repetition of the same scene that took place at Antioch. Peter, etc. It seems to have been wise on Peter’s part to allow the meeting to exhaust itself by fruitless disputations before he rose to speak. His rising, with all the authority of his person and position, commanded immediate attention. A good while ago; literally, from ancient days, or still more exactly, from the days of the beginning of the gospel (ἡμεραὶἀρχαίαι), days belonging to the beginning (ἀρχή) of the Church’s existence, and dating far back in Peter’s own apostolic life. Nothing can be more natural than this allusion to the conversion of Cornelius, and the gift of the Holy Ghost to the Gentile inmates of his house, as related in Acts 10:44. Acts 15:8 Heart for hearts, A.V. (καρδιογνώστης). Bare them witness; i.e. set the mark of his approval upon them, vouched for their sincerity (see the use of the verb μαρτυρέω in Luke 4:22; John 3:26; Acts 6:3; Acts 10:22, etc.). Acts 15:9 He made no distinction for put no difference, A.V. (comp. Acts 10:20, note); cleansing for purifying, A.V. This is exactly the doctrine of Gal 2:16 and Romans 3:30, with which compare also Romans 3:11. Acts 15:10 That ye should put for to put, A.V. The Greek words cannot be construed as the A.V. takes them. It is not a Greek construction to say πειράζειντιναποιεῖνκακόν, "to tempt any one to do evil." The infinitive ἐπιθεῖναι must be taken gerundially, "by placing," or "putting," and the sense is—Why do you try God’s patience by your provocation in putting an unbearable yoke upon the necks of those who believe? Or, "as if he had not power to save by faith" (Chrysostom). Acts 15:11 We shall be saved through the grace, etc., for through the grace … we shall be saved, A.V.; Jesus for Jesus Christ, A.V. and T.R.; in like manner for even, A.V. "How full of power are these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here" (Chrysost., ’ Hem.,’ 32.). Acts 15:12 And for then, A.V.; they hearkened for gave audience, A.V.; rehearsing what signs for declaring what miracles, A.V. Kept silence; marking the contrast between the noisy questionings and disputings which had preceded Peter’s speech, and the quiet orderly attention with which they now listened to Paul and Barnabas, telling them of the conversion of the Gentiles. It recalls Virgil’s description of the effect of the presence of a man of grave piety upon an excited crowd— "Tum, pielate gravem ac meritis si forte virum quem Aspexere, silent, arrectisque auribus adslant." (’AEneid,’ 1.152.) Acts 15:13 Brethren for men and brethren, A.V., as Acts 15:7. James answered. James’s place as presiding bishop is here distinctly marked by his summing up the debate. "This (James)was bishop, as they say, and, therefore, he speaks last" (Chrysost., ’ Hom.,’ 33.). And again, "No word speaks John here, no word the other apostles, but held their peace, for James was invested with the chief rule." "He says well with authority, ’My sentence is’" (ibid.). A remarkable testimony against papal supremacy. Acts 15:14 Symeon for Simeon, A.V.; rehearsed for declared, A.V.; first God for God at the first, A.V. Symeon. This is the only place (unless Symeon is the right reading in 2 Peter 1:1) in which Simon Peter’s name is given in this Hebrew form, which is most proper in the month of James speaking to Palestine Jews. Singularly enough, Chrysostom was misled by it, and thought the prophecy of Simeon in Luke 1:31 was meant, How first; corresponding to the" good while ago" of Luke 1:7. Did visit, etc. The construction ἐπεσκέψατολαβεῖν is very unusual, and indeed stands alone. The verb always has an accusative case after it (Acts 6:3; Acts 7:23; Acts 15:36), unless Luke 1:68 is an exception, which, however, it hardly is. There are two ways of construing the phrase. One is to consider it as elliptical, and to supply, as the A.V. and R.V. do, τὰἐθνή. So Alford, who compares the construction in Luke 1:25, where ἐπἐμέ must be supplied. But this is a harsh construction. The other and better way is to take ἐπεσκεψατο, not in the sense of" visiting," but of" looking out," or "endeavoring to find something." The sense of the infinitive after the verb is nearly equivalent to" look out for and took," literally, looked out how he might take. With a slight modification of meaning, Irenaeus (in ’Speaker’s Commentary’) renders it" Excogitavit accipere," "planned" or "contrived to take." A people for his Name; 1.e. to be called by his Name. Λαός was the peculiar designation of "the people" of God, answering to the Hebrew מעַ. Acts 15:16 These things for this, A.V.; I will for will, A.V.; fallen for fallen down, A.V. Acts 15:17 May for might, A.V. Acts 15:18 Who maketh these things known, etc., for who doeth all these things (in Acts 15:17 of A.V.); known for known unto God are all his works, A.V. and T.R. Known from the beginning of the world. The above passage from Amos 9:11, Amos 9:12, is quoted, not very exactly, though with no change of sense, from the LXX., where it ends with the words, "saith the Lord, who doeth all these things," as in the A.V. But the LXX. verse 17 differs widely from the present Hebrew text. For whereas the Hebrew has, "That they may possess the remnant of Edom, and of all the heathen that are called by my Name," the LXX. (Cod. Alex.) have ὍπωςἂνἐκζητήσωσινοἱκατάλοιποιτῶνἀνθρώπωντὸνΚύριονκαὶππάντατὰἔθνηκ.τ.λ., where it is evident that they read וּשׁרְדְיִ, seek after, for וּשׁרְיֵ, possess, and מדָאָ, men, for מוֹדאֶ, Edom. There is every appearance of the LXX., followed here by St. James, having preserved the true reading. As regards the reading of the R.V. in verse 18, it is a manifest corruption. It is not the reading of either the Hebrew or the Greek version of Amos, or of any other version; and it makes no sense. Whereas the T.R., which is the reading of Irenaeus (3.12.), as Meyer truly says, "presents a thought completely clear, pious, noble, and inoffensive as regards the connection," though he thinks that a reason for rejecting it. Nothing could be more germane to St. James’s argument than thus to show from the words of Amos that God’s present purpose of taking the Gentiles to be his people was, like all his other works, formed from the beginning of the world (comp. Ephesians 1:9, Ephesians 1:10; Ephesians 3:5, Ephesians 3:6; 2 Timothy 1:9, etc.). As regards the interpretation of the prophecy of Amos intended, the idea seems to be that that apparent ruin of the house and family of David which culminated in the crucifixion of the Lord Jesus would be followed by those "sure mercies of David," which consisted in his resurrection from the dead, his exaltation to the right hand of God, and the gathering in of the Gentiles to his kingdom. The phrase, "the tabernacle of David," is rather difficult, because the word in the Hebrew is דיזִדָ תכַּסֻ, tabernacle or booth of David. It is the word used for the booths at the Feast of Tabernacles, and denotes a temporary shed of branches or the like of a very humble character. It is difficult to say why this word was used, unless it was to show that the house of David had fallen to a low estate before it was pulled down. Acts 15:19 Judgment for sentence, A.V. (ἐγὼκρίνω); turn for are turned, A.V. this is explained by εἰδωλοθύτων, things offered to idols, though some apply the "pollutions" to all the things here mentioned, not the idols only. Later St. Paul somewhat enlarged the liberty of Gentile converts in respect to meats offered to idols (see 1 Corinthians 8:4-13; 1 Corinthians 10:25-28). What is strangled, etc. The things forbidden are all practices not looked upon as sins by Gentiles, but now enjoined upon them as portions of the Law of Moses which were to be binding upon them, at least for a time, with a view to their living in communion and fellowship with their Jewish brethren. The necessity for some of the prohibitions would cease when the condition of the Church as regards Jews and Gentiles was altered; others were of eternal obligation. Acts 15:21 From generations of old for of old time, A.V.; sabbath for sabbath day, A.V. The meaning of this verse seems to be that, in requiring the above compliances, the council was not enjoining anything new or strange, because the Gentiles who attended the synagogues were familiar with these Mosaic doctrines. It has been often stated that these four prohibitions were in substance the same as the so-called seven precepts of Noah, which were binding upon proselytes of the gate. This is, however, scarcely borne out by the facts. The four prohibitions seem to have been a temporary arrangement adapted to the then condition of the Church, with a view to enabling Christian Jews and Gentiles to live in brotherly fellowship. The Jew was not to require more of his Gentile brother: the Gentile was not to concede less to his Jewish brother. St. Augustine (’Cont. Manich.,’ 32, 13), quoted by Meyer, ridicules the idea of Christians in his time being bound by the law of things strangled (see Hooker and Bishop Sanderson, quoted by Wordsworth, in the same sense). Acts 15:22 It seemed good to for pleased it, A.V.; the elders for elders, A.V.; to choose men out of their company and send them, etc., for to send chosen men of their own company, A.V.; Barsabbas for Barsabas, A.V. and T.R., as Acts 1:23. To choose men, etc. This is a necessary, change, because the middle aorist (ἐκκεξαμένους) cannot have a passive meaning (chosen); see verse 40. Chief men (ἡγουμένους); literally, leaders. So in Luke 22:26 Ὁἡγούμενος is rendered, "He that is chief." In Hebrews 13:7, Οἱἡγούμενοιὑμῶν is, "Them which have the rule over you;" your spiritual rulers. Silas seems to be a contraction of Silvanus, like Lucas for Lucanus. In the Acts he is always called Silas, in the Epistles of St. Paul and St. Peter, Silvanus. Going as direct emissaries from James and the Church of Jerusalem, and Judas would have great weight with the Jews in Syria and Cilicia. Acts 15:23 Wrote thus by them for wrote letters by them after this manner, A.V.; the elder brethren for elders and brethren, A.V.; unto … greeting for send greeting unto, etc., A.V., as Acts 23:1-35. 26. The elder brethren, etc. The grammar of the sentence is irregular, as there is nothing for γράψαντες to agree with. But "the elder brethren" is a phrase unknown to the Scriptures, and it is much more in accordance with the feeling of the times that "the brethren," i.e. the whole Church, should be included in the salutation. Greeting. It is remarkable that the only other place in the New Testament where this Greek salutation occurs is James 1:1. Acts 15:24 The words in the A.V. and the T.R., saying, Ye must be circumcised and keep the Law, are omitted in the R.T. and the R.V.; commandment for such commandment, A.V. The certain which went out from us are the same as the "certain men" which "came down from Judaea," of Acts 15:1. The word rendered subverting (ἀνασκευάζοντες) occurs nowhere else in Scripture or in the LXX. It is spoken properly of a person who moves and carries off all the goods and furniture from the house which he is quitting. Hence to "disturb," "throw into confusion, turn upside down," and the like. To whom we gave no commandment. Observe the distinct disavowal by James of having authorized those who went forth from him and the Jerusalem Church to require the circumcision of the Gentiles. The A.V. expresses the meaning most clearly. Acts 15:25 Having come to for being assembled with, A.V.; to choose out men and send them for to send chosen men, A.V. (see note on Acts 15:22). Having come, etc. The Greek is capable of either meaning. Alford prefers that of the A.V. Others think that stress is laid upon the decree being unanimous. Our beloved Barnabas and Paul. James and the council thus gave their full and open support to Barnabas and Paul. Observe that Barnabas is named first, as in verse 12. Acts 15:27 Themselves also shall for shall also, A.V.; by word of mouth for by mouth, A.V. Judas and Silas (see Acts 10:7, note). Acts 15:28 It seemed good, etc. The formula is remarkable. It implies the consciousness on the part of the council that they had "the mind of the Spirit;" but how this mind of the Spirit was communicated we are not expressly told. There may have been some "revelation," similar to that recorded in Acts 13:2; Acts 10:19; Galatians 2:1, etc. It is, however, generally understood as resting upon Christ’s promise to be with his Church always. Hefele quotes Cyprian as writing to Pope Cornelius in the name of the Council of A.D. 252: "Placuit nobis, Sancto Spiritu suggerente;" and the Synod of Aries as saying, "Placuit, praesenti Spiritu Sancto." And this is the general language of the synods. Constantine claimed for the decrees of the three hundred bishops at Nicaea the same authority as if they had been "solius Filii Dei sententia." But, as Bishop Wordsworth on Acts 15:28 wisely says, "It cannot be held that councils of the Church now are entitled to adopt the words of the text in the framing of canons." Acts 15:29 Things sacrificed for meats offered, A.V.; it shall be well with you for ye shall do well, A.V. The phrase εὗπράσσειν means to" prosper," to "fare well" (comp. Ephesians 6:21, "How I do"). Acts 15:30 They, when they were dismissed, came down for when they were dismissed, they came, A.V.; having gathered for when they had gathered, A.V. The multitude does not exactly express the idea of τὸπλῆθος, which is the fullness or the whole of the body spoken of. Thus Luke 1:10, Πᾶντὸπλῆθοςτοῦλαοῦ is "The whole congregation;" Luke 2:13, Πλῆθοςστρατιᾶςοὐρανίου is "The whole heavenly host;" Luke 19:37, Ἄπαντὸπλῆθοςτῶνμαθητῶν, "The whole company of the disciples;" also Acts 6:2 and Acts 4:32, Τὸπλῆθοςτῶνπιστευσάντων is "The whole company of believers;" Acts 22:1-30:36, Τὸπλῆθοςτοῦλαοῦ is "The whole body of the people;" in Acts 22:12 of this chapter, Πᾶντὸπλῆθος is "The whole Church of Jerusalem.’’ So here, Τὸπλῆθος means "The whole Church." Acts 15:31 And when they had read it for which when they had read, A.V. Acts 15:32 Being themselves also prophets for being prophets also themselves, A.V. Being themselves also prophets, exhorted, etc. Observe the connection of exhortation with prophecy, and compare the explanation of the name of Barnabas in Acts 4:36, note. Confirmed them; ἐπεστήριξαν, as verse 41 and Acts 14:22; Acts 18:23. Nothing is so unsettling as controversy; but the preaching of these "chief men" brought back men’s minds to the solid faith and hope of the gospel. How rich the Church of Antioch was at this time, with Paul and Barnabas, Judas and Silas, and probably Titus, and some, if not all, of those mentioned in Acts 13:1, for their teachers. Acts 15:33 Spent some time there for tarried there a space, A.V. (see Acts 18:23; Acts 20:3; James 4:13); dismissed for let go, A.V. those that had sent them forth for the apostles, A.V. and T.R. Acts 15:34 This verse is omitted in the R.T. and by the best manuscripts and commentators. It seems to have been put in to explain Acts 15:40. But Silas may have returned to Jerusalem, as stated in Acts 15:33, and come back again to Antioch, from having formed a strong attachment to St. Paul and his views. Acts 15:35 But Paul for Paul also, A.V.; tarried for continued, A.V. It is at this time that Meyer and other commentators (see Acts 15:1, note) place Peter’s visit to Antioch mentioned in Galatians 2:11. But it is quite inconceivable that Peter, with all the influence of the Jerusalem Cornell fresh upon him, and after the part he himself took in it, and when his own emissaries, Silas and Judas, had just left Antioch, should act the part there ascribed to him. Nor is it within the region of probability that, so soon after the council, any should have come "from James" to unsay what James had said and written at the council. We may with much confidence place Peter’s visit to Antioch before the council, as suggested in note to verse 1. Acts 15:36 After some days for some days after, A.V.; return now for go again, A.V.; the brethren for our brethren, A.V. and T.R.; wherein we proclaimed for where we have preached, A.V.; fare for do, A.V. After some days is hardly equivalent to μετάτιναςἡμέρας. The expression in Greek is quite indefinite as to time, and may cover months as well as days. That it does cover a considerable length of time we gather from the expression in Acts 15:33, that Judas and Silas "tarried some time at Jerusalem," followed by that in Acts 15:35, that after their departure "Paul and Barnabas tarried (διέτριβον) in Antioch." We can hardly suppose the two periods together to have included much less than a year. Let us return, etc. The singular loving care of Paul for his young converts appears here. Acts 15:37 Was minded for determined, A.V. and T.R.; John also for John, A.V. and T.R.; who was called for whose surname was, A.V. Was minded. It is doubtful which is the true reading, ἐβουλεύσατο or ἐβούλετο. The difference of meaning is small. The first means "took council with himself," i.e. planned, thought, to take Barnabas; the second, "wished," i.e. his deliberate will was to take Barnabas. Singularly enough, Alford, who rejects ἐβούλετο, which is the reading of R.T., translates ἐβουλεύετο by "was minded," which is the translation of ἐβούλετο in the R.V. We see in this choice of Mark by Barnabas the natural partiality of a near relation. We may also see the same flexibility of disposition which made him yield to the influence of the emissaries of James (Galatians 2:13). Who was called. It might seem odd that this description of John should be repeated here after having been given in Acts 12:25. But perhaps it was usual so to designate him (see Luke 8:2; Luke 22:3; Matthew 10:3; Acts 1:23; Acts 10:6). Acts 15:38 Take with them him for take him with them, A.V.; withdrew for departed, A.V. Withdrew. The Greek word ἀποστάντα (from which comes the substantive apostasy) is a strong one, and denotes decided blame, as does the indication of the opposite course, by way of contrast, which he did not take. "He did not go with them to the work" to which God called them, as he ought to have done. The whole phrase, too, which follows is strongly worded. "Paul thought good," as regards one who had turned back from the work, "not to take that man." The μὴσυμπαραλαβεῖν of Acts 15:38 is, as Meyer observes, sharply opposed to the συμπαραλαβεῖν of Acts 15:37. Luke evidently sides strongly with Paul, and almost reproduces the ipsissima verba of the "sharp contention." One would infer that this passage was penned by Luke before the reconciliation which appears in 2 Timothy 4:11, and that we have here an indication of the early date of the publication of "The Acts." Perhaps also there is an indication in the narrative, coupled with Mark’s subsequent attach-merit to Peter, that Mark rather leant at this time to Judaizing views, and that his previous departure "from the work" was partly owing to a want of complete sympathy with St. Paul’s doctrine. St. Paul would have no half-hearted helper in his grand and arduous work. Acts 15:39 There arose a sharp contention for the contention was so sharp between them, A.V. and T.R.; parted for departed, A.V.; so that for so sharp … that, A.V.; and Barnabas for and so Barnabas, A.V.; took Mark with him for took Mark, A.V.; sailed away for sailed, A.V. There arose a sharp contention, etc. The sense "between them" must be supplied, if the English word "contention" is used. The word παροξυσμός only occurs twice in the New Testament: once in Hebrews 10:24, in a good sense, "To provoke" (for a provocation)—" stimulate or excite"—" unto love and good works," which is its common classical sense; the other time in this passage, where the sense is attributed to it in which it is used in the LXX., as in Deuteronomy 29:28, Ἐνθυμῷκαὶὀργῇκαὶπαροξυσμῷμεγάλῳσφόδρα, "in great indignation;" and in Jeremiah 32:37 (39. 37, LXX.), coupled with the same words, ἐνπαροξυσμῷμεγάλῳ, "in great wrath;" answering to פצקֶ in Hebrew. But it is more probable that St. Luke uses the word here in its common medical sense. In medical writers—Galen, Hippocrates, etc.—the παροξυσμός is equivalent to what we call an access, from the Latin aecessio, used by Celsus, when a disease of some standing takes a turn for the worse, comes to a height, and breaks out into its severest form. This is the sense in which our English word "paroxysm" is used. The meaning of the passage will then be that, after a good deal of uncomfortable feeling and discussion, the difference between Paul and Barnabas, instead of cooling down, broke out into such an acute form that Barnabas went off to Cyprus with Mark, leaving St. Paul to do what he pleased by himself. And Barnabas, etc. The R.V. is much more accurate. The consequence of the quarrel is said by St. Luke to have been that Barnabas took Mark off with him to Cyprus. The statement that Paul chose Silas is a separate and independent statement, as appears by Παῦλος (in the nominative) and ἐξῆλθε in the indicative mood. St. Luke’s narrative quite sides with St. Paul, and throws the blame of the quarrel, or at least of the separation, upon Barnabas. Renan thinks St. Paul was too severe upon John Mark, and that it was ungrateful of him to break with one to whom he owed so much as he did to Barnabas for any cause of secondary importance. He also thinks that the real root of the quarrel lay in the constantly changing relations between the two apostles, aggravated by a domineering spirit in St. Paul. But the force of this censure turns upon the question whether it was a cause of secondary importance. If St. Paul had a single eye to the success of his mission, and judged that Mark would be a hindrance to it, it was a question of primary importance to "the work," and St. Paul was right. Renan also remarks upon the extinction of the fame of Barnabas consequent upon this separation from his more illustrious companion. "While Paul kept advancing to the heights of his glory, Barnabas, separated from the companion who had shed a portion of his own luster upon him, pursued his solitary course in obscurity." Sailed away. Cyprus was Barnabas’s native country (Acts 4:36), and the scene of the earliest mission (Acts 11:19), and of Paul and Barnabas’s first joint evangelistic labors (Acts 13:4). Barnabas would have many friends there, and could form plans at his leisure for his future action. The friendly mention of him in 1 Corinthians 9:6 shows both that he continued his disinterested labors as an apostle and that the estrangement between him and St. Paul had passed away. The paroxysm had yielded to the gentle treatment of charity. Acts 15:40 But for and, A.V.; went forth or departed, A.V.; commended for recommended, A.V.; to for unto, A.V.; the Lord for God, A.V. and T.R. Chose Silas. If Acts 15:34 of the T.R. is a true reading, it accounts for the presence of Silas at Antioch. Otherwise there is no difficulty in supposing that Silas, attracted by the holy zeal of St. Paul and by desire to work among the Gentiles, had come back to Antioch after giving account to the apostles at Jerusalem of the success of his mission with Judas to the Churches at Antioch, Syria, and Cilicia. Acts 15:41 Syria and Cilicia (see Acts 15:23). This rather looks as if the "some days after" of Acts 15:36 did not cover a very long time, because the special mention of "the Churches of Syria and Cilicia" indicates that St. Paul’s visit had some connection with the epistle addressed to them by the apostles and elders of the Church of Jerusalem (Acts 15:23), as we see from Acts 16:4 was the case. Confirming; as Acts 14:22; Acts 15:32; Acts 18:22 (T.R.). In the passive voice ἐπιστηρίζομαι means to "lean upon," as in 2 Samuel 1:6, LXX., and in classical Greek. Renan thus indicates their probable route: "They traveled by land northwards across the plain of Antioch, went through the ’Syrian Gates,’ coasted the gulf of the Issus, crossed the northern branch of the Issus through the ’Amanean Gates,’ then,, traversing Cilicia, went perhaps through Tarsus, crossed Mount Taurus through the ’Cilician Gates,’ one of the most terrible passes in the world, and thus reached Lycaonia, going as far as Derbe, Lystra, and Iconium". Acts 15:1-35 The controversy. The apprehension of truth, full, pure, and unmixed with error, should be the desire of all good men. And it is a great help towards attaining truth when we are able to love it and to seek it absolutely for its own sake, without reference to its consequences, without regard to the wishes of others or undue submission to their opinions. It is also necessary for a man in pursuit of truth to divest himself of prejudices, and the influence of false opinions which he has adopted from habit, and without due consideration. The mind should approach the consideration of truth unwarped and uncolored by any subjective influences except the love of God and innocency of character. Divested of prejudices and of passions, and possessed of adequate knowledge, the mind would receive moral and religious truth with nearly as much certainty as it does mathematical problems. The object of controversy should be to clear away all prejudice, all ignorance, all passion, every groundless opinion and prepossession, which stand in the way of the acceptance of truth. And controversialists should be ready to admit the probalility that those who differ most widely from them may, for that very reason, see some side of truth which is hidden from their own eyes, and therefore should be ready to give a candid consideration to their arguments. The controversy which is described in its origin, progress, and settlement, in the passage before us, is an instructive one. We see on the side of the Judaizing party the types of the hindrances constantly existing to the reception of new truths. There was at first a blind and indiscriminate attachment to old opinions. They had been brought up in the belief that the Mosaic institutions were unchangeable. The very suggestion of a modification of them was treason against Moses and against God. They had been brought up in the belief that they were exclusively the people of God. All the pride and selfishness of their hearts rebelled against the idea of others being admitted to an equality of privileges with themselves. They had cherished a contempt and hatred for all other nations of the earth: how could they believe that those nations were as much objects of the love of God as they themselves were? Again, they had fattened in the opinion of their own righteousness, of their own moral superiority over other people: how could they be willing to accept a gospel which taught them that they could only be justified by grace, and that they must seek that grace on a level with all other sinners, through the merits of Jesus Christ? Again, their reverence for their rabbis and great men, and for their sayings and teaching, which they were accustomed to lean upon with a certain superstitious awe, and to quote with a proud fondness, was another hindrance to the reception of the gospel in its integrity by them. And all these influences, good and bad, concurred to close the eyes of their reason against all opposing evidence. They would, indeed, admit a Christianity which left the Law of Moses intact, and obliged all Christians to become Jews, so to speak. That exalted their nation, flattered their pride, increased their self-importance, left the prejudices of their childhood undisturbed. But the gospel as preached by Paul they could not and would not accept. The controversy on the other side was waged with fairness and firmness combined. St. Paul’s large experience, both of the prejudices of his opponents, which he had once felt himself in their full power, and of the grace of the Lord Jesus Christ, which had been manifested to him in so remarkable a manner, gave him an unrivalled command of the argument. He had as much reverence for Moses, as full a conviction of the Divine origin of the Law, of the inspiration of the prophets, and of the infallible authority of Holy Scripture, as his opponents had. But he had a deep insight into the doctrines of grace, borne witness to by the Law and the prophets, which they had not. He saw the harmony between the Old and New Testaments; how the Law was a schoolmaster to bring men to Christ; how Christ was the end of the Law for righteousness to every one that believes; and how in the gospel of God’s grace in Jesus Christ the Law was not destroyed, but fulfilled, tie had, therefore, a full certainty as to the main points of the controversy which others had not. And yet he was tender and considerate toward his opponents (Galatians 4:19), and brought, not abuse, but argument to bear against their errors; as in the two wonderful Epistles, to the Galatians and to the Romans. And in a similar spirit we find him here willing to refer the matters in dispute to the Church at Jerusalem, presided over as it was by James, who had the credit of leaning to the side of his antagonists. But combined with this gentleness we have to mark his unflinching firmness and boldness. It required no small courage and strength of conviction to withstand a person of such weight and authority as Peter, and to reprove him before the Church. It required no little heroism to go into the very stronghold of Judaism, and there, before James, and Peter, and the Pharisees, and the most Judaizing members of the Churches of Judaea, to proclaim the gospel of the free grace of God (Galatians 2:2; Acts 15:12), and the free admission of the Gentiles into the Church of Christ. And let us mark the result. All the true-hearted men were won by Paul’s way. Peter recovered from his weakness and openly sided with Paul; James threw his great weight unequivocally into the same scale; Barnabas shook off his momentary hesitation; the whole assembly gave a unanimous vote in favor of Paul’s view; and the Church was saved from disruption. In an age when the peace of the Church is so much disturbed by controversy, and when such violence, both of language and of action, is indulged in by those who wish to enforce their own views, it is important to study carefully the history of this first great and trying controversy, which threatened at one time to split the Church to its very foundations, but which was brought to such a happy issue, under the blessing of God, by the wisdom, charity, and firmness of the apostle to the Gentiles. God grant, of his tender mercy, a like spirit to the leaders of party in our own days, and a no less happy settlement of the questions which separate brother from brother, and impede the progress of Christian truth. Acts 15:36-41 The paroxysm. The proposal of two friends whose fast friendship was of many years’ standing; of two brethren loving and beloved; of two apostles of Jesus Christ, who had long labored together to win souls to Christ and to advance the kingdom of God, and who had achieved together the most signal triumphs over the powers of darkness, who had suffered together, who had undergone the most appalling dangers together, who had stuck by one another under every circumstance of trial and difficulty;—the proposal, I say, of two such men to start together on a new errand of love, might have seemed to be the very last occasion likely to produce contention and strife. Alas! for the infirmity of our poor fallen nature, that any evil should arise from purposes so good and holy. The faithful, truthful record of the sacred history in our text suggests much caution and many useful lessons for Christian practice. 1. There was perfect agreement between the two apostles as to the end in view—the revisiting the Churches they had planted for the purpose of confirming them in the faith of Jesus Christ. As far as we know, they were both of one mind, both equally desirous of advancing the kingdom of God, both equally ready to spend and be spent for the Name of the Lord Jesus and for the spread of his gospel in the world. Thus far we may well believe that their communications on the subject of the new mission were carried on in perfect harmony and love, because there was in each a single eye and an unmixed motive, viz. the glory of Christ. 2. The difference arose when Barnabas proposed that they should take John Mark as their companion. Here we seem to detect the entrance in of human motives. His partiality for his cousin; possibly the feeling that his own softer character needed the support of a steady ally to enable him to hold his own against the strength of Paul’s will; possibly too some leaning towards the Jewish party in the Church, or at least an unwillingness to offend them,—made him blind to the inconvenience of taking a half-hearted companion with them. He was consulting with flesh and blood, and not with the Spirit of God, when he made the suggestion. We can imagine that Paul objected at first with mildness, and pointed out the evils that might arise. He would dwell upon the vital interests of the mission, the dangers and difficulties of the work, the insufficient guarantee that John Mark’s constancy would be equal to the task. It is, of course, possible, though it does not appear, that Paul may have judged Mark somewhat severely, or may have urged his objections without all the tenderness that was due to the feelings of Barnabas. But there is not the slightest evidence that this was so. Probably at first he hoped to persuade Barnabas to give up his project. Probably Barnabas hoped so to state his wish to reinstate John Mark that Paul might give way. But when these hopes broke down on either side, then gradually, no doubt, the discussion assumed a growing tone of asperity, till at length the paroxysm came on. Barnabas cut the discussion short by turning upon his heel, and separating himself from his old companion and friend, and going forth in self-will with his cousin to Cyprus. The old partnership with Paul was dissolved, and nothing remained for Paul to do but to choose another missionary companion, and pursue his project in sadness. We cannot doubt that the peace and joy of both apostles was clouded by this unfortunate episode. But St. Paid had probably the testimony of his conscience that he had acted from the purest motives, and, from the friendly mention of Barnabas alluded to in the note to verse 39, we may hope that, when the paroxysm had subsided, the old relations between the two brethren were restored to their former footing of cordimity and love. But the great practical lesson we learn is the importance of keeping our motives of action pure and simple. We must try and not allow our judgment to be clouded by partialities and personal influences of any kind. We must endeavor never to subordinate the great interests of the Church and of the gospel to any private feelings or wishes, however innocent in themselves. And even right feelings and reasonable wishes must be so kept under control as never to overflow the banks of reason and of charity, and never to injure the great cause of the gospel of Christ, to which they ought always to be made subservient. Generally, the narrative of this paroxysm enforces the wise words of St. James, "Let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God" (James 1:20, James 1:21). BY W. Acts 15:1-11 A grave crisis in the kingdom of God: more lessons. The crisis of the kingdom will be found in the life of the Divine Leader of the faith. In those hours when all that was human in him shrank from the sufferings and sorrows which were before him, or from the agony which was upon him, or from the darkness which enshrouded him, then was "the crisis of the world" and of the kingdom of God on earth. But this also was a crisis, grave and serious. If the Church at Antioch had yielded to these "false brethren" (Galatians 2:4), when they came to invade its liberty; or if—a much greater peril—the Church at Jerusalem had decided in favor of the Judaizers, and had passed a sentence that circumcision was necessary to salvation; and if Christian truth had thus been narrowed to the small dimensions of a mere adjunct to Judaism, where would Christianity have been to-day? From the incident here related we draw the lessons— I. WHAT HARM MAY TRY TO DO. These men "who came down from Judaea" (Acts 15:1) were members of the Pharisaic party "which believed" (Acts 15:5); they were formal adherents of the Christian faith; they spake reverently of Christ, and believed themselves to be acting in the interests of his kingdom. Yet we know that they were taking a course which, if they had carried their point, would hove simply extinguished the faith in a few years. Often, since then, has blind zealotry done its best to bring about a condition which would have proved fatal to the cause of God and of redeemed humanity. II. IN WHAT LABORS MAY INVOLVE US. How different from evangelizing risks and toils, and from the fraternal intercourse which followed these, how much beneath both the one and the other, how much more uninviting this controversy with false brethren, narrow-minded, mistaking a rite whose significance was exhausted for an essential of salvation! How uncongenial, to the spirit of the apostle this "dissension and disputation" (Acts 15:2)! But it was necessary; it was as much a part of their bounden duty and their loyal obedience to their Lord as the preaching of the gospel or the indicting of an Epistle. The Christian workman cannot always choose his work. He must sometimes give up the congenial for the unpleasant, the inviting for the repellent. III. HOW WELL TO THE IN THE HOUR OF THEIR ANXIETY. Those who constituted the deputation were "brought on their way by the Church" (Acts 15:3). In the profound anxiety which must have filled the sagacious and earnest mind of Paul at this critical juncture, such gracious attention on the part of the Church must have been exceedingly refreshing. No "moral support’ of tried and anxious leaders, in times of supreme solicitude, is thrown away; it is well-spent time and trouble. IV. THAT IT IS OUR DUTY TO TAKE INTO OUR IN A HIGHER . The Church at Antioch was not obliged to consult that at Jerusalem; the latter had no jurisdiction entitling it to decide the disputes of the former. But it was becoming and it was wise, and therefore it was right, to refer the matter in dispute to "the Church [of Jerusalem] and the apostles and the elders" (Acts 15:4, Acts 15:6). Often when no written constitution obliges us to refer to authorities, it is a matter of practical wisdom, and therefore of rectitude, to go outside our own "body" and submit our case to those in high repute. We may gain far more than we lose thereby. V. THE OF GOD’S . (Acts 15:7-9.) Peter would not have taken the side he took now had not his eyes been opened by the event in which he had borne so large and so honorable a share (Acts 10:1-48.). We should grow more charitable and more large-minded as we grow in years. VI. THE FREEDOM OF THE GOSPEL FROM ALL IMPOSTS. (Acts 15:10.) Why tempt God by putting on the neck of the disciples an intolerable yoke? Why invite defeat? Why multiply difficulty and ensure disappointment by requiring of the whole Gentile world a conformity which they will not render and which God does not demand? Why make burdensome the yoke which the Master himself made easy (Matthew 11:30)? The gospel of his grace was meant to be a source of blessedness and deliverance; how insensate the folly of tying to it any institutes which would make it become an insufferable vexation! VII. THE ESSENCE OF THE . Circumcision was but the outward sign of admission to the privilege and obligation of the Law. The Law was but the schoolmaster to bring men to Christ. Those, then, who were saved by the grace of the Lord Jesus Christ (Acts 15:11) had the very essence and substance of which the old Jewish rite Was but the sign and symbol (Philippians 3:3; Romans 2:28, Romans 2:29).—C. Acts 15:12-35 A grave crisis in the kingdom of God: more lessons. After Peter’s speech (Acts 15:7-10) came the narration of facts by Barnabas and Paul, in which they laid stress on the Divine tokens of favor and support which they had received in the execution of their work (Acts 15:12); and then James summed up the matter, evidently giving voice to the decision of the Church. We learn— I. THAT MEN OF THOUGHT SHOULD STRIVE TO MEET ONE ANOTHER’S VIEWS IN COUNCIL. Probably it would be hard to find two good men of any age or country who have taken more divergent views of the gospel of Christ than did James and Paul. Their Epistles show us how they viewed the one truth from separate and even distant standpoints. Had they come to this Church meeting intent on magnifying their own distinctive points, there would have ensued bitter conflict and fatal rupture. But they strove to meet one another, and the end was peace and the furtherance of redeeming truth. II. THAT AN MAY BE THE MOST . (Verses 19-21.) In concession to the Gentile party, it was not required that they should submit to the distinctive rite; in concession to the Jewish party, it was required that certain statutes should be observed by them. Occasions will very frequently occur when each side owes it to the other to make concession. The spirit that strives only for victory is not the spirit of Christ. We should, as his disciples, count it an honor and a joy to concede, when we conscientiously can do so, to Christian brethren who differ from us. III. THAT WE MAY LEAVE MATTERS TO THE OF TIME. The particular precepts which James and those who thought with him desired to have enforced have long since disappeared. Their observance at the time was expedient, for Moses had in every city them that preached him, etc. (verse 21). But when the special reasons for conformity were removed, then they fell through. Where the peace of a Church or a large Christian community is at stake, we do well to accept small matters which are unessential; time is on our side. IV. THAT HAS AND PUBLIC MORALS. It surprises and shocks us to read of abstinence from meat which had been offered to idols, and from things strangled, being placed side by side with abstinence from the sin of fornication, as if, in morals, these things stood on the same level. We feel that the latter is a thing so utterly and inherently bad that the former is not at all comparable with it in heinousness of offence. The fact is that we think thus because our holy religion has purified our thoughts, and taught us to see ceremonial and moral offences in true perspective. But wherever Christianity has been corrupted, where the traditions of men have overlaid its simplicity with their ceremonialism, we find this defective view prevailing. It was necessary, at that time and in the then condition of the world, formally and expressly to disallow a custom which we now shudder at and shrink from as a shameful sin. V. THAT , WHEN ONCE , SHOULD BE AND CARRIED OUT. (Verses 22-33.) The Church at Jerusalem, though on the main point it had yielded to the Church at Antioch, did not give way sulkily or grudgingly. It did not dismiss the deputation with a cold and formal resolution. It sent able and influential men, with letters, to accompany Paul and Barnabas, and these greeted the Syrian Church and laid the matter fully before them. So that, in the end, the two communities understood one another and rejoiced in one another the more. What is done in Christ’s name and cause should be done with utmost courtesy and with perfect thoroughness. VI. THAT WE MAY REST HAPPY IN THE ALL-SEEING WISDOM AND ALL- LOVE OF GOD. (Verses 14-15.) James intimated that what was then happening was only the fulfillment of the Divine intention. God knew from the beginning what he should accomplish, and he purposed the recovery and redemption of the whole Gentile world, 1. When we are baffled by the perplexities of the way, let us remember that all things are in the hands of the omniscient One. 2. When we are distressed by the disappointments and difficulties of our work, let us be consoled by thinking that God means to restore mankind; his wisdom and his love will prevail, though we see not our way and though our fears abound.—C. Acts 15:26 Self-sacrifice for Christ. There are two classes of men of whom we are reminded by these words of the Jerusalem Church. I. THOSE WHO ARE READY TO THEIR LIVES FOR AND BUT THE BEST AND HIGHEST. The soldier for victory; the sportsman for excitement; the explorer for the gratification of curiosity; the Alpine climber for credit; the artist for fame; the sailor for love of the sea, etc. There is no lack of men who risk life for something. But we have to consider that while (1) there is a touch of nobility in some of these cases which wins our admiration; yet (2) often the end is not worth the sacrifice,—life and all that life means to its holder and to those who are related to him and dependent on him are too precious to be parted with for a slight object, too valuable to be sacrificed for any but a serious and great end. And (3) when thus lost, it is often laid down from instinct or passion rather than from principle. There is something essentially unsatisfactory in it; for it is a material loss with no corresponding gain. It brings sadness to the heart, loneliness and misery to the home, and does not bring adequate consolation to the mind. II. THOSE WHO THE HIGHEST AND THE BEST BUT LITTLE OR NOTHING TO IT. We should, perhaps, say to him; for: 1. The highest and best meet in a living One, even Jesus Christ. It is, indeed, to honor his Name (see text), but it is also and chiefly to exalt and extol him and make him very high (Isaiah 52:13) in the estimation and affection of the world, that his servants strive and suffer. 2. Ourselves and all that we have are his due; therefore our lives, when he asks us to lay them down at his feet. 3. There are those who recognize his claim, but do not comply with his desire. There are those who do; men that have hazarded their lives for Jesus Christ, from Paul and Barnabas down to our own Christian martyrs; men and women who, on various fields of holy, daring, and heroic suffering, have cheerfully sacrificed all to honor him and do his bidding; but there are too many that acknowledge the validity of his claim but do not respond to his call. There are in our congregations and even in our Churches (1) men who withhold themselves from missionary or ministerial service, because, though well fitted for it, they are not prepared to make the necessary sacrifices; (2) men that will not step into the breach when some other kind of holy activity is demanded, because they shrink from the burdens or the annoyances it will entail; (3) men that will not encourage some good work of Christ, because, to do so, they must part with that which the world counts precious. These are far from being numbered with the "good and faithful servants."—C. Acts 15:36-41 Apostles at fault. When a grave and critical juncture had been safely passed without damage done to any, there arose a quarrel about an unimportant and insignificant matter, which had regrettable, not to say deplorable, results. The heart of the earnest and affectionate Paul yearned to know how their converts fared in "every city where they had preached the Word of the Lord" (Acts 15:36). Barnabas immediately acquiesced in Paul’s proposal to visit them; everything promised another useful mission journey, in which the calmer and more genial qualities of the one man would supplement the intenser and more vehement characteristics of the other. But there arose a question as to companionship, which wrecked their agreement to work in one another’s company, and which separated the two friends for life. Barnabas wished to take Mark, and would not abandon his desire; Paul would not consent to take him: "and the contention was so sharp … that they departed asunder" (verse 39). We learn from this incident— I. THAT AS ACT OF MORAL MAY HAVE FAR LONGER AND MORE SERIOUS THAN WE CAN FORESEE. Could Mark have foreseen that his desertion of the cause in Pamphylia would have led to the lifelong separation of his uncle from Paul, he would probably have remained with them, and "fulfilled the work," even as they did. But he did not reckon on after consequences. It is well for us to consider that our acts of minor wrong-doing, of moral weakness, of spiritual shortcoming, may do an amount of mischief from the commission of which we should shrink with dismay if we could only look it in the face. II. THAT BETWEEN THE TWO A DECIDED AND FAULT WAS . Their intention to work together in the cause of Christ need not and should not have been broken off by their disagreement. They ought either to have compromised the matter by mutual concession, or one of the two should have yielded to the other. Paul owed too much to Barnabas to be justified in pushing his own will to the point of separation. Barnabas owed too much to Paul to make it right for him to insist so pertinaciously on his particular desire. One should have yielded if the other would not. It was an unedifying, unseemly, unchristian thing for two apostles to throw up a plan on which they had sought Divine direction, and which must have received the sanction of the Church, because they could not agree on a matter of detail. They must both have lived to regret it. Men in prominent positions, and those who are engaged in great matters, are bound to be above such unseemliness of behavior. Either (1) the ingenuity of love should devise a middle way, or (2) the sacrificial spirit of love should yield the point altogether. III. THAT IN EACH CASE THE FAULT WAS THE SHADOW OF HIS OWN . Probably both of the apostles were blameworthy. But so far as Paul was to be condemned, his failure was the shadow of his intensity. Such was the entirety of his devotedness, such the intensity of his zeal, such the strenuousness of his soul, that he could not brook anything which looked like half-heartedness. And so far as Barnabas was to blame, his fault was the shadow of his kind-heartedness, his willingness to give another chance to a young man, his reluctance to exclude from noble service a man who had made one mistake. Each was animated by a commendable spirit, though each may have gone too far in his own course. Often when we unsparingly condemn, it would be well to remind ourselves and others that the faults of good men are usually but the shadow of their virtues. IV. THAT GOD JUDGES THE GOOD BY THEIR ABIDING SPIRIT, AND NOT BY THEIR : so also should we. These two men were not the less servants of God, ambassadors of Jesus Christ, because they were betrayed into temporary ill humor. God appraised them by their essential, abiding spirit of love and devotion; he forgave their passing ebullition. In the same way we must take care to estimate men, not by an occasional outburst which is not really characteristic and is no true criterion, but by the "spirit of their mind "—that which really shapes and colors their life and character. V. THAT THIS FAULT OF THE HAD, AS BECAME THE MEN, A ENDING. Paul afterwards wrote kindly of Barnabas, and actually sent for Mark, declaring that he was "profitable for [the] ministry" (2 Timothy 4:11). The sun should not go down upon our wrath. If any man has a quarrel against any, he is to "forbear and to forgive" (Colossians 3:13).—C. BY E. JOHNSON Acts 15:1-5 The Judaizers at Antioch. There must needs be heresies, that is, divisions and separations of opinion, in order that that which is approved may be made manifest. In conflicts of this kind, the chaff of falsehood is sifted from the genuine wheat of truth. I. THE OF THE . 1. It was a reactionary position. It aimed at the re-establishment of circumcision as the condition of salvation. This was going back from the "spirit" to the "flesh," from the principle of an internal to that of an external religion. It was substituting works for faith, doing for being, as the condition of salvation. 2. It was a revolutionary position. Such a claim convulses the very heart of the Christian Church. Wherever it has come up, a deep mark has been left in history. This was essentially the conflict of Isaiah and other prophets against the ceremonialists of the day. The question came up again at the Reformation. Law or gospel—Moses or Christ? Behind this question lies a world. Is religion stationary and stagnant or ideal, Divine, and possessed of the power of an expansive and endless life? II. THE EFFECT OF THE RAISING OF THE . 1. Private dissension. Alas! often is it so. The loving missionary comrades, Paul and Barnabas, are disunited. But we must remember, "Though Plato is my friend, truth is my friend still more." Paul felt that evangelical freedom was threatened (Galatians 2:4). And the gospel was dearer to him than life. Truth must not be compromised in the supposed interests of friendship. Indeed, the supposition is illusory. For if it be "a strong and habitual inclination in two persons to promote the good and happiness of each other," this cannot be at the expense of truth. 2. Public discussion. The difference between Paul and Barnabas could not be ignored. The topic must have been on the tongue of every one. See how good comes out of controversy as well as evil. Private pain is often the condition of public blessing. A cloud comes between two minds, but the truth shines presently the more brightly forth. III. THE ACTION OF THE CHURCH. They resolved to despatch Paul and Barnabas to consult the apostles and elders at Jerusalem. Note the appropriateness of this decision. 1. As to the men sent—Paul representing the Gentiles and the missionary work, Barnabas the Church at Antioch. Besides, from Galatians 2:1, et sqq., we see that St. Paul had a special inward direction to proceed thither. 2. The destination. Jerusalem, the mother city and the mother Church, and the seat of apostolic authority. Yet Antioch was probably not second to Jerusalem in numbers and influence. Without debating questions of Church government, the lesson may be drawn that no particular community should act for itself in important questions without consulting the general sense of the Christian Church. IV. THE JOURNEY AND ARRIVAL AT . 1. They had a conduct from the Church of Antioch as they set forth—an expression of confidence in the men, and of deer interest in the result. Said the electoral Prince of Brandenburg to his envoy, proceeding to a conference with the papists, "Bring me the little word sola, i.e." alone, faith only, back—or come not back at all. 2. They told good news on the way. They told of the conversion of the heathen, and. the news was received with great joy. Here was a great argument for Paul, gathered on the way. So does God solve our disputes in words by the irresistible logic of his facts. 3. At Jerusalem they tell the great things God has done for them. The facts of the past are prophetic of the future. Divine mercy as an historical fact is the basis of sure hope and confidence. The temper of devout recollection and thanksgiving fits the mind for the view of present duties.—J. Acts 15:6-21 The council at Jerusalem. The claim of the Judaizers is sharply and absolutely put. Circumcision is a necessity; the Law of Moses must be observed. The whole question is open, and the air is full of debate. I. OF PETER. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 16:1 And he came also for then came he, A.V. and T.R.; to Lystra for Lystra, A.V.; Timothy for Timotheus, A.V.; of a Jewess for of a certain woman which was a Jewess, A.V. and T.R.; which for and, A.V. For Derbe and Lystra, see Acts 14:1-28. and notes. This time St. Paul visited Derbe first, whereas before he came from Lystra to Derbe (Acts 14:6, Acts 14:8, Acts 14:21). Was there; viz. at Lystra (see 2 Timothy 3:11). A certain disciple; i.e. a Christian (Acts 11:26). From St. Paul’s speaking of Timothy as "my own sou in the faith" (1 Timothy 1:2; 2 Timothy 1:2), and from his special mention of Timothy’s mother Eunice (2 Timothy 1:5), it is probable that both mother and son were converted by St. Paul at his first visit to Lystra, some years before (Acts 14:7). Timothy. It is a Greek name, meaning "one who honors God" (formed, like Timoleon, Timolaus, Timocrates, etc.). It was a not uncommon name, and occurs repeatedly in the Books of the Maccabees (1 Macc 5:6; 2 Macc 8:30, etc.). Another form is Timesitheos. Timothy is uniformly spoken of by St. Paul in terms of eulogy and warm affection (see, besides the passages above quoted, Romans 16:21; 1 Corinthians 4:17; 1 Corinthians 16:10; Philippians 2:19-22; and the general tone of the Epistles to Timothy). A Jewess; viz. Eunice (2 Timothy 1:5), also a Greek name (equivalent to Victoria), though borne by a Jewess. A Greek; i.e. a Gentile (see Hark Acts 7:26; Acts 14:1; Acts 17:4; Acts 19:10; Romans 1:16; Romans 2:9; 1 Corinthians 10:32, etc.; Colossians 3:11). Had his father been a proselyte, it would probably have been said that he was (Bengel). Acts 16:2 The same for which, A.V. This is an improvement, as making it plain that it was Timothy, not his father, who was well reported of. For the phrase, ὅς ἐμαρτυοεῖτο see Acts 6:3; Acts 10:22; Luke 4:22. At Lystra and Iconium; coupled together, as in 2 Timothy 3:11. It appears, too, from Acts 14:19, that there was close communication between Icouium and Lystra. The brethren at Iconium would, therefore, naturally know all about young Timothy. Acts 16:3 He took for took, A.V.; that for which, A.V.; parts for quarters, A.V.; all knew for knew all, A.V. Circumcised him. The Jewish origin of Timothy on his mother’s side was a sufficient reason for circumcising him, according to the maxim, Partus sequitur ventrem. And it could be done without prejudice to the rights of Gentile converts as established in the decrees of which St. Paul was bearer. Because of the Jews; not the Christian Jews, who ought to know better than trust in circumcision, but the unbelieving Jews, who would be scandalized if St. Paul had an uncircumcised man for his fellow-laborer (see 1 Corinthians 10:20). Acts 16:4 Went on their way for went, A.V.; which had been for that were, A.V.; that for which, A.V. Acts 16:5 So for and so, A.V.; the Churches were strengthened for were the Churches established, A.V. In number; i.e. in the number of their members (comp. Acts 2:47; Acts 5:14; Acts 6:7; Acts 11:21). For the phrase, Ἐστερεοῦντο τῇ πίστει, "They were made firm in the faith," comp. Colossians 2:5, Τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν, "The steadfastness of your faith." The word is used in its physical sense in Acts 3:7, Ἐστερεώθησαν αὐτοῦ αἱ βάσεις κ.τ.λ., "His feet and anklebones received strength," became fast and firm instead of being loose and vacillating. Acts 16:6 And they went for now when they had gone, A.V. and T.R.; through the region of Phrygia and Galatia for throughout Phrygia and the region of Galatia, A.V. and T.R.; having been for and were, A.V.; speak for preach, A.V. The region of Phrygia and Galatia. But Phrygia is always a noun substantive, and cannot be here taken as an adjective belonging to χώρα: and we have in Acts 18:23 exactly the same collation as that of the A.V. here, only in an inverted order: Τὴν Γαλατικὴν χώραν καὶ Φρυγίας. Even if the τὴν is properly omitted, as in the R.T., before Γαλατικὴν, the passage must equally be construed as in the A.V. The Galatians were Celts, the descendants of those Gauls who invaded Asia in the third century B.C. This passage seems to show conclusively that Derbe and Lystra and Iconium were not comprehended by St. Paul under Galatia, and were not the Churches to whom the Epistle to the Galatians was addressed; and forcibly suggest that the Galatian Churches were founded by St. Paul in the course of the visit here so briefly mentioned by St. Luke. Asia is here used in its restricted sense of that district on the western coast of Asia Minor, of which Ephesus was the capital. It is in this sense that it is used also in Acts 2:9; Acts 6:9; Acts 19:10, etc.; Revelation 1:11. St. Paul apparently wished to go to Ephesus. But the time was not yet come. It was the purpose of the Holy Ghost that the Galatian Churches should be founded first, and then the Churches of Macedonia and Achaia. The apostles were sent, did not go anywhere of their own accord (comp. Matthew 10:5, Matthew 10:6). Acts 16:7 And when for after, A.V. and T.R.; come over against (κατὰ) for come to, A.V.; and the Spirit of Jesus for but the Spirit, A.V. and T.R. But the phrase, "the Spirit of Jesus," occurs nowhere in the New Testament, and is on that account very improbable here, though there is considerable manuscript authority for it. It is accepted by Meyer dud Alford and Wordsworth, following Griesbach, Lachmann, Tischendorf, etc. Acts 16:8 Passing … they came for they passing … came, A.V. They would have gone north to Bithynia, where, we know from 1 Peter 1:1, there were many Jews. But the Spirit ordered them westwards, to the seacoast of Troas, that they might be ready to sail for Macedonia. In like manner Abraham went out not knowing whither he went (Hebrews 11:8). Truly the footsteps of God’s providence are not known! Acts 16:9 There was a man … standing, beseeching him, and saying for there stood a man … and prayed him, saying, A.V. Thus was ushered in the most momentous event in the history of Europe, the going forth of the Word of the Lord from Jerusalem to enlighten the nations of the West, and bring them into the fold of Jesus Christ. Paul saw dud heard this in a vision in the night. It is net called a dream (Bengel), but was like the vision seen by Ananias (Acts 9:10), and those seen by Paul (Acts 9:12; Acts 10:5; Acts 18:9). A vision (ὅραμα) is distinguished from a dream (ἐνύπνιον, Acts 2:17). It is applied to things of a marvelous character seen objectively, as to the Transfiguration (Matthew 17:9)and to the burning bush (Acts 7:31). Acts 16:10 When for after, A.V.; straightway for immediately, A.V.; sought for endeavored, A.V.; go forth for go, A.V.; concluding fur assuredly gathering, A.V.; God for the Lord, A.V. and T.R. Concluding; συμβιβάζοντες, only here in the sense of "concluding or "gathering." In Acts 9:22 it is "proving." In Ephesians 4:16 and Colossians 2:2 it means to "join together." In classical Greek to "bring together" in the sense of" reconciling," sometimes of" agreeing" to a proposition. In the LXX., to ,’ instruct," "teach" (1 Corinthians 2:16). In this verse we first remark the very important introduction of the pronoun we into the narrative, marking the presence of the historian himself, and showing that he first joined St. Paul at Tread He went with him to Philippi (Colossians 2:12), and there he appears to have stopped till St. Paul returned there in his third missionary journey on his way from Achaia to Jerusalem (Acts 20:5, Acts 20:6), where we find him still with the apostle (Acts 20:17, Acts 20:18). We again find him with St. Paul at Caesarea, while he was a prisoner there (Acts 27:1), and he accompanied him on the voyage to Rome, which is the last place where we heir of him (Acts 27:2, Acts 27:3. etc.; Acts 28:2, Acts 28:11, Acts 28:14-16; Colossians 4:14; Philemon 1:24). It is quite characteristic of Holy Scripture that things are told, or appear on the face of the narrative, without any explanation. Who Luke was, what brought him to Troas, how he became a companion of St. Paul, whether as his medical adviser or otherwise, we know not. His Christian modesty forbade his speaking about himself. Acts 16:11 Setting sail therefore for therefore loosing, A.V.; made for came with, A.V. (εὐθυδρόμεω, elsewhere only in Acts 21:1); Samothrace for Samothracia, A.V.; day following for next day, A.V. In the New Testament this latter phrase only occurs in the Acts. Acts 16:12 A city of Macedonia, the first of the district, a Roman colony for the chief city of that part of Macedonia, and a colony, A.V.: this for that, A.V.; tarrying for abiding, A.V. A city of Macedonia, etc. This is a difficult sentence. The natural way of construing the words undoubtedly is, as in the A.V., "which is the chief city of the [or, ’ that’] district of Macedonia, and a colony." The only difficulty in the way of so taking it is that when AEmilius Paulus, as related by Livy (xlv. 29), divided the conquered kingdom of Macedonia into four districts (regiones or partes), Amphi-pelts was made the capital of the district.in which Philippi was situated. But the epithet πρώτη does not necessarily mean the capital; it is found on coins applied to cities which were not capitals. Besides, in the interval of above two hundred years between AEmilius Paulus and St. Paul, it is very probable that the city of Philippi, with its gold-mines and its privileges as a colony, may have really become the capital. And so Lewin, following Wetstein, understands it. We know that in the reign of Theodosius the Younger, when Macedonia was divided into two provinces, Philippi became the ecclesiastical head of Macedonia Prima. It had been made a colony by Augustus Caesar, with the name "Col. Jul. Aug. Philip.," i.e. Colonia Augusta Julia Philippensis (’Dict. of Greek and Roman Geog.’). It must, therefore, anyhow have been a place of first-rate importance at this time. Those, however, who do not accept this explanation, couple κολωνία with πόλις, "which is the first colony-city," etc, Others take πρώτη in a local sense, "the first city you come to in Macedonia" (Conybeare and Howson, Alford, Bengel, etc.). The R.V. seems to take ἥτις ἐστὶ … Μακεδονίας πόλις together, and πρώτη τῆς μερίδος as a further description of it—a most awkward construction. Alford renders it, "which is the first Macedonian city of the district.’ But the natural way of construing a passage is almost always the best, and nothing prevents us from believing that St. Luke, who knew Philippi intimately, was strictly accurate in calling it "the chief city of the district of Macedonia," i.e. the district in which it was situated. That μέρις is the technical name of the division of a province appears from the title μεριδάρχης, applied by Josephus to a certain Apollonius, governor, under Antiochus Epiphanes, of the district in which Samaria was included (’Ant. Jud.,’ 12. Luke 5:5). The ancient name of Philippi was Dates first, then Krenides—the springs, or wells; and the word used by Livy of the districts of Macedonia, pars prima, secunda, etc., is an exact translation of μέρις It received the name of Philippi, from Philip, the father of Alexander the Great, who extracted a great revenue from its gold-mines. Its great historical celebrity arises from the battle in the plain of Philippi, in which the republican party, under Brutus and Cassius, received its death-blow from Octavius and Antony. (For a full description of Philippi, and of the privileges of a colony, see Conybeare and Howson, vol. 1.311, etc., and Lewin, vol. 1. Acts 11:1-30.) This. Alford, following certain manuscripts, reads αὐτῇ, "in the city itself," as distinguished from the place outside the city, where the προσευχή was. But, perhaps, St. Luke uses the word "this" from Philippi being the place of his own residence, and where he may have drawn up the narrative on the spot. Acts 16:13 Sabbath day for sabbath, A.V.; we went forth without the gate for we went out of the city, A.V. and T.R. (πύλης for πολέως); we supposed there Was a place of prayer for prayer was wont to be made, A.V.; were come together for resorted thither, A.V. By a river side. By the river side is the natural way of expressing it in English. The river is not the Strymon, which is a day’s journey distant from Philippi, but probably a small stream called the Gangas or Gangites, which is crossed by the Via Eguatia, about a mile out of Philippi. The neighborhood of water, either near a stream or on the seashore, was usually preferred by the Jews as a place for prayer, as affording facility for ablutions (see Josephus, ’Ant. Jud.,’ 14.10, 23; and other passages quoted by Alford). The phrase, οὖ ἐνομίζετο προσευχὴ εἷναι, should be rendered, not as in the R.V., but more nearly as the A.V., where a prayer-meeting(of the Jews) was accustomed to be held; i.e. this particular spot was the usual place where such Jews or proselytes as happened to be at Philippi met for prayer. It also appears from Epiphanius (’ Hear.,’ 80, § 1, quoted by Alford) that the Jews usually had their προσευχαί, whether buildings, or open spaces, ἔξω πολέως, outside the city. The wayside crosses are of the nature of προσευχαί. Acts 16:14 One that for which, A.V.; to give heed for that she attended, A.V.; by for of, A.V. A certain woman, etc. Whether her personal name was Lydia, or whether she was commonly so called on account of her native country and her trade, must remain uncertain. Thyatira was in Lydia. Lydian women, from the time of Homer downwards, were famous for their purple dyes; and it appears from an inscription found in Thyatira, that there was there a guild of dyers, called οἱ βαφεῖς (Lewin, 2:214). One that worshipped God (σεβομένη τὸν Θεὸν); i.e. a proselyte. So in Acts 13:43 we find οἱ σεβόμενοι προσήλυτοι the devout or religious proselytes. And so αἱ σεβόμεναι γυναῖκες, the devout women. And so, in Acts 18:7, Justus is described as σεβόμενος τὸν Θεὸν one who worshipped God (see too Acts 17:4, Acts 17:17). In Acts 10:1 Cornelius is spoken of as εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν. It has been suggested that possibly Euodias and Syntyche (Philippians 4:2) were of tile same class, and converted at tile same time as Lydia. There is certainly a coincidence between the mention of the women in Acts 10:13 and the prominence given to the Philippian women in Philippians 4:2, Philippians 4:3. It is well observed by Chrysostom, on the latter part of this verse, "The opening of tile heart was God’s work, the attending was hers: so that it was both God’s doing and man’s" (camp. Philippians 2:12, Philippians 2:13). To open (διανοίγειν) is applied as here to the heart (2 Mace. Philippians 1:4); to the eyes (Luke 24:31); to the cars (Mark 17:34, 35); to the understanding (Luke 24:45); to the Scriptures (Luke 24:32); "Corclausum per se. Dei est id aporire "(Bengel). Acts 16:15 When she was baptized; showing that St. Paul, as St. Peter (Acts 2:38, Acts 2:41; Acts 10:47), as Philip (Acts 8:38), as Ananias (Acts 22:16), as our Lord himself (Mark 16:16), had put holy baptism in the very forefront of his teaching (camp. Hebrews 6:2). And her household (comp. Acts 16:33; 1 Corinthians 1:16; 2 Timothy 4:19). This frequent mention of whole households as received into the Church seems necessarily to imply infant baptism. The exhortations to children as members of the Church in Ephesians 6:1, Ephesians 6:2, and Colossians 3:20, lead to the same inference. Come into my house, etc. A beautiful specimen of true hospitality; comp. 1 Peter 4:9; Hebrews 13:2; 1 Timothy 5:10; 3 John 1:5-8; also 2 Kings 4:8-10, where, however, the Greek word for "constrained" is ἐκράτησεν, not as here παρεβίασατο, which only occurs elsewhere in the New Testament in Luke 24:29. In the LXX. it is used in 1 Samuel 28:23; Gem 1 Samuel 19:3 (Cod. Alex.) 9 (in a different sense); 2 Kings 2:17; 2 Kings 5:16. Her large hospitality does not bear out Chrysostom’s remark as to her humble station of lift,. Acts 16:16 Were going to the place of prayer for went to prayer, A.V. and T.R.; that a certain maid for a certain damsel, A.V.; having for possessed with, A.V. The place of prayer. The ἡ προσευχή of the R.T. undoubtedly means "the place of prayer," the proseuchē. They went there, doubtless, every sabbath. What follows happened on one occasion after Lydia’s baptism. A spirit of divination (πνεῦμα Πύθωνος, A.V.; Πύθωνα, R.T.). "Πύθων denotat quemlibet ex quo πύθωσθαι datur," "any one of whom inquiry may be made" (Bengel). It was a name of Apollo in his character of a giver of oracles. Delphi itself, where his chief oracle was, was sometimes called Pytho (Schleusner, s.v.), and Pythius was a common epithet of Apollo. The name Python came thence to be applied to a ventriloquist (Hebrew áåÉ)), or to the spirit that was conceived to dwell in ventriloquists and to speak by them, just as in Hebrew the ventriloquist was sometimes called áåÉà ìòÇáÀ (or úìÇòËáÇ if a woman), the owner of a spirit of divination, or simply áåÉ), a diviner (see 1 Samuel 28:7 (twice) for the first use, and Leviticus 1 Samuel 20:27; Deuteronomy 18:11; 1 Samuel 28:3; for the second). In some passages, as 1 Kings 28:6 and Isaiah 29:4, it is doubtful whether áåÉ) means the ventriloquist or the spirit. The feminine plural úåÉáåÉ) (Leviticus 19:31; Isaiah 20:6; 1 Samuel 28:3, 1 Samuel 28:9; Isaiah 8:19) seems always to denote the women, who, like the damsel in the text, practiced the art of ventriloquistic necromancy, whether really possessed by a spirit or feigning to be so. The word πύθων is only found here in the New Testament. The LXX. usually render úåÉáåÉ) by ἐγγαστρίμυθος. Gain (ἐργασία), literally, work, craft, or trade; then, by metonymy, the gain proceeding from such trade (Acts 19:24, Acts 19:25). By soothsaying (μαντευομένη). So one name of these ventriloquists was ἐγγαστρίμαντις. Acts 16:17 Following after … cried out for followed … and cried, A.V.; servants for the servants, A.V.; proclaim unto you for show unto us, A.V. and T.R. This testimony of the spirit of divination to the doctrine of St. Paul is analogous to that of the unclean spirits who cried out to Jesus, "Thou art the Son of God"; and St. Paul’s dealing with the spirit of divination was similar to that of our Lord’s with the evil spirits in the cases referred to. What was the motive of the damsel, or the spirit by which she was possessed, for so crying out, or St. Paul’s for so silencing her, we are not told. Perhaps she interrupted him, and diverted the minds of those to whom he was preaching. And he did not like the mixture of lies with truth. The motive of secrecy which was one cause of our Lord’s rebuke to the spirits would not apply in the case of St. Paul. Acts 16:18 She did for did she, A.V.; for many for many, A.V.; sore troubled for grieved, A.V.; charge for command, A.V.; it for he, A.V.; that very for the same, A.V. Command (παραγγέλλω, as in Acts 1:4; Acts 5:28; and Acts 5:23 of this chapter, etc.). The only other instances of exorcism by St. Paul are these recorded in Acts 19:12 and Acts 19:15. The question of possession by spirits is too large a one to be discussed here. It must suffice to notice that St. Paul in his action (as our Lord before him had done), and St. Luke in his narrative, distinctly treat possession, and expulsion by the power of Christ, as real. Acts 16:19 But for and, A.V.; gain for gains, A.V. (ἐργασία, as Acts 16:16); bald hold on for caught, A.V.; dragged for drew, A.V.; before for unto, A.V. The rulers (οἱ ἄρχοντες); the archons. Meyer thinks these were the city judges, or magistrates (who always had their court in the ἀγορά, or forum), by whom Paul and Silas were sent to the praetors (στρατηγοί) for judgment. So in Luke 12:58, the litigants go to the ἀρχών, first, and he sends them on to the κριτής, or judge, who orders them for punishment. This seems a more probable explanation than that commonly adopted (Howson, Alford, Renan, Lewin, etc.), that the ἄρχοντες and the στρατηγοί mean the same officers. No reason can be conceived for Luke’s calling them ἄρχοντες if he meant στρατηγοί, or for naming the office’s twice over when once was sufficient. Nor is it likely that officers of such high rank as the duumviri, or proctors, as they had come to be called, should be always in the forum, to try every petty case (see articles "Colonia, Duumviri," and "Praetor," in ’Dict. of Greek and Roman Antiquities’). It seems, therefore, that Meyer’s explanation is right. At Athens the general term ἄρχοντες was applied to inferior magistrates, as well as to the nine archons (’Dict. of Greek and Roman Antiquities’ "Archon"). Verse 20.—When they had brought for brought, A.V.; unto for to, A.V.; they said for saying, A.V. The magistrates; στρατηγοί, i.e. the praetors. Philippi, being a colony, was governed by Roman magistrates called duumviri, corresponding to the two consuls at Rome. But we learn from Cicero that in his time the duuraviri in the colonies were beginning to be called praetors, a little previously used only at Rome (’De Leg. Agrar.,’ 34), and to be preceded by lictors (ῥάβδουχαοι of verse 35). Two inscriptions have been found in which the duumviri of Philippi are mentioned. Acts 16:21 Set forth for teach, A.V.; it is for are, A.V.; or for neither, A.V. Romans; in a special sense, as members of a colony. Acts 16:22 Rent their garments off them for rent off their clothes, A.V.; beat them with rods for beat them, A.V. Beat them; ῥαβδίζειν, marking that they were beaten by the lictors, or ῥαβδοῦχοι (see Acts 16:35). The phrase rent … off (περιῤῥήξαντες) is only found here in the New Testament, but it is frequently used of stripping off garments, in classical Greek and in 2 Macc. 4:38; and by Josephus (’Ant. Jud.,’ 6. 14:6) of David rending his garments—a circumstance not mentioned in the Bible narrative (1 Samuel 30:1-31: 4). Acts 16:24 Cast for thrust, A.V. In the stocks; Greek τὸ ξύλον, sometimes called ξυλοπέδη. The ξύλον was of different forms, and used as a punishment. Sometimes it was a kind of heavy wooden collar put on the neck of a prisoner, whence the phrase, Ξύλῳ φιμοῦν τὴν αὐχένα," To make fast his neck in the pillory." Sometimes it was what Aristophanes calls πεντεσύριγγον ξύλον, "stocks with five holes," two for the feet, two for the hands, and one for the neck. Here, as in Job 13:27 (where the LXX. word is ἐν κυλύματι, Hebrew ãñÅ, a stake, or log), it is simply" the stocks." Thus Paul and Silas, first stripped and 1,catch, then put in the inner prison, and further made fast in the stocks, were treated with the utmost possible rigour and severity. See St. Paul’s vivid reminiscence of the outrage (1 Thessalonians 2:2, ὑβρισθέντες). Acts 16:25 But about for and at, A.V.; were praying and singing hymns for prayed and sang praises, A.V.; were listening to(imperfect) for heard, A.V. Prayed, etc. Their proseuche was now the dungeon and the sleeks. But, though they were but two, the Lord was in the midst of them, according to his promise, and manifested his gracious presence in the striking deliverance which follows. Were listening to them; ἐπακροάομαι, found only here in the New Testament. But the substantive, ἐπακρόασις, hearkening ("to hearken," A.V.), occurs in the LXX. of 1 Samuel 15:22. What a scene I The dark inner dungeon; the prisoners fast in the stocks, their backs still bleeding and smarting from the stripes; the companionship of criminals and outcasts of society; the midnight hour; and not groans, or curses, or complaints, but joyous trustful songs of praise ringing through the vault! while their companions in the jail listened with astonishment to the heavenly sound in that place of shame wad sorrow. Acts 16:26 Prison-house for prison, A.V., as Acts 5:21, Acts 5:23. All the doors were opened. This would be the natural effect of the earthquake. Bands (δεσμά). St. Luke always follows the Attic usage of δεσμόν, in the neuter (romp. Acts 20:23; Luke 8:29). St. Paul follows the Hellenistic usage of δεσμός, in the masculine (Philippians 1:13; see Jeremiah 2:20; Jeremiah 5:5; Habakkuk 3:13). In many instances (genitive and dative) it is, of course, impossible to determine whether the word is masculine or neuter. Acts 16:27 The jailor being roused for the keeper of the prison awaking, A.V.; sleep for his sleep, A.V.; drew for he drew out, A.V.; was about to kill for would have killed, A.V.; escaped for been fled, A.V. This readiness to kill himself rather than incur the disgrace of failure in his charge is characteristic of the Roman soldier (comp. Acts 27:43). Acts 16:29 And he called for lights for then he called for a light, A.V. (φῶτα is the accusative plural, though not a very common form; φῶς is often used in the sense of "a lamp," or, as we say, "a light"); trembling for fear for came trembling and, A.V. Acts 16:31 Jesus for Jesus Christ, A.V. and T.R.; thou and thy house for and thy house, A.V. Acts 16:32 They spake the Word, etc., unto him for they spake unto him the Word, etc., A.V.; with for and to, A.V. Observe that Paul and Silas preached the Word of God’s saving health to the penitent and contrite jailor before they thought of having their own smarting wounds washed and dressed. Observe, too, that they spake the Word of life to illuminate his soul before they administered the sacrament of baptism. Acts 16:33 Immediately for straightway, A.V. Washed their stripes. Mark the jailor’s faith working by love. He and all his. The phrase seems purposely adapted to include family, slaves, and all under his roof. If the conversion of the jailor and his house was sudden, the circumstances which led to it were of unusual power—the earthquake, the loosing of the prisoners’ bands, the midnight hour, the words of grace and love and lifo from the apostle’s mouth. Acts 16:34 He brought them up … and set for when he had brought them … he set, A.V.; rejoiced greatly for rejoiced, A.V. (ἀγαλλιάομαι, a stronger word than χαίρειν, Matthew 5:12; 1 Peter 1:6); with all his house, having believed in God for believing in God with all his house, A.V. The word πανοικί. rendered "with all his house," occurs only here in the New Testament. But it is used by the LXX. in Exodus 1:1 and elsewhere, and by Josephus, etc. The more classical form is πανοικεσίᾳ or πανοικησίᾳ. The A.V. gives the meaning better than the R.V. The faith and the joy were both common to the jailor and his house. Acts 16:35 But for and, A.V. The magistrates; i.e. the printers or duumviri, as in Acts 16:22 (where see note). The sergeants; i.e. the lictors (Acts 16:22, note). Acts 16:36 Jailor for keeper of the prison, A.V., as Acts 16:27; reported the words … saying for told this saying, A.V. and T.R.; come forth for depart, A.V. Acts 16:37 Publicly for openly A.V. δημοσίᾳ, Acts 18:28; Acts 20:20); men that are for being, A.V.; do they now cast for now do they thrust, A.V.; bring for fetch, A.V. Men that are Romans. We have exactly the same phrase in Acts 22:25, on a similar occasion, where also is the only other example of the word ἀκατάκριτος, uncondemned. Ἄκριτος with a like meaning ("untried," "without trial"), is common in classical Greek. The Latin phrase is indicta causa. By the Lex Valeria, "No quis magistratus civem Romanum adversus provocationem necaret neve verberaret," every Roman citizen had a right to appeal (provocare) to the populace against any sentence of death or stripes pronounced by the consuls or any other magistrate; and by the Lex Porcia, no Roman citizen could be scourged. Silas, it appears from the phrase, "us … men that are Romans," was also a civis Romanus. But nothing more is known about it. It does not appear why their exemption as Roman citizens was not made good before; but probably the magistrates refused to listen to any plea in their haste and violence. Acts 16:38 Reported for told, A.V. Acts 16:39 When they had brought them out they asked for brought them out and desired, A.V.; to go away from for to depart out of, A.V. Acts 16:40 Departed; i.e. from Philippi, according to the magistrates’ request in Acts 16:39. This is much clearer in the T.R. and A.V. than in the Revised Text and Version, because the same word, ἐξελθεῖν, is used in both places. The R.T. in Acts 16:39—ἀπελθεῖν ἀπὸ destroys the reference, and rather suggests that they merely" went out "of Lydia’s house, which they had "entered into." It appears from the first verse of Act 17:1-34. ("they had passed," etc.) that St. Luke stopped at Philippi, and probably made it his head-quarters till St. Paul’s last journey from Macedonia to Jerusalem, some six or seven years later £ (Acts 20:6). What became of Timothy we are not expressly told, only we find him at Beroea in Acts 17:14 and 1 Thessalonians 3:5; and at Corinth (1 Thessalonians 1:1; 2 Thessalonians 1:1; 1 Thessalonians 3:6). Probably he accompanied St. Paul, but is not named, being still only a subordinate person in the mission. Acts 16:1-5 The choice of a fit person. The ordination of Timothy to be a minister of God, and St. Paul’s fellow-laborer in the gospel of Christ (1 Timothy 4:14; 2 Timothy 1:6; 1 Thessalonians 3:2), was a great event in the Church’s history. The character of her individual bishops and priests has always been a matter of paramount importance, and in nothing do we see the wisdom of the great apostle more conspicuous than in the choice of his fellow-laborers, He who refused Mark, because he was not sure of him, discerned in Timothy, young as he was, that simplicity of purpose, and that sober and docile zeal in the service of Christ, which made him a fit instrument for the most arduous missionary work. Many qualifications concurred in Timothy. There was his thorough grounding in the knowledge of the Holy Scriptures through the pious care of his mother and grandmother, which gave strength to his own faith, and made him capable of reasoning with the Jews. There was his Jewish birth on his mother’s side, which, when he was circumcised, would make him acceptable to the circumcision; and there was his Gentile birth on his father’s side, which would enable him to sympathize with the Greeks, and would dispose them to listen to him. There was his early acquaintance with the afflictions of the gospel, which he had seen so bravely borne by the apostle at Iconium and at Lystra, and which he had dared to share by taking upon himself the Christian profession in the very heat of the persecution; and there was his warm attachment to St. Paul as of a son to his father. All this Paul saw in him, and foresaw that, of all his missionary band, none would exceed Timothy in devotedness to the Lord’s work, and in singleness of aim for the Church’s good (Philippians it, 19-22). The event fully justified his expectations. Not Luke, the beloved physician; not Silas, the faithful brother and indefatigable evangelist; not Titus, his "own son after the faith," were greater helps and comforts to him than this young disciple from the rude community of Lystra. In him he had one like-minded with himself—always ready for work, always seeking the things that are Jesus Christ’s; never ashamed of the gospel, ready to endure afflictions as a good soldier of Jesus Christ. The great day will reveal the value of Timothy’s service in the kingdom of God. The lessons for us to learn are: for the bishops of the Church, to give their utmost care to make choice of fit persons to serve in the sacred ministry of the Church; for the persons chosen, to throw their whole heart and soul into the work, that it may be well and worthily done; for the Church at large, to pray very earnestly that God would raise up faithful, wise, and earnest men to preach his gospel, to feed his flock, and so to build up his kingdom that the Churches may be "established in the faith, and increase in numbers daily." Acts 16:6-15 The call. The great difference between sacred and profane history is not so much that the events are different, or the human motives of the actors are different, or even that God’s providence works differently, but that the secret springs of the will of God, directing, controlling, and overruling, are in sacred history laid bare to view by that Holy Spirit of God who knows the things of God. In ordinary life the servant of God believes that his steps are ordered of God, and that the providence of God, which ordereth all things in heaven and earth, orders them for his good. But he is not preceded in his own goings out and in his comings in by a pillar of cloud by day and of fire by night, as the journeyings of the children of Israel were. In like manner, when we read the history of the marvelous diffusion of the everlasting gospel among the various nations of the earth, and mark how in one part of the globe the successful missionary has selected some particular country for his evangelizing labors, and has founded there Churches full of light and love, while other countries have either been untrodden by the foot of the evangelist, or have yielded no return to the labors of the preacher of glad tidings, we recognize the directing will of Almighty God, albeit, no visible sign or word indicated where the net was to be cast into the deep waste of waters, and no voice of the Holy Ghost erected a barrier of prohibition. If we ask for some reasons why this difference should exist—say in the case of St. Paul-it will not be difficult to find several satisfactory ones. 1. It was of great importance to establish in the Church with certainty the conviction that the Lord Jesus Christ was still carrying on from his throne in heaven the work for which he left the bosom of the Father, and was incarnate, and suffered, and rose again. In the terrible odds under which a handful of simple, unlearned men had to contend against all the powers, all the intellect, and all the vice, in the world, it was of infinite moment that the voice and the wisdom and the power of their exalted but unseen Lord should be manifested from time to time working with them and for them, and thus assuring them of the victory. Hence the rushing wind, and the tongues of fire, and the leaping cripple, and the down-stricken liars, and the heavenly visions, and the opening of the prison doors, and the angelic ministrations, and the blinded sorcerer, and all the other puttings forth of the power of Christ. Hence, too, the immediate orders of the Holy Ghost: "Separate me Barnabas and Saul;" "Preach not the Word in Asia;" "Go not into Bithynia;" "Preach the gospel in Macedonia;" "Be not afraid; hold not thy peace, for I am with thee, and no man shall hurt thee in this city." But these tokens of Christ’s close watch over his Church in the fulfillment of her mission were not for Paul and Barnabas only; they were for the servants of Christ in all ages and in every place. They needed not to be repeated. They have established forever the truth of the Lord’s promise, "Lo! I am with you always, even unto the end of the world." 2. We have intimated above that the ordinary mode by which the purpose of God is manifested, that such or such a country should not be evangelized at such or such a time, is by the failure of the missionary’s effort. It is a good discipline for the Lord’s servants to work here and there without knowing where their labors will be blest, and where they will be fruitless; and to learn by such experiences how entirely ineffectual their best exertions are unless the Lord give the increase. But in the case of one like St. Paul, whose immense labors were to be crowded into a short space of time, this ordinary process may have seemed to the Divine wisdom too slow, and withal too wasteful. No other Paul would be forthcoming, when his life dropped, to take up and carry on his apostolic work; and therefore we may suppose that, to economize Paul’s labors, God dealt with him in the extraordinary way of direct injunctions and prohibitions. He was sent at once to sow the seed in the ground that would receive it. He was peremptorily hindered from sowing it where it would not bear fruit. And thus the Church derived the largest possible amount of benefit from his devoted work. 3. We may note one more reason. The great harvest of souls reaped by St. Paul in the very places where he was sent is another proof of the omniscience of the Holy Ghost, and that the apostle’s several missions were really ordered and directed by him. When Simon Peter, at the Lord’s bidding, after a night of fruitless toil, let down the net and enclosed such a multitude of fishes that the net brake, and the overladen ships were in danger of sinking, it was manifest that he who had given the command was indeed the Lord. And so, when at the call of the Holy Ghost Paul went to Antioch, and Cyprus, and Pisidia, and Galatia, and Macedonia, and Achaia, and preached the Word there, and everywhere there sprang up flourishing Churches, the countless disciples at Antioch, and Lystra, and Iconium, and Philippi, and Thessalonica, and Corinth were so many distinct witnesses that he had indeed a call, and that he who called him was with him where-ever he went. It is an immense encouragement to us to be assured by the success of so many of our missions at the present time that those who labor in them have received their secret call from Jesus Christ our Lord. Acts 16:16-40 Truth and falsehood. The domains of truth and falsehood are in their own nature entirely distinct. This cannot be more emphatically expressed than in the inspired words which speak of God as the God of truth, and of Satan as the father of lies. The two realms are not only distinct, but contrary the one to the other. No greater injury has been done to the cause of truth than by the employment of weapons of falsehood in its defense. And, on the other hand, the most effective weapons used in defense of falsehood have been those which were taken from the armory of truth. The section before us exhibits a remarkable example of the champions of truth and falsehood, and of the characteristic weapons of each. To take first the case of the masters of the soothsaying girl. With them it was a simple matter of gain. What their Pythoness taught, what direction her soothsaying took, whether her divination supported Judaism, or heathenism, or Christianity, was all one to them, so that their own gains were great. They were good friends and well-wishers to Paul and Silas as long as their own profits were consistent with the spread of the gospel. But when the damsel was silenced, and the silver stream of the rewards of divination was dried up, their anger knew no bounds. With the keen fury of disappointed avarice they turn against those whom before they seemed to honor and respect. But how shall they wreak their vengeance against these "servants of the most high God"? It would not do to speak the simple truth and say, "These men who ’ show unto us the way of salvation,’ have robbed us of our gains in the name of Jesus Christ. Help us to punish them." It would not do to say, "The only fault we have to find with them and their teaching is that we are no longer able to delude simple people, and cheat them out of their money." And so they look about for some nobler, and thereby more effective plea. "Are we not Romans? Is not Rome the mistress of the world? Is not Philippi a Roman colony? Is it fitting that the imperial majesty of the city should be despised and insulted here in the midst of the fasces of the lictors, and in the very presence of the praetor? Or again, Is not law the very bond which binds the world together? Is not law that which all good men honor and obey? Are not the noble Roman people a law-abiding people? And shall a few ignoble and despicable Jews dare to teach customs and persuade men to observe laws contrary to the laws of Rome, and contrary to the duty of Roman citizens? Out upon such lawless insolence! In the name of the majesty of Rome, rise up, ye people, and put these intruders down. In the name of holy law, rise up, ye magistrates, and chastise these presumptuous offenders against the law! Vindicate the fair fame of Philippi, and silence these blasphemers against the truth!" So spake these lying champions of their own sordid interests; and with the weapons of righteousness wielded by their unrighteous hands, they gained a short-lived victory. And now for the champions of truth. Paul and Silas, as they are portrayed in the simple, lucid narrative of the Acts of the Apostles, stand before us as two men of transparent integrity, living for one object—the presentation of truth to the minds of men for their present and eternal good. We cannot detect in them one single selfish purpose—neither the love of gain, nor the love of power, nor the love of praise, nor the love of ease. What we can detect—it stares us in the face—is an intense love of God, an entire devotion to the Lord Jesus Christ, an unquenchable charity for the souls of their fellow-men, both Jews and Gentiles, and a calm, steady hope of the appearing and kingdom of their unseen Lord. We see also a sense of duty urging them to every step they take, and prompting every word they speak. Well, they preach the gospel of Jesus Christ. They convince, they convert, they receive their converts into the Church of God, all the while leading lives of blameless purity, quietness, and order. Then they are seized, they are ignominiously beaten with many stripes, they are dragged off to prison, their feet are made fast in the stocks, and they are left alone in the dark. But it was no darkness to them. In the exercises of prayer and praise the light of Heaven illuminated their souls. The gospel which they believed and preached was no less precious in its promises, its hopes, its power, its present light and joy, in that inner dungeon, than it had been by the water-side or in the crowded synagogues of Antioch. The Master whom they served was no less glorious, no less worthy of all their love and all their service, than he had ever been. They knew that his truth would endure from generation to generation. They were not moved from their steadfastness. Then came their wonderful deliverance. And how did they use it? In preaching the same truth to their jailor, in repeating it to the house of Lydia, in carrying it forth from city to city, and being never silent, but continuing to bear witness to the truth as long as their life endured. And are they silent now? I trow not. The truth has not changed; but in heaven it is seen more fully, in more unclouded lustre, in fuller proportions of breadth, and length, and height, and depth; and they that know it there have fuller powers of thought and speech with which to magnify it than the most gifted of them possessed on earth. BY W. Acts 16:1-5 The Church’s duty and reward. I. THE DUTY OF THE CHURCH. 1. To encourage and develop Christian talent. When Paul went to Lystra he found the Church there speaking well of a young disciple, Timotheus. This convert was "well reported of by the brethren" (Acts 16:2), and "him Paul would have to go forth with him" (Acts 16:3). The Church praised him who was praiseworthy; and the minister trusted and encouraged him who was trustworthy, leading him on to higher things, and placing him in a position in which his consecrated powers would have freer range and extended usefulness. The Church of Christ seldom does better than when it nourishes youthful piety, and paves the way for the exercise and development of growing talent. 2. To make timely concession. "Him Paul took and circumcised because of the Jews" (Acts 16:3). Paul thought these men wrong in their views, but he consulted their sensibilities for the sake of concord and progress. The true triumph is, not to work well with those with whom we are in full sympathy, but to co-operate, without friction, with those between whom and ourselves there is variance of view or difference of disposition. There is no possibility of rendering any considerable service in the cause of Church organization, without a large measure of the conciliatory spirit, and without a considerable amount of actual concession. Not the man who carries his point by obstinate persistency, but he who yields at the right time and in the right spirit is commended of his Lord. 3. To be faithful to all compacts. (Acts 16:4.) Probably Paul and Silas might have safely said nothing about the decision at Jerusalem; the people of Asia Minor would have heard nothing about that. But they were scrupulous to carry out the compromise in all its particulars. Fidelity to an undertaking is a clear and urgent Christian duty; the Church or the minister who should slight it would be doing something which is not only unworthy but discreditable, displeasing to Christ, injurious to itself or himself. 4. To keep in view consolidation and extension: to preserve a fair and wise proportion between these different branches of Christian work. Under the hand of Paul and Silas the Chinches of Asia "were established in the faith, and increased in number" (Acts 16:5). The missionaries were not more desirous of extending the line of active evangelization than of securing the ground which they had taken. This is Christian wisdom. The two complementary works should always go together; one will minister to the other; one cannot shine without the other. II. THE REWARD OF THE CHURCH. This is twofold. 1. To glean individual results. True and keen must have been Paul’s gratification to find such a disciple as Timothy at Lystra. Well was he recompensed for the cruel stoning he received in that town by gaining such a "beloved son" and valuable helper in his work of faith and love. And it is the individual results of the Christian teacher’s labor which are his most appreciated reward now. The recovery of that lost one; the decision of that vacillating one; the consecration of that promising one;—these are his joy and crown. 2. To witness general progress. To find that "the Churches are established," and that they are "increasing in number;" to know that the cause of Christ is advancing, that his kingdom is coming, that his name is being honored, and his praises sung by those who had been ignorant of his dying love;—what joy, what intense and pure satisfaction, is this! Other sources of delight may pass, or they may leave a stain rather than a tint behind them; but this is a gladness that abides, and which purifies and ennobles the heart of him who is made happier thereby.—O. Acts 16:6-10 The call of God and the appeal of man: a missionary sermon. Christian life, when it has any strength and vigor, is an expansive thing. It pushes out in all directions. It asks what it can do to extend the kingdom of God, what is the sphere in which it can best exercise its missionary zeal. It must be guided by two things— I. THE CALL OF GOD. Paul and Silas went whithersoever they were directed. They forebore to go to some places because the way was closed by the Divine hand (Acts 16:6, Acts 16:7); they went to others because "they assuredly gathered that God had called them" (Acts 16:10). God does not vouchsafe to us now such plain and indubitable signs of his will as he granted in apostolic days; we have no such visions and voices as they had to guide them. Nevertheless he does direct our steps. He either calls us or "suffers us not" to go where we had designed to work, by some method, of his Divine procedure. 1. He may enlighten our minds by enlarging our faculties; so that, though we are not conscious of any special influence, we see clearly what is the right and wise course to pursue. 2. He may inspire us with such promptings that we feel assured that we are being moved by his own hand. 3. He may, by his providential ordering, shut us out from, or shut us up to, the path in which he would not, or would, have us walk. It is for us to inquire reverently what is his will, which way he does not desire us to take, when he calls us to preach the gospel, and then promptly and cheerfully to obey. II. THE APPEAL FROM MAN. (Acts 16:9.) Thin vision appeared to Paul In the night." We need not wait for the night in order to have a vision and to hear a voice, in which men will cry, "Come over and help us." If we had but the car to hear" the still, sad music of humanity," we should have borne to us on every wind the pitiful plaint of the sin-stricken children of men. We should hear: 1. The cry of conscious spiritual distress. There are those who know the hollowness of their old superstitions, or are vainly looking out for the truth; from those who are groping in the darkness, we may well hear the cry," Who will lead us into the light of life?" 2. The prayer of inarticulate distress. There are countless multitudes that hunger and thirst for they know not what. They have empty, aching, longing hearts, with boundless-capacities. These hearts are unfilled, unsatisfied, and they are inarticulately but earnestly pleading for the bread of life, of which if any man cat he shall never hunger more. There are also the vast multitudes of the suffering—of the sick, of the lonely, of the disappointed, of the bereaved. These are praying us, with silent but strong supplication, to send the knowledge of the Divine Comforter, of him who alone can bind up the broken heart and heal its wounds. 3. The appeal of pitiful degradation. The advocates of slavery used to contend—for lack of better argument—that those who were in bonds were contented with their condition. As if this were not the very heaviest indictment against the cause they pleaded! Surely the fact that slavery made men and women satisfied with degradation and dishonor was the most damaging impeachment which could be framed! And it is the fact that so many thousands of those who were created for purity, wisdom, worship, righteousness, eternal life, are satisfied with the darkness and death of sin,—it is this which constitutes the most eloquent appeal to take them that enlightening truth which will awake them from their shameful apathy, inspire them with a manlier and nobler hope, and satisfy them with a treasure which cannot fade, with a joy that abides for ever, with a life which is eternal and Divine. Unchristianized humanity stands ever before the eyes of a living Church and pleads with a powerful if not a passionate entreaty, "Come over and help us!"—C. Acts 16:11-15 The opened heart; or, the power of Divine gentleness. Promptly obedient to the heavenly vision, Paul and Silas went "with a straight course to Samothracia," and by Neapolis to Philippi. There, eagerly awaiting a sacred opportunity, they "abode certain days." They availed themselves of the weekly gathering "at the river-side," where women, who everywhere are the most devout, were wont to meet for prayer. The whole narrative suggests the by-truths: 1. That we should instantly carry out the will of Christ when we are distinctly assured of it. 2. That we should chemise the largest and likeliest sphere—"the chief city" (verse 12)—for our activity. 3. That those who are least honored of man are they who find most solace in the service of God. 4. That those who go reverently to worship are in the way to secure a greater blessing than they seek. God reveals himself in unexpected ways to us, as now to Lydia: going to render the homage of a pure heart, she returned with a new faith in her mind, a new hope and love in her soul, a new song in her mouth. 5. That holy gratitude to God will show itself in a generous, constraining kindness toward man—a kindness that will not be refused (verse 15). But the lesson of our text is the truth which we learn concerning the gentle power of God in opening the closed heart of man: "Whose heart the Lord opened, that she attended unto the things which were spoken of Paul" (verse 14). We may regard— I. THE FACT THAT HE DOES WORK THUS UPON US. If we appeal to our own consciousness we find that it is the case. Often God’s Spirit so touches and moves the human soul, that it is only just aware, at the time, that it is being wrought upon; or he so operates that we can only tell, by comparing past things with present, that we have changed our spiritual position. It is found by us to be the fact that the Lord is not in the storm, nor in the earthquake, nor in the fire, but rather in the "still small voice." "Silently, like morning light, Putting mists and chills to flight;" he lays his hand upon us and touches the deepest springs of our nature. Any faith which does not include the action of God’s gentle power in awakening, enlightening, renewing, reviving, the souls of men is utterly inadequate and completely fails to cover the facts of human experience. II. THE WAY IN WHICH HE WORKS. God opens our hearts in different ways. 1. Sometimes it is by making us gradually sensible of our own unworthiness, and therefore of our need of a Divine Savior. 2. Sometimes by drawing our thought and love upward, higher and higher, from the true and pure and gracious that are found in the human, to him who is the true and pure and gracious Friend Divine. 3. Sometimes by constraining us to feel dissatisfied with the seen and temporal, and to seek our joy and our treasure in the unseen and eternal. III. THE MEANS BY WHICH HE WORKS. These are manifold: the sacred Scriptures; the services of the sanctuary; the friendship of the holy; the opening, enlarging experiences of life; the trial which, though not startling and terrible, is yet arresting and revealing. IV. THE OF HIS WORK. Some may suppose that they have more to be thankful for when they can point to one quickening and arousing circumstance in their life, sent of God to awaken and change them. But there is as much of the Divine in the opening of the flower by the light of the morning as in the upheaval of the lava by the fires beneath the crust of the earth; and there is as much of Divine power in its gentler action on the soul as there is in its more palpable and more terrible manifestations. It is open to us to think that there is even greater kindness shown in the former than in the latter. It behooves us (1) to recognize the reality of his gentle power; (2) to bless him most gratefully for his exercise of it upon ourselves; (3) to seek that he would put it forth on those with whom we have to do—children, etc.; (4) to watch for its operation in them, and to co-operate with God therein.—C. Acts 16:16-25 Five truths from Philippi. We learn— I. THAT SACRED TRUTH IS FOUND ON LIPS. (Verse 17.) 1. Sometimes in mockery, as with this poor Philippian slave. She probably caught up the words she heard Paul use, and in the spirit of ribaldry uttered them again. So men have sometimes preached or sung in the spirit of mere raillery and indecent mirth. 2. Sometimes in insincerity; when those who have no care to secure a livelihood by honorable means resort to religion as a source of income. It is melancholy to think of the thousands who have adopted the preacher’s function as a worldly calling, on whose lips the sacred truths of the gospel would be as ill placed as on those of this damsel of Philippi. 3. Sometimes in inconsiderate enthusiasm; when they who are animated by a desire to do good, but allow themselves to act without due thought, use the most sacred terms with a freedom which is very near to flippancy. In all cases the irreverent use of Divine names and heavenly truths is to be strongly if not sternly deprecated. II. THAT WILL NEVER WANT A GARMENT WITH WHICH TO HIDE ITS . (Verses 18-21.) The masters of this poor woman, when they found that "the hope of their gains was gone," determined to rid themselves of men who were actually sacrificing their temporal interests to the cause of truth and of humanity! So they incited the mob, and brought Paul and Silas before the magistrates, and played the part of indignant citizens, whose religious equanimity was being shamelessly disturbed (verses 20, 21). They would not have ventured to show themselves as they were, in the nakedness and ugliness of utter selfishness; so they borrowed the flag of patriotism to cover themselves withal. The worst of this kind of sophistry is that men in no great time deceive themselves, even if they do not deceive their neighbors. Sin soon imposes on itself; it thinks itself benevolent and humane when it is mercenary and cruel. III. THAT ERROR IT CAN TRUTH BY FORCE. The magistracy of Philippi, well sustained by the violence of the mob (verse 22), caused truth, in the person of its advocates, to be beaten and imprisoned. It doubtless imagined that there would be an end of this new and "pestilent" doctrine. But as the names of these prisoners were to be honored long ages after those of their judges had been forgotten, so the truths which they proclaimed were to be preached and sung many centuries after those bonds were broken and those dungeon walls had crumbled. How vain the magistrates’ court, the scourge, the gaol, the scaffold, when it is the living truth of the Divine Redeemer of mankind which men are trying to stifle or to slay (Philippians 1:12-14). IV. THAT SERVICE OF CHRIST IS SONGFUL . Songs in the sanctuary are as natural as they are common; that is to say, when we are worshipping that God who is our God, even the God and Father of our Lord Jesus Christ. Their devotees could not praise the "gods of the nations," because there was nothing in their character to call forth reverence, trust, gratitude. But the followers of Jesus Christ find in him everything for which to pay homage and to present thanksgiving; But it is not only in the act of Divine worship, but at all times, that "his praise is m our mouth." Even in prison—in such a prison as that of Philippi, and after such lacerating blows as they had endured—Paul and Silas "sang praises unto God." They rejoiced that they were "counted worthy to suffer shame for his Name" (Acts 5:41; see Matthew 5:10-12). And if the faithful servants of Christ could "lift up to God the voice of praise" in the dungeon, those who are engaged in his service now should carry about with them everywhere the spirit of sacred song. We should, we can, cherish the spirit of gratitude and holy joy in the home, in the place of business, in the social circle, in every sphere of our activity. For as there is no engagement in which we should not be honoring Christ, in which we should not be realizing his presence and enjoying a sense of his Divine favor, so is there none in which we may not find a source of satisfaction, in which we may not find a reason for holy song. V. THAT LIFE TO THE BENEFIT OF ALL. "And the prisoners heard them" (verse 25). Not that Paul and Silas sang for their benefit, but that abounding happiness in suffering for Christ overflowed and made itself felt by all around. How these men, whose mouths, if opened at all, doubtless poured forth oaths and curses, must have been struck with surprise, and perhaps smitten with shame, to hear these two prisoners singing psalms of praise! If our Christian life be not the poor, ill-fed, shallow streamlet it may be, but the well-fed, strong, swift, ever-flowing river it should be, then shall we live to bless others even when we are only acting to express our own souls.—C. Acts 16:26-34 God in the earthquake. God does not always manifest himself "in the still small voice" (1 Kings 19:1-21.); there are times when he makes himself known in other forms. We learn from our text— I. THAT GOD IS , IF NOT OFTEN, IN THE . (Acts 16:26.) "By terrible things in righteousness," as well as by gracious things in mercy and in love, does he answer us. He is in the earthquake and in the fire and in the great and strong wind, sometimes. He was, here. The earthquake was the moving of his hand, the utterance of his voice, the expression of his mind. It was his condemnation of human injustice and cruelty; it was his declaration on behalf of human innocence and worth. As in nature we have the solemn as well as the pleasant, the fearful as well as the delightful, the storm as well as the sunshine, so in God’s providential dealings with us, and also in his revelation of himself in Jesus Christ, we have the awful and the stern as well as the benignant and the merciful, the rebuke as well as the invitation, punishment as well as reward, death as well as life. II. THAT GOD’S AIM, IN THE , IS TO AWAKEN THE SOUL. "The keeper of the prison awaking out of his sleep" (Acts 16:27). It was the sleep of sin from which this earthquake called him, rather than from bodily slumber. God aroused his spirit thus; and from a guilty, deadly unconsciousness of all that is most precious in the human heart, he awoke to "newness of life." "God doeth it that men should fear before him" (Ecclesiastes 3:14). God sends the earthquake; he shakes the very ground under men’s feet; he makes their life-prospects to rock and quiver; he threatens with loss, or he permits terrible bereavements, to compel men to think of those things which otherwise they would continue to disregard, to make men see the solemn realities which are about them, to place judgment and eternity in full view before their eyes. III. THAT STILL ASKS THE OLD AND THE OLD REPLY. Let men say what they will about "refined selfishness," it will always remain true that a man’s first duty to God is the duty he owes to himself; that the first thing a man awakened by God has to do is to consider how he can come into a right and happy relation to the God with whom he has to do; in other words, to ask him how he can "be saved," how his sin can be forever and himself be taken back into the favor and the service of the living God. And the answer of Paul will always be the reply of the Christian teacher. The earnest seeker after salvation must be directed to a Divine Savior, in whom he can "believe." For us to believe in the Lord Jesus Christ is to accept him for all that he offers to be to us—to accept him (1) as the Savior in whom we trust for Divine mercy; (2) as the Friend to whom we give our heart; (3) as the Lord to whom we dedicate our life. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 17:1 Amphipolis. This was the ancient capital of that division of Macedonia (Macedonia Prima); see Acts 16:12, note. It was situated on the Via Egnatia, thirty-four miles southwest from Philippi, and three miles from the AEgean Sea. It lay in a peninsula, surrounded on three sides by the Strymon, whence its name, Amphipolis; its modern name is Neokhoria, now a village. Its original name was Ἐννέἁοδοί, The Nine Ways. Originally a Thracian city, it was conquered by the Athenians, then by the Lacedaemonians, then fell under the dominion of Philip of Macedon, and finally, with the rest of Macedonia, became part of the Roman empire. Apollonia; now probably Polina, thirty miles due west of Amphipolis, on the Via Egnatia. The modern track from Amphipolis to Thessalonica does not pass through Polina, but beneath it. Thessalonica; on the Via Egnatia, now the important seaport of Saloniki, on the Aegean Sea or Archipelago, thirty-eight miles from Apollonia, and con-raining about sixty thousand inhabitants. Its ancient name was Therma (whence the Thermean Bay), but it took the name of Thessalonica under the Macedonian kings. It continued to grow in importance under the Romans, and was the most populous city of the whole of Macedonia. It was the capital of Macedonia Secunda under the division by AEmilius Paulus (Acts 16:12, note), and in the time of Theodosius the Younger, when Macedonia consisted of two provinces, it was the capital of Macedonia Prima. But from its situation and great commercial importance it was virtually the capital of "Greece, Macedonia, and Illyricum" (Howson, in ’ Dict. of Geog.’). Its trade attracted a great colony of Jews from before the time of St. Paul, and through the Roman and Greek and Turkish empires, down to the present day, when "one-half of the population is said to be of Israelitish race "(Lewin). £ Thessalonica had a terrible celebrity from the massacre of its inhabitants by order of the Emperor Theodosius, in revenge for the murder of Botheric, his general, which led to the famous penance imposed upon the emperor by St. Ambrose. It was also taken three times in the Middle Ages: by the Saracens, with fearful slaughter, A.D. 904; by the Normans, with scarcely less cruelty, A.D. 1185; and by the Turks, in 1430. Its ecclesiastical history under its archbishops is also of great interest (see ’Dict. of Greek and Roman Geog.’). Where was a synagogue. It is needless to point out the exact agreement of this brief statement with historical fact as pointed out above. There is said to have been twenty-two Jewish synagogues at Thessalonica after the expulsion of the Jews from Spain in the fifteenth century, and the number at the present time is stated to be thirty-six. The existence of a synagogue at this time was the reason of St. Paul’s visit and sojourn there. Acts 17:2 Custom for manner, A.V.; for three for three, A.V.; from for out of, A.V. Reasoned (see note on Acts 17:17). Acts 17:3 It behooved the Christ to suffer, and to rise for Christ must needs have suffered, and risen, A.V.; whom, said he for whom, A.V.; proclaim for preach. A.V.; the Christ for Christ, A.V. The line of reasoning adopted by St. Paul in his preaching to the Thessalonian Jews was the same as that of our Lord to the disciples and apostles on the day of his resurrection, as recorded in Luke 24:26, Luke 24:27; 44-47, and that of St. Peter (Acts 2:22-36; Acts 3:18; Acts 4:11, etc.), and it is irresistible. The fulfillment of prophecies relating to the Messiah in the person of Jesus is like the fitting of a key to the intricate wards of the lock, which proves that it is the right key. The preacher of the gospel should carefully study and expound to the people the word of prophecy, and then show its counterpart in the sufferings and glory of Christ. This did St. Paul. Opening (διανοίγων); as our Lord had done (διήνοιγενἡμῖντὰςγραφάς, Luke 24:32), the hidden meaning of the prophecies, and then alleging (παρατιθέμενος), setting before them the propositions which had thus been established. The process is described in Luke 24:27 as interpreting ("expounded," A.V.). In this verse the opening was showing from the prophets that the Messiah was to die and rise again; the alleging was that Jesus was that very Christ. Acts 17:4 Were persuaded for believed, A.V. (ἐπείσθησαν). Consorted with; προσεκληρώθησαν a word only found here in the New Testament, but, like so many other words in St. Luke’s vocabulary, found also in Pintarch, in the sense of being "associated with," or "attached to" any one; literally, to be assigned to any one by lot (comp. the use of the simple verb ἐκληρώθημεν, Ephesians 1:11). Of the devout Greeks. Observe the frequent proofs of the influence the synagogues had in bringing heathen to the knowledge of the true God (see verse 12; Acts 10:2; Acts 11:21; Acts 13:48; Acts 14:1, etc.). The chief women (τῶνπρώτων). So in Acts 13:50 τοὺςπρώτουςτῆςπολέως means "the chief men of the city." And Lake 19:49, οἱπρῶτοιτοῦλαοῦ are "the chief of the people" (" the principal men," R.V.) It has been already remarked that St. Lake especially notices the instances of female piety. In Acts 13:12 we have τῶνεὐσχημόνων in the same sense as the τῶνπρώτων in this verse. Acts 17:5 Jews for Jews which believed not, A.V. and T.R.; being moved for moved, A.V.; jealousy for envy, A.V. (see Acts 13:45, note); vile fellows of the rabble for lewd fellows of the baser sort, A.V.; gathering a crowd, set for gathered a company and set, A.V.; the city for all the city, A.V.; assaulting … they for assaulted … and, A.V.; forth for out, A.V. The house of Jason; where it appears from Acts 17:7, as well as from this verse, Paul and Silas were lodging. If, as is very probable, the Jason here mentioned is the same person as the Jason of Rom 16:21, it would seem that he joined the apostle, either at this time or on his visit to Macedonia mentioned in Acts 20:3, and went with him to Corinth, where the Epistle to the Romans was written. He was a relation, συγγενής, of St. Paul’s, and doubtless a Jew. Jason was a Romanized form of the name Jesus, or Joshua, as we see in the case of the high priest, the brother of Onias (Josephus, ’ Ant. Jud.,’ 12. 5.1). It was borne also by Jason of Cyrene, the Jewish historian (2 Macc. 2:23), and by another mentioned in 1 Macc. 8:17, etc. St. Luke seems to introduce Jason as a well-known person. Acts 17:6 Dragged for drew, A.V.; before for unto, A.V. Certain brethren; some of the Thessalonian Christians who happened to be in the house of Jason. The rulers of the city (τοὺςπολιτάρχας, and Acts 17:8). This is a remarkable instance of St. Luke’s accuracy. The word is unknown in Greek literature. But an inscription on an ancient marble arch, still standing in Thessalonica, or Saloniki, records that Thessalonica was governed by seven politarchs. Thessalonica was a Greek city, governed by its own laws. Hence the mention of the δῆμος in verse 5. The politarchs also were Greek, not Roman, magistrates. Crying; βοῶντες, often followed by μεγάλῃφωνῇ, but whether so followed or not, always meaning "a loud cry" or "shout" (Acts 21:34; Luke 3:4, etc.). Turned the world upside down; ἀναστατόω is used in the New Testament only by St. Luke and St. Paul (Acts 21:38; Galatians 5:12); to unsettle or disturb; i.e. to make people literally ἀναστάτους homeless, outcasts, from their former settlements, or, metaphorically, unsettled in their allegiance to their civil or spiritual rulers, is the meaning of the word. In the mouth of St. Paul’s accusers it contains a distinct charge of sedition and disobedience to the Roman law. The world (τὴνοἰκουμένην the Roman empire (Luke 2:1), viewed as coextensive with the habitable globe (see verse 31; Acts 19:20; Acts 11:28, note). Acts 17:7 Act for do, A.V. Received; i.e. as the word ὑποδέχομαι always means "received as a guest" (Luke 10:38; Luke 19:6; James 2:25, etc.). Hence the substantive ὑποδοχή, an entertainment or reception. The insinuation is that, by harboring these seditious men, Jason had made himself a partner in their sedition. That there is another king, etc. (comp. John 19:12, John 19:15). Acts 17:8 Multitude for people, A.V. (τὸνὔχλον, not δῆμον). Acts 17:9 From for of, A.V.; the rest for of the other, A.V. The rest, or others, are of course the "certain brethren" of Acts 17:6. Acts 17:10 Beraea for Berea, A.V.; when they were come for coming, A.V. Beraea. In the third division of Macedonia, about sixty miles from Thessalonica; its modern name is Verria. Went into the synagogue. No amount of ill usage from the Jews could weaken St. Paul’s love for "his brethren, his kinsmen according to the flesh" (Romans 9:3); and no amount of danger or suffering could check his zeal in preaching the gospel of Christ. Acts 17:11 Now these for these, A.V.; examining for and searched, A.V.; these for those, A.V. Note the immense advantage which the preachers and the hearers had in the previous knowledge of the Scriptures gained by the Beraeans in the synagogue. Note also the mutual light shed by the Old and New Testaments the one upon the other. Acts 17:12 Many … therefore for therefore many, A.V.; the Greek women of honorable estate for honorable women which were Greeks, A.V. Honorable; εὐσχημόνων, as Acts 13:50, where it is coupled with τοὺςπρώτουςτῆςπόλεως. Meyer thinks that it is meant that the men were Greeks too; but this is uncertain. The only Beraean convert whose name we know is Sopater (Acts 20:4), or Sosipater, who is probably the same (Romans 16:21). If so, he was apparently a Jew, whose Hebrew name may have been Abishua. Acts 17:13 Proclaimed for preached, A.V.; Beraea also for Berea, A.V.; likewise for also, A.V.; stirring up and troubling the multitudes for and stirred up the people, A.V. and T.R. Acts 17:14 Forth for away, A.V.; as far as for as it were (ἕως for ὡς), A.V. and T.R.; and for but, A.V. and T.R.; Timothy for Timotheus, A.V. As far as to the sea. If the reading of the T.R. is right, ὡς merely indicates the direction. Literally, ὡςἐπὶκ.τ.λ, means "with the thought of going to the sea," but thence, by a common usage, it describes the action without reference to the thought. The English phrase, "they made for the sea," is nearly equivalent. The object of going to the sea, seventeen miles from Beraea, was to take ship for Athens. This he probably did either at Pydna or at Dium. Silas and Timothy. Whether Timothy left Philippi with St. Paul, or whether, as is not improbable, he joined him at Thessalonica, cannot be decided. Anyhow, Paul now left Silas and Timothy to watch over the Thessalonian converts. Acts 17:15 But for and, A.V.; as far as for unto (ἕως), A.V.; Timothy for Timotheus, A.V.; that they should come for for to come, A.V. They that conducted, etc. (οἱκαθιστῶντες). The verb καθίστημι, in its primary sense, means to "place any one" in a given spot; and thence secondarily, to "conduct" or" escort" any one to a place, to "set him down" at such a place. So Homer (’Odyssey,’ 13:294) uses the word of transporting any one by ship to this or that town (quoted by Meyer). There is fie indication in the word of St. Paul’s defect of sight or infirmity. Receiving a commandment, etc. We learn here that St. Paul sent a message to Silas and Timothy to join him at Athens as quickly as possible, and at Acts 17:16 that he waited at Athens for them. From 1 Thessalonians 3:1, 1 Thessalonians 3:2, we learn that he sent Timothy from Athens back to Thessalonica; and from 1 Thessalonians 3:6 we learn that Timothy came to St. Paul at Corinth (where the Epistle to the Thessalonians was written) from Thessalonica. We also learn from 1 Thessalonians 1:1 that Silas and Timothy were both with him at Corinth when he wrote the Epistle, and from Acts 18:5 that they had both come to Corinth from Macedonia, some weeks after Paul himself had been at Corinth (Acts 18:4, Acts 18:5). All these statements harmonize perfectly (as Paley has shown) on the supposition that Silas and Timothy did join St. Paul at Athens; that for the reasons given in 1 Thessalonians 3:1-13., when he was unable to return to Thessalonica himself, as he much wished, he sent Timothy back to Thessalonica, and Silas probably to Beraea; and that Silas and Timothy came together from Macedonia to Corinth, where St. Paul had gone alone; where it may be noted, as another undesigned coincidence, that whereas the First Epistle to the Thessalonians implies that Silas did not go to Thessalonica (1 Thessalonians 3:2), Acts 18:5 does not say that Silas and Timothy came from Thessalonica, but from Macedonia. The inaccuracy supposed by Meyer (on this verse) is purely imaginary. Acts 18:5 does not say that Silas and Timothy "only joined Paul at Corinth," but merely relates some change in St. Paul’s procedure consequent upon their joining him at Corinth. Alford (on this verse), in saying that Paul sent Timothy from Beraea, not from Athens, is guided by his own idea of what is probable, not by the letter of the narrative (see further note on Acts 18:5). Acts 17:16 Provoked within for stirred in, A.V. (παρωξύνετο: see Acts 15:29, note); as he beheld for when he saw, A.V.; full of idols for wholly given to idolatry, A.V. The Greek κατείδωλος occurs only here, either in the New Testament or elsewhere. But the analogy of ether words similarly compounded fixes the meaning "full of idols"—a description fully borne out by Pausanias and Xenophon and others (Steph., ’Thesaur.;’ Meyer, etc.). Acts 17:17 So he reasoned for therefore disputed he, A.V.; and the devout for and with the devout, A.V.; market-place every day for market daily, A.V. Reasoned (διελέγετο, as in Acts 17:2; Acts 18:19 and Acts 24:12). "Disputed" gives the force of διαλέγεσθαι better than "reasoned," because the word in Plato, Thucydides, Xenophon, AElian, etc., is especially used of discussions and arguments in which two persons or more take part. Διάλεκτος is "discussion;" ἡδιαλεκτίκη is the art of drawing answers from your opponent to prove your conclusion; διάλαγος is a "dialogue" (see, however, Acts 20:7). The market-place. "The celebrated Ἀγορά, … not far from the Pnyx, the Acropolis, and the Amopagus,… rich in noble statues, the central seat of commercial, forensic, and philosophic intercourse, as well as of the busy idleness of the loungers" (Meyer, in loc.). Acts 17:18 And certain also of the Epicurean and Stoic philosophers for then certain philosophers of the Epicureans, and of the Stoicks, A.V.; would for will, A.V.; preached for preached unto them, A.V. and T.R. The Epicureans (so called from Epicurus, their founder) and the Stoics (so called from the στοά, the colonnade or piazza where Zeno their founder taught) were the most numerous scots at Athens at this time; and their respective tenets were the most opposite to the doctrines of the gospel. Encountered him; σύνεβαλλον. In Acts 4:15 it is followed by πρός, and is properly rendered "conferred;" here it is followed by the dative, and may be understood to mean "disputed" (συμβάλλεινλόγους). It may, however, not less properly be taken in the sense of a hostile encounter of words, as Luke 14:31, and frequently in classical Greek. This babbler (σπερμολόγος); literally, a picker-up of seeds, applied to a crow. Plutarch too (’Demet.,’ 28) has σπερμολόγοιὅρνιθες, birds picking up seeds. Hence it is used of idle hangers-on in the markets, who get a livelihood by what they can pick up, and so generally of empty, worthless fellows. Hence it is further applied to those who pick up scraps of knowledge from one or another and "babble them indifferently in all companies" (Johnson’s ’Dictionary,’ under "Babble"). A setter forth of strange gods. There does not seem to be the least ground for Chrysostom’s suggestion that they took Anastasis (the Resurrection) for the name of a goddess. But the preaching of Jesus the Son of God, himself risen from the dead (Luke 14:31), and hereafter to be the Judge of quick and dead at the general resurrection, was naturally, to both Stoics and Epicureans, a setting forth of strange gods. Ξέναδαιμόνια are "foreign deities," or "daemons," inferior gods. The word καταγγελεύς, a setter forth, does not occur elsewhere. But the nearly identical word κατάγγελος is used by Plutarch. Acts 17:19 Took held of for took, A.V.; the Areopagus for Areopagus, A.V.; teaching is for doctrine … is, A.V.; which is spoken by thee for whereof thou speakest, A.V. Took hold of him. The word ἐπιλάβεσθαι means simply to "take hold of" the hand, the hair, a garment, etc. The context alone decides whether this taking held is friendly or hostile. Here the sense is well expressed by Grotius (quoted by Meyer): "Taking him gently by the hand." The Areopagas. Mars’ Hill, close to the Agora on the north, was so called from the legend that Mars was tried there before the gods for the murder of a son of Neptune. It is (says Lewin) a bare, rugged rock, approached at the south-eastern corner by steps, of which sixteen still remain perfect. Its area at the top measures sixty paces by twenty-four, within which a quadrangle, sixteen paces square, is excavated and leveled for the court. The judges seem to have sat on benches tier above tier on the rising rock on the north side of the quadrangle. There were also seats on the east and west sides, and on the south on either side of the stairs. The Areopagus (the upper court) was the most august of all the courts at Athens. Socrates was tried and condemned before it for impiety. On the present occasion, there is no appearance of judicial proceedings, but they seem to have adjourned to the Areopagus from the Agora, as to a convenient place for quiet discussion. Acts 17:20 Strange things. Ξενίζειν, in this use of it, means to act or play the foreigner, to imitate the manners and language and appearance of a foreigner (ξένος), just as ἸουδαίζεινἘλληνίζεινΑττικίζειν, etc., mean to Judaize, Hellenize, Atticize, etc. Here, then, the Athenians say that St. Paul’s doctrines have a foreign air, do not lock like native Athenian speculations. Acts 17:21 Now for for, A.V.; the strangers sojourning there for strangers which were there, A.V. Spent their time. This gives the general sense, but the margin of the R.T., had leisure for nothing else, is much more accurate. Εὐκαιρεῖν, which is not considered good Greek, is only used by Polybius, and in the sense either of "being wealthy" or of "having leisure" or "opportunity." In the New Testament it occurs in Mark 6:31 and 1 Corinthians 16:12. Some new thing. So Cleon (Thucyd., 3.38) rates the Athenians upon their being entirely guided by words, and constantly deceived by any novelty of speech (καινότητοςλόγου). And Demosthenes in his first ’Philippic’, inveighs against them because, when they ought to be up and doing, they went about the Agora, asking one another, "Is there any news? (Λέγεταίτικαινόν;)." The comparative καινότερον ix a little stronger than καινόν: "the very last news" (Alford). Acts 17:22 And for then, A.V.; the Areopagus for Mars’ hill, A.V.; in all things I perceive that for I perceive that in all things, A.V.; somewhat for too, A.V. In the midst is simply a local description. He stood in the midst of the excavated quadrangle, while his hearers probably sat on the scats all round. Ye men of Athena. The Demosthenes of the Church uses the identical address—ἌνδρεςἈθηναῖοι—which the great orator used in his stirring political speeches to the Athenian people. Somewhat superstitious. There is a difference of opinion among commentators whether these words imply praise or blame. Chrysostom, followed by many others, takes it as said in the way of encomium, and understands the word δεισιδαιμονεστέρους as equivalent to εὐλαβεστέρους, very religious, more than commonly religious. And so Bishop Jacobson (’Speaker’s Commentary’), who observes that the substantive δεισδαιμονία is used five times by Josephus, and always in the sense of "religion," or "piety." On the other hand, the Vulgate (superstitiosiores), the English Versions, Erasmus, Luther, Calvin, etc., take the word in its most common classical sense of "superstitious;" and it weighs for something towards determining St. Luke’s use of the word that Plutarch uses δεισιδαιμονία always in a bad sense, of superstition, as in his life of Alexander and elsewhere, and in his tract ’De Superstitione’ (Δεισιδαιμονία). Perhaps the conclusion is that St. Paul, having his spirit stirred by seeing the city full of idols, determined to attack that spirit in the Athenian people which led to so much idolatry; which he did in the speech which follows. But, acting with his usual wisdom, he used an inoffensive term at the outset of his speech. He could not mean to praise them for that δεισιδαιμονία which it was the whole object of his sermon to condemn. Josephus (’Contr. Apion.,’ 1.12) calls the Athenians τοὺςεὐσεβεστάτουςτῶνἘλλήνων, the most religious of all Greeks (Howson). Acts 17:23 Passed along for passed by, A.V.; observed the objects of your worship for beheld your devotions, A.V. (τὰσεβάσματαυμῶν: see 2 Thessalonians 2:4); also an altar for an altar, A.V.; an for the, A.V.; what for whom, A.V. and T.R.; worship in ignorance for ignorantly worship, A.V.; this for him, A.V. and T.R.; set forth for declare, A.V. AN UNKNOWN GOD. There is no direct and explicit testimony in ancient writers to the existence of any one such altar at Athens, but Pausanias and others speak of altars to "unknown gods," as to be seen in Athens, which may well be understood of several such altars, each dedicated to an unknown god. One of these was seen by St. Paul, and, with inimitable tact, made the text of his sermon. He was not preaching a foreign god to them, but making known to them one whom they had already in-eluded in their devotions without knowing him. Acts 17:24 The God for God, A.V. (surely a change for the worse); he being Lord for seeing that he is Lord, A.V. Made with hands (χειροποιήτοις); see the same phrase in Mark 14:5, Mark 14:8; Acts 7:48; Hebrews 9:11. St. Paul applies it, too, to the circumcision made with the knife, as distinguished from that wrought by the Holy Spirit (Ephesians 3:11). It is frequent in the LXX. It is a striking instance of St. Paul’s unflinching boldness and fidelity to the truth, that he should expose the hollowness of heathen worship, standing within a stone’s throw of the Parthenon and the temple of Theseus and the countless other temples of gods and goddesses, which were the pride and glory of the Athenian people. Note how he begins his catechetical instruction to the Athenians with the first article of the Creed: "I believe in God the Father almighty, Maker of heaven and earth." Acts 17:25 Is he served by for is worshipped with, A.V.; he himself for he, A.V. Served by men’s hands. Θεραπεύεται, is "waited upon," as a man is waited upon by his servant, who ministers to his wants; θεράπων and θεραπευτής are "an attendant." So in Hebrew: דבַעָ, to serve God; דבֵעָ, a servant of God; הדָוֹבעְ service as of the Levites in the temple, etc. Anything; or as some take it, as if he needed anybody’s help or service. The argument, as Chrysostom suggests, is similar to that in Psalms 1:1-6. 8-12. Acts 17:26 He made for hath made, A.V.; of one for of one blood, A.V. and T.R.; every nation for all nations, A.V.; having determined their appointed seasons for and hath determined the times before appointed, A.V. From the unity of God Paul deduces the unity of the human race, all created by God, all sprung from one ancestor, or one blood (whichever reading we take), and so not to have their several national gods, but all to be united in the worship of the one true and living God, the Father of them all. It may be remarked by the way that the languages of the earth, differing like the skins and the features of the different races, and corresponding to those various bounds assigned by God to their habitations, yet bear distinct and emphatic testimony to this unity. They are variations, more or less extended, of the speech of man. Bounds of their habitation; τὰςὀροθεσίαςκ.τ.λ.: the word only occurs here; elsewhere, though rarely, τὰὀροθέσια. Acts 17:27 God for the Lord, A.V. and T.R. (Meyer does not accept this reading); is for be, A.V.; each for every, A.V. If haply they might feel after him. Ψηλαφάω is "to touch, feel, or handle," as Luke 24:39; Hebrews 12:18; 1 John 1:1. But it is especially used of the action of the blind groping or feeling their way by their hands in default of sight. So Homer describes Polyphemus as χερσὶψηλαφόων, feeling his way to the mouth of the cave with his hands after he was blinded by Ulysses (’Odyssey,’ 9.416). And in the LXX. of Deuteronomy 28:29 we read, Ἔσηψηλαφῶνμεσημβρίαςὠςεἴτιςψηλαφήσαιτυφλὸςἐντῷσκότει, "Thou shall grope at noonday as the blind gropeth in darkness." The teaching, therefore, of the passage is that, though God was very near to every man, and had not left himself without abundant witness in his manifold gifts, yet, through the blindness of the heathen, they had to feel their way uncertainly toward God. In this fact lies the need of a revelation, as it follows Deuteronomy 28:30, etc. And hence part at least of the significance of such passages as, "Ye were sometimes darkness, but now are ye light in the Lord" (Ephesians 5:8); "Who hath called you out of darkness into his marvelous light" ; "God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6), and many more like passages. Acts 17:28 Even for also, A.V. For in him, etc. This is the proof that we have not far to go to find God, Our very life and being, every movement we make as living persons, is a proof that God is near, nay, more than near, that he is with us and round about us, quickening us with his own life, upholding us by his own power, sustaining the being that we derive from him (comp. Psalms 139:7, etc.; Psalms 23:4). Certain even of your own poets; viz. Arstus of Tarsus, who has the exact words quoted by St. Paul, and Cleanthes of Asses, who has Ἐκσοῦγὰργένοςἐσμέν. As he bad just defended himself from the imputation of introducing foreign gods by referring to an Athenian altar, so now, for the same purpose, he quotes one of their own Greek poets. (For the statement that man is the offspring of God, comp. Luke 3:38.) Acts 17:29 Being then for forasmuch then as we are, A.V.; device of man for man’s device, A.V. Graven by art, etc. In the Greek the substantive χαράγματα, graven images, things engraven, is in apposition with the gold, silver, and stone, and a further description of them. Art, τέχνη, is the manual skill, the device; ἐνθύμησις is the genius and mental power which plans the splendid temple, or exquisite sculpture, or the statue which is to receive the adoration of the idolater. Compare the withering sarcasm of Isaiah (Isaiah 44:9-17). Acts 17:30 The times of ignorance therefore God overlooked for and the times of this ignorance God winked at, A.V.; he commandeth for commandeth, A.V.; men for all men, A.V.; that they should all everywhere repent for everywhere to repent, A.V. and T.R. The times of ignorance; perhaps with reference to Acts 17:23, and also implying that all the idolatry, of which he had spoken in Acts 17:29, arose from ignorance. God overlooked; or, as it is idiomatically expressed in the A.V., winked at; made as if he did not see it; "kept silence," as it is said in Psalms 1:1-6. 21; made no move to punish it. That they should all everywhere. The gospel is for the whole world- "Their sound went into all the earth, and their words unto the ends of the world" (Romans 10:18); "Preach the gospel to every creature" (Mark 16:15). Repent. The key-note of the gospel (Matthew 3:2; Matthew 4:17; Acts 20:21). Acts 17:31 Inasmuch as for because, A.V. and T.R.; the man for that man, A.V. He hath appointed a day. Hitherto the Athenians seem to have listened with interest while St. Paul was, with consummate skill, leading them onwards from the doctrines of natural religion, and while he was laying down speculative truths. But now they are brought to a stand. They might no longer go on asking, Τικαινόν; A day fixed by God, they were told, was at hand, in which God would judge the world in righteousness, and in which they themselves would be judged also. And the certainty of this was made apparent by the fact that he who was ordained to be Judge was raised from the dead, and so ready to commence the judgment. The time for immediate action was come; God’s revelation had reached them. The man (ἀνδρί). So Acts 2:22, ἸησοῦντὸνΝαζωραῖονἄνδραἀπὸτοῦΘεοῦἀποδεδειγμένονκ.τ.λ. And so in John 5:27 our Lord himself says of himself that the Father gave him authority to execute judgment "because he is the Son of man;" and in Matthew 26:24, "Hereafter shall ye see the Son of man sitting on the right hand of power." (For the connection of the judgment with Christ’s resurrection, see especially Acts 10:40-42.) So too the Creeds. Acts 17:32 Now for and, A.V.; but for and, A.V.; concerning this yet again for again of this matter, A.V. Some mocked. Athenian skepticism could not accept so spiritual a truth as the resurrection of the dead; and Athenian levity of purpose deferred to another day the decisive step of accepting the salvation of the risen Savior, just as it had deferred resistance to Philip of Macedon till their liberties were gone and their country enslaved. (For "We will hear thee again," comp. Acts 24:25.) Acts 17:33 Thus for so, A.V. and T.R.; went out for departed, A.V. The meaning is that he left the assembly in the Areopagus. At Acts 17:22 we were told that he stood ἐνμέσῳτοῦἈρείουπάγου (where see note); now he went out ἐκμέσουαὐτῶν, leaving them still sitting on their benches, while he walked down the steps to the city again from the place where he stood. Acts 17:34 But for howbeit, A.V.; whom also for the which, A.V. Dionysius the Areopagite. The earliest notice we have of him in ecclesiastical writers is the well-known one of Eusebius, ’Eccl. Hist.,’ 3. 4., in which he says, "We are told by an ancient writer, Dionysius the pastor of the diocese of Corinth, that his namesake Dionysius the Areopagite, of whom St. Luke says in the Acts that he was the first who embraced the faith after St. Paul’s discourse in the Areopagus, became the first bishop of the Church in Athens." Eusebius repeats the statement in his long notice of Dionysius of Corinth, in 4. 23. Other uncertain traditions speak of him (Suidas) as one who rose to the height of Greek erudition, and as having suffered a cruel martyrdom (Niceph., 3.11). "The works which go by his name are undoubtedly spurious" (Alford). Damaris; "wholly unknown" (Meyer), but certainly not the wife of Dionysius, as Chrysostom (’ De Sacerd.,’ 4.7) and others have thought (’Dictionary of the Bible’). And others with them. These would seem to be but few from St. Luke’s way of mentioning them, and from our hearing nothing more in the Acts about the Church at Athens. It is remarkable that this small number of converts coincides with the weakness of the synagogue at Athens—too weak to persecute, and too weak to make proselytes among the Greeks of Athens. It scorns clear that nowhere else had St. Paul won so few souls to Christ. And yet God’s Word did not return to him wholly void. The seed fell on some good ground, to bring forth fruit unto eternal life. . Acts 17:1-15 The strange alliance. Among the hindrances to the progress of the gospel in the world we have often to notice the combination of the most discordant elements for the purpose of obstruction. Pilate and Herod were made friends together when they united in crucifying the Lord of glory. When the chief priests and Pharisees, in their blind hatred of the Lord Jesus Christ, sought his death, they did not scruple to invoke the aid of the Roman power, the object of their bitterest hatred and continual resistance, and to profess an entire devotion to that detested rule. "We have no king but Caesar." So in politics, men of the most opposite principles often combine to crush the object of their common dislike. In religion, too, we see extreme parties joining hands to discomfit a third party to which they are equally opposed. In all such combinations there is want of uprightness and truth. There is a culpable indifference to the nature of the weapons which men use to compass their own end. There is a clear evidence that it is not the cause of righteousness and of God’s truth that men are seeking to promote, but some end of their own. When these combinations take place to oppose the progress of Christian truth, though they may be formidable for a time, they carry with them the evidences that they are from beneath and will not prevail. The Church of God need not be afraid of them. The Jews of Thessalonica combined with the heathen rabble of their town, under a pretence of loyalty to Caesar, to silence Paul and Silas. When they fled they pursued them to Beraea, and drove them thence onwards to Athens and Corinth. But the breath intended to extinguish the flame did but make it blaze up from place to place. So will it be with every conspiracy to put out the light of Christ. Philosophy and sensuality, science and lawlessness, atheism and superstition, may join hands and combine to remove the candlestick of God’s Church; it will but shed its light brighter and wider in the places where God wills it to shine, until at last the whole earth shall be filled with the knowledge of God’s glory, as the waters cover the sea. Acts 17:16-34 The cross of Christ in the metropolis of art and philosophy. There is a singular interest in this first encounter of the gospel with the art and philosophy of Athens, and it is instructive to note the attitude taken by the great preacher in the encounter. Whether St. Paul had artistic taste we have no means of knowing. But probably, as a devout Jew, seeing that sculpture was so largely employed in the images of the gods and the deified emperors, his eye would not have been trained to look with pleasure even upon the masterpieces of Grecian art. In like manner Greek architecture was mainly devoted to glorify the temples of the gods. The Parthenon at Athens, the temple of Diana at Ephesus, the temples of Apollo and Diana at Antioch, at Baalbec, in the many cities of Asia adorned by the Seleucidae, were indeed materially beautiful, but that material beauty was eclipsed by the moral deformity of their consecration to idolatry, to imposture, and to falsehood. The devout eye of the apostle would therefore be more shocked by the dishonor done to God, and the injury to the moral nature of man, than gratified by mere beauty of form, or architectural grandeur and grace. Hence, as far as we learn from the inspired narrative, the dominant effect upon his mind of the sight of the unrivalled statues and temples of Athens was grief and indignation at their homage to idolatry, rather than admiration of the artistic genius which produced them. In like manner he found himself face to face with philosophy. He was treading the courts of the academy where Plato had taught; he was in the city where Socrates had lived and died; there Aristotle had both learnt and taught; there the successors both of Zeno and Epicurus were still inculcating the tenets of their-respective schools. What was to be the attitude of an evangelist in the presence of these august representatives of human intellect? In what language was the apostle of Jesus Christ to address himself to them? In that of apology? In that of compromise? in that of conscious inferiority? or as if the possessors of so much wisdom had nothing to learn from him? Or, on the other hand, was he to speak the language of scorn and indignation—was he to shut his eyes to all that might be true and noble in the sentiments of those men, and to put them on a level with the vilest of mankind, because they were ignorant of the great truths of revelation? The actual conduct of St. Paul was as modest as it was wise, and as dauntless as it was modest. Looking around him at the altars of the gods, he seized upon the one favorable aspect of them—their witness to a worshipful spirit in the people towards the Unseen. Gathering from Greek literature a true description of the relation of man to the living God, he proceeded with wonderful simplicity and force to enunciate those truths of natural religion which an untainted reason perceives and approves. And then, rising to those higher truths which are the domain of revelation, he preached, as he had done before in the Agora, Jesus and the resurrection. He bid them repent of their sins done in ignorance; he told them of the coming of the day of judgment; he spoke to them of the awful Judge, and of his unerring righteousness. There was no faltering in his speech, no watering down of the severity of the gospel, no wincing at the subtle wits or the pretentious wisdom of those who heard him. He spoke as a man who knew that he had the truth of God, and that that truth would prevail. And such should ever be the attitude of the Christian teacher before the powers of the world. Humble, charitable, confident, and firm; owning all that is good and beautiful and true in the world around him, but always feeling, and acting as if he felt, that the gospel of Jesus Christ is better and truer and more beautiful than all; valuing true wisdom, and prizing the great gift of reason as the brightest jewel of our human nature; yet always remembering that in our fallen state reason could bring no remedy for sin nor cast a light upon the world to come; but that the only Name whereby we may be saved is the Name of Jesus, and that he alone has abolished death, and brought life and immortality to light through the gospel. To him be glory for ever and ever. Amen. BY W. . Acts 17:1-9 A fulfilled and an unfulfilled prophecy. These verses would supply us with other material for thought. They present to us: 1. Christian workers patiently and conscientiously proceeding with their mission (Acts 17:1, Acts 17:2). 2. Christian advocates employing the weapon which was prepared for their use (Acts 17:3). 3. Christian laborers reaping a blessed spiritual harvest (Acts 17:4). 4. Faithful followers of the Lord partaking of his sufferings (Acts 17:5-9). But we rather find here— I. A GREAT . "Alleging that Christ must needs have suffered," etc. (Acts 17:3); i.e. must needs have so done in order that the Scriptures (Acts 17:2) might be fulfilled (see Luke 24:26, Luke 24:46). The death of the Messiah was the realization of (1) the predictions contained in the Jewish sacrifices (the sin offerings and trespass offerings, and notably the offering of the goat on the great Day of Atonement; the Passover lamb, etc.); and of (2) such predictions in word as those contained in the fifty-third chapter of Isaiah. The Law must have remained fatally incomplete and prophecy unfulfilled if the Christ had not suffered as Jesus of Nazareth did suffer, if he had not died the death which he underwent. In the crucified Nazarene the greatest of all prophecies had been fulfilled. II. AN TO BE . The language of the complainants (verse 6) was unintentionally prophetic. They indeed stated, hyperbolically, as something already accomplished, that which the ambassadors of Christ are engaged in doing. But they indicated, truly and graphically, what the gospel of his grace is doing—it is turning the world upside down. We may put the facts thus to our minds: 1. When Christ came evil was everywhere uppermost. The reigning forces of the world at the time of the Incarnation were "not of the Father, but of the world." Within the one favored and enlightened nation were hypocrisy, superficiality, bigotry and unbrotherliness, spiritual delusion; without that circle were superstition, ignorance, atheism, vice, cruelty—all the abominations into which a corrupt heathenism had sunk. Language will not tell the enormity of the world’s condition. Nothing would be of any avail but a radical revolution, the overturning of all existing thoughts, habits, methods, institutions—turning the world upside down, bringing to the dust of humiliation everything that was on the throne of honor. 2. The gospel of Jesus Christ is destined to overturn it. (1) It has adequate means for so doing—Divine truth, the aid of the Divine Spirit, a Divine institution (the Christian Church). (2) It has the true method, a spiritual one; its weapons of warfare are not carnal, but spiritual, and therefore mighty to pull down strongholds (2 Corinthians 10:4). It wins by teaching, persuading, leavening, renewing; acting upon the life through the mind, the heart, the will—through the whole spiritual nature. This is the one conquering course, the one method which really and permanently subdues. (3) It has the assurance of success; both in the promise of a Divine Lord, and in the history of its own triumphs. It is turning the world upside down. In many districts "the idols are utterly abolished;" many "islands are waiting for his Law;" hoary systems of idolatry and iniquity are pierced through and through with the shafts of truth, and promise to fall prone as Dagon before the ark of God; the vices of civilized lands are being successfully assailed; the kingdom of error and of evil is disappearing, and the kingdom of Christ is coming. The triumphs of this last missionary century are a distinct assurance that iniquity shall be cast down and righteousness be exalted.—C. Acts 17:10-14 The duty of individual research. This interesting and cheering episode teaches us one lesson in particular; but there are three suggestions we may gain preliminarily. 1. That the Christian pilgrim (and workman) may hope that shadow will soon be succeeded by sunshine; that the tumult of Thessalonica will soon be followed by the reverent inquiry of Beraea. 2. That he must expect sunshine to pass, before long, into shadow; the fruit-gathering of Beraea to yield to the flight to Athens (Acts 17:12-14). 3. That true nobility is in excellency of character: "These were more noble" (Acts 17:11). The word signifies (derivatively) those of noble birth, and it is here applied to those who had chosen the honorable course and were doing the estimable thing. This is the true, the real nobility. That which is adventitious, dependent on birth and blood, is only circumstantial, is liable to be dishonored by the chances and changes of time, is of no account with God. That which is based on character and born of wise choice, pure feeling, estimable action, is real, human, unalterable, of Divine origin, and enjoying the Divine approval. But the particular lesson of our text is— THE DUTY OF . The Beraeans are commended in the sacred narrative as "more noble than those in Thessalonica, in that they received the Word with all readiness," etc. (Acts 17:11). Their excellency was in their readiness to receive and investigate, to study and search for themselves whether the new teaching was or was not in accordance with the will of God. Whence we infer: 1. That blind opposition to all new doctrine is a sin as well as a mistake. It may be that men who propound views different from those that we have held come to us from God and offer us that which is in the Scriptures, though we have not yet discovered it there. There are more things in that living Word than the wisest man has ever seen yet. Unqualified resistance of doctrine which is different from "that which we have received to hold" may be the rejection of God’s own truth; in that case it is both injurious and wrong. 2. That it is the duty of every Christian man to test all new doctrine by the teaching of the Divine Word. We are to search the Scriptures whether these things are so or not. There is no excuse for declining to do this; for (1) God has placed his Word well within reach of us all. It is in a small compass; it is printed in our own language (no book so lends itself to translation and is so widely translated); it can be obtained for a small sum. (2) He has so formed us and so written it that it is level to our understanding; he has given us the necessary mental faculties to comprehend it, and he has made the substance of it so simple, plain, appreciable, that the wayfaring man may rejoice in it. It is not the recondite, abstruse, mystical utterance which some disclosures are. (3) He is ready to grant us his own Divine aid in mastering and applying it. For what can we ask the help of his Holy Spirit more confidently than for the study of his own Word? When is he more certain to fulfill his promise (Luke 11:13) than when we ask for his enlightening influence as we "search the Scriptures" (John 5:39)? It is not only our right but our ditty to listen to all and to try all (1 John 4:1); to "judge for ourselves what is right" (Luke 12:57). It is God’s plain will concerning us that we should all bring what we hoar to the standard of his own revealed will in his Word. To do this effectually, we must study that Word (a) diligently, (b) intelligently, (c) devoutly.—C. Acts 17:15-17 A saddening spectacle: a missionary sermon. The spirit of Paul was "stirred in him" (Acts 17:16) by the statues which crowded the city of Athens. That which would yield intense gratification to any modern traveler plunged the apostle into deep melancholy and gloom. But there is a vast difference between then and now. Then idolatry was regnant; now it is dethroned. Then the worship of the living God had but one representative in that populous city; now there is not one idolater to be discovered there. To Paul those statues, meeting him at every turn and almost at every step, were abominable idols; to us they are interesting relics of a distant age. I. THE SADNESS OF THIS AS IT TO PAUL. The aspect which Athens wore to the apostle is expressed by the sacred historian. It was a "city wholly given to idolatry," or filled with idols. He would have discovered on inquiry if he did not already know, that these statues were not worshipped as gods themselves by their devotees. Nevertheless, he would have called them "idols;" for they were distinctly condemned by the commandments of the Lord (Exodus 20:4, Exodus 20:5); they were prohibited by the Law of God as idolatrous. Though the intelligence of Athens saved its citizens from idolatry in its last and worst stage, the identification of the image with the deity, it had not saved it from the idolatry of an earlier stage, the association of the image with the deity it represented. Against this form of sin, so severely denounced in Scripture, so offensive to God, so dangerous and delusive to man, the spirit of Paul rose in strong rebellion. The sight of its outward manifestation filled him with inexpressible sadness; his "spirit was embittered." II. THE ASPECT WHICH THIS WEARS TO US. TO US it is a sad proof that the world by wisdom does not know God. Human wisdom can never hope to go further than it went in Athens. If ever, anywhere, human philosophy, human art, the human imagination could have reached truth and found God, it would have triumphed at Athens. But there was the melancholy exhibition of error and immorality. The utmost exertion of human thought had ended in (1) the worship of many gods; (2) the worship of gods to whom lust and cruelty were ascribed; (3) the worship of these gods with debasing rites. No city in the world gives surer or sadder proof that sin so injures and disables us that our unaided manhood cannot rise to the sacred heights of truth and purity. III. THE SAD IT TO US NOW’. If Athens needed the ministry of Paul so terribly then, how much must all heathen cities require the gospel of Christ today! In the vast populations of the Asiatic and African continents, and among the hundred "islands of the sea," where human intelligence has never attempted to scale the heights which Grecian philosophers tried to reach, what awful degradations must exist and do exist! If Athens was an idol-covered city, what must be the condition of the barbarous towns and villages of an unevangelized world? What sights are there to stir our spirits now! What idolatry, what superstition, what cruelty, what lasciviousness, what falsehood, what dishonesty! what utter absence of piety, holiness, and love! what an absolute reversal of God’s first thought of human nature and human life! What infinite reason to address ourselves to— IV. THE SACRED DUTY TO WHICH IT CALLS US. "Therefore disputed he … daily" (Acts 17:17). The Christian Church must gird itself to the work of meeting pagan error with Divine truth. It is a great task to undertake. But as the lonely apostle went on, single-handed, with his mission, trusting in him "to whom all power is given in heaven and in earth," and knowing that "the foolishness of God is wiser than man," and that "the weak things of the world can confound the things which are mighty," even so must we. If only the Church went forth to this its work with half the zeal with which the spirit-stilled apostle wrought out his life-work, the time would not be counted by centuries when the idols would be utterly abolished, and the Lord Jesus Christ would alone be exalted.—C. Acts 17:18 Christianity and Epicureanism. Against the doctrine of Epicurus, the truth as it is in Jesus teaches us— I. THAT ALL THINGS PROCEED FROM THE OF THE LIVING GOD, and are by him sustained. That all our springs are not in any" it," but "in him" (Psalms 87:7); that "every gift cometh down from the Father of lights, in whom," etc. (James 1:17); that he (a Divine One) made the worlds, and upholds all things, etc. (Hebrews 1:2, Hebrews 1:3; Genesis 1:1; Genesis 1:24; etc.). II. THAT THE HUMAN SPIRIT, AS FROM THE HUMAN’ BODY, IS THE ONE OBJECT OF VALUE. III. THAT THE CHIEF GOOD AND FINAL END IN HUMAN’ LIFE IS . Not ἀταραζία through φρόνησις, but righteousness by faith and love. 1. The being counted right (or righteous) by God. 2. The possession of inward, spiritual rectitude. 3. The exhibition of integrity in word and deed. This (1) by faith in Jesus Christ, and (2) as the outgrowth of love to him. IV. THAT THE OF ISSUES IN PEACE AND JOY. We are not to regard a state of mental equability as the great end to be diligently and persistently attained, as the one supreme accomplishment; but to "seek first the kingdom of God, and his righteousness," in the assurance that, thus reeking, we shall find a "peace which passes understanding," and a joy which cannot be taken from us. V. THAT THERE IS AN ASSURED FUTURE FOR THE , WHICH WILL REALIZE THE LARGEST HUMAN HOPE: that the mind does not perish with the body, but lives on in another world, entering a brighter realm, moving in a broader sphere, living a fuller life, in the home of God, in the abode of purity and blessedness.—C. Acts 17:18 Christianity and Stoicism. While there were points in Stoicism which harmonized with the doctrine of the great Teacher, there was very much indeed in which it was wholly dissimilar and even antagonistic. The fact that it conducted so freely and frequently to suicide is a melancholy confession of its failure; something more and something other was needed to meet the wants of the soul than its proud, self-sufficient, but insufficient egoism. Christianity differs from it in that it teaches— I. THAT A DIVINE FATHER, AND NOT AN FATE, IS THE RULING POWER IN THE . It is not true that Deity is subject to all-conquering fate; it is true that all circumstance is under Divine control. II. THAT AND FEELING, NOT AN APATHY, IS THE HIGHEST . We are not to quench our feeling, or to impose on ourselves or others by the appearance of apathy. We are to weep and to rejoice; but (1) our sorrow and our joy are both to be regulated—we are to "let our moderation appear unto all men;" and (2) our sorrow and our joy are both to be consecrated to God,—the one is to be borne with a resignation which is not a sullen endurance of the inevitable, but a filial acceptance of the decision of the wise and faithful Father of spirits; the other is to be accepted with thankfulness, and dedicated to the service of the Supreme One and the surrounding ones. III. THAT A TRUE IS , NOT BY UNAIDED WILL, BUT BY HELP OF THE DIVINE SPIRIT. (2 Corinthians 12:10; Philippians 4:13.) IV. THAT NEITHER , NOR UTTER , BUT AN EVER-LIVING SPIRIT IN A BODY, IS THE HOPE OF THE WISE AND TRUE. "He preached unto them Jesus, and the resurrection."—C. Acts 17:18-21 Curiosity at the feet of Christ. In the company which gathered on Mars’ Hill, to listen to the Christian teacher, we have a picture of curiosity sitting at the feet of Christ. For it is clear that this was not a court sitting to try a prisoner, but a chance company of citizens, wishing to hear what new and strange doctrine this visitor had brought them. I. THE WHICH IS . "What will this babbler say?" said some using the language of superciliousness. They evidently thought it was hardly worth while to pause m their gossip to listen to this new speaker; nevertheless they condescended to hear him for five minutes or a quarter of an hour! When men assume this attitude toward Christ and his gospel, they may expect to gain nothing at all from him. "God resisteth the proud." Except we be converted from the spirit of contemptuousness, we shall not enter the kingdom of heavenly truth. II. THE WHICH IS . The audience on the Acropolis included some who were not contemptuous, but simply curious; they wanted to hear "some new thing" (Acts 17:21), to learn what was to be said of these "strange gods" which this Jew was "setting forth" (Acts 17:18). If there is nothing directly unfavorable, there is nothing actually favorable in this spirit of undevout inquisitiveness. No one attending the sanctuary in this temper has any right to expect a blessing. The disciple who brings nothing better than this to the feet of the Master may expect to go away unenlightened. But he may not depart unblessed.- Of the men who clave to Paul and believed (Acts 17:34), there were probably some who came on no high purpose bent, and who found more than they sought. Better come and listen, even from empty curiosity, than refuse to hear; better bring in the multitude with this inducement, than leave them outside in ignorance and error. III. THE WATCH IS EARNEST. Shall we not think that among the "certain men" who did believe, there were found a few who went up the steps of Mars’ Hill sincerely desirous of learning what was true? Was not Dionysius or Damaris one whose heart had some "hunger after righteousness"? Certainly it is they who come in order that they may know the truth, who are curious to hear that they may be prompt to do the will of God—it is they who are likely to "be filled with the knowledge of his will in all wisdom and spiritual understanding." "Of such is the kingdom of heaven;" and to such it is that the Master says," Seek, and ye shall find; knock, and it shall be opened unto you." Those who earnestly desire to know (1) what is the character and the attitude of God, (2) what are the real conditions of salvation and eternal life, (3) how they may best live to please God and to benefit the world,—these shall not return empty-minded; they shall be filled (Matthew 5:6).—C. Acts 17:22-29 God revealed: his nature and relation. Paul’s spirit was "stirred" with holy indignation, and with pure and strong compassion, as he witnessed the abounding signs of superstition in the streets of Athens. But he had the wisdom to begin his address to these "men of Athens" by an expression which they would take to be complimentary. He told them that he perceived they were abundantly religious. He did not conclude this from witnessing their numerous divinities, but from the inscription he had read on an altar, "To the unknown God." Adroitly seizing on this as proof positive that they were in ignorance as to the true object of worship, he said that he could declare to them the Deity whom they were ignorantly or unconsciously worshipping. Then he spoke out the everlasting truth concerning the living God, which he had learned, and in the knowledge of which he stood superior, not only to those degenerate philosophers, but to the wisest man that had ever spoken their language and immortalized their city. I. THE NATURE OF GOD. 1. Paul taught the unity of the Godhead. "God that made the world," etc.; a very noticeable singular, He taught, concerning his nature, that this was: 2. Spiritual; such that it is a vain and senseless thing to try to make any likeness of him. "God is a Spirit," we ourselves being his children, and it is not in gold or stone or silver to produce any sort of semblance of him (Acts 17:29). 3. Independent; so that he does not need the service of human hands. Except as expressions of our feelings of penitence, or trust, or gratitude, or homage, all offerings are an insult to his majesty and his power (Acts 17:25; and see Psalms 1:1-6:8-13). 4. Omnipresent. We need repair to the interior of no temple walls to find him, for he is "Lord of heaven and earth" (Acts 17:24), filling immensity with his presence. He is net far from any one of us; he compasses our path and our lying down; he besets us behind and before; we cannot go where he is not (Acts 17:27). 5. Sovereign. He is Lord of heaven and earth; he is the Divine Ruler of all. II. THE DIVINE TO MANKIND. We not only want to know generally who and what God is; we also and equally want to know what is the particular relation in which he stands to us. And what, we ask, does he desire we should be to him? Here is the answer: 1. He is the Maker of the world in which we live: he "made the world and all things therein" (Acts 17:24). 2. He is the Divine Benefactor from whom all blessings flow: "He giveth to all life," etc. (Acts 17:25). 3. He is the Divine Provider and Arranger of all human affairs (Acts 17:26). His intelligence has foreseen, and his wisdom directed everything. 4. He is the Father of all human spirits: "We are also his off spring" (Acts 17:28). And we are so in that (1) he is the Author (Acts 17:26) of our common humanity (Acts 17:26); (2) he is sustaining us all in constant existence: "In him we live," etc. (Acts 17:28); (3) he is deeply interested in us, and desires our approach to him; he has so wrought that men should "seek him, if haply they might feel after him and find him." He desires to be sought and found of us, that we may commune with him and rejoice in him, that we may attain to his likeness and prepare for his nearer presence. If such is the nature of God, and such the relation in which he stands to us, then: (1) How pitiful a thing is (a) heathenism, the ignorance of God; and (b) atheism, the denial of God; and (c) indifference, the rejection of God! (2) How excellent and how wise a thing is (a) reverence for God; (b) obedience to God; (c) an earnest effort to obtain the Divine favor, and to live in his love!—C. Acts 17:30 God revealed: his attitude toward the sinner. It is worth while to note, preliminarily, that Paul speaks of the pre-Christian ages as "times of ignorance." We know that these included much human learning. The words of the apostle were uttered on that spot where there was everything to call this to remembrance. But he would have said, and would have had us consider also, that any age in which God remained unknown was an age of ignorance. "The fear of the Lord is the beginning of wisdom." No art, no philosophy, no science, no literature, no intellectual attainments or achievements of any kind whatever will compensate for ignorance of God; the soul that knows not him is an ignorant man; the time that knows not him is an ignorant age. But the text suggests and answers a very urgent question—What is the attitude of the holy Father of spirits toward his sinful children? His holiness would lead to impartial severity; his fatherhood to exceeding tenderness and clemency. The answer is found in the words of the apostle here. I. GOD’S IN THE PRE- AGES. This was one of magnanimous forbearance. God "winked at" (as the text unhappily renders it), he overlooked, bore with all that was so painful in his sight, all the unimaginable iniquity of forty centuries of human sin. Not, indeed, without many proofs of his Divine displeasure; not without manifestations of his holy wrath. He sent sickness, sorrow, calamity, death, as marks of his meaning in regard to sin. But for long ages of evil, in which men were everywhere sinning directly against him by their idolatries and their atheisms and their practical infidelities, and indirectly against him by their sins against one another and the wrongs they did themselves, God’s chief attitude toward his rebellious subjects was that of Divine magnanimity. 1. He did not punish them in proportion to their ill deserts. He "kept silence" (Psalms 1:1-6:21). He "dealt not with them after their sins," etc. (Psalms 103:10). 2. He did confer on them great and continuous loving-kindness through every age (Acts 14:16, Acts 14:17). II. HIS SINCE THE COMING OF HIS SON. He "now commandeth all men everywhere to repent." The entrance of the "kingdom of God" was attended with the utterance of this strong imperative, "Repent". The last, solemn commission of the ascending Lord was to sound this note of repentance "among all nations" (Luke 24:47). The apostle of the Gentiles, divinely taught, preached to Jew and Gentile "repentance toward God," etc. (Acts 20:21). And wherever this gospel is preached unto men, there is announced the Divine mandate, "Repent." We know: 1. Its real significance. It is the turning of the heart, and therefore of the life, from sin and folly to God and to his service. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 18:1 He for Paul, A.V. and T.R. After these things, etc. No hint is given by St. Luke as to the length of Paul’s sojourn at Athens. But as the double journey of the Beroeans, who accompanied him to Athens, back to Beraea, and of Timothy from Beraea to Athens, amounted to above five hundred miles, we cannot suppose it to have been less than a month; and it may have been a good deal more. His reasonings in the synagogue with the Jews and devout Greeks, apparently on successive sabbaths, his daily disputations in the Agora, apparently not begun till after he had "waited" some time for Silas and Timothy, the knowledge he had acquired of the numerous temples and altars at Athens, and the phrase with which this chapter begins, all indicate a stay of some length. Came to Corinth. If by land, a forty miles’ or two days’ journey, through Eleusis and Megara; if by sea, a day’s sail. Lewin thinks he came by sea, and that it was in winter, and that possibly one of the shipwrecks mentioned in 2 Corinthians 11:25 may have occurred at this time. Corinth, at this time a Roman colony, the capital of the province of Achaia, and the residence of the proconsul. It was a great commercial city, the center of the trade of the Levant, and consequently a great resort of the Jews. It had a very large Greek population. Ancient Corinth had been destroyed by Mummins, surnamed Achaicus, R.C. 146, and remained waste (ἐρήμη) many years. Julius Caesar founded a Roman colony on the old site (Howson), "consisting principally of freedmen, among whom were great numbers of the Jewish race." Corinth, as a Roman colony, had its duumviri, as appears by coins of the reign of Claudius . So in classical authors, Livia and Livilla, Drusa and Drusilla, are used of the same persons. Prisca is a not uncommon name for Roman women. The masculine Priscus occurs very frequently. Aquila and Priscilla were among the most active Christians, and the most devoted friends of St. Paul (Acts 2:18, Acts 2:26; Romans 16:3, Romans 16:4, Romans 16:5; 1 Corinthians 16:19; 2 Timothy 4:19); and were evidently persons of culture as well as piety. Lately; προσφάτως (i.q. πρόσφατον, Pindar, etc.), only found here in the New Testament. But it occurs in the LXX. of Deuteronomy 24:5 and Ezekiel 11:3, and in the apocryphal books repeatedly, and in Polybius. The adjective πρόσφατος, which is also used by the LXX. and the Apocrypha and in classical Greek for "new," is used only once in the New Testament, in Hebrews 10:20. It means properly "newly killed," hence anything "recent," "fresh, or "new." Both the adjective and the adverb are very common in medical writings. Claudius had commanded all the Jews to depart from Rome. Suetonius mentions the fact, but unfortunately does not say in what year of Claudius’s reign it took place. His account is that, in consequence of frequent disturbances and riots among the Jews at the instigation of Chrestus, Claudius drove them from Rome. It seems almost certain, as Renan says, especially combining Tacitus’s account (’Annal.,’ 15.44) of the spread of Christianity in the city of Rome before the time of Nero, that Chrestus (Greek Χρηστός,) is only a corruption of the name Christ, similar to that found on three or four inscriptions before the time of Constantine, where Christians are called Χρηστιανοί, and to the formation of the French word Chretien—in old French Chrestien; and that the true account of these riots is that they were attacks of the unbelieving Jews upon Christian Jews, similar to these at Jerusalem (Acts 8:1-40.), at Antioch in Pisidia (Acts 13:50), at Iconium and Lystra (Acts 14:1-28.), and at Thessalonica and Beraea (Acts 17:1-34.). The Romans did not discriminate between Jews and Christian Jews, and thought that those who called Christ their King were fighting under his leadership. Tertullian and Lactantius both speak of the vulgar pronunciation, Chrestianus and Chrestus. Howson also adopts the above explanation. But Meyer thinks that Chrestus was, as Suetonius says, a Jewish leader of insurrection at Rome. The question bears on the passage before us chiefly as the solution does or does not prove the existence of Christians at Rome at this time, and affects the probability of Aquila and Priscilla being already Christians when they came to Corinth, before they made St. Paul’s acquaintance. Acts 18:3 Trade for craft, A.V.; they wrought for (he) wrought, A.V. and T.R.; trade for occupation, A.V. (τέχνῃ). Of the same trade; ὁμότεχνον. This word occurs here only in the New Testament, but is of frequent use in Hippocrates, Dioscorides, and Galen (Hobart, as before). Tent-makers; σκηνοποιοί, which is paraphrased by σκηοῤῥάφοι, tent-stitchers or tailors, by Chrysostom and Theodoret. Hug and others erroneously interpret it "makers of tent-cloth," from the fact that a certain kind of cloth made of goats’ hair, called κιλίκιον, was manufactured in Paul’s native country of Cilicia. But the fact of such manufacture would equally lead persons who were living in Cilicia to exercise the trade of making tents of the cloth so manufactured. St. Paul alludes to his manual labor in Acts 20:33-35; 1 Corinthians 4:12; 1 Thessalonians 2:9; 2 Thessalonians 3:8, 2 Thessalonians 3:9. Acts 18:4 Jews and Greeks for the Jews and the Greeks, A.V. Observe again the influence of the synagogue upon the Greek population. Reasoned (see Acts 17:2, Acts 17:17, note). Acts 18:5 But for and, A.V.; Timothy for Timotheus, A.V.; came down for were come down, A.V.; constrained by the Word for pressed in spirit, A.V. and T.R.; testifying for and testified, A.V.; the Christ for Christ, A.V. When Silas and Timothy, etc. It is probable that Silas had returned by St. Paul’s directions to Beraea, and Timothy to Thessalonica from Athens. If there were extant a letter of Paul to the Beraeans, it would probably mention his sending back Silas to them, just as the Epistle to the Thessalonians mentions his sending Timothy to them. Now they both come to Corinth from Macedonia, which includes Beraea and Thessalonica. If they came by sea, they would probably sail together from Dium to Cenchreae (see Acts 17:14, note). Was constrained by the Word. As an English phrase, this is almost destitute of meaning. If the R.T. is right, and it has very strong manuscript authority, the words συνείχετοτῷλόγῳ mean that he was seized, taken possession of, and as it were bound by the necessity of preaching the Word, constrained as it were to preach more earnestly than ever. In St. Luke συνέχεσθαι is a medical term: in Luke 4:28, R.T., "Holden with a great fever;" Luke 8:37, "Holden with a great fear;" Acts 28:8, "Sick of fever and dysentery;" and so frequently in medical writers (’Medical Language of St. Luke,’ Hobart). But it is worth considering whether συνείχετο is not in the middle voice, with the sense belonging to συνεχής, i.e. "continuous," "unbroken," and so that the phrase means that, after the arrival of Silas and Timothy, St. Paul gave himself up to continuous preaching. St. Luke has not infrequently a use of words peculiar to himself. The Vulgate rendering, instabat verbo, seems so to understand it. It was probably soon after the arrival of Silas and Timothy that St. Paul wrote his First Epistle to the Thessalonians (1 Thessalonians 1:1-10. l; 1 Thessalonians 3:1, 1 Thessalonians 3:2, 1 Thessalonians 3:6). The Second Epistle followed some time before St. Paul left Corinth. If the T.R., τῷπνεύματι, is right, it must be construed, "constrained by the Spirit," in accordance with Greek usage. Testifying, etc. Note how different St. Paul’s preaching in the synagogue was from his preaching in the Areopagus. Acts 18:6 Shook out for shook, A.V. For this action of shaking his raiment, comp. Acts 13:51. It was in accordance with our Lord’s direction in Matthew 10:14, where the same word (ἐκτινάσσειν) is used. It is "much employed in medical language". The idea seems to be having nothing henceforth in common with them. Your blood, etc. (see Ezekiel 33:4-9). St. Paul’s keen sense of the perverseness of the Jews breaks out in his First Epistle to the Thessalonians (it. 14-16), written about this time. See hole to Matthew 10:5. Acts 18:7 Went for entered, A.V.; the house of a certain man for a certain man’s house, A.V.; Titus Justus for Justus, A.V. and T.R. Thence. Clearly from the synagogue, where he had been preaching to the Jews, not from Aquila’s house, as Alford and others. It does not appear to be a question here of where Paul lodged, but where he preached. Justus had probably a large room, which he gave Paul the use of for his sabbath and other meetings. As Howson truly says, he continued to "lodge" (μένειν) with Aquila and Priscilla. It is only said that he "came" (ἧλθεν) to the house of Justus from the synagogue. So Renan, "Il enseigna desormais dans la maison de Titius Justus". One that worshipped God (σεβομένοντὸνΘεόν); i.e. a Greek proselyte of the gate (see Acts 13:43, Acts 13:50; Acts 16:14; Acts 17:4, Acts 17:17, etc.) Cornelius is called εὐσεβὴςκαὶφοβούμενοςτὸνΘεόν. Whose house, etc. Either his proximity to the synagogue had led to his attending there, or, being already a proselyte, he had taken a house hard by for the convenience of attending. Joined hard; ἧνσυνομοροῦσα, found only here either in the New Testament or elsewhere. Ὁμορέω occurs in Plutarch; συνόμορος is also a word (Steph., ’Thesaur.’). Acts 18:8 Ruler for chief ruler, A.V. (ἀρχισυνάγωγος, as in Acts 13:15); in for on, A.V. Crispus (a common Roman name) was one of the very few whom St. Paul himself baptized, probably on account of his important position as ruler of the synagogue, as we learn from 1 Corinthians 1:14. With all his house (comp. Acts 16:33, Acts 16:34). Many of the Corinthians; i.e. of the Greeks and Romans, who composed the population of the city. It is seldom that we have the names of so many converts preserved as we have of this Achaian mission. Besides Crispus and Gaius, we know of Epaenetus and Stephanas, who would seem to have been converted together (Romans 16:5; 1 Corinthians 16:15); and probably also Fortunatus and Achaicus (1 Corinthians 16:17). Gains, from his name (Caius) and his salutation to the Church at Rome, was probably a Roman. Fortunatus and Achaicus also be-belonged, perhaps, to the Roman colony. Here too were many heathen converts (1 Corinthians 12:2), though mostly of the lower rank (1 Corinthians 1:26-29). Acts 18:9 And the Lord said unto for then spake the Lord to, A.V. A vision (ὅραμα); literally, a thing seen, but always used of a wonderful "sight:" Matthew 17:9 of the Transfiguration, Acts 7:31 of the burning bush. But more commonly of a "vision," as in Acts 9:10, Acts 9:12; Acts 10:3, Acts 10:17, Acts 10:19; Acts 11:5; Acts 12:9; Acts 16:9. So in the LXX. (Genesis 46:2, etc.). St. Paul received a similar gracious token of the Lord’s watchful care of him soon after his conversion (Acts 22:17-21). He tells us that then he was in an "ecstasy," or trance. The ἔκστασις describes the mental condition of the person who sees an ὅραμαα. Acts 18:10 Harm for hurt, A.V. I have much people, etc. We may infer from this intimation from him who "knoweth them that are his," which led to St. Paul staying on at Corinth upwards of a year and six months (Acts 18:11), that the shortness of his stay at Athens was because the Lord had not much people there. For the encouraging promise of protection in the midst of danger given to St. Paul by Christ in this vision, comp. Jeremiah 1:17-19. Acts 18:11 Dwelt for continued, A.V. Dwelt; literally, sat down, as Acts 13:14, etc., and hence to "remain quietly" (Luke 24:49). A year and six months. It is not clear whether these eighteen months are to be measured to the end of St. Paul’s stay at Corinth, or only to the rising up of the Jews related in Acts 13:12-17. Renan is doubtful. Howson does not go into the question. But Lewin rightly measures the eighteen months down to Gallio’s arrival. And so does Meyer, who also notices the force of ἐκάθισε, as indicating a quiet, undisturbed abode, and calls special attention to the ἔτι of Acts 13:18, as showing that the "many days" there mentioned were additional to the year and a half of Act 13:11. The only longer residence we know of was that of three years at Ephesus (Acts 20:31). Acts 18:12 But for and, A.V.; proconsul for the deputy, A.V.; with one accord rose up for made insurrection with one accord, A.V.; before for to, A.V. Gallio. Marcus Annaeus Novatus took the name of Lucius Junius Annaeus Gallio, on account of his adoption by L. Junius Gallio. He was the elder brother of Seneca, and a man of ability, and of a most amiable temper and disposition. His brother Seneca said that he had not a fault, and that everybody loved him. He was called "Dulcis Gallio" by Statius. It is unfortunately not known exactly in what year Gallio became either Consul or Proconsul of Achaia. Had it been known, it would have been invaluable for fixing the chronology of St. Paul’s life. Lewin puts it (his proconsulate) in the year A.D. 53, and so does Renan; Howson, between A.D. 52 and A.D. 54. The circumstantial evidence from secular writers corroborating St. Luke’s account is exceedingly curious. There is no account extant either of his consulate or of his proconsulate of Achaia. But Pithy, speaking of the medicinal effect of a sea-voyage on persons in consumption, gives as an example, "as I remember was the case with Annaeus Gallio after his consulate," and seems to imply that he went to Egypt for the sake of the long sea-voyage; which would suit very well his going there from his government in Achaia. And that his proconsulate was in Achaia is corroborated by a chance quotation in Seneca’s Epistle 104, of a saying of "my lord Gallio, when ha had a fever in Achaia and immediately went on board ship," where the phrase "domini met," applied to his own brother, seems also to indicate his high rank. Profane history also shuts up the probable date of Gallio’s proconsulate between the year A.D. 49 and the year A.D. 65 or 66, in which he died. There is a diversity of accounts as to his death. Ernesti, in his note on Tacitus, ’Auual.,’ 15. 73., where Tacitus speaks of him as frightened at the death of his brother Seneca, and a suppliant for his own life, says, "quem Nero post interfecit," and refers to Dion Cassius, 58, 18, and Eusebius. But Dion is there speaking of Junius Gallio in the reign of Tiberius, not of our Gallio at all; though afterwards, speaking of the death of Seneca, he says, "and his brothers also were killed after him "(62, 25). £ As for Eusebius, the passage quoted £ is not found in the Greek or Armenian copies of the ’Chronicon,’ but only in the Latin of Jerome. But, as Scaliger points out, there is a manifest blunder here, because the ’Chronicon ’ places the death of Gallio two years before that of Seneca, whereas we know from Tacitus that Gallio was alive after his brother’s death. Moreover, the description "egregius declamator" clearly applies to Junius Gallio the rhetorician, and not to Gallio his adopted son. Though, therefore, Renan says, "Comme son frere il eut l’honneur sous Neron d’expier par, la mort sa distinction et son honnetete", if we give duo weight to the silence of Tacitus, it is very doubtful whether he died a violent death at all. St. Luke, as usual, is most accurate in calling him proconsul. Achaia had been recently made a senatorial province by Claudius. For ἀνθύπατος, see Acts 13:7, Acts 13:8, Acts 13:12; Acts 19:38. The verb occurs only here in the New Testament. The term deputy was adopted in the A.V. doubtless from that being the title of the Viceroy of Ireland, and other officers who exercise a deputed authority, just as the proconsul was in the place of the consul. Rose up against; κατεπέστησαν, one of Luke’s peculiar words, found neither in the New Testament nor in the LXX., nor in classical writers (Steph., ’Thesaur.’). The judgment seat (see note to verse 12). Acts 18:13 Man for fellow, A.V. The A.V. was intended to express the contemptuous feeling often implied in οὖτος (Luke 23:1-56. 2; Matthew 12:24; Acts 5:28, etc.). Contrary to the Law; meaning, as it naturally would in the mouth of a Jew, the Law of Moses. Hence Gallio’s answer in Acts 18:15, "If it be a question … of your Law, look ye to it." The very phrase, to "worship God," had a technical sense (see above, Acts 18:7). Paul, they said, professed to make proselytes, and encouraged them to break the Law. Acts 18:14 But for and, A.V.; about for now about, A.V.; if indeed for if, A.V.; of wicked villainy for wicked lewdness, A.V. The Greek ῥᾳδιούργημα occurs only here in the New Testament or elsewhere; ῥᾳδιουργία, which is not uncommon in Greek writers, occurs in Acts 13:10. Acts 18:15 They are questions about for it be a question of, A.V. and T.R.; your own for of your, A.V., an unnecessary change; look to it yourselves for look ye to it, A.V.; I am not minded to be a for for I will be no, A.V. and T.R.; these for such, A.V. Acts 18:16 And he drave them; ἀπήλασεν, found only here in the New Testament or LXX. But it is used by Demosthenes and Plutarch in exactly the same connection: ἀπὸτοῦσυνεδρίουἀπὸτοῦβήματος. It implies the ignominious dismissal of the case, without its being even tried. The judgment seat (βῆμα); the proconsular place of judgment. The βῆμα (here and Acts 18:12) was properly the "raised space," or "tribune," on which, in the case of a consul, proconsul, or praetor, the sella curulis was placed on which he sat and gave judgment. It was usually a kind of apse to the basilica. In Matthew 27:19; John 19:13, and, indeed, here and elsewhere, it seems to be used, generally, for the judgment-seat itself (see Acts 25:10). Acts 18:17 And they all laid hold on for then all the Greeks took, A.V. and T.R.; ruler for chief ruler, A.V., as Acts 18:8. The R.T. has far more manuscript support than either the T.R. or another reading, which has "Jews" instead of "Greeks." All means all the crowd of bystanders and lookers-on, mostly, no doubt, Greeks. The Jews, always unpopular, would be sure to have the Corinthian rabble against them as soon as the proconsul drove them from the judgment seat. Sosthenes. There is no probability whatever that he is the same person as the Sosthenes of 1 Corinthians 1:1. The name was very common. He appears to have succeeded Crispus as ruler of the synagogue, and would be likely, therefore, to be especially hostile to Paul. Acts 18:18 Having tarried after this yet many days for after this tarried there yet a good while, and then, A.V.; for for into, A.V.; Cenchreae for Cenchrea, A.V. Took his leave; ἀποταξάμενος, here and again in Acts 18:21. This is a somewhat peculiar use of the word, which occurs also in Luke 9:61 and 2 Corinthians 2:13. It is used in the same sense in Josephus (’Ant. Jud.,’ 11. 8.6). In a metaphorical sense it means" to renounce," "to bid adieu to" (Luke 14:23). Of the six times it occurs in the New Testament, four are in St. Luke’s writings and one in St. Paul’s. With him Priscilla and Aquila, having shorn his head in Cenchreae, etc. There is great diversity of opinion as to whether it was St. Paul or Aquila who had the vow. £ Meyer thinks that the mention of Priscilla before Aquila, contrary to the order in verse 2 and in verse 26 (where, however, the R.T. reads "Priscilla and Aquila"), is a clear indication that Luke meant the words κειράμενοςκ.τ.λ., to refer to Aquila, not to St. Paul, and Howson takes the same view. But this is a very weak argument, refuted at once by Romans 16:3 and 2 Timothy 4:19, as well as by the whole run of the passage, in which Paul is throughout the person spoken of; or, as Alford puts it, in the consecutive narrative from 2 Timothy 4:18 to verse 25, there are nine aorist participles, of which eight apply to Paul, as the subject of the section, making it scarcely doubtful that the ninth applies to him likewise. Moreover, there is no conceivable reason why the vow should be mentioned if it was taken by Aquila, and, what is still more conclusive, the person who went to Jerusalem, i.e. Paul, must be the one who had the vow, not the person who stayed behind, i.e. Aquila. In fact, nobody would ever have thought of making Aquila the subject if it were not for the thought that there is an incongruity with Paul’s character in his making a vow of that kind. But we must take what we find in Scripture, and not force it to speak our own thoughts. As regards the nature of the vow, it is not quite clear what it was. It was not the simple Nazaritic vow described in Numbers 6:18-21; nor is the word here used by St. Luke (κειράμενος) the one which is there and elsewhere employed by the LXX., and by St. Luke himself in Acts 21:24, of that final shaving of the hair of the Nazarite for the purpose of offering it at the door of the tabernacle (ξυράω). It seems rather to have been of the nature of that vow which Josephus speaks of as customary for persons in any affliction, viz. to make a vow that, for thirty days previous to that on which they intend to offer sacrifice, they will abstain from wine and will shave off (ξυρήσασθαι) their hair, adding that Bernice was now at Jerusalem in order to perform such a vow (’Bell. Jud.,’ it. 15.1). But it further appears, from certain passages in the Mishna, that, if any one had a Nazarite vow upon him outside the limits of the Holy Land, he could not fulfill such vow till he was come to the Holy Laud, to Jerusalem; but it was allowable in such case to cut his hair short (κείρεσθαιτὴνκεφαλήν), and as some say to take it with him to Jerusalem, and there offer it at the same time that he offered his sacrifice and shaved his head (ξυρήσασθαι). £ It would seem, therefore, that either in a severe illness or under some great danger (ἀνάγκη) St. Paul had made such a vow; that he had been unwilling to cut his hair short at Corinth, where he was thrown so much into the society of Greeks, and therefore did so at Cenchreae just before he embarked for Syria; and that he made all haste to reach Jerusalem in time for the Passover, that he might there accomplish his vow. His motives for the vow may have been partly those described on another occasion (Acts 21:24), and partly his own Jewish feelings of piety showing themselves in the accustomed way. Cenchreae. The eastern port of Corinth; a considerable place. There was a Church there, doubtless founded by St. Paul during his stay at Corinth (Romans 16:1). Acts 18:19 They came for he came, A.V. and T.R.; he left for left, A.V. They came to Ephesus. "No voyage across the AEgean was more frequently made than that between Corinth and Ephesus. They were the capitals of the two flourishing and peaceful provinces of Achaia and Asia, and the two great mercantile towns on opposite sides of the sea" (Howson, vol. 1.454). The voyage would take from ten to fifteen days. Reasoned; διελέχθη, as in Acts 17:2, Acts 17:17; Acts 18:4, Acts 19:8, Acts 19:9; Acts 20:7, Acts 20:9; Acts 24:25. As regards the expression, left them there, it probably arises from some actual detail which made it the natural one to use. If, for example, the synagogue was just outside the city, and Paul, parting with Aquila and Priscilla in the city, had gone off immediately to the synagogue, the phrase used would be the natural one; or the words, "he left them there," may be spoken with reference to the main narrative, which is momentarily interrupted by the mention of St. Paul’s visit to the synagogue. Note the extreme importance of this brief visit to Ephesus, where the foundation of a vigorous and flourishing Church seems to have been laid. He who knows "the times and the seasons" sent St. Paul there now, though two years before he had forbidden him to go to Asia. Acts 18:20 And when they asked for when they desired, A.V.; abide a for tarry, A.V.; time for time with them, A.V. He consented not; οὐκἐπένευσεν, only here in the New Testament, but found in Pray. Acts 26:20; Acts 2:1-47 Mace. Acts 4:10, etc., and frequently in medical writers; literally, to bend the head forward by the proper muscles (Hobart). Acts 18:21 Taking his leave of them, and saying for bade them farewell, saying, A.V.; I will return for I must by all means keep this feast that cometh in Jerusalem; but I will return, A.V. and T.R.; he set sail for and he sailed, A.V. and T.R. Taking his leave; as in Acts 18:18, note. I must by all means, etc. This clause is not found in à, A, B, E, and several versions, and is omitted in the R.T. But Alford, Meyer, Wordsworth, and others consider it to be genuine. It is certainly difficult to account for such words being inserted in the text if they were not genuine; whereas it is easy to account for their omission, either by accident or from the fact that the brevity of the allusion to his visit to Jerusalem in Acts 18:22 might easily mislead a copyist into thinking that St. Paul did not go to Jerusalem at this time, and therefore that the words were misplaced. Observe how St. Paul’s fixed purpose to reach Jerusalem as soon as possible tallies with the account of his vow. This feast (A.V.). Iris not clear what feast is meant. Alford, Wordsworth, ’ Speaker’s Commentary,’ and others, following Wieseler, think it was the Feast of Pentecost, being influenced by the consideration that sailing was dangerous and very unusual so early as before the Passover. But Meyer thinks it uncertain. But the expression, "I must by all means," would cover the risk of a voyage in the stormy season. I will return again. The fulfillment of this promise is related in Acts 19:1, etc. If God will (see James 4:13-15). Acts 18:22 He went up for and gone up, A. g.; and went for he went, A.V. When he had landed at Caesarea; i.e. Caesarea Stratonis, or Sebaste, or Παραλιός, as it was variously called, to distinguish it from Caesarea Philippi (see Acts 8:40; Acts 9:30; Acts 10:1, etc., and frequently elsewhere in the Acts). "Caesarea, whither probably the vessel was bound, was the military capital of the Roman province of Judea, of which Felix was at this time procurator. It was also the harbor by which all travelers from the West approached it, and from whence roads led to Egypt on the south, to Tyre and Sidon and Antioch on the north, and eastward to Nablous and Jerusalem and the Jordan" (Howson, 1.455). He went up and saluted the Church; meaning, without any doubt, he went up to Jerusalem, as both the word ἀναβὰς, and the object of his-going up, "to salute the Church," conclusively show. For ἀναβαίνω, whether coupled with εἰςἹεροσόλυμα as in Matthew 20:17, Matthew 20:18, or standing alone as in John 7:8, John 7:10, and John 12:20, is the regular word for going up to Jerusalem (see Acts 11:2; Acts 15:2; Acts 21:12, Acts 21:15; Acts 24:11; Acts 25:1, Acts 25:9); and ἡἐκκλησία, the Church, which Paul went to salute, can mean nothing but the mother Church of Jerusalem. No doubt he was received officially by the apostles, represented by James and the elders and the Church, as in Acts 15:4; and gave a formal account of the result of his second missionary journey, and of the great event of the introduction of the gospel into Macedonia and Achaia. It is a remarkable example of St. Luke’s great brevity at times that this is the only notice of his arrival at Jerusalem, where his vow was to be fulfilled. Went down to Antioch; from whence he had started with Silas, after his separation from Barnabas, some three years before, "being recommended by the brethren to the grace of God" (Acts 16:40; comp. Acts 14:26, Acts 14:27; Acts 15:30). Acts 18:23 Having for after he had, A.V.; through the region for over all the country, A.V.; stablishing for strengthening, A.V. Having spent some time there (Acts 15:33, note). How long we have no means of knowing; probably under six months; "quelques mois"; "four months". According to Renan, Lewin, ’Speaker’s Commentary,’ and many others, it was at this time that the meeting with St. Peter occurred to which St. Paul refers in Galatians 2:11, etc. And Renan ingeniously connects that perversion of the faith of the Galatians which led to St. Paul’s Epistle being addressed to them, with the visit to Antioch of James’s emissaries, Lewin also identifies the journey of St Paul to Jerusalem mentioned in Galatians 2:1 with that recorded in our verse 22. But neither of these theories is borne out by any known facts, nor is in itself probable. There is no appearance of Barnabas or Titus being with St. Paul at this time, and it is very unlikely that any should have come from James to Antioch so immediately after St. Paul’s salutation of the Church at Jerusalem and the fulfillment of his vow there. The time preceding the visit of Paul and Barnabas to Jerusalem, as related in Acts 15:1-41., is far the most likely for the encounter of the two apostles (see Acts 14:28; Acts 15:1, and note). Went through; διερχόμενος, as in Acts 8:4, Acts 8:40; Acts 10:38; Acts 13:6; Acts 16:6; Acts 17:23, etc. The region of Galatia and Phrygia. In Acts 16:6 the order is inverted, "the region of Phrygia and Galatia," R.V., or "Phrygia and the region of Galatia," A.V. The natural inference from this is, as Lewin says, with whom Farrar agrees, that on this occasion St. Paul went straight from Antioch to Galatia, passing through the Cilician Gates and by Mazaca, or Caesarea, as it was called by Tiberius Caesar, in Cappadocia, and not visiting the Churches of Lycaonia. £ He proceeded from Galatia through Phrygia to Ephesus. The distance from Antioch to Tarsus was one hundred and forty-one miles, from whence to Tavium in Galatia was two hundred and seventy-one miles, making the whole distance from Antioch to Tavium in Galatia four hundred and twelve miles, or about a three weeks’ journey including rest on the sabbath days. From Galatia to Ephesus would be between six hundred and seven hundred miles. The entire journey would thus be considerably more than a thousand miles, a journey of forty days exclusive of all stoppages. Six months probably must have elapsed between his departure from Antioch and his arrival at Ephesus; Lewin says "several months". In order; in the same order, though inverted, in which he had first visited them, leaving out none. Stablishing, etc. (ἐπιστηρίζων); see above, Acts 14:22; Acts 15:32, Acts 15:41. Acts 18:24 Now for and, A.V.; an Alexandrian by race for born at Alexandria, A.V.; learned for eloquent, A.V. (λόγιος); came to Ephesus; and he was mighty, etc., for and mighty in the Scriptures, came, etc., A.V. From Acts 18:24 to Acts 18:28 is a distinct episode, and an important one, as containing the first mention of a very remarkable man, Apollos (a short form of Apollonius, like Epaphras for Epaphroditus) of Alexandria, a city destined to play a conspicuous part in Church history, as the traditional Church and see of St. Mark, the school of the Neoplatonists, the scene of the labors of Origen, Clement, and many other men of note, and the birthplace of the Gnostic leaders Cerinthus, Basilides, and Valentinus. The notices of Apollos in the New Testament are Acts 19:1; 1 Corinthians 1:12; 1 Corinthians 3:4, 1 Corinthians 3:5, 1 Corinthians 3:6, 1 Corinthians 3:22; 1 Corinthians 4:6; 1 Corinthians 16:12; Titus 3:13; and all show St. Paul’s high esteem for him. It was no more his fault than St. Peter’s and St. Paul’s that the factious Corinthians elevated him, or rather degraded him, into the leader of a party, Eloquent seems to be a better translation of λόγιος here than learned. The Greek word, which only occurs here in the New Testament, has both meanings. Acts 18:25, Acts 18:26 Had been for was, A.V.; spirit for the spirit, A.V.; carefully for diligently, A.V.; things concerning Jesus for things of the Lord, A.V. and T.R.; but when Priscilla and Aquila heard him for whom when Aquila and Priscilla had heard, A.V. and T.R.; carefully for perfectly, A.V. Knowing only the baptism of John. It is difficult at first sight to conceive how at this time any one could know the baptism of John without knowing further that of Christ. But a possible account of it is that Apollos living at Alexandria, where as yet there was no Christian Church. had met some Jews who had been in Judaea at the time of John’s ministry, and had heard from them of John’s baptism and preaching, and of his testimony to Jesus as the Messiah, but had had no further opportunity of careful instruction in the faith of Jesus Christ till he happened to come to Ephesus and make the acquaintance of his compatriots, Aquila and Priscilla. They hearing him speak with fervor and eloquence, but perceiving that his knowledge was imperfect, immediately invited him to their house, and instructed him in the fullness of the truth of the gospel. This necessarily included the doctrine of Christian baptism, which we cannot doubt was administered to him (John 1:33; Acts 1:5; Acts 2:38). Acts 18:27 Minded for disposed, A.V.; pass over for pass, A.V.; encouraged him, and wrote to for wrote exhorting, A.V.; and … he helped for who … helped, A.V. To pass over into Achaia. Nothing can be more natural than the course of events here described. In his intimate intercourse with Priscilla and Aquila, Apollos had necessarily heard much of the great work at Corinth, and the flourishing Church there; and so he longed to see for himself and to exercise his powers in watering what St. Paul had so well planted (1 Corinthians 3:6). Priscilla and Aquila having heard his eloquent sermons at Ephesus, and being interested in the Corinthian Church, seem to have encouraged him, and to have joined with the other disciples at Ephesus in giving him commendatory letters to the Church of Corinth. Encouraged him; προτρεψάμενοι, a word found nowhere else in the New Testament, but used in classical Greek and in the Apocrypha, in the sense of "exhorting," "urging." Προτρεπτικοὶλόγοι are hortatory words. In medical writers a "stimulant" is προτρεπτικόν. There is a difference of opinion among commentators whether the exhortation was addressed to Apollos, as the R.V. takes it, or to the brethren at Corinth, as the A.V. understands it. It seems rather more consonant to the structure of the sentence and to the probability of the case that the exhortation was addressed to the Corinthian Church, and not to Apollos, who needed no such encouragement, Προτρεψάμενοιἔγραψαν is equivalent to "wrote and exhorted." Acts 18:28 Powerfully confuted for mightily convinced, A.V.; the Christ for Christ, A.V. Powerfully confuted; διακατηλέγχετο,, one of St. Luke’s peculiar compounds, found nowhere else; εὐτόνως here and Luke 23:10 (vehemently), but nowhere else in the New Testament. The adjective εὔτονος, meaning "nervous," "vehement," and the adverb εὐτόνως, meaning "vigorously," "with force," are very frequent in medical writers; εὐτόνως is also found in the LXX. of Joshua 6:7, Σημαινέτωσανεὐτόνως, "Let them blow a loud blast." Showing by the Scriptures, etc. The same line of preaching as St. Peter and St. Paul always adopted when address-lug Jews (see Acts 2:1-47; Acts 13:1-52; Acts 17:3; Acts 18:5, etc.). It is remarkable that the success of Apollos at Corinth seems to have been chiefly among the Jews, who had opposed themselves so vehemently to St. Paul (Joshua 6:6). It is one of the many proofs of the singleness of eye and simplicity of purpose of the great apostle, that the success of this novice where he himself had failed did not excite the least jealousy (1 Corinthians 16:12). St. Luke, too, Paul’s friend and biographer, here speaks of the powers and work of Apollos with no stinted measure of praise. Acts 18:1-3 Christian friendship. Unselfish friendship, the union of human souls in the bands of a close, unworldly, self-sacrificing love, has always been a spectacle that has fascinated men, one on which they have dwelt with peculiar fondness. Among the Greeks, Pylades and Orestes, Damon and Pythias; in the Old Testament David and Jonathan, and in the New Testament Peter and John, are examples of such friendships, and of the admiration which men cannot help having for them. But there is not any more beautiful and touching picture of human friendship to be found anywhere than that which rises up before us in the case of Paul, Aquila, and Priscilla. We first find the group in a humble workman’s dwelling at Corinth. Drawn together by being ὁμότεχνοι, men of the same trade, they are lodging in the same house. They were brought there indeed from different causes, and from different parts of the world. Paul from Antioch, urged westward by his ardent desire to add new realms to the kingdom of Christ; Aquila and Priscilla driven eastward by the cruel edict of a despot forcing them from their home and all its interests in Italy. They met in Corinth, and dwelt under one roof. There we see the men busy at their trade of tent-making, while the wife, the woman of the house, added that comfort and cheerfulness to the home which the presence of a bright, energetic, intelligent woman is so well fitted to afford. A common trade, a common race, and the common interests arising from both, would soon cement a friendship between two virtuous men thus thrown together in a foreign land. But a much closer bond of union soon knit the two men together. Whether Aquila and Priscilla brought with them from Rome the rudiments of the Christian faith, or whether they first learnt that Jesus is the Christ from the lips of Paul, we have no means of deciding. What is certain is that many words concerning the kingdom of God passed between them in their hours of work. While Paul’s industrious hands were travailing and stitching night and day to earn his bread, his eloquent tongue was discoursing of Jesus Christ and his great salvation. Aquila, doubtless well read in the Scriptures, like his later namesake and fellow-citizen in Pontus, was not slow to take in his words; while Priscilla, taking perhaps the woman’s part in cutting out and preparing the materials for their work, listened with intense interest to the words of eternal life uttered by the apostle. The friendship begun in earthly relations was soon perfected in the bonds of the love of Christ. We can fancy the hours of united prayer when those two or three were gathered together in the name of Jesus. We can fancy the close fellowship induced by the common enmity of their unbelieving and blaspheming fellow-countrymen. We can fancy their common joy when first one and then another of their Jewish brethren was brought to the Shepherd and Bishop of souls. We seem to feel their common anxiety when Paul was brought before the bema of Gallio, and to hear their common praises when the conspiracy was defeated and the apostle was set free. We no longer wonder to read that when Paul set sail for Syria, Aquila and Priscilla went too (Acts 18:18), and all that follows follows so naturally. Their labor at Ephesus as the apostle’s delegates; their faithful instruction of Apollos; their patient continuance at Ephesus after St. Paul’s return (1 Corinthians 16:13); the Church in their house, both at Ephesus and at Rome (1 Corinthians 16:9; Romans 16:3); their unbroken attachment to the very latest moment to which our knowledge extends (2 Timothy 4:19);—all is of a piece with that first holy friendship which was born in the workshop at Corinth, and nourished in the fellowship of faith. The picture leaves a deep impression upon the mind that human friendship, like all else that is good or beautiful in human life, attains its perfect growth, and produces its fairest fruits, when it is laid in a common fellowship with God, and is fostered by a constant partnership in loving labors for the glory of Christ and. for the increase of his Church. Acts 18:4-17 The testimony. The kernel of the gospel is the truth that Jesus was the Christ. He was the Person spoken of by all the prophets as to come. Jesus of Nazareth, the son of Mary, born in the reign of Augustus Caesar, and crucified in that of Tiberius; known to his contemporaries in Judaea and Galilee as a Teacher and a Prophet, known to later ages by the Gospels which record his life and death and resurrection from the dead; is God’s Christ. He came into the world, in accordance with the eternal purpose of God, to be the Teacher, the Savior, the Judge, the Lord, the King of the whole earth, the Head of the human race. He fulfilled in his own person all the predictions of the prophets; he accomplished by his work all that God had in store for the redemption of the sons of men. Whatever the Holy Ghost spoke of the Godhead, of the priesthood, of the sacrifice, of the reign, of the glorious kingdom of Messiah, has its fulfillment in the Lord Jesus. The truth, therefore, that Jesus was the Christ is the kernel of the whole gospel. But further, this is either a fact or it is not a fact. There is no cloudland of uncertain existence, no matter of doubtful disputation or of fluctuating opinion. Those who have told us these things are witnesses of what they knew, not disputers about what they thought. What they have delivered to us is their testimony. We must either accept it as true or reject it as false. It has met with both treatments in the world, and, whether believed or disbelieved, has been a potent factor in men’s behavior. When believed, it has made the kind of man that Paul was, the kind of men and women that Aquila and Priscilla were. It has made men pure, holy, upright, patient, meek, kind, unselfish, self-denying, laboring for the good of others rather than for their own gain; with affections set on heavenly more than on earthly things; conscientious, true, faithful to their word; to be trusted and relied upon; great benefactors to their race, full of love to mankind. When disbelieved, it has not simply been set aside as a thing unworthy of credit, but it has set in action the most malignant passions in the human breast. Envy and jealousy, hatred and malice, have blazed up in all their fury against the authors and abettors of this testimony. You would think, judging by the fierce rage of the opponents, that there could not be a greater crime against humanity than to teach men to love God, to abstain from all evil, and to live in peace and good will towards one another. Judging by the rage of the opponents, you would think that a greater wrong could not be done to men than to tell them of life and rest and happiness in the eternal reach beyond the grave, as encouragements to patient well doing on this side the grave. Jews and heathens, so unlike one another in everything else, were exactly alike in their reception of this testimony. The Jews blasphemed and cursed and persecuted, and brought for punishment before the Roman tribunals those who gave testimony for Christ; the heathen, tolerant of every form of idolatry, let loose fire and sword and wild beast against the harmless disciples of the Lord Jesus. The accomplished philosopher, Marcus Aurelius, gave Justin Martyr to the executioner and Polycarp to the flames, with as little scruple as Nero tortured his Christian subjects at Rome. The scornful hatred of Tacitus for the pestilential superstition of the Christian was as bitter as the scurrilous wit of Lucian. In our own day many tongues are let loose against the testimony. New philosophers, new exponents of the physical laws by which the world consists, new pretenders to superior wisdom and wider intelligence in the various departments of human knowledge, however differing among themselves in the fundamental principles of their several schemes, agree in the scornful rejection of "the testimony of Jesus Christ." The Church meanwhile pursues her unwavering course. She holds in her hand the lamp of that truth which she did not invent, but which she received from God. That lamp sheds forth its heavenly light, whether men receive it or whether they shut it out from their hearts and walk on in darkness. For that truth the Church is ready now, as she ever was, to endure the scorn and hatred of mankind or to suffer imprisonment and death. Her office is to testify that Jesus is the Christ. By the grace of God she will continue that testimony until the Lord comes, and her witness to the absent is swallowed up in her adoration of the present, in visible power and glory. Acts 18:18-23 The concise narrative. The grain of mustard seed becomes a great tree, and the fowls of the air lodge in its branches. Could we unfold all that is covered under these few words, whole volumes of surpassing interest might be evolved. The occasion and motives of Paul’s vow; the first visit to the capital of Proconsular Asia, to be afterwards the scene of such great events; Pentecost at Jerusalem; the interview with James and the elders of Jerusalem; his thoughts in the metropolis of Christianity, in the stronghold of Judaism, about the aspects of the Church, and the relations of his Corinthians converts to the believing priests and Pharisees at Jerusalem; the execution of his vow, and the state of his feeling towards the temple and its services: his return to Antioch, the metropolis of Gentile Christianity, the new Rome, as it were, of the Christian world; his meeting with old disciples; his narratives of God’s work in the new world of Europe, just conquered for the God of Israel; his possible meeting again with Barnabas there, and their tearful reconciliation, and the binding up of the old wound so painful to two good and loving hearts; and then the long and wearisome journey, full of labor and peril, through Phrygia and Galatia; the aspect of old friends and old enemies; the new conquests for Christ, the new triumphs of the gospel, perhaps fresh disappointments from the fickleness of the Gaulish character; were all this told, and the skeleton verses before us filled in with all this life and action, what volumes we should have! But it has pleased God to seal up all these books, and hide them from our eyes. It is our part to be thankful for what we have, and to draw the lesson that the silence of Scripture is as surely ordered as its revelations are, anti that we must read, not to satisfy our curiosity, but to edify our souls. Acts 18:24-28 The episode. The five verses which make up this section are unique in this respect, that the historian, leaving his hero engaged in unknown labors in Phrygia and Galatia, gives us in them a view of what was going on meanwhile at Ephesus. And a most curious narrative it is. It introduces to us one of the most remarkable men of his age, the Alexandrian Apollos, a Jew of great learning, great ability, and great eloquence; and relates his accession to the Church and to the ranks of the Christian ministry, under most singular circumstances. It further gives us a very striking instance of the devotion of Aquila and Priscilla to the work of Christ, and of their eminent services in the infant Church. Of the after career of Apollos we know next to nothing. We see him for a moment, like a blazing comet in the ecclesiastical heavens, striking down opposition and unbelief with the onslaught of his fervid and logical eloquence; we see the reflex of his great influence at Corinth, in the repeated mention of him in St. Paul’s Epistle to the Corinthians (1 Corinthians 1:12; 1 Corinthians 3:4-6; 1 Corinthians 4:5), written from Ephesus; but the only evidence we have of his continuance in the work which he so brilliantly began, is to be found in St. Paul’s brief order to Titus, "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them" (Titus 3:13). Yet how manifold, in all probability, were the evangelic labors of Apollos in that interval! How many must have been convinced by him that Jesus is the Christ, and found eternal life in his Name! And if the conjecture of Luther, followed by many since, and recently supported at length by Dr. Farrar (’Early Days of Christianity,’ vol. 1. Acts 17:1-34., 18.), that he was the author of the Epistle to the Hebrews, be true, what a wide extension is given, in time and space, to the Christian influence of this man "mighty in the Scriptures;" and yet for nearly eighteen centuries has all this labor of love, this precious knit of devoted zeal and spiritual power, been unknown to the Church of God. Surely the reward of the successful evangelist and pastor is not to be looked for in fame and worldly reputation, or the applause of men. And as surely every word spoken for Christ, and every labor endured for the Master’s sake, will not be forgotten, but will be found unto praise and honor and glory at the appearing of Jesus Christ. Then perhaps the last will be first, and the first last. BY W. Acts 18:1-11 Truth before the citadel. When the apostle of Jesus Christ confronted the heathenism of Corinth, we may say that, in his person, Divine truth was opening its attack on the very citadel of sin; such was its "abysmal profligacy," its intemperance, its dishonesty, its superstition. In the brief account we have of Paul’s work in this city we are reminded— I. THAT SHOULD ANSWER TO THE IT . (Acts 18:3.) At such a city as Corinth it was eminently desirable that the apostle of truth and righteousness should be, in all respects, above reproach. There must not be the shadow of suspicion of self-seeking upon him; he must show himself, and be seen to be, the disinterested, missionary he was. Therefore he worked away with his own hands, laboriously maintaining himself all the while that he was laboring in spiritual fields (see 1 Corinthians 9:15-18). This is the spirit in which it becomes all earnest men to act. We should give ourselves trouble, we should deny ourselves pleasure, according to the necessities of the case before us. Though "free from all," we should become "the servants of all, that we may gain the more" (1 Corinthians 9:19). There are circumstances in which we are perfectly justified in using our liberty; there are others in which we are constrained to forgo our freedom, and impose hardships on ourselves, that we may gain those whom, otherwise, we should not win. II. THAT WHEN MEN REJECT THE BEST WE CAN BRING THEM, WE MUST PASS ON TO OTHERS. (Acts 18:5, Acts 18:6.) When Silas and Timotheus rejoined Paul at Corinth, they found him "earnestly occupied in discoursing;" "he was being constrained by the Word;" he was striving with his whole strength to convince the Jews that Jesus was the Christ. But his most zealous efforts were all unavailing, His opponents resisted his arguments; they opposed him and blasphemed his Lord. Then he turned, sorrowfully and indignantly, away from them, and gave himself to the work of God among the Gentiles (Acts 18:6). This was not more sensible and obligatory then than it is now. If we have been laboring devotedly, prayerfully, patiently, among certain men, and they determinately reject our message, it is both foolish and wrong of us to waste our resources there; we must pass on to others who may welcome our word as the truth of God. III. THAT CHRIST WILL NOT LEAVE HIS WITHOUT DIVINE . He granted Paul (1) the joy of spiritual success (Acts 18:8); also (2) the assurance of his protecting care (Acts 18:9, Acts 18:10). The exact measure of his success we do not know, but it was probably considerable; the Church at Corinth became of such importance that Paul paid it great attention, and spent on it much strength in after years. T he vision which the Savior granted was supernatural, and of a kind which we do not expect him to repeat continually. But we may confidently reckon that, if we are found faithful by our Master, we shall have: 1. A good measure of success in our work. Earnest Christian effort rarely, if ever, fails. We may, indeed, be ill adapted to the special work we have undertaken, and then we must pass on to other fields; but if we are in our right place, we shall assuredly have some increase for our toil: "In due season we shall reap." 2. The inspiration which comes direct from God. Christ will come to us, not in such vision as that he granted Paul, but he will visit us; be will vouchsafe to us those renewing influences of his Holy Spirit, which will make us (1) wilting to endure what we may have to suffer; (2) willing to wait his time for sending the harvest; (3) strong to speak his truth in his Name and in his Spirit.—C. Acts 18:12-17 Fanaticism, pride, calmness, short-sightedness. I. JEWISH . (Acts 18:12,Acts 18:13.) The Jews could not or would not understand that Paul was not against the Law, but only against their interpretation of it; that Christianity was not so much the abrogation as the fulfillment of the Law, its reinstitution in another and a better form, the one and only thing which could perpetuate and immortalize it. They regarded the apostle as a renegade, as an iconoclast, as a traitor; their opposition became hatred; their hatred grew into murderous passion; their passion seized on the earliest opportunity to compass his imprisonment or death. We see in every act the attitude, we hear in every word the tone, of bitter and even furious fanaticism, as they hale Paul before the proconsul and exclaim, "This fellow persuadeth men to worship God contrary to the Law." This fierceness on their part was characteristic of them; it was of a piece with the rest of their national behavior before and after that time. It was not unlike the fanaticism of other nations, though it was more violent than that which is commonly displayed. All companies of men are liable to be carried away with passion which they are unable to control at the moment, but which they afterwards regret. Far better than this is— II. . "Paul was … about to open his mouth" (Acts 18:14). We are not told by the historian what was his demeanor. There was no need to tell us. It may be assumed, without the smallest shade of uncertainty, that the "prisoner at the bar" was unmoved by the violence of the mob, and untroubled by the power of the magistrate. His quietness of soul did not proceed from his consciousness of strength, his assurance that he could make out his case against his accusers; it arose entirely from a sense that he stood at that bar as "the prisoner of the Lord," there for conscience’ sake; and also from the sense that One stood by him who would not fail him, who would certainly redeem his word (Acts 18:10), beneath the shelter of whose care he was safe from Jewish spite and Roman power. "The Name of the Lord is a strong tower: the righteous runneth into it, and is safe" (Proverbs 18:10). What time we have reason to be afraid, we will trust in him (Psalms 56:3). III. ROMAN . (Acts 18:14-17.) We can feel an intense Roman pride breathing in every line of this passage. Gallic considered any contention respecting Jewish laws or customs a matter of utter unimportance. Anything outside the circle of Roman citizenship was beneath the regard of such men as he was. And what if certain Greeks vented their wrath on a despicable Jew! Was that to trouble him? We see a haughty disdain on that Roman brow; we hear a contemptuous scorn in those magisterial tones; we perceive a lofty derision in that swift dismissal, in that absolute unconcern. This was the pride that was born of power and of authority. But, however it may have resulted, here, in impartiality and justice, it is not a lovely nor a worthy feature of human character. We are all of us too near one another in proneness to error and liability to overthrow and disaster, to make it right or wise to take such a tone. Human pride is (1) always based, in part, on error; it is (2) always on the way to ruin. IV. HUMAN SHORT-. How little did the actors in this scene imagine that they were playing a part on which posterity would always look with interest! How little did Gallic suppose that he would be known to the end of time by reason of his association with that Jewish prisoner whom he contemptuously dismissed from his presence! How imperfectly we measure the importance of the scenes through which we pass, of the actions we perform, of the men with whom we have to do! Let us act rightly, kindly, graciously at all times and toward all people. Who can tell whether we may not be rendering a service to some chosen ambassador of Christ, or lending a helpful hand in some incident on which the gravest issues may hang, or supplying the one link that is wanted in a chain which connects earth with heaven? They who are conscientious and kind in humblest matters will be surprised one day to find (1) what excellent things they have done; (2) what valuable commendation they have earned; (3) what large rewards await them (Matthew 25:21, Matthew 25:37-40).—C. Acts 18:18-23 The strength which is of man. The most suggestive sentence in these verses is that with which they conclude; but we may gather lessons from others also. We may learn— I. THAT THE DIVINE SPIRIT LEAVES US TO LEARN SOME TRUTHS BY THE OF EVENTS. (Acts 18:18.) We are a little surprised that Paul should think it necessary to trouble himself with ceremonies which, in Christ Jesus, have become obsolete. But this is one of those things which, among many others in our New Testament, show that God does not directly lead his people into the whole truth; he wishes us to learn his mind by the teaching of events, as the early Christians came gradually, and through the lessons of Providence, to understand that they were emancipated from the injunctions and prohibitions of that which was "positive" in the Mosaic Law. II. THAT OF SHOULD BE EAGERLY . There was time for a hasty visit to Ephesus, and Paul did not fail to avail himself of it (Acts 18:19). III. THAT EVERY MAN MUST BE ALLOWED TO JUDGE HIMSELF IN MATTERS OF . (Acts 18:20, Acts 18:21.) Those Ephesian Jews may have thought—and we may be disposed to agree with them—that it was of greater consequence that they should have the truth preached to them than that Paul should go on to visit an unsympathizing Church. But it was a matter of conscience to him that he should go, and he therefore resisted their entreaties. We must form our judgments respecting the decision of others; we may offer our opinion and even urge our request; but we are bound to remember that it is every man’s duty to decide for himself, in the last resort, what he should do and whither he should go. Our urgency should never be pushed so far as to disregard this individual obligation. IV. THAT THE SHOULD BE . (Acts 18:22.) It became Paul to salute the Church at Jerusalem. It was the mother Church, with which the other apostles were so intimately connected; it would have been ungraceful on his part not to have maintained friendly, or, at any rate, courteous, relations with it from time to time. It is very probable that there was no cordiality existing between its leaders and himself. Nevertheless, it was better to pay it an amicable visit, as he now did. Cordiality is vastly better than courtesy; but courtesy is decidedly better than disrespect or impropriety, and the irritation which proceeds therefrom. If possible, let unaffected, warm-hearted love prevail and abound; if that be hopeless, then let there be a studious observance of that which is courteous and becoming. V. THAT THE BUSIEST LIFE SHOULD INCLUDE SOME SEASONS OF REST AND . Even the energetic and anxious apostle, with all his cares and projects, found it well to "go down to Antioch and spend some time there" (Acts 18:22, Acts 18:23). VI. THAT THE WISE TEACHER WILL CARE TO HIS as well as to make converts (Acts 18:23). Paul was always solicitous to "strengthen his disciples." He was the last man in the world to forget that God was the ultimate Source of all spiritual strength. But he knew that there was much that he, as a Christian teacher, had to do to make his disciples strong. He had (1) to impart a fuller knowledge of the truth; (2) to warn against those doctrines and those habits which would bring spiritual weakness; (3) to incite to holy earnestness by his own spirit of devotion; (4) to counsel his converts to maintain close intercourse with Jesus Christ; (5) to see that they were at their post in the Church and in the field of holy usefulness.—C. Acts 18:24-28 Variety in Christian service. We learn— I. THAT GOD ENDOWS HIS WITH VARIOUS GIFTS We have been following the course and rejoicing in the good work of Paul; now we come to another Christian workman of different make,—Apollos. God furnished him with opportunities and faculties that fitted him for service other than that which the great apostle of the Gentiles rendered. Apollos: 1. Had an acquaintance with Greek thought, gained at Alexandria, superior to that which Paul would obtain at Tarsus. 2. Had the great advantage of readiness and force of language; he was "an eloquent man" (Acts 18:24). He shared with his more illustrious co-worker (1) a large knowledge of Scripture, and (2) great fervor of spirit (Acts 18:25). It is certain that Paul could do what Apollos would never have accomplished; it is equally certain that Apollos could effect some things which were not within the compass of the apostle. Like faithful Christian men, they rejoiced in one another. Instead of underestimating, and disparaging one another because they differed in gifts and methods, they valued one another’s special work and heartily co-operated in the mission field. Few things are more unworthy and discreditable than petty jealousies and disputations between Christian workmen of different types of excellence; few things are more admirable than the hearty appreciation by one man of the work rendered by another which is beyond his own powers of accomplishment. II. THAT HUMBLER CAN RENDER SERVICE TO THOSE WHO ARE . (Acts 18:26, Acts 18:27.) 1. The service of enlightenment. This was rendered to Apollos by Aquila and Priscilla (Acts 18:26). They had learnt "the way of God" from Paul, and they could and did teach it to Apollos, so that he understood it more perfectly. The little child in a Christian home could teach the profoundest philosopher who was ignorant of revealed truth things which, in spiritual worth, would weigh down all the speculations of his life. Two simple Christian disciples at Ephesus could and did inform the mind of the cultured and eloquent Apollos so that, instructed by them, he would become a great power for truth and Christ in the whole neighborhood. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 19:1 Country for coasts, A.V.; found for finding, A.V. and T.R. The upper country (τὰἀνωτερικὰμέρη); the inland districts of Galatia and Phrygia, through which St. Paul journeyed on his way to Ephesus, as distinguished from the seacoast on which Ephesus stood. Disciples. They were like Apollos, believers in the Lord Jesus through the preaching of John the Baptist. It looks as if they were companions of Apollos, and had come with him from Alexandria, perhaps for some purpose of trade or Commerce. Acts 19:2 And he said for he said, A.V. and T.R.; did ye receive for have ye received, A.V.; when for since, A.V.; nay, we did not so much as hear whether the Holy Ghost was given for we have not so much as heard whether there be any Holy Ghost, A.V. Did ye receive, etc.? The R.V. gives the sense much more accurately than the A.V., which is, "Did ye receive the Holy Ghost at the time of your baptism, when ye first believed?" Something led the apostle to suspect that they had not received the seal of the Spirit (comp. Ephesians 1:13, πιστεύσαντεςἐσφραγίσθητε), and so he asked the question. The answer, Nay, we did, not so much as hear whether the Holy Ghost was given, as in the R.V., is justified by John 7:39, where the exactly similar phrase, ΟὔπωἧνΠνεῦμαἍγιον, is rendered in the A.V., "The Holy Spirit was not yet given." "Esse pro adesse" (Bengel). The sense given in the A.V. does not seem probable. The answer means, "Not only have we not received the Holy Spirit, but we had not even heard that the dispensation of the Spirit was Come." Acts 19:3 He said for he said unto them, A.V. and T.R.; into for unto (twice), A.V. Into what then were ye baptized? Nothing can mark more strongly the connection between baptism and the reception of the Holy Spirit than this question does. For it implies, "How could you be ignorant of the giving of the Holy Ghost if you were duly baptized?" (comp. Acts 2:38) The answer explains it, "We were baptized with John’s baptism, to which no promise of the gift of the Holy Ghost was attached." Acts 19:4 And Paul said for then said Paul, A.V.; John for John verily, A.V. and T.R.; Jesus for Christ Jesus, A.V. and T.R. The baptism of repentance. See Luke 3:3, etc., and for the difference between John’s baptism and that of Christ, Luke 3:16. Him which should some after him. Acts 19:5 And when for when, A.V.; into for in, A.V. Into the Name of the Lord Jesus (see Acts 8:16). So too Acts 10:48 of Cornelius and his company, "He commanded them to be baptized in the Name (ἐντῷὀνόματι) of Jesus Christ" (R.V.). The formula of baptism, as commanded by the Lord Jesus himself, was, "In [or, ’into’] the Name (αἰςτὸὔνομα) of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:20). But the candidate always first made a profession of his faith in Jesus Christ, as in the A.V. of Acts 8:37; and the effect of baptism was an incorporation into Christ so as to partake of his death unto sin and his life unto righteousness. It was, therefore, a true and compendious description of baptism, to speak of it as a baptism in (or into) the Name of Jesus Christ. (See the Baptismal Service in the Book of Common Prayer.) There does not seem to be any difference of meaning between ἐντῷὀνόματι and εἰςτὸὄνομα. Acts 19:6 Had laid his hands, etc. (see Acts 8:17 and note). We have here a distinct mark of Paul’s true apostleship (see Acts 8:17, Acts 8:18). For the manifestation of the Spirit, see Acts 10:46. Acts 19:7 They were in all about twelve men for all the men were about twelve, A.V. Acts 19:8 Entered for went, A.V.; reasoning for disputing, A.V. (διαλεγόμενος, as Acts 19:9 and Acts 17:2,Acts 17:17; Acts 18:4, Acts 18:19, etc.); as to the things for the things, A.V. This last is a needless change, since πείθειν properly governs an accusative of the things persuaded or taught, and it is a right English use of "to persuade" to apply it to the thing inculcated. For the use of the phrase "the kingdom of God" as a compendious description of Christian doctrine, see Acts 1:3; Acts 8:12; Acts 20:25; Acts 28:23. St. Luke uses the phrase very frequently (Luke 6:20; Luke 8:10; Luke 9:27, Luke 9:60, Luke 9:62; Luke 10:11; Luke 11:20; Luke 13:20, Luke 13:28; Luke 16:16; Luke 17:20; Luke 21:31, etc.). Acts 19:9 Some for divers, A.V.; disobedient for believed not, A.V. (ἡπείθουν, as Acts 14:2; Acts 17:5, T.R.); speaking for but spake, A.V.; the Way for that way, A.V.; reasoning for disputing, A.V.; Tyrannus for one Tyrannus, A.V. Were hardened; or, hardened themselves. Whether considered as active or middle, the hardening their minds against the reception of the truth was just as voluntary an action as that of one who shuts his eyes that he may not see the light. For the use of σκληρύνειν (Hebrew השָׁקְהִ, applied to the heart or the neck), see Romans 9:18; Hebrews 3:8, Hebrews 3:15; Hebrews 4:7—passages all founded upon the LXX. of Psalms 94:8. See also Exodus 7:22; Exodus 8:19; and Ecclesiasticus 30:11, where, as here, disobedience is the consequence of being hardened. Μήποτεσκληρυνθεὶςἀπειθήσῃσοι, "Lest being hardened he disobey thee." The A.V., by leaving out "were" before "disobedient," and translating as if "hardened" and "disobedient" were two adjectives, destroys this consequence. Speaking evil of; κακολογοῦντες, frequent in the LXX. as the rendering of ללֵּקִ (Exodus 21:17; 1 Samuel 3:13), which is otherwise rendered by κακῶςεἴπειν," as in Leviticus 20:9. It is nearly synonymous with βλασφημαῖν. The Way (as verse 23; see Acts 9:2, note). They would speak evil of the gospel by describing it as a blasphemy against God and against Moses, as contrary to the Law, as subversive of all the customs and traditions of the Jews, and so on. He departed. Ἀποστάς is more than simply "departing;" it implies a withdrawal and separation front fellowship with them, as in 1 Timothy 6:5 (A.V.), "From such withdraw thyself;" Ecclesiastes 7:2, "Depart from the unjust" (comp.Luke 13:27). Separated the disciples. Hitherto the converted Jews at Ephesus had continued to join their unconverted brethren in the worship of the synagogue; now Paul withdrew them and separated them (ἀφώρισε, Galatians 2:10). The school of Tyrannus; σχολή, leisure; then, "the employment of leisure," as especially in philosophic discussions and the like; thirdly, the "place" were such discussions were held, a school. It is uncertain whether Tyrannus was a Gentile well known at the time (without the τινός), who kept a lecture room for philosophic discussions or lectures on rhetoric, or whether he was a Jew who held a private school or meeting in his house—a beth-midrash—as was not uncommon in largo towns where many Jews were. "Beth-midrash—The Jewish divinity school, where their doctors disputed of the more high and difficult matters of the Law" (Index to Lightfoot’s Works). It was commonly the upper room in the house of a rabbi (Lightfoot, on Acts 2:13, vol. 8.363), whence "house of rabbis "was synonymous with beth-midrash, house of discussion. The name Tyrannus occurs in 2 Macc. 4:40; Josephus, ’Ant. Jud.,’ 16. 10.4; ’Bell Jud.,’ 1. 26.6, of an officer in Herod’s bodyguard, who might be a Jew or a Greek; and a certain Tyrannus is described by Suidas as a sophist and an author, possibly the same as is here spoken of. Lightfoot, Meyer, Alford, and others think that the Tyrannus here spoken of was a Jew; Lange, Olshausen, Howson, Farrar, Lewin, etc., think he was a Greek philosopher or rhetorician. Some think that "the school of Tyrannus" was the name of the lecture-room from some former teacher. Acts 19:10 For for by, A.V.; Lord for Lord Jesus, A.V. and T.R. Two years (see Acts 20:31, note). Both Jews and Greeks. This mention of Jews is rather in favor of Tyrannus being a Jew; but not decisive. Acts 19:12 Insomuch for so, A.V.; unto the sick were carried away from his body for from his body were brought unto the sick, A.V.; went out for went out of them, A.V. and T.R. From his body (χρωτός); literally, the skin, but used here by St. Luke for the body, in accordance with the usage of medical writers "from Hippocrates to Galen" (Hobart). Handkerchiefs; σουδάριον, the Latin word sudarium, properly a cloth for wiping off the sweat. It is one of those words, like κουστωδίακεντυρίωνσημικίνθιον, κοδράντης, etc., which exactly represent the political condition of things at the time of the writers, who were living in a country where Greek was the language of common intercourse, but where the dominion was Roman. It is found in Luke 19:20; John 11:44; John 20:7, and here. Aprons; σιμικίνθια, more properly written σημικίνθια. It is the Latin word semicinctium, a half-girdle; the Greek word is ἡμιζώνιον. According to some, it was a narrow girdle, but according to others, and with more probability, an apron covering only half, i.e. the front of the body. It only occurs here in the New Testament or elsewhere. The careful mention of these cures of the sick may also be connected with St. Luke’s medical profession. As regards these unusual modes of miraculous cure, comp. Acts 5:15. It might well be the Divine purpose, in the ease of both Peter and Paul, to invest with such extraordinary power the very persons of the apostles who were to stand forth as his messengers and preach in his Name. In St. Paul this parity of miraculous energy stamped his apostleship with an authority equal to that of St. Peter. Acts 19:13 But certain also for then certain, A.V.; strolling for vagabond, A.V.; name for call, A.V.; the evil for evil, A.V.; I for we, A.V. and T.R. Strolling (περιερχομένων); going their rounds from place to place, like strolling players or like peddlers. The words should be construed together, "strolling Jewish exorcists." That certain Jews in our Savior’s time exorcised evil spirits appears from Matthew 12:27; Luke 9:49. We learn also from Josephus, ’Ant. Jud.,’ Luke 8:2, Luke 8:5, that forms of exorcism, said to have been invented by King Solomon, so efficacious that the devils cast out by them could never come back, were used with great effect in his days. He adds that he himself knew of an instance in which one of his own countrymen, Eleazar by name, had cast out devils in the presence of Vespasian and his sons and officers and a number of his soldiers. The method used was this: The exorcist applied to the nose of the possessed the bezil of a ring, under which was a certain root prescribed by Solomon, and so drew out the evil spirit through the man’s nostrils. The possessed then fell to the ground, and the exorcist commanded the evil spirit in the name of Solomon never to return, and then recited one of Solomon’s incantations. To give full assurance to the bystanders that the evil spirit had really left the man, the exorcist placed a vessel full of water at some distance off, and then commanded the ejected spirit to overturn it, which he did. Thus far Josephus. Lightfoot, on Acts 13:1-52. (vol. 3.215), quotes the book Juchasin as speaking of certain Jews as "skilled in miracles," and the Jerusalem Talmud as speaking of their enchantments and magical tricks and charms" in the name of Jesus" (see, further, Alford on Matthew 12:27). Acts 19:14 A chief priest for and chief of the priests, A.V.; this for so, A.V. A chief priest (ἀρχιερεύς); not, of course, in the sense of high priest, but in that wider sense of the word which comprised the chiefs of the twenty-four courses and the members of the Sanhedrim and all who had ever been high priests or who were of the kindred of the high priest (see Matthew 2:4; Matthew 16:21; Matthew 21:15; Matthew 23:1-39. 45, etc.; Luke 9:22; Luke 19:47, etc.; Acts 4:23; Acts 5:24; Acts 9:14, Acts 9:21, etc.). It is probable that the Eleazar mentioned in the preceding note was a priest, both from his name and because Josephus calls him one of his ὁμοφύλων, which may mean "fellow-tribesmen." The name Sceva occurs nowhere else, nor is its meaning or etymology at all certain. Some identify it with the Latin Scaeva (Horace, ’Ep.,’ 1. 17.1), "left-handed," l.q. Scaevola; or the Greek Sceuas, a proper name in Appian. Simonis gives it an Aramean etymology. Acts 19:15 Said unto them for said, A.V. and T.R. Acts 19:16 Mastered both of them for overcame them, A.V. and T.R. Acts 19:17 Became for was, A.V.; both Jews and Greeks for the Jews and Greeks also, A.V.; that dwelt for dwelling, A.V.; upon for on, A.V. Fear fell upon them. Comp. Acts 5:11-14, where the same effects are ascribed to the death of Ananias and Sapphire and the signs and wonders which were wrought by the apostles at that time. This fear produced by the putting forth of God’s power paralyzed for a time the enemies of the gospel, and enabled believers, as it were, to take possession of their new heritage, just as the miracles at the Red Sea and the destruction of Sihon and Og paralyzed the courage of the Canaanites and enabled the Israelites to take possession of their land (Joshua 2:9-11). With respect to the incident which caused this fear, it might at first seem inconsistent with our Lord’s saying to the apostles (Luke 9:49, Luke 9:50). But the cases were very different. He who cast out devils in the name of Jesus, in the Gospel, does not seem to have had any hostility to the faith, for our Lord speaks of him as one who "is not against us." But these sons of Sceva were among the unbelieving Jews who were "hardened and disobedient;" and if their exorcisms had been permitted to succeed, they would have had power to withstand Paul, as Jannes and Jambres withstood Moses, and the very purpose for which miraculous power was given to St. Paul would have been frustrated. Therefore they were discomfited, and the subtle design of Satan to destroy, while seeming to magnify, the Name of Jesus was signally defeated. Comp. the somewhat similar incident at Philippi (Acts 16:16-18). Justin Martyr, in his ’Diologue with Trypho,’ quoted by Alford on Matthew 12:27, speaks of the Jews as exorcising, sometimes in the name of kings (referring, doubtless, to Solomon), sometimes of just men, or of prophets, or of patriarchs. So these men took up the name of Jesus. Acts 19:18 Many also of them that had believed for and many that believed, A.V.; confessing and declaring for and confessed and showed, A.V. Many also of them that had believed. This and the following verse speak of that class of converts who had previously been addicted to magic arts. It gives us a curious view of the extent to which magic prevailed among the Jews at this time. Nor was it less prevalent in heathen Ephesus. The magic formulae of Ephesus were famous under the name of Ἐφέσιαγράμματα, and the belief in magic seems to have been universal. Hesychius gives as the names of the oldest Ephesian charms, Aski, Kataski, Lix, Petrax, Damnameneus, AEsion, which he explains as meaning severally "Darkness, Light," "the Earth," "the Year," "the Truth". Acts 19:19 And not a few for many … also, A.V.; that practiced for which used A.V.; in the sight of all for before all men, A.V. That practiced curious arts (τῶντὰπερίεργαπραξάντων). The adjective περίεργος applied to persons means "a busybody" (1 Timothy 5:13), one who does what it is not his business to do, and pries into matters with which he has no concern; applied to things, it means that which it is not anybody’s business to attend to, that which is vain and superfluous; and then, by a further extension of meaning, that which is forbidden, and specially magic arts and occult sciences. Fifty thousand pieces of silver. There is a difference of opinion as to what coin or weight is meant. If Greek coinage, which is perhaps natural in a Greek city, fifty thousand drachmae of silver would be meant, equal to £1875, If Jewish shekels are meant, the sum would amount to £7000 (’Speaker’s Commentary’). It is in favor of drachmae being meant that, with the exception of Jos 7:21 and Judges 17:2, the LXX. always express the word "shekel" or "didrachm" after the numeral and before the word "silver." If St. Luke, therefore, had meant shekels, he would have written δίδραχμαἀργυρίου But it was the Greek usage to omit the word δραχμή before ἀργυρίου when the reckoning was by drachmae (Meyer). Acts 19:20 The Lord for God, A.V. If the R.T. has the true order of the words, they must be construed, To such an extent, according to the might of the Lord, did the word grow and prevail, after the analogy of Eph 1:19. Κατὰκράτος, however, taken by itself, is quite usual, like κατὰμικρόνκαθὑπερβολήν, etc. (Alford), and is rightly rendered "mightily." Acts 19:21 Now after for offer, A.V. Purposed in the spirit (ἔθετοἐντῷπνεύματι); literally, set, fixed, or arranged it in his spirit, like the Hebrew phrase, בלֵבְ מוּשּׂ, in 1 Samuel 12:1-25, etc. Similarly of past things, Luke 1:66, ἔθεντοπάντες … ἐντῇκαρδίᾳαὐτῶν, "laid them up in their hearts "(comp.Acts 5:4). When he had passed through Macedonia, etc. Observe the constant solicitude of Paul to revisit the Churches which he had founded, so as to confirm the disciples in the faith and to consolidate his work (Acts 14:21; Acts 15:36; Acts 16:6; 1 Thessalonians 3:1-5, etc.). It marks the unrivalled tenderness of his heart toward the disciples. Observe also the insatiable appetite of the apostle for spiritual conquests, and his noble contempt for idleness. He has but just won Ephesus and Asia, and already he undertakes Macedonia and Achaia. Nor does his mind stop there, but reaches on to Jerusalem, then stretches onwards to Rome, and meditates the invasion of Spain. Truly neither Alexander, nor Caesar, nor any hero of antiquity was a match for this little Benjamite (paulus) in the magnanimity of his designs (Bengel). Acts 19:22 And having sent for so he sent, A.V.; Timothy for Timotheus, A.V.; he for but he, A.V.; while for season, A.V. Two of them, etc. Erastus is here mentioned for the first time. If he is the same person who is mentioned in Romans 16:23; £ 2 Timothy 4:20, it is probable that he was one of St. Paul’s Corinthian converts who had gone with him from Corinth to Jerusalem and Antioch, and had accompanied him through Phrygia and Galatia to Ephesus. Silos, who had been Timothy’s companion on the former visit to Macedonia, seems to have left St. Paul, possibly at Jerusalem, from whence he originally came (Acts 15:22, Acts 15:32, Acts 15:34), and to have attached himself to Peter (1 Peter 5:12). Perhaps he was especially connected with the mission to Pontus, Galatia, Cappadocia, etc., as it appears from the passage just quoted that he was "a faithful brother unto them," A.V.; "or our faithful brother," R.V. He himself stayed, etc. This phrase is in singular harmony with 1 Corinthians 16:8, which seems clearly to have been written after Timothy’s departure for Macedonia and before his arrival at Corinth, since Timothy is not mentioned either in the superscription or among the salutations (1 Corinthians 1:1; 1 Corinthians 16:19, 1 Corinthians 16:20), and his coming to Corinth is spoken of as doubtful, though probable, in 1 Corinthians 16:10. Both passages imply a prolongation of Paul’s stay at Ephesus beyond his original intention. The special reason for this prolongation of his sojourn at Ephesus, and which is alluded to in 1 Car 1 Corinthians 16:9, is thought to be the Artemisian or Ephesian games, which were celebrated at Ephesus in May—and therefore just at this time—and which brought a vast concourse of Ionians to Ephesus. It was at this time, doubtless, that the principal sale of "silver shrines of Diana" took place, and therefore it was natural that Demetrius and his fellow-craftsmen should be very angry when they found their usual gains were cut short by the multitude of converts all over Proconsular Asia. We learn from 1 Corinthians 16:7 that Stephanas and Fortunatus and Achaicus had arrived at Ephesus from Corinth. It is likely that their presence, together with that of Tychicus and Trophimus, two Asiatic converts, enabled St. Paul to dispense with the services of Time-thy and Erastus for a time. Ἔπεσχεν, understand σεαυτόν, kept himself back, i.e. stayed; χρόνον, a while, an indefinite phrase, but indicating a short time. Herodotus has ἐπίσχοντες, ἐπισχὼνὀλίγονχρόνον, and ἐπισχὼνχρόνον (9. 49). Acts 19:23 About that time for the same time, A.V.; concerning the Way for about that way, A.V. (see Acts 19:9). Acts 19:24 Of for for, A.V.; little business for small gain, A.V. Shrines of Diana, or Artemis. They were silver models of the famous temple of Diana at Ephesus, and were carried as charms on journeys and placed in people’s houses to ensure to them the protection of the goddess (Meyer). These gold or silver shrines contained within them an image of Artemis, as similar ones, which have been found made of terracotta, do of Cybele. Repeated mention is made in Diodorus Siculus, Ammianus Marcellinus, and elsewhere, of gold or silver shrines (ναόι), which were offered to different gods as propitiatory gifts, or carried about by the owners as charms, Business; ἐργασία, here and Acts 19:25 (see Acts 16:16, note). Acts 19:25 Gathered for called, A.V.; bust. ness for craft, A.V., but "craft" is the better rendering. Workmen; ἐργάται, different from the τεχνῖται skilled laborers or artisans. Demetrius called together all who were in any way interested in the shrine trade. His true reason came out first. Acts 19:26 And for moreover, A.V. We have here a wonderful testimony from an enemy to the power and efficacy of St. Paul’s labors. Asia, here and in Acts 19:22, etc., means Proconsular Asia, of which Ephesus was the chief city. That they be no gods, etc. This is an incidental proof that St. Paul’s success at Ephesus lay chiefly among the heathen, since we know from Acts 14:15-17; Acts 17:23, Acts 17:24, etc., that this was exactly his style of preaching to Gentiles, quite different from his method with Jews. Acts 19:27 And not only is there danger that this our trade come into disrepute for so that not only this our craft is in danger to be set at naught, A.V.; be made of no account for should be despised, A.V.; that she should even be deposed from her magnificence for her magnificence should be destroyed, A.V. and T.R. Is there danger. There is no example in St. Luke’s writings, or in the New Testament, or in the LXX., of κινδυνεύει, being taken impersonally, as it is sometimes, though rarely, in G reek authors. The subject, therefore, of this sentence is τὸμέρος (the portion, part, or business), and Τοῦτοκινδυνεύειἡμῖντὸμέροςκ.τ.λ, must be construed together, "This trade is in danger for us to come into disrepute," or, put into English, "This our trade is in danger," etc. Come into disrepute; εἰςἀπελεγμὸν, only found here in the New Testament; literally, into refutation; hence into disrepute, or into reproach, i.e. be a ground of reproach to us who practice it. The great goddess. An epithet especially applied to the Ephesian Diana. Lewin quotes ὈμνύωτὴνμεγαλήνἘφεσίωνἌρτεμιν in the Ephesian Xenophon ΤῆςμεγάληςΘεᾶςἈρτέμιδος, in an inscription at Ephesus; Ἄρτεμιςἡμεγάληθεός (Achill. Tat.). Add from Pausanias, 4,31, 8, All men hold the Ephesian Diana in the greatest honor." From her magnificence. The R.T. reads τῆςμεγαλειότητος instead of τὴνμεγαλειότητα in the T.R. But Meyer, while he accepts the R.T., construes it "and some of her magnificence," etc.; and rightly, because the genitive after καθαιρεῖν should be preceded by ἀπὸ, as Acts 13:29; Joshua 8:29; Joshua 10:27 (LXX.), and the word καθαιρεῖν is also specially used of lowering the honor of any one. All Asia and the world. This is scarcely an hyperbole, the worship of the Ephesian Diana, and of her image reported to have fallen down from heaven, was so very widely diffused. Acts 19:28 This for these sayings, A.V.; filled with wrath for full of wrath, A.V. Great is Diana, etc. A notable instance of assertion and clamor crying down reason and truth. Acts 19:29 The city for the whole city, and the confusion for confusion, A.V. and T.R. (τῆς for ὅλη); they rushed, etc., having seized for having caught, etc., they rushed, etc., A.V. With one accord (ὁμοθυμαδὸν); see Acts 1:14; Acts 2:1; Acts 4:24, etc., and for ὥρμησανὁμοθυμαδὸν, see Acts 7:57. Into the theatre. The common place of resort for all great meetings. So Tacitus, ’Hist.,’ 2.80 (quoted by Alford), says that at Antioch the people were wont to hold their public debates in the theatre, and that a crowded meeting was held there to forward the interests of Vespasian, then aspiring to the empire. So Josephus speaks of the people of Antioch holding a public assembly (ἐκκλησίαζοντος) in the theatre (’Bell. Jud.,’ 7. 3.3). The people of the Greek city of Tarentum received the ambassadors from Rome in the theatre, "according to the Greek custom," Val. Max., 2.2, 5 (Kuinoel, on Acts 19:29). The theatre at Ephesus, of which "ruins of immense grandeur" still remain, is said to be the largest of which we have any account. Having seized (συναρπάσαντες); a favorite word with Luke(Acts 6:12; Acts 27:12; Luke 8:29); and found also in the LXX, of Proverbs 6:25; 2 Macc. 3:27; 4:41; but not elsewhere in the New Testament. It is a common medical word of sudden seizures. The force of the συν is that they hurried Gaius and Aristarchus along with them to the theatre, no doubt intending there to accuse them to the people. Gaius and Aristarchus. In Acts 20:4 there is mention of a certain Gaius who was one of Paul’s companions in travel, but who is described as "of Derbe." Again in 1 Corinthians 1:14 a Gaius is mentioned as one of St. Paul’s converts on his first visit to Corinth, whom he baptized himself; and in Romans 16:23 (written from Corinth) we have mention of Gaius as St. Paul’s host, and of the whole Church, likely, therefore, to be the same person. Then we have the Gains to whom St. John’s Third Epistle is addressed, and whose hospitality to the brethren was a conspicuous feature in his character, and one tending to identify him with the Gaius of Rom 16:23. We seem, therefore, to have, in immediate connection with St, Paul, Gaius of Corinth, Gains of Macedonia, and Gaius of Derbe. But Gaius (or Caius, as it is written in Latin) was such a common name, and the Jews so often shifted their residence from one city to another, that it is not safe either to infer identity from identity of name, or diversity from diversity of description. Aristarchus, here described as of Macedonia, is more precisely spoken of in Acts 20:4 as a Thessalonian. In Acts 27:2, where we find him accompanying St. Paul from Caesarea to Rome, he is described as "a Macedonian of Thessalonica." In Colossians 4:10 he is St. Paul’s "fellow-prisoner,’ as voluntarily sharing his prison (Alford, on Colossians 4:10), and in Philemon 1:24 he is his fellow-laborer. His history, therefore, is that, having been converted on St Paul’s visit to Thessalonica, he attached himself to him as one of his missionary staff, and continued with him through good report and evil report, through persecution, violence, imprisonment, shipwreck, and bonds, to the latest moment on which the light of Bible history shines. Blessed servant of Christ! blessed fellow-servant of his chief apostle! Acts 19:30 Was minded to enter for would have entered, A.V. With the courage of a pure conscience, conscious of no wrong, and therefore fearing no wrong, Paul would have gone straight to the theatre, and cast in his lot with Gaius and Aristarchus; but the disciples, knowing the savage temper of the multitude, dissuaded him; and when their entreaties were backed by the magistrates, Paul thought it his duty to yield. To enter in unto the people. Εἰσελθεῖν, or προσελθεῖνεἰςἐπὶτὸνδῆμον, or τῷδήμῳ are phrases implying the intention of pleading his cause before them (see Schleusner and Kuinoel, on Acts 19:30). Acts 19:31 Certain also for certain, A.V. (the more natural order would be, and certain of the chief officers of Asia also); chief officers for chief, A.V.; being for which were, A.V.; and besought him not to for desiring him that he would not, A.V. Chief Officers of Asia. The Greek word is Asiarchs (Ἀσιάρχαι). The Asiarchs, ten in number, were officers annually chosen from all the cities of Proconsular Asia, to preside over all sacred rites, and to provide at their own expense the public games in honor of the gods and of the deity of the emperor. This necessitated their being men of high rank and great wealth, and Schleusner adds that they were priests. The name Asiarch is formed like Luciarchai, Syriarchai, Phoenicharchai, etc. We have here another striking proof of the enormous influence of Paul’s preaching in Asia, that some of these very officers who were chosen to preside over the sacred rites of the gods, and to advance their honor by public games, were now on Paul’s side. Acts 19:32 In confusion for confused, A.V. (συγκεχυμένη: comp. συγχύσεως, Acts 19:29). The more part, etc. A graphic picture of an excited mob led by interested and designing agitators. Acts 19:33 Brought for drew, A.V. and T.R.; a defense for his defense, A.V. (ἀπολογεῖσθαι). Alexander. Some think he is the same as "Alexander the coppersmith," of whose conduct St. Paul complains so bitterly (2 Timothy 4:14, 2 Timothy 4:15; 1 Timothy 1:20), and he may or may not be. It seems likely that, as St. Paul’s offence was speaking against the gods and their temples, the Jews, who were commonly accused of being atheists, and one of whose nation Paul was, came in for their share of the popular odium. They were anxious, therefore, to excuse themselves before the people of having had any share in St. Paul’s work, and put forward Alexander, no doubt a clever man and a good speaker, to make their defense. But as soon as the people knew that he was a Jew, they refused to listen to him, and drowned his voice with incessant shouts of "Great is Diana of the Ephesians." Meyer, however, thinks he was a Christian, because of the word ἀπολογεῖσθαι. The people (δῆμος, as verse 30). It was a true ἐκκλησία, though an irregular one, and the people who formed it were the δῆμος, different from the ὄχλος, the mere crowd outside. Acts 19:34 Perceived for knew, A.V. ἐπιγιγώσκειν, to recognize; see Acts 3:10; Acts 4:13). Acts 19:35 Quieted the multitude (τὸνὄχλον) for appeased the people, A.V.; saith for said, A.V.; who for that, A.V.; temple-keeper for a worshipper, A.V.; Diana for goddess Dann, A.V. and T.R. The town clerk (6 γραμματεὺς); i.e. the scribe, is the city secretary. Ὁγραμματεὺςτῆςπόλεως, Thucyd., 7.19 (Meyer); Τοῦγραμματέωςτοῦδήμου, inscription quoted by Howson. His office, as appears from the passage in Thucydides, was to read public documents to the people. According to some, it was not a post of much dignity at Athens (Becket, on Thucyd., 7.10); but according to Kuinoel it was an office of first-rate influence in the senate in the Greek cities of Asia, seeing the scribe was the chief registrar, had the drafting of the laws, and the custody of the archives. As there were three orders of scribes, there may have been a great difference in the political rank of each. Had quieted (καταστείλας, and κατεσταλμένους, Acts 19:36). Καταστέλλω means to "arrange," "put in order," the hair, the dress, or the like; hence "to restrain," "quiet;" found only in these two places in the New Testament, but not uncommon in the Maccabees and in Josephus. In classical Greek, ὁκατεσταλμένος is a man of calm, quiet demeanor, as opposed to ὁτολμηρός, one who is bold and violent. In medical language, καταστέλλω is to soothe, calm, etc., and φάρμακακατασταλτικά and ἀνασταλτικά are medicines which check the growth of diseases, ulcers, eruptions, and the like. Temple-keeper, in R.V. and margin of A.V. (νωκόρος); literally, temple-sweeper, from νεώς, a temple, and κορέω, to sweep. The word Neoceros was a peculiar title, assumed first by persons and then by such cities, in Asia especially, as had the special charge of the temple and sacred rites of any particular god. It first appears on coins of Ephesus, in the reign of Nero, and was deemed a title of great honor. One inscription speaks of ὁνεωκόρος (Ἐφεσίων) δῆμος as making a certain dedication. But another use of the term sprang up about this time. Among the vile flatteries of those corrupt times, it became usual with cities to dedicate temples and altars to the emperors, and they received in return the title, meant to be an honor, of νεωκόρος of the emperor. Some extant coins exhibit the city of Ephesus as νεωκόρος both of Diana and the emperor. The image which fell down from Jupiter, Διοπετὲςλαβεῖνἄγαλμα; which is described in verse 88 of the same play as "the image (ἄγαλμα) of the goddess Diana, which they say fell down from heaven (οὐρανοῦπεσεῖνἀπὸ) into her temple in Tauris;" and in line 1349 it is called Οὐρανοῦπέσημα, τῆςΔιὸςκόρηςἄγαλμα, "The image of the daughter of Jove which fell from heaven," brought away from Tauris by Iphigenia and Orestes into Attica. But it does not appear that there was any tradition that the identical image brought from Tauris was carried to Ephesus. There are several representations of the Ephesian Diana, or Artemis, on coins, of which one or two are given by Lewin and by Howson. The image was of rude form and execution, mummy-shaped, or like an inverted pyramid; πολυμαστὴ (rendered by St. Jerome multi-mammia, and explained as intending to represent her as the nourisher of all living things: Preface to Ephesians); made of wood variously described as ebony, cedar, and vine wood. Pliny says that, though the temple itself had been restored seven times, the image had never been altered (quoted by Kuinoel). Acts 19:36 Gainsaid for spoken against, A.V.; rash for rashly, A.V. (προπετῶς is the adverb), quiet (κατεσταλμένους: see above, Acts 19:35, note). Acts 19:37 Temples for churches, A.V.; ,or for nor yet, A.V.; our for your, A.V. Ye have brought, etc. Ἄγειν is especially used of "bringing before a magistrate," "leading to execution," etc.. Robbers of temples; ἱερόσυλοι found only here in the New Testament. The verb ἱεροσυλεῖν occurs in Romans 2:22. Blasphemers of our goddess. If the A.V. is right, perhaps we may see in the phrase "your goddess" an indication that the town-clerk himself was more or less persuaded by St. Paul’s preaching, that "they are no gods which are made with hands," and did not care to speak of Diana as his own goddess. It appears also that St. Paul had not launched out into abuse of the heathen gods in general, or Diana in particular, but had preached the more excellent way by faith in Jesus Christ, to draw them from their idols (1 Thessalonians 1:9). Acts 19:38 If therefore for wherefore if, A.V.; that for which, A.V.; the courts are for the law is, A.V.; proconsuls for deputies, A.V.; accuse for implead, A.V. Against any man. Mark the skill with which the town-clerk passes from the concrete to the abstract, and avoids the mention of Paul’s name. The courts are open; ἀγοραῖοι (or ἀγόραιοι) ἄγονται. Some supply the word σύνοδοι, and make the sense "judicial assemblies,’’ "sessions," coming round at proper fixed intervals. But the verb ἄγονται, more naturally suggests ἡμέραι, as Bengel says (ἄγεινγενέσιατὰςἡμέραςτῆςσκηνοπηγίας: Ὀλύμπια: γενέθλιον, etc.), and then the meaning is, "The regular court-days are kept, when the proconsul attends to try causes;" there is no need to have an irregular trial. So Suidas explains it, Ἡμέραἐνᾗἡἀγορὰ. There are proconsuls. Bengel, with whom Meyer agrees, thinks the plural denotes the unbroken succession of proconsuls. But Lewin thinks it may mark the exact time of these transactions as being immediately after the poisoning of the Proconsul Junius Silanus by order of Agrippina, when the two procurators, Celer and AElius, exercised the proconsular power till the appointment of another proconsul, according to a law of Claudius to that effect. Others have other explanations. Acts 19:39 Seek for inquire, A.V.; about for concerning, A.V.; settled for determined, A.V.; the regular for a lawful, A.V. If ye seek, etc (ἐπιζητεῖτε). Ἐπιζητεῖν means either "to make inquiry" or" to desire earnestly." The verb in the next clause, ἐπιλυθήσεται, it shall be "settled," or "solved," favors the first sense: "If you wish to inquire further into the spread of Paul’s doctrine, and the best way of dealing with it, the question should be decided in an assembly of the δῆμος, legally convened." For περὶἑτέρων, about other matters, some manuscripts read περαιτέρω, further. The regular assembly. That summoned by a magistrate in the constitutional way. The Greek cities under the Roman government preserved their rights and liberties, and the privilege of popular assemblies. The town clerk, therefore, gave them their choice of either having the case tried before the proconsuls or having it laid before the ecclesia of the demos, if they wished it to be gone into on wider and deeper grounds. Acts 19:40 For indeed for for, A.V.; accused for called in question, A.V.; concerning for for, A.V.; riot for uproar, A.V.; for it for whereby, A.V.; and as touching it we shall not be able to for we may, A.V. and T.R.; account for an account, A.V. We are in danger (κινδυνεύομεν: see Acts 19:27, note). To be accused concerning this day’s riot. The Greek cannot well be so construed. The margin is right; ἐγκαλεῖσθαιστάσεως is "to be charged with sedition;" περὶτῆςσήμερον is for τῆςσήμερονἡμέρας, "this day," as in Acts 20:26, τῇσήμερονἡμέρᾳ: only in English we should say, "on account of this day," i.e. what has been done this day. The R.T. places a stop after μηδενὸςαἰτίουὑπάχοντοσρ As touching it. But "it" must mean "the riot," which is feminine, whereas οὖ is masculine; so that the R.T. is impossible to construe. It is much better, therefore, to adhere to the T.R., which has good manuscript authority, and to construe as the A.V. Whereby, equivalent to "on the ground of which" (Meyer). With regard to the great tumult to which the foregoing narrative relates, it is certain that St. Luke has by no means exaggerated its importance. In his Second Epistle to the Corinthians, written from Macedonia shortly after his departure from Ephesus, St. Paul speaks as one still smarting under the severity of his sufferings. In the language of trust, yet of a trust sorely tried, he speaks of the Father of mercies" who comforteth us in all our tribulation." He speaks of the sufferings of Christ as abounding in him. And then, referring directly to the trouble which came upon him in Asia, he says, "We were pressed out of measure, above strength, insomuch that we despaired even of life: but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: who delivered us from so great a death" (2 Corinthians 1:4-10). And the same tone breaks out again in 2 Corinthians 4:7-18; 2 Corinthians 6:4-10; 2 Corinthians 11:23-27; 2 Corinthians 12:9, 2 Corinthians 12:10. It is also very probable that it was on this occasion that Priscilla and Aquila saved St. Paul’s life at the risk of their own, to which he alludes in Romans 16:3, Romans 16:4, written after he had reached Corinth from Macedonia, i.e. before Easter of the year 58 A.D. So that it is certain that the riot and the danger to St. Paul’s life were even greater than we should have inferred from St. Luke’s narrative alone. It should be added, with reference to the three years’ residence at Ephesus (Acts 20:21) which this nineteenth chapter describes, that one or two important incidents which occurred are not related by St. Luke. The first is that encounter with a savage rabble to which St. Paul refers in 1 Corinthians 15:32, but of which we have no account in the Acts. It must have happened in the early part of his sojourn at Ephesus. Another is a probable visit to Corinth, inferred from 2 Corinthians 2:1; 2 Corinthians 12:14, 2 Corinthians 12:21; 2 Corinthians 13:1, 2 Corinthians 13:2; and thought to have been caused by bad accounts of the moral state of the Corinthian Church, sent to him at Ephesus. It was probably a hasty visit, and in contrast with it he says, in 1 Corinthians 16:7, with reference to his then coming visit, "I will not see you now by the way; but I trust to tarry a while with you." It is also thought that there was another letter to the Corinthians, written from Ephesus, soon after that second visit, which is now lost, but is alluded to in 1 Corinthians 5:9. The First Epistle to the Corinthians was manifestly written at this time from Ephesus (see 1 Corinthians 16:8, 1 Corinthians 16:19). Some think that the Epistle to the Galatians was also written from Ephesus, a little before the First Epistle to the Corinthians (see 1 Corinthians 16:1; Galatians 2:10); but Renan thinks it was written from Antioch, before he came to Ephesus. Acts 19:1-20 The advance. The founding of a Church at Ephesus, the capital city of Proconsular Asia—a great center of Greek and Asiatic life, civil, religious, and commercial, the seat of the famous temple of Artemis, the place of concourse of all Ionia for its celebrated games—is one of those great epochs in the history of Christianity which arrest the attention and demand the consideration of the Christian reader. Not above two years (if so much) had elapsed since the Holy Ghost had expressly prohibited the preaching of the Word in Asia, for reasons which we know not; but now that prohibition is removed, and, after a preliminary movement by Apollos, we find St. Paul planting his foot firmly on the soil of Asia, and taking possession in the Name of the Lord Jesus. The banner which he then set up has never been taken down to this present hour. What the influence of the great success of St. Paul’s ministry at Ephesus upon other Asiatic cities may have been, we have no means of knowing in detail; but that it was very great and widespread we learn from the tenth, twentieth, and twenty-sixth verses of this chapter. The first, second, and third chapters of the Revelation of St. John supply further important evidence, both as regards Ephesus itself and the other Churches of Asia; and so do the two Epistles of St. Paul to Timothy. From hence St. John exercised his jurisdiction over the whole of the Churches of Asia. The Epistle of Ignatius to the Church of Ephesus carries on the tradition; and we learn from later ecclesiastical history how important a position Ephesus held, being styled ἡπρώτηκαὶμεγίστημητρόπολιςτῆςΑσίας. The third general council was held there in A.D. 431. In thus casting a hasty glance at the succeeding history of this apostolic Church, we are led to the reflection how little we know what may be the consequences of any single forward movement in the kingdom of God. The humblest servant of the Lord Jesus Christ, in a meeting with a few like-minded brethren, may be laying the foundation of institutions which will last while the Church lasts, and exercise a world-wide influence upon the destinies of mankind. A mission to a race of semi-barbarians may be the planting of a Church under whose shadow millions may hereafter walk in all the joy of Christian hope, and in all the beauty of Christian holiness. The simplest word spoken in the kingdom of God, the simplest action taken in the Name of the Lord Jesus, may be the instrument used by the power of God for advancing his own purposes of grace and salvation to untold multitudes. When Augustine had his first interview with King Ethelbert in the city of the men of Kent (Cant-wara-byrig), who could have foreseen the influence upon the Christianity and civilization of the world which that interview was destined to exercise? And so in the case of every fresh effort to preach Christ where he is not known, there is a glorious uncertainty as to the ultimate consequences of such advance. The missionaries’ stammering speech telling the story of the cross to a handful of heathen may be the first step of a mighty change which shall make the wilderness a pool of water, and the dry land springs of water. One Heaven-born thought in the mind of a man of God, one prayer in the Holy Ghost, one faithful word of truth, may be the seed of a sacred history which shall fill, not earth only, but heaven also with enduring fruits of joy and salvation. Let St. Paul himself make the application: "Be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord" (1 Corinthians 15:58). Acts 19:21-41 The greed of gain. Several instructive lessons crop up from this narrative. When two people advancing from opposite directions meet in a narrow pathway, one must give way to the other. When the gospel of our Lord Jesus Christ encounters the greed of gain in a human breast, either the Word, with its promises, its hopes, its commands, must stand aside that the love of money may pursue its onward course, or the worldly gain must become as dung in the eyes of the hearer of the Word. We have noble examples in such men as Moses, Elisha, Daniel, Nehemiah, Zacchaeus, Peter and the other apostles, Barnabas, Paul, and many more both in ancient and modern times, of that contempt of worldly gains in comparison with the treasures of heaven, which marks the true servant of the living God. But we have, on the other hand, many sad though instructive instances of the love of gain holding its ground and barring the entrance into the heart of love and obedience to God. It was so in the instance recorded in this section. Here was the blessed gospel of God’s redeeming grace preached with extraordinary power by St. Paul, confirmed by signal miracles, attested by the conversion of multitudes, glorified by the open confession and the voluntary losses of so many professors of curious arts; it was presented with a power and a beauty to the minds of the Ephesians which seemed to be irresistible. What sweet lessons of godliness, what glorious promises of immortality, what captivating revelations of the goodness and love of God, did that gospel contain! It could set men free from sin; it could raise them to fellowship with angels; it could give them the victory over the very grave. But when Demetrius heard it he saw in it one fatal blot which obliterated all its excellences: it would destroy the trade in silver shrines. Let men once be convinced that there is one true and living God, the Lord of heaven and earth, and one Lord Jesus Christ, the only begotten Son of the Father, and that to know him and love and serve him is eternal life, and there would be an end of the worship of the great goddess Diana of the Ephesians. The strangers who flocked to the pan-Ionian games would no longer crowd to the shop of Demetrius, that they might carry home with them a silver shrine; silver ornaments would no more be devoted to beautify the famous temple; the skill of the craftsmen would no longer bring them honor and respect; the faith of Jesus Christ would be the death-blow to the magnificence of Diana and to the gains of her workmen. Therefore the faith of Christ must be resisted. It must be kept out of the workmen’s heart, and it must be crushed that it spread no more. The true cry was—Our gains are in danger! The pretended cry was—The honor of Diana is at stake! And this leads Us to the further remark that selfish greed seldom dares show itself without disguise. It has an instinctive consciousness of its own unworthiness as a motive of action, and even of its repulsiveness in the eyes of others. It must therefore always put on some cloak of hyprocrisy. It must simulate zeal for God or benevolence towards man. It must pretend to be seeking some end very different from the true one, or at least one to which the true end is quite subordinate. Even if it admit that "this our craft is in danger," it puts forward as the supreme danger that "her magnificence should be destroyed, whom all Asia and the world worshippeth." And this teaches us the importance of a very close scrutiny of our own motives of action, when our worldly interests are concerned. It is astonishing how much men’s judgment and their powers of discrimination are affected by considerations of interest. It is, perhaps, less common for men to act deliberately against their conviction of what is just and right than to be biased in their opinion of what is right by the disturbing force of self-interest. The man whose real aim through life is to do what is right and accept what is true, quite irrespective of any influence which his belief or his action may have upon his own temporal gains, should spare no pains to maintain a judgment quite independent of selfish considerations, and to force his conscience always to give a true verdict upon the evidence before it, unmoved by fear of loss, and unseduced by hopes of gain. Once more, the example of the Ephesian silversmiths supplies a caution, not unneeded to all Christians, against supposing that "godliness is a way of gain." A large part of the corruptions of Christianity, and of the scandalous lives of worldly minded clergy in all ages, has arisen from the attempt to make religion a source of individual gain and aggrandizement. Legacies extorted from death-bed terrors, preferment gained by unworthy means, the sale of indulgences, paid Masses for the dead, the huge treasures accumulated by divers pretences at the shrines of saints, and many other infamous devices to make religion lucrative to the professors of it, are examples of what I mean. The man of God and the chaste Church of Christ must flee these things, and follow after righteousness, godliness, faith, love, patience, meekness. These are the Christian’s treasures, the results of his craft, the rewards of his labors. These are the branches which grow on the stem of heavenly truth, and with these alone can he be satisfied. He covets not the wages of unrighteousness; he cares not for the silver shrines; he frames not his creed either to catch the gifts of the wealthy, or to secure the praises of the world. The practical lesson to the Christian tradesman is to beware lest the interests of his trade lead him into any antagonism with the requirements of the gospel. Certain gains may be incompatible with perfect integrity, or with a supreme regard for the honor of God, or with true love to man. Let the Christian tradesman look to it that he is always ready to sacrifice his gains to his higher Christian obligations. His willingness to do so is the test of his Christian sincerity, and it is a severe test. The voice of a thriving, growing, swelling business is a loud voice, and the fear of checking a trade and losing all is a very telling fear. The cry of a feeble business, crying for more aliment and a wider field, is a very pressing cry. Let the voice of conscience, and duty, and fealty to Christ be louder and more pressing still, so that the silver shrines may pale before the claims of the supreme Lord of all, and the treasures of the world may become as dung before the glory of the righteousness of the children of God. BY W. Clarkson Acts 19:1-7 Essential but insufficient; valuable but temporary. We have here, in connection with the Christian faith and with Christian work— I. THE BUT THE . (Acts 19:1-5.) At Ephesus Paul met with disciples who had been baptized "unto John’s baptism" (verse 3), but who had not learnt to exercise faith in Jesus Christ, nor even heard that there was a Holy Ghost (verse 2). These men were well on the way to salvation by Jesus Christ, but they were far from the goal. Repentance is essential, but it is not sufficient of itself. 1. It is essential; for without it the heart remains estranged from God, the soul unturned from self and sin, the life unrelieved of that which is false and wrong; and without it there is no sense of that spiritual need which welcomes a Divine Savior with humility and trust, which rejoices in a Divine Lord to whom full submission may be made. The Christian preacher who does not enforce repentance is fatally lacking in his duty; the Christian disciple who has not experienced it is fatally short of fulfilling the condition of acceptance with God. 2. It is not sufficient; for (1) it leaves the soul without any pledge of Divine forgiveness; (2) it leaves the heart without that personal union with a Divine Redeemer in which consists the very essence of spiritual and eternal life; (3) it leaves the spirit of man without the abiding indwelling and quickening influence of the Spirit of God. Therefore let the Christian teacher make much of the distinctive doctrine of the faith he preaches, and continually testify not only "repentance towards God," but "faith toward our Lord Jesus Christ" (Acts 20:21). II. THE BUT THE . (Verse 6.) "When Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues," etc. It was desirable, then, that the presence and power of the Divine Spirit should be manifested by "signs and wonders." It was, at that stage of the progress of the gospel, a very valuable contribution to its triumph; it gave assurance to those on whom he came, and evidence to those who "were without." Experience soon proved (e.g. the Corinthian Church) that this order of evidence and influence was open to abuse, and that it was not of the kind that could be permanent in the Church. 1. We can plainly see that in these days it would be practically useless: it would be, to ordinary observers, indistinguishable from the jugglery and affectations of the impostor. 2. God has given us that which is better, with which we may well be content, and for the perfection of which we should strive and pray. He gives us, as the consequence of our faith and as the response to our believing prayer, quickening influences in the soul; a Divine action upon and within the spirit, of the actual working of which we are not usually conscious at the moment of operation, but the effects of which are obvious to ourselves and to others. They are these: (1) an assurance of sonship (Romans 8:16); (2) a desire to bear witness unto Christ, so that without any gift of tongues we shall overcome all obstacles, and speak of him and for him; (3) a holy heart and a beautiful life (Galatians 5:22; Ephesians 5:9).—C. Acts 19:8-17 The spiritual, the supernatural, and the natural. The faithful labors of Paul in the synagogue of the Jews and the room of Tyrannus, the unusually extensive employment of the miraculous, and the discomfiture of the exorcists suggest to us— I. THAT THE IS TO BE TO THE . (Acts 19:8-12.) We remember how our Lord refused to gratify the unworthy craving for signs and wonders in his day: "There shall no sign be given to this generation" (Mark 8:12); repeatedly he discouraged the demand for the miraculous, because it interfered with the teaching of truth, and so with the furtherance of his spiritual work. We find Paul making comparatively little of these great "gifts;" his chronicler does not enlarge on them, but disposes of them in very few words, no doubt reproducing and reflecting thus the mind of the apostle; he himself does not make a single allusion to them in his address to the eiders at Miletus (Acts 20:1-38.); he disparages rather than magnifies their importance in his Epistles (2 Corinthians 13:1-14., 14.). We are led to feel that the "special miracles wrought by the hands of Paul" are of very secondary value, as compared (Acts 19:11) with his diligence in persuading the things concerning the kingdom of God" (Acts 19:8), and with his enterprise and zeal in so acting that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts 19:10). We need not sigh for departed times when the gospel had some sanctions and supports which it has not now. All that is of first importance, all that is truly redemptive and Divine, abides with the Church of Christ, and will remain for ever. 1. The knowledge of the living and saving truth. 2. The love of it, and joy in it. 3. The privilege of making it known. 4. The accessibility of those heavenly influences which make it powerful and efficacious to our own hearts and to the souls of those whom we address. II. THAT THE NATURAL CANNOT DO THE SPECIAL WORK or THE . These exorcists (Acts 19:13) had probably been so far successful that they had induced their fellow-citizens to believe that in them resided a strange power over the insane or the possessed. But when they used the name of Jesus in order to effect their object, they failed signally and disgracefully. In this respect they are types of those who attempt to do God’s work without Divine weapons. Only the spiritual can do spiritual work. It is true that unspiritual men may (1) understand much of the Divine thought; (2) speak what they know with skill and force; (3) assume a sacred tone and spirit, and may affect men by that assumption; (4) maintain for years a reputation for devotion and usefulness. But it is also true that (1) if any spiritual result should follow, it will be through the overruling power of God,—it will not be their work, in any true sense; (2) no considerable or permanent results will follow,—such unreal conditions will not stand the test of time; (3) there will come exposure and humiliation, either here or hereafter. Wherefore let us honor the spiritual as that which is the one true, abiding Divine power. Let us: (1) Welcome to our heart the first teachings and leadings of the Divine Spirit. (2) Establish our whole life on the basis of the spiritual; live and walk "in the Spirit," as those who realize that outward shows are as nothing to the great spiritual realities. (3) Do the work of God with spiritual weapons; not attempting to build up the kingdom of God by bodily benefits, political economies, or human philosophies. These have their place and their work, as handmaids and auxiliaries, and are by no means to be despised. But the Christian minister must make men "hear the words of the Lord Jesus," must speak of those things which distinctively "concern the kingdom of God;" he must utter specially Christian doctrine, and look for positively Divine influence.—C. Acts 19:18-20 The sign of sincerity. We are reminded by the text— I. THAT WHEN WE ACCEPT JESUS CHRIST WE YIELD TO HIM. To exercise a living faith in him is to take everything from him and to give everything to him; therefore to give ourselves to him and to his service. It is to recognize and respond to his supreme claims on heart and life. II. THAT TO GIVE TO CHRIST MEANS TO ABANDON ALL THAT IS HATEFUL TO HIM. HOW can we love him and not hate and shun the things which are painful and offensive in his sight? III. THAT TO ABANDON WHAT 1.8 HATEFUL TO CHRIST IS TO PUT AWAY ALL THAT IS FALSE AND IMPURE. To live a life of imposture; to be systematically enriching ourselves at the expense of the credulity of others (as these Ephesians had been doing); to be acting falsehoods daily, or even frequently; to be introducing a large measure of vanity or folly into that which should be good and pure;—this is hateful to him who is the holy and the true One; this is unendurable by him in one who bears his name and professes to be like him and to follow him. IV. THAT TO PUT ASIDE THAT WHICH IS OR FOR CHRIST’S SAKE IS A SURE SIGN OF . The burning of these profitable "books" was the very best guarantee that could be given of the sincerity of the Ephesian converts. If we want to know how deep and true is a man’s conviction, we do not ask what strong things he can say in its favor, or how eloquently he can descant upon it, or what fervor he shows on one or two occasions respecting it, but how much he is prepared to part with on its account. We ask what deep-rooted habits he will cut away, what cherished treasures he will put aside, what keen enjoyments he will forego, what money he will sacrifice, what prized but hurtful friendships he will surrender. This is the test of sincerity. A man that will do one or more of these things, "we know the proof of him." V. THAT SELF- IS THE MOST WITNESS WE CAN BEAR FOR CHRIST. "So mightily grew the word of God," etc. (Acts 19:20). There is no way by which we can so powerfully affect the judgment and win the sympathy of men as by sacrificing for Christ’s sake that which all men prize and strive for. When the world sees all who "profess and call themselves Christians" not only engaging in devotion, and endeavoring to make converts, but also denying themselves pleasures they would otherwise enjoy, spending on others the money they would else have spent on themselves, foregoing worldly advantages which they cannot conscientiously appropriate, then it will be convinced by arguments which now are without any cogency, and will be won by persuasions which now are urged in vain.—C. Acts 19:21-41 The supreme conflict. Of all the struggles which have occurred or are now taking place in the human world, there is not one which deserves to be named in comparison with that supreme conflict which is proceeding between Divine truth and human error, between holiness and sin, between Christ and "the world." We are This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 20:1 Having sent for … and exhorted for called unto him, A.V. and T.R.; took leave of them, and departed for and embraced them, and departed, A.V. Departed for to go into Macedonia. This was St. Paul’s purpose, as he had written to the Corinthians (1 Corinthians 16:5) from Ephesus. He judged it wise, not only with a view to his own safety and that of his companions, but also for the rest and quiet of the Ephesian Church, to take advantage of the lull in the popular storm, and withdraw into quiet waters before any fresh outbreak occurred. Aquila and Priscilla seem to have left Ephesus about the same time, or soon after, since the Epistle to the Romans found them again at Rome (Romans 16:3, Romans 16:4); and, if the view mentioned in the note to Acts 19:40 is true—that in the riot they had saved St. Paul’s life at the risk of their own—there were probably the same prudential motives for their leaving Ephesus as there were in the case of the apostle. Acts 20:2 Through for over, A.V. When he had gone through (διελθών); see above, Acts 8:4, Acts 8:40; Acts 10:38; Acts 13:6; Acts 18:23, note, etc.; Luke 9:6. Those parts; μέρη, a word especially used of geographical districts: τὰμέρητῆςΓαλιλαίας: τὰμέρηΤύρουκαὶΣιδῶνος (Matthew 2:22; Matthew 15:21; see too Acts 2:10; Acts 19:1). Greece (Ἑλλάδα, not Ἀχαΐαν, as Acts 19:21; Acts 18:12, and elsewhere). Macedonia and Achaia are always coupled together (see Tacit., ’Ann..’ 1.76). as in Romans 15:26; 1 Thessalonians 1:7, 1 Thessalonians 1:8. In the Second Epistle to the Corinthians, written from Macedonia, it is always Achaia (2 Corinthians 1:1, etc.). In fact, Ἑλλάς is found nowhere else in the New Testament, Achaia being the name of the Roman province. Bengel and others understand Hellas here of the country between Macedonia and the Peloponnesus, especially Attica; which would make it probable that St. Paul revisited Athens. But Meyer, Kuinoel, Alford, ’Speaker’s Commentary,’ etc., think it is synonymous with Achaia. There must, however, be some reason for this unusual use of Hellas instead of Achaia. None seems so likely as that it was meant to cover wider ground than Achaia would naturally indicate, namely Attica. Acts 20:3 When he had spent … there for there abode, A.V.; a plot was laid against him by the Jews for when the Jews laid wait for him, A.V.; for for into, A.V.; determined for purposed, A.V. (ἐγένετογνώμης, R.T.). When he had spent three months. For this use of ποιεῖν, see Acts 15:33; Acts 18:1-28:33. See also 2 Corinthians 11:25, where the R.V. varies the rendering, and seems to take ποιεῖν as a verb neuter, as the A.V. does here, the accusative (μῆναςτρεῖς) being taken as that of time how long. And a plot, etc. There is no "and" in the Greek. It is better to take the T.R., and to consider ποιήσας as a nominative pendens as ἐπιγνόντες is in Acts 19:34, according to the reading of Meyer, Alford, etc. A plot was laid against him by the Jews. It appears from this that Apollos had not succeeded in subduing the bigoted hatred of the Corinthian Jews. But probably the desperate measure of a plot against his life (ἐπιβουλή, as in Acts 9:23, Acts 9:24; Acts 9:19 of this chapter, and Acts 23:1-35. 30) is an indication that many of their number had joined the Church; and that the unbelieving remnant, being foiled in argument, had recourse to violence. He determined; literally, according to the R.T., he was of opinion. But the T.R. has ἐγένετογνώμη, "his opinion was," the construction of the sentence being changed. The three months were probably chiefly spent at Corinth, according to the intention expressed in 1 Corinthians 16:6, though it would seem that he had stayed a longer time in Macedonia than he anticipated. It was during his sojourn at Corinth that the Epistle to the Romans was written. Acts 20:4 As far as for into, A.V.; Beraea for Berea, A.V.; the son of Pyrrhus is added in the R.T. and R.V.; Timothy for Timotheus, A.V. Accompanied; συνείπετο, peculiar to Luke in the New Testament, but common in medical writers. As far as Asia. If it were merely said, "there accompanied him," it might have been thought, with regard to the Macedonians Sopater, Aristarchus, and Secundus, that they had merely gone as far as their respective cities, Beraea and Thessalonica; it is therefore added (in most manuscripts, though not in B or the Codex Sinaiticus), "as far as Asia." It does not necessarily follow that they all went as fax as Jerusalem, though we know Trophimus and Aristarchus did. Sopater may probably be the same as Sosipater (Romans 16:21), whom St. Paul calls "his kinsman," though some think "the son of Pyrrhus" was added to distinguish him from him. The Thessalonian Aristarchus is doubtless the same as the person named in Acts 19:29; Acts 27:2; and so one would have thought Gaius must be the same as is named with Aristarchus in Acts 19:29, were it not that this Gaius is described as of Derbe, whereas the Gaius of Act 19:29 was a man of Macedonia. Gaius of Derbe is here coupled with Timothy, who was of the neighboring city of Lystra (Acts 16:1), but was too well known to make it needful to specify his nationality. Secundus is not mentioned elsewhere. Compare Tertius and Quartus (Romans 16:22, Romans 16:23), and the common Roman names, Quinctus, Sextus, Septimus, Octavius, Decimus. Tychicus, of Asia, is mentioned in Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12; by which we learn that he continued to be in constant attendance on St. Paul, and have abundant confirmation of his being "of Asia." Trophimus is called "an Ephesian" (Acts 21:29), and is named again as a companion of St. Paul, and presumably "of Asia" (2 Timothy 4:20). It is not improbable that some at least of there followers were chosen by the Churches to carry their alms to Jerusalem (see 2 Corinthians 8:19-23; 2 Corinthians 9:12, 2 Corinthians 9:13; 1 Corinthians 16:3, 1 Corinthians 16:4; Romans 15:25-28). Acts 20:5 But these had gone for these going, A.V. and T.R.; and were waiting for tarried, A.V. The narrative is so concise that the exact details are matters of conjecture. There is consequently much difference of opinion about them. Howson, with whom Farrar (vol. 2:274) apparently agrees, thinks that the whole party traveled together by land through Bercea and Thessalonica, to Philippi; that the party consisting of Sopater, Aristarchus and Secundus, Gains, Timothy, Tychicus, and Trophimus, went on at once from Philippi via Neapolis, to Troas, leaving St. Paul, who was now joined by St. Luke, at Philippi, to pass eight or nine days there during the Feast of the Passover. And this seems quite consistent with St. Luke’s narrative. But Lewin thinks that only St. Paul (accompanied, as he supposes, by Luke, Titus, and Jason) went to Macedonia, and that the others sailed direct from Cenchreae to Troas. Renan, on the other hand, thinks they all sailed together from Cenchreae to Neapolis, whence Paul’s party went to Philippi, and the others to Troas. There is no clue to the reason why the party thus separated. Acts 20:6 Tarried for abode, A.V. We; distinctly marking that Luke, the author of the narrative, whom we left at Philippi (Acts 16:13, Acts 16:14), joined him again at the same place. Renan well remarks, "At Philippi Paul once more met the disciple who had guided him for the first time to Macedonia. He attached him to his company again, and thus secured as his companion in the voyage the historian who was to write an account of it, with such infinite charm of manner and such perfect truth." It may be noted that this passage is quite conclusive against the notion entertained by some, that Timothy was the writer of the Acts. From Philippi; i.e. from Neapolis, the port of Philippi. After the days of unleavened bread, which lasted eight days, including the day of eating the Passover. In five days. An unusually long voyage, owing, doubtless, to unfavorable winds. On the former occasion when he sailed from Troas to Neapolis he was only two days (Acts 16:11). Where we tarried seven days. As the last of these seven days was Sunday—" the first day of the week"—he must have arrived on the preceding Monday, and left Neapolis on the preceding Thursday. Some, however, reckon the days differently. It must be remembered that the apostle’s movements were dependent upon the arrival and departure of the merchant ships by which he traveled. Acts 20:7 We were gathered for the disciples came, A.V. and T.R.; discoursed with for preached unto, A.V.; intending for ready, A.V.; prolonged for continued, A.V. The first day of the week. This is an important evidence of the keeping of the Lord’s day by the Church as a day for their Church assemblies (see Luke 24:1, Luke 24:30, Luke 24:35; John 20:19, John 20:26; 1 Corinthians 16:2). To break bread. This is also an important example of weekly communion as the practice of the first Christians. Comparing the phrase, "to break bread," with St. Luke’s account of the institution of the Holy Eucharist (Luke 22:19) and the passages just quoted in Luke 24:1-53., and St. Paul’s language (1 Corinthians 10:16; 1 Corinthians 11:24), it is impossible not to conclude that the breaking of bread in the celebration of the Lord’s Supper is an essential part of the holy sacrament, which man may not for any specious reasons omit. Further, this passage seems to indicate that evening Communion, after the example of the first Lord’s Supper, was at this time the practice of the Church. It was preceded (see Luke 24:11) by the preaching of the Word. The following description, given by Justin Martyr, in his second Apology to Antoninus Plus, of the Church assemblies in his day, not a hundred years after this time, is in exact agreement with it:—"On the day which is called Sunday, all (Christians) who dwell either in town or country come together to one place. The memoirs of the apostles and the writings of the prophets are read for a certain time, and then the president of the meeting, when the reader has stopped, makes a discourse, in which he instructs and exhorts the people to the imitation of the good deeds of which they have just heard. We then all rise up together, and address prayers (to God); and, when our prayers are ended, bread and wine and water are brought, and the president, to the best of his ability, offers up both prayers and thanksgivings, and the people assent, saving ’Amen.’ And then the distribution of the bread and wine, over which the thanksgivings have been offered, is made to all present, and all partake of it." He adds that the elements are carried to the absent by the deacons, and that collections are made for poor widows, and orphans, and sick, and prisoners. Discoursed (διελέγετο); Acts 17:17, note. Prolonged (παρέτεινε). The word is found only here in the New Testament, but is of frequent use in medical writers. Acts 20:8 We for they, A.V. and T.R. It is not obvious why St. Luke mentions the many lights. Some say to mark the solemnity of the first day of the week (Kuinoel); some, to remove all possible occasion of scandal as regards such midnight meetings (Bengel); some, to explain how the young man’s fall was immediately perceived (Meyer); others, to account for the young man’s drowsiness, which would be increased by the many lights, possibly making the room hot (Alford); for ornament (Olshausen). But possibly it is the mere mention by an eye-witness of a fact which struck him. It is obvious that the room must have been lit for a night meeting—only perhaps there were more lights than usual. Acts 20:9 The for a, A.V.; borne down with for being fallen into a, A.V.; discoursed yet longer for was long preaching, A.V.; being borne down by his sleep he for he sunk down with sleep, and, A.V.; story for loft, A.V. In the window; or, on the window-seat. The window was merely the opening in the wall, without any glass or shutter. Borne down; καταφερόμενος, the proper word in connection with sleep, either, as here, when sleep is the agent, or, followed by εἰςὕπνον, falling into sleep. Yet longer; rather, as in the A.V., long; i.e. longer than usual, somewhat or very long. Acts 20:10 Make ye no ado for trouble not yourselves, A.V. Fell on him, and embracing him said; imitating the action of Elijah and Elisha (1 Kings 17:17-21; 2 Kings 4:34). Make ye no ado (μὴθορυβεῖσθε). Θόρυβος and θορυβεῖσθαι are words especially used of the lamentations made for the dead. Thus when Jesus came to the house of Jairus, he found the multitude outside the house, θορυβούμενον, "making a tumult." This is still more clearly brought out in Mark 5:38, Mark 5:39, "He beholdeth a tumult (θόρυβον), and many weeping and wailing greatly. And … he saith unto them, Why make yea tumult (θορυβεῖσθε), and weep? The child is not dead, but sleepeth." In exactly the same way St. Paul here calms the rising sobs and wailings of the people standing round the body of Eutychus, by saying, Μὴθορυβεῖσθε," Do not wail over him as dead, for his life is in him." Acts 20:11 And when he was gone up for when he therefore was come up again, A.V.; the bread for bread, A.V. and T.R.; had talked with them for talked, A.V. Had broken the bread; i.e. the bread already prepared, and spoken of in Acts 20:7 (where see note), but which had not yet been broken in consequence of Paul’s long discourse. And eaten. Γενσάμενος does not seem to mean "having eaten of the bread broken," for the word is never used of the sacramental eating of bread. That word is always φάγειν (1 Corinthians 11:20, 1 Corinthians 11:24) or ἐσθίειν (1 Corinthians 11:26, 1 Corinthians 11:27, 1 Corinthians 11:28, 1 Corinthians 11:29). But γευσάμενος seems rather to be taken absolutely, as in Acts 10:10, "having eaten," meant "having partaken" of the meal, the agape, which followed the Eucharist. Talked with them (ὁμιλήσας). Of familiar converse (Luke 24:14, Luke 24:15; Acts 24:26). Compare the use of ὁμιλία in 1 Corinthians 15:33; from whence, of course, comes the word" homily." Acts 20:12 Lad for young man, A.V. Acts 20:13 But for and, A.V.; going for went, A.V.; the ship for ship, A.V.; set sail for and sailed, A.V.; for for unto, A.V.; intending for minding, A.V.; by land for afoot, A.V. Assos. A seaport on the coast of Troas, twenty-four Roman miles from Troas. The town was built on a high and precipitous cliff. Luke does not tell us why on this occasion he was separated from Paul. Had he appointed. The passive διατεταγμένοςἧν is here used in an active sense, as in Died. Sic. (quoted by Kuinoel) and other Greek writers (see Steph., ’Thesaur.’). But some consider it as the middle voice (Meyer). Acts 20:14 Met for met with, A.V. Mitylene. The capital of the island of Lesbos, called by Horace "pulchra Mitylene" (’Epist.,’ 1. 11.17). The harbor on the north-eastern coast is described by Strabo as "spacious and deep, and sheltered by a breakwater" (13. 2). Acts 20:15 Sailing from for we sailed, A.V.; we came for and came, A.V.; following for next, A.V.; touched for arrived, A.V.; and the day after for and tarried at Trogyllium; and the next day, A.V. and T.R. Over against Chios. Their course would lie through the narrow strait between Chios on the west and the mainland on the east. Samos. The large island opposite Ephesus. There they touched, or put in (παρεβάλομεν). If the clause in the T.R. is genuine, they did not pass the night at Samos, but "made a short run from thence in the evening to Trogyllium (Alford), "the rocky extremity of the ridge of Mycale, on the Ionian coast, between which and the southern extremity of Samos the channel is barely a mile wide" (’Speaker’s Commentary’). We came to Miletus. Anciently the chief city of Ionia, and a most powerful maritime and commercial place, about twenty-eight miles south of Ephesus; though in the time of Homer it was a Carian city. In St. Paul’s time it was situated on the south-west coast of the Latmian gulf, just opposite the mouth of the Meander on the east. But since his time the whole gulf of Latmos has been filled up with soil brought down by the river, so that Miletus is no longer on the seacoast, and the new mouth of the Meander is to the west instead of to the east of Miletus, which lies about eight miles inland. Miletus was the scat of a bishopric in after times. As regards this visit to Miletus, some identify it with that mentioned in 2 Timothy 4:20. And it is certainly remarkable that so many of the same persons in connection with the same places are mentioned in both passages and in the pastoral Epistles generally. The identical persons are Paul, Timothy, Luke, Trophimus, Tychicus, and Apollos (Acts 20:4, Acts 20:5, compared with 2 Timothy 4:11, 2 Timothy 4:12, 2 Timothy 4:20); and the identical places are Corinth, Thessalonica, Troas, Ephesus, Miletus, and Crete. But the other circumstances do not agree well with the events of this journey, but seem to belong to a later period of St. Paul’s life (see below, verse 25, note). Acts 20:16 Past for by, A.V.; that he might not have to for because he would not, A.V.; time for the time, A.V.; was hastening for hasted, A.V. To spend time; χρονοτριβῆσαι, found only here in the New Testament, but used by Aristotle and others. It has rather the sense of wasting time, spending it needlessly. The day of Pentecost. The time of year is rims very distinctly marked. Paul was at Philippi at the time of the Passover, and hoped to reach Jerusalem by Pentecost. Acts 20:17 Called to him for called, A.V. The R.V. gives the force of the middle voice μετεκαλέσατο. The elders of the Church; viz. of Ephesus. These are manifestly the same as are called ἐπισκόπους in Acts 20:28, "overseers," or bishops. The distinctive names and functions of Church officers were not yet fixed; and the apostles themselves, aided by degrees by such as Timothy and Titus, were what we now call bishops, exercising oversight over the elders themselves as well as over the whole flock (see 1 Timothy 3:1). The diocesan episcopate came in gradually as the apostles died off, and the necessity for a regular episcopate arose (see Acts 6:1-6; Acts 14:23, etc.). Acts 20:18 Ye yourselves for ye, A.V.; set foot in for came into, A.V.; was for have been, A.V.; all the time for at all seasons, A.V. Acts 20:19 Lowliness for humility, A.V.; tears for many tears, A.V. and T.R.; with trials for temptations, A.V.; plots for lying in wait, A.V. Plots (ἐπιβουλαῖς); comp. Acts 20:3, and note. There is no special account of Jewish plots in St. Luke’s narrative of St. Paul’s sojourn at Ephesus. But from Acts 19:9, Acts 19:13, and probably 33, we may gather how hostile the unbelieving Jews were to him. Acts 20:20 How that I shrank not from declaring unto you anything for and how I kept back nothing, A.V.; profitable for profitable unto you, A.V; and teaching for but have showed you and have taught, A.V. I shrank not from declaring, etc. The R.V. seems to construe the phrase as if it were Ὡςὑπεσταιλάμηντοῦμὴἀναγγεῖλαιὑμῖνοὐδὲντῶνσυμφερόντων, which is a very labored construction, of which the only advantage is that it gives exactly the same sense to ὑπεστειλάμην as it has in Acts 20:27. But it is much simpler to take οὐδὲν here as governed by ὑπεστειλάμην, and to take the verb in its very common sense of "keeping back," or "dissembling" (see the very similar passages quoted by Kuinoel from Demosthenes, Plato, Socrates, etc., Οὐδὲνὑποστειλάμενος, μηδὲνὑποστείλαμεμοςκ.τ.λ.), and to take the τοῦμὴἀναγγεῖλαιὑμῖνκαὶδιδάξαι as expressing what would have been the effect of such "keeping back," or "dissembling," the μὴ extending to both infinitives (Meyer), "so as not to declare and teach," etc. In Acts 20:27 the verb ὑπεστειλάμην must be taken in the equally common sense of "holding back," or "shrinking," under the influence of fear, or indolence, or what not. The difference of rendering is required by the fact that here you have οὐδὲνὑπεστειλάμην, whereas in Acts 20:27 you have οὐκὑπεστειλάμην In several of the classical passages quoted above, and others in Schleusner, ὑποστέλλεσθαι is opposed to παρρησίαζεσθαι, or, μετὰπαρρησίαςδιαλεχθῆναι (comp. therefore for the sentiment, Acts 2:29; Acts 4:13, Acts 4:29, Acts 4:31; Acts 9:27; Acts 13:46; Acts 14:3; Acts 28:31, etc.; Ephesians 6:19, Ephesians 6:20). Acts 20:21 To Jews and to Greeks for both to the Jews, and also to the Greeks, A.V. (see Acts 19:10, Acts 19:17). Repentance, etc. The two cardinal points of gospel teaching, as they are the two necessary qualities for every Christian man. "Repentance whereby we forsake sin, and faith whereby we steadfastly believe the promises of God." There is no ground for the remarks of Kuinoel and others, that repentance is to be referred chiefly to the Gentiles, and faith to the Jews. Acts 20:22 Bound in the spirit. Τῷπνεύματι, may either mean "in my spirit" or "by the Spirit," i.e. the Holy Ghost. If the former, which is the most probable sense (as τὸΠνεῦματὸἅγιον follows in the next verse), is taken, the sense will be that St. Paul felt himself constrained to go to Jerusalem. A sense of absolute necessity was upon him, and he did not feel himself a free agent to go anywhere else. If the latter sense be taken, the meaning will be that the Holy Ghost was constraining him to go to Jerusalem. Acts 20:23 Testifieth unto me for witnesseth, A.V. and T.R. The Holy Ghost, speaking by the prophets in the different Church assemblies, as the apostle journeyed from city to city. We have one instance of such prophesying recorded in Acts 21:10, Acts 21:11. The instances to which St. Paul here alluded were not mentioned in Luke’s brief narrative. Acts 20:24 I hold not my life of any account, as dear for none of these things move me, neither count I my life dear, A.V. and T.R.; may accomplish my course for might finish my course with joy, A.V. and T.R.; received for have received, A.V.; from for of, A.V. I hold not my life, etc. It is inconceivable that St. Paul should have uttered, or St. Luke have reported, such an unintelligible sentence as that of the R.T., when it was perfectly easy to express the meaning clearly. Neither does the mention of his life, in the first instance, tally with that of "bonds and afflictions." The T.R., which has considerable support, seems to be far preferable. The first clause, Οὐδενὸςλόγονποιοῦμαι, means quite naturally," I take no account of anything;" I value nothing, neither liberty, nor ease, nor comfort. I am ready to suffer the loss of all things, and I do count them as dung (Philippians 3:7-9); and then he adds yet further, "Neither do I count my own life as precious, so as to accomplish my course," etc. This metaphor of running a race is a favorite one with St. Paul (1 Corinthians 9:24; Galatians 5:7; Philippians 3:13, Philippians 3:14; 2 Timothy 4:7). To testify the gospel of the grace of God. An invaluable epitome of the Christian ministry. The essential feature of the gospel is its declaration of God’s free grace to a guilty world, forgiving sins, and imputing righteousness through faith in Jesus Christ. The distinctive work of the ministry is to declare that grace. So St. Paul describes his own ministry, and the record of his ministry in the Acts and in his Epistles exactly agrees with this description. Acts 20:25 Went about for have gone, A.V.; kingdom for kingdom of God, A.V. and T.R. I know that ye all, etc. It is a very perplexing question whether St. Paul in this statement spake with prophetic, and therefore infallible, foreknowledge, or whether he merely expressed the strong present conviction of his own mind, that he should never return to Asia again. The question is an important one, as the authenticity of the pastoral Epistles is in a great measure bound up with it. For, in the apparent failure of all hypotheses to bring the writing of them within the time of St. Luke’s narrative, prior to St. Paul’s journey to Rome, we are driven to the theory which places the writing of them, and the circumstances to which they allude, to a time subsequent to St. Paul’s imprisonment at Rome. But this involves the supposition that St. Paul returned to Ephesus after his release from his Roman imprisonment (1 Timothy 1:3; 1 Timothy 4:14; 2 Timothy 1:15,2 Timothy 1:18; 2 Timothy 4:9-14,2 Timothy 4:19; Titus 1:5), and consequently that St. Paul’s anticipation, that he was in Asia for the last lime, was not realized. The question is well discussed by Alford, in the ’Prolegomena to the Pastoral Epistles,’ and in Paley’s ’Horae Paulinae,’ Acts 11:1-30. But it can hardly be said to be definitively settled (see above, note to Acts 11:15). Bengel thinks the explanation may be that most of those present were dead or dispersed when Paul returned some years later. Acts 20:26 Testify unto you for take you to record, A.V. The solemnity of this address is dependent upon the speaker’s conviction that he was speaking to his hearers for the last time. Hence the force of the words, "this day" (ἐντῇσήμερονἡμέρᾳ); "my last opportunity." I am pure, etc. (comp. Ezekiel 3:17-21; Ezekiel 33:2, Ezekiel 33:9; Hebrews 13:17). Note the peril of hiding or watering God’s truth. Acts 20:27 Shrank not from declaring for have not shunned to declare, A.V. (see Acts 20:20, note); the whole for all the, A.V. Counsel of God. His revealed will and purpose concerning man’s salvation (Acts 2:23; Acts 4:28; Ephesians 1:11). Acts 20:28 Take heed for take heed therefore, A.V. and T.R.; in for over, A.V.; bishops for overseers, A.V.; purchased for hath purchased, A.V. Take heed, etc.; προσέχετεἑαυτοῖς, peculiar to Luke (Acts 5:1-42:53; Luke 12:1; Luke 17:3; Luke 21:34). Now follows the weighty charge of this great bishop to the clergy assembled at his visitation. With the true feeling of a chief pastor, he thinks of the whole flock, but deals with them chiefly through the under-shepherds. If he can awaken in these individually a deep concern for the souls committed to their charge, he will have done the best that can be done for the fleck at large. The first step to such concern for the flock is that each be thoroughly alive to the worth and the wants of his own soul. "Take heed unto yourselves." He that is careless about his own salvation will never lie careful about the souls of others. In the which the Holy Ghost, etc. Ἐνᾧ, no doubt, does not strictly contain the idea of "over which;" but the idea of authoritative oversight is contained in the word ἐπίσκοπος, and therefore the rendering of the A.V., and of Alford’s A.V. revised, is substantially correct. Perhaps the exact force of the ἐνᾧ is "among which," like ἐνἡμῖν (Acts 2:29, and elsewhere). The call and appointment to the ministry is the special function of the Holy Ghost (John 20:22, John 20:23; Acts 12:2; Ordination Service). To feed; ποιμαίνειν, the proper word for "tending" in relation to τὸποίμνιον, the flock, as ποιμήν, the pastor, or shepherd, is for him who so feeds the flock of Christ (see John 10:11, John 10:16; John 21:17; Hebrews 13:20; 1 Peter 5:2, 1 Peter 5:3). St. Peter applies the titles of "Shepherd and Bishop of souls" to the Lord Jesus (1 Peter 2:25). St. Paul does not use the metaphor elsewhere, except indirectly, and in a different aspect (1 Corinthians 9:7). The Church of God; margin, Church of the Lord. There is, perhaps, no single passage in Scripture which has caused more controversy and evoked more difference of opinion than this. The T.R. has τοῦΘεοῦ, but most uncials have τοῦΚυρίου. Kuinoel asserts that the reading τοῦΚυρίου rests on the authority, besides that of the oldest manuscripts, of the old versions, and of many el’ the most ancient Fathers, and says that it is undoubtedly the true reading. Meyer, too, thinks that the external evidence for τοῦΚυρίου is decisive, and that the internal evidence from the fact that ἐκκλησίατοῦΚυρίου Occurs nowhere else in St. Paul’s writings, is decisive also. But on the other hand, both the Codex Vaticanus (B) and the Codex Sinaitieus (à), the two oldest manuscripts, have Θεοῦ (Θυ). The Vulgate, too, and the Syriac have it; and such early Fathers as Ignatius (in his Epistle to the Ephesians) and Tertullian use the phrase, "the blood of God," which seems to have been derived from this passage. And Alford reasons powerfully in favor of Θεοῦ, dwelling upon the fact that the phrase ἐκκλησίατοῦΘεοῦ occurs ten times in St. Paul’s writings, that of ἐκκλησίατοῦΚυρίου not once. The chief authorities on each side of the question are: (1) in favor of τοῦΚυρίου, Lachmann, Tischendorf, Bornemann, Lunge, Olshausen, Davidson, Meyer, Hackett, as also Grotius, Griesbaeh (doubtfully), Wetstein, Le Clerc, and others; (2) in favor of τοῦΘεοῦ, Bengel, Mill, Whitby, Wolf, Scholz, Knapp, Alford, Wordsworth, etc., and the R.T. It should be added that the evidence for τοῦΘεοῦ has been much strengthened by the publication by Tischendorf, in 1563, of rite Codex Sinaiticus, and in 1867 of the Codex Vaticanus, from his own collation. The result is that τοῦΘεοῦ seems to be the true reading (see the first of the two collects for the Ember weeks in the Book of Common Prayer. With regard to the difficulty that this reading seems to imply the unscriptural phrase, "the blood of God," and to savor of the Monophysite heresy, it is obvious to reply that there is a wide difference between the phrase as it stands and such a one as the direct "blood of God," which Athanasius and others objected to. The mental insertion of "the Lord" or "Christ," as the subject of the verb "purchased," is very easy, the transition from God the Father to God incarnate being one that might be made almost imperceptibly. Others (including the R.T.) take the reading of several good manuscripts, Διὰτοῦαἵματοςτοῦἰδίου, and understand τοῦἰδίου to be an ellipse for τοῦἰδίουυἱοῦ, the phrase used in Romans 8:32; and so render it "which he purchased by the blood of his own Son." Οἱἰδίοι, his own, is used without a substantive in John 1:11. This clause is added to enhance the preciousness of the flock, and the responsibility of those who have the oversight of it. Acts 20:29 I know for, for I know this, A.V. and T.R.; grievous wolves shall for shall grievous wolves, A.V. After my departure (ἄφιξιν, not ἀνάλυσιν, as 2 Timothy 4:6). The word, which is only found here in the New Testament, usually means "arrival" in classical Greek, but it also means, as here, "departure." It is not to be taken in the sense of "departure from this life," but refers to that separation, which he thought was forever, which was about to take place. Grievous wolves; still keeping up the metaphor of the flock. The wolves denote the false teachers, principally Judaizers. See 2 Timothy 3:1-12, and 2 Timothy 3:13, "But evil men and seducers shall wax worse and worse, deceiving, and being deceived." These came from Judaea. Acts 20:30 And from among for also of, A.V.; the disciples for disciples, A.V. From among your own selves; as opposed to the strangers from Judaea in the preceding verse. So 2 Timothy 4:3, "The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears" (see, as instances, 2 Timothy 2:17, 2 Timothy 2:18; 2 Timothy 4:14). Speaking perverse things. So 2 Timothy 4:4, "They shall turn away their ears from the truth, and shall be turned unto fables." To draw away the disciples, etc.; i.e. to induce Christians to leave the communion and doctrine of the Church, and join their heresy. The A.V., "to draw away disciples," is manifestly wrong; τοὺςμαθητὰς are Christ’s disciples. For the general statement, see 2 Timothy 3:6, "They which creep into houses, and lead captive silly women;" and comp. Romans 16:17, Romans 16:18, which, according to Renan, was addressed to the Ephesians. For the rise of false teachers in Asia, see 1 Timothy 1:3, 1 Timothy 1:20; 1 Timothy 4:1-7; 1 Timothy 6:20, 1 Timothy 6:21; 2 Timothy 1:15; 2 Timothy 3:1-17.; 4.; 1 John 2:26; 1 John 4:1, 1 John 4:3, 1 John 4:5; and through the whole Epistle; Revelation 2:1-7. Acts 20:31 Wherefore watch ye for therefore watch, A.V.; remembering for and remember, A.V.; admonish for warn, A.V. By the space of three years (τριετίαν). The word is only found here in the New Testament; but it is used in the LXX. of Isaiah 15:5 and 2 Chronicles 31:16, and in classical Greek. We have here one of the few chronological data in the Acts. Three years includes the whole of his sojourn at Ephesus as his headquarters. There were first the three months during which he preached in the synagogue; then the two years which he spent in preaching in the school of Tyrannus, and which terminated with the incident of burning the books of magic (Acts 19:8, Acts 19:10, Acts 19:19). Then there was an indefinite time described in Acts 19:22 as "for a while" (αὐτὸςἐπέσχεχρόνον), during which he was busy making plans, probably writing letters, sending off Timothy and Erastus to Macedonia, and perhaps making missionary expeditions in the neighborhood. This may have occupied three or four months longer, and made up a term of two years and six, seven, or eight months, which would quite justify the term τριετία. Every one. Each one separately, not merely the whole flock together. A weighty lesson for every one who has the cure of souls (comp. John 10:3). Night and day. The night is mentioned first, in accordance with Hebrew usage (Genesis 1:5, Genesis 1:8, Genesis 1:13, etc.; comp. the word νυχθήμερον in 2 Corinthians 11:25) St. Paul enforces the word "Watch," so appropriate to shepherds who watch over their flocks by night (Luke 2:8), by his own example of admonishing by night as well as day. Acts 20:32 Now for now brethren, A.V. and T.R.; the inheritance for an inheritance, A.V. and T.R.; that for which, A.V. I commend you to God (παρατίθεμαιὑμᾶς). A most beautiful and significant phrase! The apostle is leaving for ever the flock which he had fed with such devoted care and loved with such a fervent love. He was leaving them with a strong impression of the dangers to which they would be exposed. To whom could he entrust them? to what loving hands could he consign them? He gives them to God, to take watchful custody of them. He brings them to him in the prayer of faith. He commits to him the precious deposit (παραθήκη), to be preserved safe unto the day of Christ. So the Savior of the world, when dying on the cross, said, "Father, into thy hands I commend my spirit "(Luke 23:1-56. 46), and then trustingly gave up the ghost (see too Acts 14:23). No less beautiful are the words which follow: And to the word of his grace. He was thinking of the grievous wolves, and of their pernicious doctrine; of the deceivers that should arise, and their soul-destroying heresies; and so he turns to the one source of safety "the Word of God’s grace in Jesus Christ." If they are kept in that Word of truth, if they nourish their souls with that sincere milk, they will be safe. The gospel which he had preached would be their safety unto the end. It would build them up on the one Foundation which never can be moved; it would preserve them holy to take possession of the inheritance of the saints in light. The inheritance (τὴνκληρονομίαν); comp. Ephesians 1:14, Ephesians 1:18; Ephesians 5:5; and Ephesians 1:11, ἐκληρώθημεν. In Acts 26:18 it is κλῆρον (as in Colossians 1:12), and the ἡγιασμένοι are further defined by the addition of πίστει, τῇεἰςἐμέ, "by the faith which is in me" (for the use of ἀγιάζεσθαι, comp. Hebrews 10:10, Hebrews 10:14; 1 Corinthians 1:2; 1 Corinthians 6:11, etc.). Acts 20:33 Coveted for have coveted, A V. Apparel. One of the items of an Oriental’s treasure for the purpose of gifts (2 Kings 5:5, 2 Kings 5:22, 2 Kings 5:23, 2 Kings 5:26; Genesis 45:22; Matthew 6:19, Matthew 6:2(1). St. Paul contrasts his own example in not seeking such gifts with the conduct of the false apostles who draw away disciples after them for gain. Acts 20:34 Ye for yea ye, A.V. and T.R.; ministered for have ministered, A.V. These hands (see 1 Corinthians 4:12, written from Ephesus a few months before). Acts 20:35 In all things I gave you an example for I have showed you all things, A.V.; help for support, A.V.; he himself for he, A.V. In all things (πάντα, for κατὰπάντα, 1.q. πάντως); altogether, in all respects. Gave you an example. The common use of ὑποδείκνυμι is, as rendered in the A.V., "to show," "to teach," as in Acts 9:16; Luke 6:47; and repeatedly in the LXX. But perhaps its force here is equivalent to the phrase in John 13:15, ὑπόδειγμαἒδωκαὑμῖν, "I have given you an example that ye should do as I have done to you," as the R.V. takes it. So laboring; viz. as ye have seen me do. To help the weak. Meyer, following Bengel and others, understands this to mean the weak in faith," like ἀσθενής in 1 Corinthians 9:22. They say that St. Paul’s self-denial in refusing the help he had a right to claim as an apostle, and supporting himself by his labor, was a great argument to convince the weak in faith of his disinterestedness and of the truth of his gospel, and so he recommends the elders of the Church to follow his example. But the word here is ἀσθενούντων, and ἀσθενεῖν and ἀσθενεία rather suggest the idea of bodily weakness (Matthew 25:36; Matthew 10:8, etc.; Luke 5:15, etc.), and the words of the Lord Jesus which follow suggest almsgiving to the needy. So that it is better to understand the word of the weakly and poor, those unable to work for themselves. Doubtless St. Paul, out of his scanty earnings, found something to give to the sick and needy. The sentiment in our text is thus exactly analogous to the precept in Ephesians 4:28. The very word there used, χερσίν, recalls the αἱχεῖρεςαὕται of verse 34. To remember the words of the Lord Jesus. This is a solitary instance era saying of our Lord’s, not recorded in the Gospels, being referred to in Scripture. There are many alleged sayings of Christ recorded in apocryphal Gospels or in the writings of Fathers as Papias and others (Routh, ’Reliq. Sac.,’ 1.9, 10, 12), some of which may be authentic; but this alone is warranted by Scripture. How it came to St Paul’s knowledge, and that of the Ephesian elders to whom he seems to have taken for granted that it was familiar, it is impossible to say. But it seems likely that, in those very early days, some of the Lord’s unwritten words may have floated in the memory of men, and been preserved by word of mouth. Clement (1 Corinthians it.) seems to refer to the saying when he writes in praise of the former character of the Corinthians, that they were then ἥδιονδιδόντεςἢλομβάνοντες. But he probably had it from the Acts of the Apostles, as had the author of the ’Apostol. Constitut.’ (4. 3, 1). Similar apophthegms are quoted from heathen writers, as those cited by Kuinoel: Δωρεῖσθαικαὶδιδόναικρεῖττονἢλαμβάνειν (Artemidor., ’Onirocr.,’ 4, 3); Μᾶλλόνἐστὶτοῦἐλευθέρουτὸδιδόναιοἳςδεῖἠλαμβάνεινὕθενδεῖ (Arist., ’Nieom.,’ 4, 1), "It is more becoming to a free man to give to whom he ought to give, than to receive from whom he ought to receive." Acts 20:38 The word which he had spoken for the words which he spake, A.V.; behold for see, A.V.; brought him on his way for accompanied him, A.V. Brought him on his way; προέπεμπον, as Acts 15:3; Acts 21:5. So too 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 3 John 1:6. But the rendering accompanied gives the meaning of the two last passages in the Acts better than that of the R.V. It is impossible to part with this most touching narrative, of such exquisite simplicity and beauty, without a parting word of admiration and thankfulness to God for having preserved to his Church this record of apostolic wisdom and faithfulness on the one hand, and of loving devotion of the clergy to their great chief on the other. As long as the stones of the Church are bound together by such strong mortar, it can defy the attacks of its enemies from without. Acts 20:1-12 "In labors more abundant." The rapid succession and the unbroken continuance of St. Paul’s labors is truly marvelous. Rest or recreation seem to be things unknown to him. The tension of spirit caused by imminent and pressing danger seems not to have produced in him, as it does in most men, the need of breathing-time to recover their usual tone. His one idea of the use of life, and of the various faculties of mind and body with which his life was equipped, was apparently to preach Jesus Christ to those who knew him not, and to confirm and establish those who knew him in the faith of the gospel. His energy never flagged and his courage never quailed. Most men’s nerves would have been shaken by the terrible riot at Ephesus, when he had been "pressed out of measure, above strength," and had despaired of life. But no sooner was the uproar ceased than St. Paul started upon a new course of labor and danger. He went back to Philippi, where he had been before shamefully entreated, stripped, scourged, cast into a dungeon, and made fast in the stocks; to the other cities of Macedonia, from whence he had been forced to escape by night for fear of the violence of the Jews; to Corinth, where he had been dragged before the judgment-seat of Gallio, and where the bigotry of the Jews was ready to commence fresh plots against his life. And wherever he went, heart and mind, tongue and pen, were kept at full stretch in preaching and teaching the things concerning Jesus Christ. Such activity of mind and body is indeed wonderful. We see the same untiring spirit, the same inexhaustible love for souls, in the midnight preaching at Troas. Other men, on the eve of a long journey, would have sought repose. Not so St. Paul. The comfort and stability of the Church at Troas, the growth in grace and knowledge of the disciples there, were his one consideration, Here was an opportunity of preaching Christ to them, of advancing their spiritual life, of imparting to them more of the fullness of the blessing of the gospel of Christ—an opportunity that might never recur, anti so he would make the most of it. Hence the whole night given to prayer and preaching and breaking of bread, to communion with God and fellowship with his saints. Such an example ought to be studied by every minister of the Word of God, with a view to following the apostle as he followed Christ. Indolence, self-indulgence, and indifference to the growth of the Church of God, must surely be put to shame in the presence of such abundance of labor. And every man’s faith must be strengthened, and his love for Christ and for souls kindled into a flame, as he catches the warmth of the glowing love of this mighty worker in the kingdom of God. Acts 20:13-38 The charge. The previous section brought before us St. Paul’s labors as a missionary and an evangelist. The present section sets him before us as the Christian bishop, delivering his solemn charge to the presbyters of the Church. The qualities brought out in the charge are a transparent integrity of character; a noble ingenuousness, which enables him to speak of himself without a particle of vanity; and a resoluteness of purpose to do what is right, which no persuasion could weaken and no dangers turn aside. And then, besides, there is the most tender care for the Church of God. We see a mind full of anxious thought for the future of the Church which he loved, and loved doubly because he knew that Christ loved it and had died for it. We see a prescience and a wisdom which looked at things as they really were, and not as he wished them to be; which took a true measure of cause and effect; and did all that could be done to provide an antidote to the coming evils which he foresaw. Foreseeing the rise of heresies and false teachers, and the rapid growth of false doctrine, which would make havoc among the flock, he threw the whole vigor of his intellect, and the whole warmth of his affection, into the address by which he hoped to raise up in the clergy before him an effectual barrier against the destruction which he feared. And certainly, if words have any effect; if the eloquent speech of one whose life is still more eloquent than his tongue, can move the hearts and stir the spirits of other men, albeit they be men of inferior mould, to virtue and energy of holy action; if prayer and blessing, bursting forth from the full heart of a chosen vessel of God’s grace, have any influence and bear any fruit;—it must be that this eloquent charge, so simple, so forcible, so pathetic, so plainly stamped with the image of Paul’s inner man, wrought powerfully upon the minds of the Ephesian presbyters. His words must have brought back the memory of his self-denying and superhuman labors; and many a resolution must have sprung up in their hearts to live for Christ, and to be steadfast unto death in defense of his precious truth. And when they rose up from that parting prayer, with streaming eyes and sobbing voice, surely they must have gone back to the oversight of their flocks with a devotion such as they had never felt before. So great is the influence of burning words, glowing with love and enforced by example, when they proceed from one whose office and whose character alike command reverence and respect. God grant that his Church may ever be "ordered and guided by faithful and true pastors, through Jesus Christ our Lord!" BY W. Acts 20:1-12 Human life: lights and shadows. In these verses we are reminded of— I. THE SCANTY RECORD OF HUMAN LIFE. We have six verses of this valuable chronicle given to the unimportant incident of the accident which befell Eutychus (Acts 20:7-12), and only three to Paul’s visit to Macedonia and Greece. We do not understand why Luke should thus apportion his space, but the fact that he did so reminds us how often most interesting and instructive scenes, or even precious and influential periods, of our life are left unreported. We should have liked to read a full description, in copious detail, of the apostle’s visit to the Churches of Macedonia, and especially of his interview with the Church at Corinth. But we are not gratified. Doubtless some of the most heroic deeds have been wrought in secret, and no tongue has told the story; doubtless some of the most saintly sufferings have been endured unseen by mortal eye, and no pen has described the scene. "If singing breath or echoing chord To every hidden pang were given, What endless melodies were poured, As sad as earth, as sweet as heaven!" Let it be enough that one eye sees and one heart enters into our struggles and our sorrows, and that "our record is on high." II. THE OF . "After the uproar was ceased, Paul called unto him the disciples, and embraced them" (verse 1). After the storm was over, it was an intense relief to pour out their agitated hearts in mutual sympathy, congratulation, devotion. We know (2 Corinthians 2:13) that Paul found no rest in his spirit because he found not Titus his brother at Tress, and accordingly went on to Macedonia to seek him, and that he was greatly comforted by finding him there (2 Corinthians 7:6, 2 Corinthians 7:7). We read of the friends who "accompanied him into Asia" (verse 4), and throughout we feel how precious beyond all reckoning was the sympathy and succor which came to the wearied and buffeted apostle from true human hearts. Loyal Christian fellowship is one of those beneficent gifts from God which we should count among our chief treasures, for which we should render heartiest thanksgiving; it is also one of those ways in which we can render invaluable service to faithful men, and thus an appreciated service to Christ, the Lord. III. THE PENALTY OF . When Paul was about to return to Syria, he found the enmity of his countrymen ready to waylay him. "The Jews laid wait for him" (verse 3). He could not but speak as Christ, by his Spirit, taught him; and his preaching became more clear and distinct as to the non-necessity of the Law of Moses; his doctrine became less exclusive, more liberal, i.e. increasingly repugnant to the narrow-minded Jews; and the fierceness of their hostility found vent in plots against his life. Whoso will follow Christ in "bearing witness to the truth" must be ready to "take up his cross and follow him" along the path of the persecuted. To be quite true to our convictions, to be fearlessly faithful to the Lord who reveals to us his will, is to bear the penalty of the dislike, the hatred, the intrigues of men. IV. THE OF GOD. His enemies schemed, but God thwarted their schemes; he "turned aside," and their murderous designs were defeated. Christ had more work for him to do, and the uplifted hand of the enemy must be arrested. "Though destruction walk around us, Though the arrows past us fly, Angel-guards from thee surround us, We are safe, if thou art nigh." V. THE OF SACRED ZEAL. Paul desired to use his opportunity at Troas, and "on the first day of the week" he preached, "ready to depart on the morrow" (verse 7). In the" multitude of his thoughts within him," or conscious that he was soon to leave and feeling that he might never return to them, disregarding the lateness of the hour and the condition of the chamber, he still preached on. He "continued his speech until midnight." That which would be unwise as a rule is allowable as an exception. If "anger hath a privilege," much more so has zeal. We admire the man whose fullness of soul makes him oblivious of all attendant circumstances. It is well to have a capacity for devotedness which will sometimes lift us far above the level of ordinary moods, and make us forget everything but our subject and our cause, or rather everything but the truth of God and the cause and kingdom of Jesus Christ.—C. Acts 20:17, Acts 20:20, Acts 20:27, Acts 20:31, Acts 20:33-35 Paul at Miletus: the review which gratifies. It has been truly said that our whole life is divisible into the past and the future. The present is a mere point which separates the two. And there is a certain time which must come, if it have not already arrived, when, instead of finding our satisfaction in looking forward to the earthly good which we are to partake of, we shall seek our comfort and our joy in looking back on the path we have trodden and the results we have achieved. Ill indeed will it be for those who will then have no future for which to hope, and no past which they can survey with grateful pleasure. It was well with Paul, for when he had to turn his eye backward on a ministry which had been fulfilled, he could regard it with pure and devout gratification. That we may stand in that enviable position in which he now stood, we must be able to remember— I. LOWLY-MENDED TO THE SERVICE OF GOD. "From the first day that I came in into Asia … I have been with you at all seasons, serving the Lord with all humility of mind" (Acts 20:18, Acts 20:19). The man who spends his days in spiritual pride, or godless unconcern, or arrogant infidelity, will, if not in the later years of this life, from the other side of the grave, look back on his earthly course with bitterest shame, with fearful pangs of remorse. He who in old age can survey an entire life yielded, with a deep sense of dependence and obligation, to the living God and the loving Savior will have a cheering ray to light up his shaded path. Well may youthful lips take up the strain- "’Twill please us to look back to see That our whole lives were thine." II. IN OUR SPECIAL SPHERE. Paul could feel that, as a minister of Jesus Christ, he had done his work thoroughly, conscientiously, faithfully, as in the eye of Christ himself. "I kept back nothing,… I have taught you publicly, and from house to house" (Acts 20:20); "I have not shunned to declare unto you all the counsel of God" (Acts 20:27); "I ceased not to warn every one … with tears" (Acts 20:31). He had thrown the utmost energy of his soul into his work; he had wrought good "with both hands earnestly." Whatever our vocation may be, it will be a sorry thing to have to recall to our memory duties hardly and punctiliously discharged, just gone through decently and creditably; still worse to have to remember duty left undone or miserably mismanaged. Pleasant and gratifying, on the other hand, to feel that we went to our work with agile step and eager spirit, went through it with conscientious care, and threw into it our utmost strength. Heartiness and zest today mean a harvest of refreshing memories for to-morrow. III. OF TRIAL. Paul reflected that he had served the Lord "with many tears and temptations [trials]" (Acts 20:19). These trials unto tears were hard to bear patiently at the hour of endurance, but it was a comfort and satisfaction to his spirit afterwards to think that they had never withdrawn him from his confidence in Christ or from his post of active service. The secure and strong position of manhood is all the more satisfactory for the yoke that was borne in youth; the quietude of age is the more acceptable and enjoyable for the struggle or burden of middle life; the rest and rejoicing of the future will be the sweeter and the keener for the toils and. the troubles of this present time. The evils that have been left behind, when taken meekly and acquiesced in nobly, materially enhance the blessedness of the hour of freedom and felicity. IV. THE THAT MEANS HONESTY AND THAT . (Acts 20:33-35.) It is not only that (1) we should pay the debts which we have formally and deliberately incurred; but that (2) in a world where we are daily receiving the benefit of the toils and sufferings of past ages and of our contemporaries, we are bound, in all honesty, to do something in return—something by which our fellows and, if possible, the future shall be enriched; (3) where self-support is not positively demanded, it may be wisely rendered, in order (as with Paul) that there may be no reason for injurious suspicion; and (4) we should strive to gain enough that we may spare something for the strengthless and dependent—so laboring that we "may support the weak," and know the greater blessedness of giving, according to the Word of our Lord (Acts 20:35; see Ephesians 4:28; Hebrews 13:16).—C. Acts 20:21 Paul at Miletus; the substance of Christian doctrine. Surely we have here an excellent summary of distinctive Christian doctrine. These two things are the essentials of Christian truth. Without repentance there can be no living faith; without faith there can be no real spiritual life; with both of these, a man is a recognized citizen of the kingdom of God, an inheritor of eternal life. There must be— I. THE TURNING OF THE HEART AND LIFE UNTO GOD. This is what constitutes repentance. Repentance may include, but is not constituted by: 1. Strong feelings of sorrow and shame in view of past sin. It is possible and even common to produce very pungent and powerful feelings by means of energetic oratory; but these, if they are not real, profound convictions, will be temporary, if not even momentary; they are not the essential thing. Repentance will, at some time, include strong feeling of abhorrence of sin, but it may net commence with vivid and convulsive emotions, and is not to be identified with these. 2. Change of outward behavior. It is indeed true that, when really penitent, the idolater will abandon his idolatry, the thief his dishonesty, the drunkard his intemperance, the liar his falsehoods, the truculent man his violence, etc.; but it must be remembered that men sometimes change their habits for other reasons than those of religious conviction. Amendment in outward behavior, valuable and desirable as it is, does not constitute "repentance unto God;" it has also to be considered that there may be, and often is, the truest repentance where there is no alteration of conduct observable by man. The essence of repentance is the turning of the heart to God, and therefore of the life; it is that "change of mind" which consists in the soul turning from forgetfulness of God to thoughtfulness about him, from indifference to his claims to earnest consideration of them, from unwillingness to own his sway to a perfect readiness to yield everything to him, from the guilty retention of our powers for ourselves to a cheerful surrender of ourselves and our days to the living God, our Father and our Redeemer. Thence will follow all the compunction for sin and all the change of conduct which the past career of the soul will demand. Of this "Greek and Jew" alike have need: the Greek (the Gentile) has need to change his thought of God, and the Jew his also; whether from superstition, or from indifference, or from formality, all have to come into a different relation to God—that of humble subjection to his will and surrender to his service. II. THE OF JESUS CHRIST AS LORD AND SAVIOR. "And faith toward our Lord Jesus Christ." The faith of which Paul testified to Greek and Jew was, we are sure, a living power. It was not a mere passive assent to a form of sound words. It was more than an intellectual acceptance of certain propositions. It was the cordial, hearty acceptance by the soul of a Divine Savior and Lord; it was the soul in all its need welcoming a Redeemer in all his strength to save and bless. It meant that acceptance of Jesus Christ in which the soul, conscious of sin and condemnation, flees to him as to the Rock in which it can hide; in which the heart, recognizing its rightful Lord, goes to him in glad self-surrender, and yields itself to him that he may (1) guide it in his own paths, (2) use it for his own glory, and (3) conduct it to his own kingdom.—C. Acts 20:22-32 Paul at Miletus: the forecast which exalts. Paul had received intimations "in every city" (Acts 20:23) that "bonds and afflictions" were in store for him; he looked forward with absolute certainty to personal suffering of some kind; but this assurance was so far from daunting or depressing him that his spirit rose on strong and eager wing to the full height of such apostolic opportunity (Matthew 5:10-12). The anticipated future, with its bonds and its sufferings and possibly death itself, raised the soul of the man, exalted him; and he stands before us in the noblest stature to which even he ever attained. Loftier words never came from human lips than these (Acts 20:22-24). His spiritual exaltation included— I. OF . "I go bound in the spirit," etc. He felt as one who already wore the bonds and was happy in the bondage. He was already "the prisoner of the Lord," and was proud thus to esteem himself. So far from casting about to see whether there was any open door of escape, he gladly went forth to meet the trials that were in front. II. SUBLIME TO BODILY ESTATE. "None of these things move me" (Acts 20:24). He was not affected by considerations which are everything to most men; they did not make him wince; he could be poor or rich, hungry or full, confined or at liberty,—it mattered not to him so long as he was following and serving Christ. And here is the explanation of his nobility; it sprang from III. IN THE SAVIOR’S WORK. "Neither count I my life dear unto myself, so that I might finish," etc. (Acts 20:24). "To testify the gospel of the grace of God "—this was the commanding, all-controlling, all-consuming passion of his soul. It impressed everything else into the service; it burnt up everything that stood in the way. It was the dominating force under which every other power ranged itself obediently, IV. PRAYER. "I commend you to God," etc. (Acts 20:32). Leaving these converts and, as he surely believed (Acts 20:25), to see their face no more, he left them in the hands of God; he trustfully committed them to almighty love, to Divine wisdom, to the "faithful Creator" A blessed thing it is for the departing minister, for the dying parent, to leave his people or his family to the tender care of him who wilt make good the kindest and fullest of his promises. V. EXALTED HOPE. "An inheritance among all them which are sanctified" (Acts 20:32). Paul continually looked forward to the time when he and his converts should meet in the heavenly kingdom; this helped to sustain him under persecution and disappointment. He turned from the shame which was put upon him by man to the glory which waited to be revealed, and his heart was more than satisfied. This should be the result of our contemplation of the future; it should lead to inward exaltation. It should lead to (1) such devotedness to the work we are doing for our Master that we shall rise above the fear of man, and even welcome the losses we endure for Christ’s sake; (2) the devout committing of ourselves and of our charge to the love and faithfulness of him who is unfailingly gracious and true; (3) a sustaining, animating hope, in whose blessed radiance all earthly experiences are lighted up. But in order to this there is presupposed in us what there was in Paul (4) an entire surrender of ourselves to the Lord Jesus Christ himself.—C. Acts 20:28-31 Paul at Miletus: the prospect which pains. Paul, pursuing his path of self-sacrificing devotion, going on to he knew not what dangers ahead, looking a violent death in the face, was calm, tranquil, even joyful. But the apostle, looking forward to a distracted and injured Church, torn by false doctrine, laid waste by sinful men, was grieved at heart, and he uses the language of solemn adjuration and entreaty. I. HUMAN . We often go forward with painful apprehension that some ill is about to befall us; therefore with hesitating step, with trembling heart. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 21:1 When it came to pass float we were parted from them, and had set sail for it came to pass, that after we were gotten from them, and had launched, A.V.; Cos for Coos, A.V. and T.R.; next day for day following, A.V. Parted from them (ἀποσπασθέντας). "Non sine desiderio magno" (Bengel). "He shows the violence of the parting by saying, ’ Having torn ourselves away ’" (Chrysostom). The word is properly applied to those who have been unwillingly torn away from their friends (Schleusner and Kuinoel); "denotes the painful separation wrung from them by necessity" (Meyer) In Acts 20:30 it was used in the active voice of false teachers "drawing away" the disciples, i.e. Christians, after them. In 2 Macc 12:10 it means simply" withdrawn," and so perhaps also in Luke 22:41, though Meyer thinks that St. Luke chose the unusual word to denote the urgent emotion by which our Lord was as it were compelled to leave the companionship of the apostles, and be alone. Σπᾶν (whence spasm) and its derivatives, of which Luke uses four—two of which are peculiar to him—are much employed by medical writers, as Hippocrates, Galen, Antaeus, etc. (Hobart, on Luke 22:1-71.). Had set sail (ἀναχθῆναιἡμᾶς). The word means" to go up to the sea from the land," as Luke 8:22; Acts 13:13; Acts 16:11; Acts 27:12; just as, on the contrary, κατάγειν and κατάγεσθαι are used of coming down to land from the sea (see Acts 27:3 in the T.R., and Acts 27:3; Acts 28:12). The same conception of putting out to sea being a going up, led to the phrase μετέωρος (high up) being applied to ships out at sea. From μετέωρος comes, of course, our word "meteor." Cos, or Coos, for it is written both ways, now called by the Turks Stanko (ἐςτὰνΚῶ), a beautiful island, nearly opposite the Gulf of Halicarnassus, and separated from Cnidus by a narrow strait, about six hours’ sail from Miletus. There is a city of the same name on its eastern coast. It was one of the six Dorian colonies which formed the confederation called the Dorian Hexapolis. It was famous for its wine and its textile fabrics (Howson, and Lewin, and ’Dict. of Geog.’). Rhodes (Ρόδος); perhaps the "Isle of Roses;" the well-known mountainous island in the AEgean Sea, which lies nine or ten miles from the coast of Carts. Its inhabitants were Dorians, and it was one of the places which claimed the honor of being the birthplace of Homer. The towns are all situated on the seacoast, "Rhodes was the last Christian city to make a stand against the Saracens" (Howson). Patara ([τὰ] Πάταρα). A flourishing commercial city on the south-west coast of Lycia, with a good harbor. It was the port of Xauthus, the capital of Lycia. The name Patera is still attached to some extensive ruins on the seashore not far from the river Xanthus. Acts 21:2 Having found a ship crossing for finding a ship sailing, A.V.; Phoenieia for Phenicia, A.V.; set sail for set forth, A.V. Having found a ship. The ship in which St. Paul and his companions had hitherto sailed was probably a coasting-vessel, intending to continue its course all along the south coast of Asia Minor. But at Patara they found a ship on the point of sailing across the open sea direct to Tyre, by which the voyage would be shortened many days. They accordingly immediately took their passage by it, and put out to sea (ἀνήχθημεν, Acts 21:1, note). A glance at the map will show what a great corner was thus cut off. A straight line from Patara to Tyro leaves Cyprus just on the left. Acts 21:3 And for when, A.V.; come in sight of for discovered, A.V.; leaving it … we sailed for we left it … and sailed, A.V.; unto for into, A.V. Had come in sight of; literally, had been shown Cyprus; had had Cyprus made visible to us; i.e. had sighted Cyprus. It is a nautical expression. Meyer compares the phrase πεπίστευμαιτὸεὐαγγέλιον for the grammatical construction. The verb ἀναφαίνω is peculiar to St. Luke, occur-tug elsewhere in the New Testament only in Luke 19:11. It is, however, used repeatedly in the LXX. of Job. Landed; κατήχθημεν, T.R., just the opposite to the ἀνήθημεν of verse 2; but the R.T. has κατήλθομεν, with the same meaning, "we came to shore." At Tyre, which they may have reached in about forty-eight hours from Patara with a fair wind (Howson). Tyre at this time was still a city of some commercial importance, with two harbors, one north and one south of the causeway which connected the island with the mainland (see Acts 12:20). Howson thinks the ship in which St. Paul sailed may have brought wheat from the Black Sea, and taken up Phoenician wares in exchange. The sight of Cyprus as he sailed by must have brought many and very various memories to the apostle’s mind, of Barnabas, of Sergius Paulus, of Elymas, and many others. Acts 21:4 Having found the disciples for finding disciples, A.V. and T.R.; and these for who, A.V.; set foot in for go up to, A.V. and T.R. Having found the disciples, If the R.T. is right, the meaning is that they had sought out the Christians, apparently not a large body, scattered in the city, and perhaps with some difficulty found them and their place of meeting. This would look as if they were not Jews, as the synagogue was always known. He should not set foot in Jerusalem. The R.T. reads ἐπιβαίνειν for ἀναβαίνειν. It is true that, in the LXX. of Deuteronomy 1:36, Τὴνγῆνἐφἢνἐπέβη means "The land that he hath trodden upon;" and that in Joshua 1:3 again, ποδῶνὑμῶν means "Every place on which you shall tread with the sole of your feet;" but the phrase ἐπιβαίνεινεἰςΙερουσαλήμ must surely mean simply "to go to Jerusalem." Through the Spirit. The Holy Spirit revealed to them, as he did to many ethers (Joshua 1:11 and Acts 20:23), that bonds and affliction awaited St. Paul at Jerusalem. The inference that he should not go to Jerusalem was their own. Acts 21:5 It came to pass that we had accomplished for we had accomplished, A.V.; the days for those days, A.V.; on our journey for our way, A.V.; they all, with wives and children, brought us on our way for they all brought us on our way, with wires and children, A.V.; kneeling down on the beach we prayed for we kneeled down on the shore and prayed., A.V. and T.R. Accomplished the days. There is no other example of this use of the word ἐξαρτίζειν, which always means "to fit out, to equip thoroughly," as e.g. Josephus, ’Ant. Jud.,’ 3. 2.2, where he speaks of soldiers τοῖςἅπασικαλῶςἐξηρτισμένους well equipped in all respects; and in the only other passage in the New Testament where it occurs, 2 Timothy 3:17, where it is rendered "thoroughly furnished," or "furnished completely." R.V. Hence some would render the passage here "when we had refitted (the ship) during these days." But this is a very harsh construction, and it is better, with the glossaries, lexicons, the Vulgate, and most commentators, to take the word here in the unusual sense of "to complete," applied to time. The days are the seven days mentioned in 2 Timothy 3:4, which were probably determined by the time it took to unlade the ship and get the new cargo on board. Acts 21:6 And bade each other farewell; and we went on board the ship, but, etc., for and when we had taken our leave one of another, we took ship; and, etc., A.V. and T.R. The ἀπασπάζεσθαι of the R.T. occurs nowhere else, except in Himerius in the fourth century after Christ. Went on board; ἐπέβημεςεἰς, the same phrase as ἐπιβαίνεινεἰςἹερουσαλήμ in Acts 21:5. Acts 21:7 The voyage for our course, A.V.; arrived at for came to, A.V.; we saluted for saluted, A.V. When we had finished; διανύσαντες, only found here in the New Testament, but not uncommon in classical Greek for finishing a voyage, or a journey, or a race-course (Euripides, Hesiod, Xenophon, etc.). St. Luke seems to indicate by the phrase that the sea-voyage ended here. Arrived at; κατηντήσαμεν, a favorite word of St. Luke’s for arriving at a place (Acts 16:1; Acts 18:19, Acts 18:24; Acts 20:15; Acts 25:13; Acts 27:12, etc.), Ptolemais. The ancient Accho of Jdg 1:31, then a Canaanite city in the tribe of Asher, but not subsequently mentioned in the Old Testament. In 1 Macc. 5:15, 22 and elsewhere it is called, as here, Ptolemais, having received the name from one of the Ptolemies, probably either Sorer or Lagi; but in the Middle Ages it appears as St. Jean d’Acre, and is now commonly called Acre. It lies on the north side of the spacious bay of Carmel, but is not in all weathers very safe harborage. It is an easy day’s sail, under thirty miles, from Tyre. When St. Paul was there it had recently been made a Roman colony by the Emperor Claudius, and was important as a commercial city. Saluted the brethren. The Christians there. We have no account of the evangelization of Ptolemais. Perhaps the gospel was first preached there to the Jewish colony by those who traveled "as far as Phoenico," after "the persecution that arose about Stephen" (Acts 11:19); for Ptolemais was reckoned as belonging to Phenicia. Acts 21:8 On the morrow for the next day A.V.; we for we that were of Paul’s company, A.V. and T.R.; entering we for we entered … and, A.V.; who for which, A.V. Unto Caesarea. They seem to have come from Ptolemais to Caesarea by land, a two days’ journey; the word. ἐξελθόντες, as Howson justly remarks, pointing to a land-journey. Philip the evangelist. When last we heard of him (Acts 8:40) he had just reached Caesarea; apparently he had been working there as an evangelist ever since. His old home at Jerusalem (Acts 6:5) had been broken up by the persecution (Acts 8:5), and thus the deacon had become an evangelist (Acts 8:12). Evangelists are mentioned by St. Paul(Ephesians 4:11) as one of the higher orders of the Christian ministry; and Timothy is bid "do the work of an evangelist" (2 Timothy 4:5). In later times the term was restricted to the four writers of the Gospels. Philip’s old association with Stephen in the diaconate must have been keenly remembered by St. Paul. We abode with him. This seems to imply that Philip was well to do, and had a good house. Acts 21:9 Now this man for and the same man, A.V. Virgins. This certainly conveys the impression that they had dedicated their lives to the service of God (1 Corinthians 7:34-38). Which did prophesy. The question arises—Did they exercise their gift of prophecy in the Church or in private? The passage 1 Corinthians 11:5 seems to indicate that in the Church of Corinth women did pray and prophesy in the congregation, while, on the other hand, 1 Corinthians 14:34, 1 Corinthians 14:35 seems peremptorily to forbid women to speak or teach in Church, as does 1 Timothy 2:11, 1 Timothy 2:12. How, then, is this apparent contradiction to be reconciled? It must be either by supposing (1) that the gift of prophecy spoken of here and in 1 Corinthians 11:5 was exercised in private only; or (2) that the prohibition did not apply to the extraordinary operation of the Holy Spirit speaking by prophet or prophetesses as the ease might be. The latter seems the most probable (see Acts 13:1, note). On the office of prophets in the early Church, see Acts 11:27; Acts 13:1; Acts 15:32; Acts 19:6; Romans 12:6; 1 Corinthians 12:10, 1 Corinthians 12:28, 1 Corinthians 12:29; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:29, etc.; Ephesians 3:5; Ephesians 4:11; 1 Thessalonians 5:20 (see Alford, on Acts 11:27). As regards these daughters of Philip, there are conflicting statements in early Church writers. Eusebius (’Eccl. Hist.,’ 3:30) quotes Clement of Alexandria as saying that both Peter and Philip among the apostles were married and had children, and that Philip moreover gave his daughters in marriage to husbands. But in the next chapter (3) he quotes Polycrates, Bishop of Ephesus at the end of the second century, as saying that Philip the apostle and his two daughters, who had grown old in their virginity, were buried at Hierapolis; and that another daughter of his, "who had her conversation in the Holy Spirit," was buried at Ephesus. Eusebius himself thinks that these daughters of Philip the evangelist were meant. If they were, it does not necessarily follow that those who, according to Clemens Alexandrinus, were married were of the four mentioned here. They might be sisters. Polycrates seems to speak of three sisters who lived a religious life (in the technical sense); the fourth may have died young. But it is quite possible that Clemens may really be speaking of Philip the apostle, and Polycrates also; the more so as Philip the apostle, according to the tradition recorded by Nicephorns, suffered martyrdom at Hierapolis. However, the confusion between the two Philips is quite certain in the Menaeum (or Calendar) of the Greek Church, where we read, "On the 4th of September is the commemoration of Saint Hermione, one of the four daughters of the Apostle Philip, who baptized the eunuch of Candace. She and her sister Eutychis came into Asia after the death of the Apostle John. She was buried at Ephesus." A fragment of Caius (in Eusebius, ’Eccl. Hist.,’ 3:31) increases the confusion by speaking of" the four daughters of Philip, prophetesses, who were buried in Hierapolis". Acts 21:10 Many days (ἡμέραςπλείους). In Acts 13:31 ἐπὶἡμέραςπλείους is applied to the forty days between the Resurrection and the Ascension. In Acts 18:20 πλείοναχρόνον is a longer time—longer, viz. than he had intended. In Acts 25:6 ἡμέραςπλείουςἢδέκα is "more than ten days." Here, therefore, it is too strong an expression to say "many days." According to Lewin’s calculation, he was only five days at Caesarea—from May 10 to May 15. Howson’s "some days," which is the rendering also in the margin of the R.T., is much better than "many." Renan has "quelques jours." Agabus (see Acts 11:28). Acts 21:11 Coming to for when he was come unto, A.V.; and taking for he took, A.V.; he bound for and bound, A.V.; feet and hands for hands and feet, A.V. and T.R. Bound his own feet, etc. The R.T. has ἑαυτοῦ which leaves no doubt that Agabus bound his own hands and feet. The reading of the T.R., αὐτοῦ, would rather indicate Paul’s hands and feet, as Grotius, Hammond, and others take it, though less conformably to the context. (For similar symbolical actions of the old prophets, see Isaiah 20:2, Isaiah 20:3; Jeremiah 13:1-7; 1 Kings 22:11; Ezekiel 4:1-6; Ezekiel 12:3-7; Ezekiel 24:16-24, etc.) Shall deliver him into the hands of the Gentries. Nearly the same words as those in which our Lord foretold his own betrayal. Acts 21:12 They of that place; οἱἐντόπιοι, a word found only here in the New Testament, and not found in the LXX. or the Apocrypha, but good classical Greek (for the sentiment, see Acts 21:4). Acts 21:13 What do ye, weeping and breaking my heart? for what mean ye to weep and to break mine heart? A.V. (the same sense only a more modern idiom). Breaking. Συνθρύπτοντες occurs only here in the New Testament, or indeed in any Greek writer, though the simple form, θρύπτω, is common in medical writers, and ἀποθρύπτω occurs in Plato. It has the force of the Latin frangere animum, to crush and weaken the spirit. I am ready. Paul’s answer reminds us of Peter’s saying to our Lord, "Lord, I am ready to go with thee both into prison, and to death" (Luke 22:33). But Peter’s resolve was made in his own strength, Paul’s in the strength of the Holy Ghost; and so the one was broken, and the other was kept. Acts 21:14 The will of the Lord, etc. A beautiful application of the petition in the Lord’s prayer, "Thy will be done in earth, as it is in heaven" (comp. Luke 22:42). Acts 21:15 These for those, A.V.; baggage for carriages, A.V. We took up, etc. Επισκευασάμενοι, is the reading of the R.T., as of Mill, Bengel, Griesbach, Lachmann, Tischendorf, Meyer, Alford, etc. It occurs only here in the New Testament, but is common in classical Greek, in the sense of "fitting out for a journey," "lading a ship" or "beasts of burden" with baggage, "collecting baggage," and the like. The ἀποσκευάζεσθαι of the A.V. means" to unload," "to get rid of baggage," and thence generally "to remove," which gives no good sense here. Acts 21:16 And there went for there went, A.V.; from for of, A.V.; bringing for and brought, A.V.; early for old, A.V. Mnason of Cyprus; only mentioned here. He may very probably be one of those Cypriots mentioned in Acts 11:19, Acts 11:20, and so have been a disciple before the death of Stephen, and hence properly called an old or early disciple. If he had been one of St. Paul’s converts in the visit to Cyprus recorded in Acts 13:1-52., St. Paul would have needed no introduction to him. The construction of the sentence is involved, and the exact meaning consequently obscure. Kuincel, Meyer, Howson (in ’Dict. of Bible’), and many more, translate it "conducting us to Mnason," etc., which seems the better translation; not, however, so as to make ἄγεινΜνάσωνι equivalent to ἄγεινπρὸςΜνάσωνα, which Greek usage will not admit of, but explaining the dative by attraction of the relative ᾦ, which is governed by παρὰ. If it had not been for the intervening παρᾦξενισθῶμεν, the sentence would have run ἄγοντεςπρὸςτὸνΜνάσωνα, κ.τ.λ. If Mnason, who, consistently with Acts 11:19, had a house at Jerusalem, had been at Caesarea at this time, it would be quite unmeaning that disciples from Caesarea should bring Mnason with them. The sentence would rather have run "among whom was Mnason," etc. But if he was at Jerusalem, it was quite proper that any Christians of Caesarea who knew him should conduct Paul to his house, and introduce him and his party to him. Mnason, like Philip (Acts 11:6, note), was evidently a man of substance, Should lodge; should be hospitably entertained (Hebrews 13:2; 1 Peter 4:9; see Acts 10:6, Acts 10:18). Acts 21:18 Went in with us unto James. Nothing can mark more distinctly the position of James as Bishop of Jerusalem than this visit of Paul to him, and the finding him surrounded with all the elders of Jerusalem. It is a most distinct evidence of the apostolic origin of the episcopal office. Acts 21:19 Rehearsed one by one for declared particularly, A.V.; the things which for what things, A.V. The things which God had wrought, etc. (comp. Acts 15:12). It was a noble account to render. Since he had saluted the Church (Acts 18:22), when he had probably seen James last, he had labored at Antioch, in Galatia and Phrygia, and had wrought a mighty revolution in Asia. He had consolidated his work in Macedonia and Achaia; he had held his visitation of Gentile eiders in Miletus; he had visited Tyre, Ptolemais, and Caesarea, great Gentile cities, and had seen everywhere astonishing tokens of the grace of God which was with him. And now he pours his tale into the ears of the chief pastor of the mother Church of Jerusalem, and those of the Jewish elders. A tale of wonder indeed! Acts 21:20 They, when they heard it for when they heard it, they, A.V.; God for the Lord, A.V. and T.R.; they said for said, A.V.; there are among the Jews of them which have believed for of Jews there are which believe, A.V. and T.R.; for the Law for of the Law, A.V. They … glorified God. There is not the slightest symptom on the part of James and the elders of unfriendliness towards St. Paul, or jealousy or opposition to his work among the Gentiles (comp. Galatians 2:7-9). The appellation brother is another indication of friendly feeling. Thousands (Greek μυριάδες, tens of thousands). These need not be deemed to be all Jerusalem Jews; if applied to the Church at Jerusalem only, such a word would be probably a gross exaggeration; but there were great numbers of Jews of the dispersion assembled at Jerusalem for Pentecost—probably all the Christian Jews of Judaea, and many from Syria, Galatia, Pontus, and the various countries enumerated in Acts 2:9-11. So that there might be several myriads of converted Jews altogether. All zealous for the Law. This is a remarkable testimony to the unanimity of the Christian Jews in their attachment to the Law of Moses, and throws light upon the Epistle to the Galatians and many other passages in St. Paul’s Epistles. It explains the great difficulty experienced in the early Church in dealing with converts from Judaism. Zealous (ζηλωταὶ). So the fierce sect of Zealots were called at the time of the Jewish wars (see Josephus, ’ Bell. Jud.,’ 4. 6.1, and elsewhere). Acts 21:21 Have been for are, A.V.; concerning for of, A.V.; telling them not for saying that they ought not, A.V. Have been informed (κατηχήθησαν); see Acts 18:25; Luke 1:4; Romans 2:18, etc. The verb properly means to instruct by word of mouth, whence our "catechism." The customs (τοῖςἔθεσι); see Acts 6:14, both for the phrase and the sentiment, and Acts 15:1, note; Acts 26:3; Acts 28:17. Ἔθος is a favorite word of St. Luke’s, occurring ten times in his Gospel and in the Acts, and only twice in the New Testament elsewhere (John 19:40; Hebrews 10:25; see Hobart, on Luke 2:27). Acts 21:22 The R.T. omits the clause in the T.R. rendered the multitude must needs come together in the A.V.; they will certainly hear for they will hear, A.V. and T.R. The πάντως, which in the A.V. belongs to the omitted clause, is rendered "certainly" in the R.T. Acts 21:23 Which have a vow; meaning emphatically the vow of a Nazarite. Acts 21:24 These for them, A.V.; for them for with them, A.V.; shall know for may know, A.V.; there is no truth in the things, etc., for those things … are nothing, A.V.; hare been for were, A.V.; keeping for and keepest, A.V. As regards the transaction recommended by James, Kypke (quoted by Meyer) says, "It was a received thing among the Jews, and was reckoned an act of eminent piety, for a rich man to undertake to bear, on behalf of poor Nazarites, the expense of those sacrifices which they had to offer when they shaved their heads at the expiration of their vow." Josephus seems to allude to the custom, and to speak of King Agrippa as acting in accordance with it, when he says of him that he ordered great numbers of Nazarites to be shaved (’Ant. Jud.,’ 19. 6.1). The sacrifices were costly, consisting of" three beasts, one for a burnt offering, another for a sin offering, and a third for a peace offering". Alexander Jannaeus is said to have contributed nine hundred victims for three hundred Nazarites. Purify thyself; ἁγνίσθητι, the word used in the LXX. of Numbers 6:2, Numbers 6:3, Numbers 6:8 (with its compound ἁφαγνίσασθαι,, and co-derivatives ἁγνεία and ἅγιος) for the corresponding Hebrew דיזִּהַ, to take the Nazarite vow. St. Paul, therefore, became a Nazarite of days for seven days, intending at the end of the time to offer the prescribed sacrifices for himself and his four companions (see, however, note on Numbers 6:26, at the end). Be at charges for them (δαπάνησονἐπαὐτοῖς). Make the necessary expenditure on their account, that they may shave their heads, which they could not do till the prescribed sacrifices were offered. Acts 21:25 But as for as, A.V.; have believed for believe, A.V.; wrote giving judgment for have written and concluded, A.V.; the R.T. omits the clause rendered that they observe no such thing, save only, in the A.V.; should keep for keep, A.V.; sacrificed for offered, A.V.; what is strangled for strangled, A.V. As touching the Gentiles, etc. What follows is, of course, a quotation from "the decrees that had been ordained of the apostles and elders that were at Jerusalem" (Acts 16:4), of which the text is given in Acts 15:19, Acts 15:20, Acts 15:28. Observe the use of the identical words—κρίνω, in Acts 15:19; Acts 16:4; and in this verse; and of ἐπιστέλλω, in this verse and in Acts 15:20, with its cognate διεστειλάμεθα and ἀπεστάλκαμεν, Acts 15:24, Acts 15:27. This reference on the part of James to the decrees was very important as a confirmation of "the gospel which Paul preached among the Gentiles" (Galatians 2:2). It also marks distinctly the upright and honorable conduct of James, and the concord of the apostles. Acts 21:26 Went for entered, A.V.; declaring the fulfillment for to signify the accomplishment, A.V.; the offering was for that an offering should be, A.V. Paul took the men. St. Paul’s acquiescence in James’s advice is an instance of what he says of himself (1 Corinthians 9:20), and is in accordance with his conduct in circumcising Timothy (Acts 16:3). But that he did not attach any intrinsic importance even to circumcision, and much less to the minor Jewish ceremonies, is clear from such passages as Romans 1:28, Romans 1:29; 1 Corinthians 7:19; Galatians 5:6; Galatians 6:15; Philippians 3:3, etc. Purifying himself with them, etc. (ἁγνισθεὶς); see note on verse 24. James’s advice had been Τούτουςπαραλαβὼνἁγνίσθητισὺναὐτοῖς: in obedience to that advice St. Paul now Παραλαβὼντοὺσἄνδραςσὺναὐτοῖςἁγνισθεὶςεἰσήειεἰςτὸἱερόν. What was the particular form by which a person who wished to associate himself with others under a Nazaritic vow (note on verse 24) did so is not known; nor how long before the expiration of the vow such association must be made. But from the mention of "seven days" in verse 27 (which is the number named in Numbers 6:9, in case of an accidental uncleanness), it seems highly probable that "seven days" was the term during which a person must have conformed to the Nazaritic vow to entitle him to "be at charges," as well, perhaps, as the time during which Nazarites, at the end of their vow, had to undergo special purification. Declaring the fulfillment, etc. The vow of the four men had been for at least thirty days (the minimum period of such vow); but whatever length of time it had been for, such time would have expired by the end of the seven days, and probably long before. We know not how long they might have been waiting for some one to "be at charges" for them, and provide the sacrifices, without which they could not shave their heads and accomplish their vow. But it is obvious that some notice must be given to the priests in the temple of the day when one or more Nazarites would present themselves at "the door of the tabernacle of the congregation," to offer the prescribed offerings. And this accordingly Paul and the four did. Διαγγέλλων means "notifying," or "declaring," to the priests (Exodus 9:16 [LXX., answering to the Hebrew רפֵּסַ]; Romans 9:27; Joshua 6:9, LXX. [10, A.V., "bid"]). Until the offering was offered, etc. This is interpreted in two ways. Meyer makes "until" depend upon "the fulfillment of the days," so as to define that fulfillment as not taking place till the offering was offered. Wieseler makes "until" depend upon "he entered into the temple," with the idea supplied, "and remained there," or "came there daily;" supposing that it was the custom for Nazarites to finish up their time of separation by passing the last seven days, or at least being present daily, in "the court of the women, where was the apartment appropriated to the Nazarites". If, however, with Howson, Lewin and others, we understand the word ἀγνίζεσθαι, in verses 24 and 20, not generally of taking the Nazarite vow, but of certain special purifications at the close of a Nazaritic vow, which lasted seven days immediately before the offerings were made and the head shaven, then a very easy and natural rendering of the words follows: "Notifying their intention of now completing the seven days of their purification, until the offering for each of them was offered." Alford, in loc., justifies by examples the aorist indicative προσηνέχθη, instead of the subjunctive, which is more usual. Lewin thinks that St. Paul had taken a Nazaritic vow after his escape from death at Ephesus, or at Corinth; but there is no evidence of this, and it is hardly consistent with James’s advice. Renan thinks it doubtful whether or no Paul took the Nazaritic vow at all, but inclines to this as the best interpretation. Acts 21:27 Completed for ended, A.V.; from for which were of, A.V.; multitude for people, A.V. The seven days; showing clearly that some customary term of preparation for the offerings and shaving of the head is meant. This shows also that "the days" in the preceding verse meant the "seven days" of preparation rather than "the days" of the whole Nazaritic vow. The Jews from Asia; come up for Pentecost. How hostile the Asiatic Jews were appears from Acts 19:9. When they saw him in the temple, whither he had come to complete the seven days of preparation. It was apparently the fifth day (see Acts 24:11, note). How often the best meant attempts at conciliation fail through the uncharitable suspicions of a man’s opponents! The temple. It must be remembered throughout that it is τὸἱερόν that is spoken of, which embraces the temple courts, not the ναός, or house (see Acts 3:2, note). Stirred up. Συγχέω is found only here in the New Testament. Properly "to confuse," like the kindred συγχύνω (Acts 2:6; Acts 19:32; Acts 21:31); and σύγχυσις, confusion (Acts 19:29); hence "to stir up." It is of frequent use in medical writers (Hobart, 79.). Acts 21:28 Moreover he for further brought, A.V.; defiled for polluted, A.V. (For the accusation, comp. on. Acts 6:13, and above, verse 21.) Brought Greeks also, etc. No uncircumcised person might go beyond the court of the Gentiles, which was not in the ἅγιον. The ἱερόν, which is often used in a wider sense of the whole area, is here restricted to the ἅγιον (see Acts 3:1, note). But the accusation was utterly false, the offspring of their own fanatical suspicions. Defiled (κεκοίνωκε); literally, made common (see Acts 10:15; Acts 11:9). Acts 21:29 Before seen for seen before, A.V.; the Ephesian for an Ephesian, A.V. Trophimus (see Acts 20:4). Having seen him with St. Paul in the city, they concluded that he had come with him into the temple. Acts 21:30 Laid hold on for took, A.V.; dragged for drew, A.V.; straightway for forth with, A.V. The doors wore shut. The doors of the gates which separated the ἅγιον, or as Luke here styles it the ἱερόν, from the court of the Gentiles. They turned Paul out of the ἱερόν, intending to kill him, and shut the doors, lest, in the confusion and the swaying to and fro of the crowd, the precincts of the temple should chance to be defiled with blood, or even with the presence of any who were unclean. Acts 21:31 Were seeking for went about, A.V.; up to for unto, A.V.; confusion for an uproar, A.V. Tidings; φάσις, only here in the New Testament. The legal use of the word in Greek is an "information" against any one laid before a magistrate. Here it is the information conveyed to the tribune by the sentinels on guard. Came up; viz. to the castle of Antonia, to which steps led up from the temple area on the north-west side (see Acts 21:32 and Acts 21:35). The chief captain; the chiliarch, or tribune; literally, the commander of a thousand men (see John 18:12). The band (τῆςσπείρης); the cohort which formed the Roman garrison of Antonia (see Acts 10:1, note; also Acts 10:32, Acts 10:33, etc.; Acts 22:24, Acts 22:26, etc.). Acts 21:32 And forthwith he for who immediately, A.V.; upon for unto, A.V.; and they, when, etc., left off for and when they, etc., they left, A.V.; beating for beating of, A.V. Ran down upon (κατέδραμενἐπὶ). Κατατρέχω only occurs here in the New Testament, but is used in the LXX. of 1 Kings 19:20, followed by ὀπίσω, to run after. In classical Greek it governs an accusative or genitive of the person or thing attacked. Here the force of κατά seems to be merely the running down from the castle of Antonia, and therefore the A.V. unto seems preferable to the R.V. upon. Acts 21:33 Laid hold on for took, A.V.; inquired for. demanded, A.V. Laid hold on (ἐπελάβετο); see Acts 17:19, note. Bound with two chains; as St. Peter was (Acts 12:6). Ἄλυσις means properly "a chain on the hands" as opposed to πέδη, a fetter (Mark 5:4); and therefore the two chains are not to be understood of chains on his hands and feet, with Kuinoel, but, as in the case of Peter, of chains fastening him to a soldier on both hands. Acts 21:34 Shouted for cried, A.V. and T.R.; crowd for multitude, A.V.; uproar for tumult, A.V.; brought for carried, A.V. The certainty. He could not get at the truth because of the tumult and the different accounts given first by one and then by another. The Greek word τὸἀσφαλές, and its kindred ἀσφαλείαἀσφαλῶςἀσφαλίζω, and ἐπισφαλής, are of frequent use by St. Luke (Acts 2:36; Acts 5:23; Acts 16:23, Acts 16:24; Acts 22:30; Acts 25:26; Acts 27:9; Luke 1:4). These words are all very much used by medical writers, and specially the last (ἐπισφαλής), which is used by St. Luke alone in the New Testament. The castle (τὴνπαρεμβολήν), "the camp or barracks attached to the tower of Antonia" (Alford); Acts 22:24; Acts 23:10, Acts 23:16, Acts 23:32. It means the castle-yard within the fortifications, with whatever buildings were in it. Acts 21:35 Crowd for people, A.V. Borne of the soldiers. Lifted off his legs and carried up the steps. The stairs from the temple area at the northwest corner to the castle of Antonia (see Acts 21:31, note, and Acts 21:32). Alford quotes the description of the fort Antonia in Josephus, ’Bell. Jud.,’ 5. 5.8, in which he says (Traill’s translation), "Its general appearance was that of a tower with other towers at each of the four corners. That at the southeast angle rose to an elevation of seventy cubits, so that from thence there was a complete view of the temple. Where it adjoined the colonnades of the temple it had passages leading down to both, through which the guards—for in the fortress there always lay a Roman legion—descended and disposed themselves about the colonnades in arms at the festivals, to watch the people, and repress any insurrectionary movement." Acts 21:36 Crying out for crying, A.V. Away with him. The cry of those who thirsted for the blood of Jesus Christ (Luke 23:1-56. 18; see also Acts 22:22, where the sense comes out fully). Acts 21:37 About to be brought for to be led, A.V.; saith for said, A.V.; say something for speak, A.V,; and he for who, A.V.; dost thou know for canst thou speak, A.V. About to be brought into the castle. He had nearly reached the top of the stairs, and there was, perhaps, a brief halt while the gates of the castle-yard were being opened. Paul seized the opportunity to address Lysias in Greek. Dost thou know Greek? (Ἑλληνιστὶγινώσκεις;). According to some, λαλεῖν is to be understood, "Dost thou know how to speak Greek?" after the analogy of ΛαλοῦντεςἈζωτιστί, and ΟὐκεἰσὶνἐπιγινώσκοντεςλαλεῖνΙουδαΐστί, in Nehemiah 13:24. But others (Meyer, Alford, etc.) say that there is no ellipse of λαλεῖν, but that ἘλληνιστὶγινώσκεινΣυριστὶἐπισταμένους (Xenophon), "Graece nescire" (Cicero), mean to know or not to know the Greek and Syrian languages. Acts 21:38 Art thou not then the for art not thou that, A.V.; stirred up to sedition for madest an uproar, A.V.; led for leddest, A.V.; the four thousand men of the Assassins for four thousand men that were murderers, A.V. Art thou not then, etc.? or as Meyer, "Thou art not then;" either way implying that Lysias had concluded that he was the Egyptian, but had now discovered his mistake. The Egyptian, etc. He whom Josephus calls (’ Bell. Jud.,’ it. Acts 13:5) "the Egyptian false prophet," and relates that, having collected above thirty thousand followers, he advanced from the desert to the Mount of Olives, intending to overpower the Roman garrison and make himself tyrant of Jerusalem, with the help of his δορυφόροι, or body-guard, who might very probably be composed of the Assassins or Sicarii, mentioned in the text. Stirred up to sedition (ἀναστατώσας) The difference between the A.V. and the R.V. is that the former takes the verb in an intransitive sense, "to make an Uproar," the latter in a transitive sense, governing the "four thousand men." In the only two other places were it occurs in the New Testament (Acts 17:6; Galatians 5:12) it is transitive. It is not a classical word. The four thousand men. Josephus, in the above-cited passage, reckons the followers of the Egyptian impostor at above thirty thousand. But such discrepancies are of no account, partly because of the known looseness with which numbers are stated, and Josephus’s disposition to exaggerate; partly because of the real fluctuation in the numbers of insurgents at different periods of an insurrection; and partly because it is very possible that a soldier like Lysias would take no count of the mere rabble, but only of the disciplined and armed soldiers such as these Sicarii were. It may be added that Josephus himself seems to distinguish between the rabble and the fighting men, because, though in the ’Bell. Jud.,’ it. 13.5 he says that Felix attacked or took prisoners "most of his followers,’’ in the ’Ant. Jud.,’ 20. 8.6 he makes the number of slain "four hundred," and of prisoners "two hundred"—a very small proportion of thirty thousand. The Egyptian had premised his deluded followers that the walls of Jerusalem would fall down like those of Jericho. It is not known exactly in what year the insurrection took place, but it was, as Renan says, "pen de temps auparavant". The Egyptian himself contrived to run away and disappear; hence the thought that he was the author of this new tumult at Jerusalem. The Sicarii were a band of fanatical murderers, who, in the disturbed times preceding the destruction of Jerusalem, went about armed with daggers, and in broad daylight and in the public thoroughfares murdered whoever was obnoxious to them. Among others they murdered the high priest Jonathan at the instigation of Felix (Josephus, ’Ant. Jud.,’ 20. 6.7; ’Bell. Jud.,’ 2., 13.3). Acts 21:39 I am a Jew for I am a man which am a Jew, A.V.; in for a city in, A.V.; give me leave for suffer me, A.V. A citizen of no mean city; οὐκἀσήμουπόλεως, an elegant classical expression. ΟὐκἄσημοςἘλλήνωνπόλις (Euripides, ’Ion.,’ 8). Acts 21:40 Leave for license, A.V.; standing for stood … and, A.V.; language for tongue. A.V. The Hebrew language; i.e. the Syro-Chaldaic which was the vernacular of the Hebrew Jews at that time. Acts 21:1-14 The steadfast purpose. One of the most difficult problems of practical life is to know what are the fixed points on which we must not give way, and to which all other considerations must yield, and what are the points which may be yielded under the pressure of conflicting circumstances. A man may be very conscientious, and yet most grievously mistaken, if by his obstinacy on indifferent matters he imperils or defeats great and important results which are incompatible with those smaller matters on which he insists. And again, a man may be very conscientious, and yet may do much practical mischief if he weakly gives way on vital points on which he ought to insist with inflexible steadfastness of purpose. Moreover, without steadfastness and persistence of purpose a man’s course is so vacillating as to be practically useless. He is ever beginning and never finishing; starting on his course and never reaching the end of it; wasting time and energy on purposes which are never fulfilled; incapable of joint action because he can never be depended upon—not from insincerity and falseness. but merely from weakness and instability of will and infirmity of judgment. It is a very important function of true wisdom in the practical business of life to discern clearly what are the purposes that ought to yield to the pressure of adverse circumstances, and what are those that must be carried out to their end at all risks and at any cost; and it is the true test of manliness and Christian principle to adhere to these last in spite of the persuasions of friends or the vituperation of enemies. The section before us contains the successive steps by which St. Paul carried out the purpose which he had formed of going to Jerusalem and arriving there in time for the Feast of Pentecost. The first distinct announcement of this purpose is made in Acts 20:16, but it had probably been formed before he left Corinth, as related in Acts 20:3. What were the exact reasons for it we are left to gather from scattered and incidental notices. It seems to have been connected with his deep love for the Jewish nation (Romans 9:1-5), and with the hope to which he clung that, by patience and continuance in well doing, he should eventually overcome their obduracy of heart and win them to the faith of the gospel. The line which he had marked out for himself was to show himself a true Jew in all things; to respect the Law and the observances of the temple and the customs connected with it; and to bind all the Gentile Churches to the mother Church of Jerusalem in bonds of filial love, of which the offerings collected from the Gentile converts and sent to the poor saints at Jerusalem were the token and the result. In this spirit he came up to Jerusalem "for to worship" (Acts 24:11); in this spirit he brought "alms to his nation and offerings" (Acts 24:17); and in this spirit he purified himself and entered into the temple (Acts 24:18). If his hope was by these means to win his countrymen to Christ, and bring about the predicted salvation of all Israel, this was a purpose to which all else must yield. And so when the "Holy Ghost witnessed in every city that bonds and imprisonment abode him at Jerusalem," when he was warned by prophetic voices at Tyre and at Caesarea that every onward step was bringing him nearer to some great affliction, he never flinched one moment from his purpose, but went forward with a willing mind that "the will of the Lord might be done." Being deeply convinced, probably by the constraining voice of the Holy Ghost within him (Acts 20:22), that it was the will of God that he should go to Jerusalem, and there witness to the Name of the Lord Jesus, he went, not careful whether he were going to bonds or to death; he went, neither yielding to fear nor allowing his will to be broken by the tears and entreaties of those whom he loved best; he went, to accomplish in prison, and at last under the tyrant’s sword, the noblest mission that was ever committed to a son of man, and to win for himself a crown which will surely be one of the most bright and glorious that will glitter in the kingdom of heaven. And in doing so he has left us the priceless example of a steadfast purpose. Acts 21:15-40 The compromise. The introduction of Christianity into the world while the temple was still standing, and the Law of Moses with all its Levitical and ceremonial ordinances was still in force, might have issued in three ways. 1. All converts to the faith of Jesus Christ from among the Gentiles might have been forced to become Jews, as far as submission to the whole Law was concerned. 2. Or the Old Testament might then and there have been superseded by the New, and the Jewish believers as well as the Gentile converts have been brought at once into the possession of Christian liberty and immunity from the whole body of ceremonial observances. 3. Or it might have been provided that, while Jewish believers were still subject to the Law of Moses, those who believed from among the Gentiles should be wholly free from the bondage of the Law, and only subject to the institutions and precepts of Christ. The first of these issues was that which was contended for by the bigoted Jews of Jerusalem. They wished that all Christians should be as it were proselytes to Moses, only with the addition of faith in Jesus as the promised and long looked-for Christ. The second seems to be that toward which St. Paul’s own opinion gravitated, and which the inexorable logic of the forcible suppression of the Mosaic institutions by the destruction of Jerusalem confirmed as being according to the mind of God. The third was a compromise between the two former. And it was a compromise accepted by St. Paul. In deference to the prejudices of the Jewish people, and in a charitable consideration for opinions and feelings which were almost a part of their being, he was willing that the Christian Jews should still observe the laws and customs of their fathers, provided that the Gentile disciples were left absolutely flee. And he was willing as a Jew himself to conform to his brethren’s practice in this matter. Whatever may have been his speculative opinion, he was willing to give to the Jewish community the public proof asked for by St. James, that "he himself also walked orderly and kept the Law," and actually joined the four Nazarites in their vow and was at charges with them, and went through the legal ceremonies in the temple with them (verse 26, and Acts 24:18; Acts 25:8). The practical lesson, therefore, plainly is that compromises are lawful and right, provided no essential truth is sacrificed. In the diversity of the human mind, and the diversity of influences to which different minds are subject, it frequently happens, as a matter of fact, that conscientious and upright men, who agree upon many vital and essential truths, disagree upon others which are less important, disagree sharply and pointedly. If both parties are to maintain their own views with unbending rigidity, there can be no common action, no harmony, no peace. A compromise by which both parties, without giving up their own belief, agree to keep the points of difference in the background, and to concede something to each other in practice, is the only possible way of preserving unity and concord. It is the way sanctioned and recommended by the great example of St. Paul. Only we must not forget to notice the further instructive lesson conveyed by this section, that the most laudable and best-planned efforts at conciliation are often doomed to failure by the unreasonable and fanatical violence of those who are most in the wrong. Compromises imply a measure of humility and a sincere love of peace. Where there is an arrogant assumption of infallibility, and an overbearing spirit of domination, men prefer the forcing their own opinion upon others to an equitable compromise, and love subjugation more than peace. The highest wisdom and most exalted piety will propose concessions, which fanatical bigotry will fling back in their teeth. It is in religion as in politics. There will always be a party of irreconcilables. A St. Paul in the depth of his love may offer a compromise to which the Jewish fanatic in his blind bigotry will reply by blows and conspiracies unto death. And yet in the end the love will triumph, and the violence will be laid in the dust. BY W. Clarkson Acts 21:1-17 Human affection and sacred service. God has so made us and so related us that we find ourselves closely and tenderly attached, one to another, in various bonds. It is impossible that these should not have great influence on our minds as the children and servants of God, great effect on our lives as co-workers with Christ. What is that effect? I. HUMAN WAS A LARGE TO OFFER TO SACRED SERVICE. We find it inciting all the disciples, including "the wives and the children," to accompany Paul on his way, to pray with and for him, and thus to cheer and hearten him (Acts 21:5). We find it leading Philip (Acts 21:5-7), and afterwards Mnason (Acts 21:16) and "the brethren" (Acts 21:17), to entertain the ambassador of Christ with open-handed and full-hearted friendship. And we find it now constantly leading men and women (1) to educate and train, (2) to entertain, (3) to shelter, (4) to influence by example, (5) to evangelize the sons and daughters of men. II. HUMAN BETWEEN MEN AND THE SACRED SERVICE THEY WOULD RENDER. It did so here. Paul and his party had to tear themselves away from the elders of Ephesus (Acts 21:1). It required a very great effort to "get away." Clearly the entreaties of affection produced a very strong impression indeed on the susceptible heart of the apostle, and called forth the tender and touching remonstrance of the text (Acts 21:13). It had a like effect on the mind of the Master himself, and evoked a rebuke of no ordinary strength (Matthew 16:21-23). When conjugal, or parental, or filial, or fraternal love lays its detaining hand on the shoulder and says, "Go not on this perilous mission; stay with us in these pleasant places of affection," it is hard for the human soul to resist that gentle but powerful pressure. III. HUMAN HAS OFTEN MUCH TO URGE ON ITS OWN BEHALF. The disciples at Tyre claimed to found their counsels on communications which they had from God himself. They said "through the Spirit" that Paul "should not go up," etc. (Acts 21:4). Undoubtedly the disciples at Caesarea based their dissuasions on the announcements of Agabus (Acts 21:11), and they probably pleaded, with no little force, that the Divine intimation of danger was given on purpose that the impending evil might be averted. Often with us, now, human affection has much to say that is plausible, and even powerful. It makes out a strong case why special spiritual faculty should refrain from sacrificing itself by presumptuous confidence, why it should "not tempt the Lord its God" by running into needless danger, why it should reserve itself for other paths of usefulness where it could walk with equal fruitfulness and without the threatening injury. IV. RISES ABOVE THE STRONG. . With Paul it "will not be persuaded" (Acts 21:14); with him it says, "I am ready not to be bound only, but also to die … for the Name of the Lord Jesus" (Acts 21:13). The Huguenot will not have the white ribbon bound round his arm even by the tender hand of the sweetest human love. Men will walk to the stake, and women to the open grave wherein their living bodies are to be enclosed, even though there are voices, gentle and strong, calling them to the home of affection. The will of the Divine Savior has been found, and will be found to the end of time, mightier than even these forces of affection. V. HUMAN WILL ITS DUTY AND ACCEPT THE WILL OF GOD. It still says, after a while, "The will of the Lord be done" (Acts 21:14).—C. Acts 21:18-26 Relations between disciples. Our Lord has said, "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35). It was of the very last importance that, in the early days of Christianity, there should be inward harmony and outward concord among the disciples of Jesus. Division would have been grave disaster, if not irreparable defeat. But with the strongest reasons for desiring unanimity and a complete understanding, we have to face— I. GREAT OF AMONG , then as now. There is a great deal really contained in the simple statement, "Paul went in with us unto James; and all the elders were present" (verse 18). It was a meeting of two streams, differently composed. It was a meeting of those who believed in the Law with the addition of faith in Jesus Christ, and of those who believed in Jesus Christ with a high regard for the Law as a venerable but passing institution. Between these and those the Mosaic Law held a very different position, seriously affecting their views of doctrine, of religious activity, and of daily behavior. It required the utmost charity and forbearance on the part of both to maintain positively friendly relations. There must have been no little constraint, there was probably some discomfort in the opening interview. Thus is it now, and for a long time will be, between Christian disciples. Differences of social standing, of pecuniary position, of education and refinement, of ecclesiastical connection, of intellectual tendency (to liberalism on the one hand, or conservatism on the other), will interpose between Christian disciples and make their relations delicate, difficult, strained. II. THE ASPECT. Very wisely indeed Paul passed immediately from the introductory salutation to a full narration of "all that God had wrought among the Gentiles by his ministry" (verse 19). This was striking the true note,—the note that brought peace and concord; "when they heard it, they glorified the Lord" (verse 20). It is certain that if Paul had spoken in an argumentative strain they would not have been thus unanimous; but they all rejoiced to know that through his instrumentality—though he had worked with different weapons from those in their hands—men and women had been turned from dumb idols to serve the living God. This is the reconciling aspect in which to present our cause. However our distinctive views may differ from those of the men whom we meet in conference, or before whom we lay our case, if we can relate a true and simple story of souls converted, of lives transformed, of families or tribes or islands altogether changed and renewed "in the spirit of their mind," we go a long way—if not all the way—to convince those who hear that we are "disciples of Christ indeed;" they will glorify God in us. III. AND . It remains in doubt whether the expedient of James and of his friends was wise or unwise (verses 20-24). Certainly it failed in its object. It is also in doubt whether Paul, with his views, was right in yielding to the wish of the elders (Verse 26); certainly by doing so he endangered his life and lost his liberty without securing his end. But there are some certainties here. 1. That it is right to look at the question before us from our opponent’s point of view. 2. That it is wise to conform as far as possible to our opponent’s wishes. 3. That we should always be ready to offer or accept an honorable compromise (verse 25). 4. That the utmost scrupulousness cannot prevent ill-natured or bigoted misunderstanding (verse 21). 5. That nonconformity may be as honorable and advantageous as conformity (Romans 14:4-7).—C. Acts 21:27-40 Fanaticism and devotedness. It is impossible not to read these verses with a smile of contempt in view of the folly and guilt of fanaticism, and, at the same time, with a smile of satisfaction in view of the calmness and nobility of Christian zeal. I. THE FOLLY AND THE GUILT OF . 1. Its folly. (1) In the first place, it employs a weapon with which it is easily matched. It has recourse to violence (Acts 21:31); but violence is a usage which others can easily adopt, and it may be with more effect (Acts 21:32). If religion calls in the aid of the sword, it is likely enough to find the sword directed, at the next turn of events, against itself. (2) It uses a weapon which is not at all fitted to its hand. Physical force is not the appointed method for regenerating the world; "the weapons of our warfare are not carnal," but spiritual. The "kingdom not of this world" does not want its servants to "fight" with steel and gunpowder. (3) It assails those who, if it would but consider, are its truest friends. Out of regard for the Law, these fanatical Jews "went about to kill" Paul. The multitude shouted "Away with him!" (Acts 21:36). But if they had known better they would, out of regard for the Law, have speeded Paul on his mission. For Judaism, pure and simple, would inevitably have perished; but Judaism, as surviving in the truths and institutions of Christianity, is destined to last as long as time itself, and to he universal in its range. Had they thought more and looked further, they would have honored him whom they were in such haste to kill. 2. Its guilt. (1) It charges a man with a crime of which he is absolutely innocent (Acts 21:28, Acts 21:29). (2) It proceeds to punish without giving a chance of defending (Acts 21:30, Acts 21:31). (3) It denies to a man that which God has bestowed, and which it claims for itself—a right to his convictions. (4) It dashes itself blindly and vehemently against the purposes of God. At this time it was striking at Christ’s chosen ambassador, and, without exception, the most useful servant of God then living. At many times since then, it has stricken the men who represented the truth of Christ, and has done sore evil to the Church, and so to the world. II. THE OF . How admirably the attitude of Paul contrasts with the movements of this excited, tumultuous, sanguinary mob! We admire (1) his courage in placing himself in the position; (2) his calmness throughout (Acts 21:37-39); (3) his readiness (Acts 21:40)—he was prepared at any emergency to speak the needful word. We admire it because we are sure that it all rested upon (4) his consecration to the cause, and his assurance of the presence of his Divine Master.—C. BY E. JOHNSON Acts 21:1-16 Incidents by the way. I. THE POWER OF LOVE TO BRING THE UNKNOWN NEAR. At Tyre Christian disciples, loving Christian hearts, are found. They warn Paul against possible coming dangers, they entertain the little band, and dismiss them with commendatory prayer. "The finding of disciples must have been a main feature in the diaries of the apostle." To meet with welcome, with hospitality, with congenial discourse upon journeys,—how refreshing! Well may it remind us of the universal providence, and the living love which is ever at work to overcome strangeness, and to bring the far-off near! Delays in business need be no delays in the work of the kingdom of God. While the departure from Tyre was delayed, Paul found time to instruct the disciples at Tyre. II. PHILIP THE . The name is an excellent one for a true teacher. It means one who carries the good news. All that we know of him from Acts 6:5; Acts 8:5; Acts 26:1-32, 46, and his earnest preaching of Jesus, bears out this character. It seems to have been his object and his peculiar gift to make clear from the Old Testament Scriptures that Jesus was the Christ. The gift of his daughters seemed to be a fulfillment of Joel’s prophecy (Joe 3:1). They present the type of the calling of all Christian women to appropriate forms of Christian service. III. AGABUS AND THE GIRDLE OF PAUL. He gives a symbolic prophecy of coming trial. The girdle might be a symbol of complete dedication to the service of the Lord Jesus and of his gospel—of Christian duty. The loins once girt up must not be relaxed. Only when the will has been subdued to God and his service are we truly free; and this even when others would use compulsion upon us. "Then the strong band encircles our life and girds us for eternity." It is a blessing when our eyes are opened to the coming trial, and our hearts are at the same time strengthened to meet it. This gives assurance that all that occurs is according to the blessed will, and must work together for good. IV. "THE WILL OF THE LORD BE DONE." Often it is harder to contend with the weaknesses of others than with one’s own. See Millais’s touching picture of the ’Huguenot.’ Some silken band of dearest affection would detain us as we are preparing to march to the post of duty (cf. Genesis 43:3, Genesis 43:4). Love means well, but does not always point in God’s way (John 20:17). When Luther was on his way to Worms, at place after place warning friends met him; and close to the town his beloved Spalatin sent to him to beg he would not venture into the scene of danger. "Were there as many devils in Worms as tiles on the roofs, I would go in," was his reply. Paul’s heart is touched; he feels the spring of manly strength giving way. But with a strong effort of faith and will he overcomes. "I am ready to die at Jerusalem for the Name of the Lord Jesus." "Not the cross for the cross’s sake, but the cross for the sake of Christ;" to be made like to his death (Philippians 3:10);—these were the ideals of his life. And so the love of the Christian flock to the pastor must give way to the pastor’s love for Christ. "The will of the Lord be done!" It is the best concluding word of all our deliberations. It silences all objections to God’s ways; our thoughts must be suppressed before the thought of the Only Wise, and our power bow before that of the Omnipotent. Our affection for others must withdraw its claims in favor of his, whose we are and whom we serve. This motto may well suit the servant of God in all the changes of his pilgrimage, against all the opposition of his foes, against the temptations of flesh and blood, of near and dear affection, and the weakness of his own heart.—J. Acts 21:17-26 Paul and the Levitical usages. Paul’s gospel was that of salvation by Christ Jesus alone, as contrasted with the principle of salvation by legal obedience. But he did not contend against the Law and against Mosaism as such—only against the doctrine that the observance was indispensable to salvation. The spirit of evangelical freedom made him tolerant of the observance in the case of born Jews, while at the same time he contended for the emancipation of the Gentile Christians from the claims of the Law (1 Corinthians 7:18, 1 Corinthians 7:19). I. As EXAMPLE OF IN GENERAL. It is necessary to study and consider human nature as it is. No acting as if in a vacuum, no trying to carry out abstract principles, regardless of men’s habit of thinking and acting, can be either right or successful. The followers of Christ were to be "wise as serpents, yet harmless as doves." Want of tact is often a greater hindrance to success than want of greater gifts of head and heart. Men are repelled by disregard of their feelings, and often won over by trifling concessions, which cost nothing important to those who make them or to the cause of truth. But serious cases of conscience may arise under these conditions; and prudence ceases to be a virtue whenever it is practiced at the expense of truth or of truthfulness. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 22:1 Brethren for men, brethren, A.V. (Acts 7:2, note); the for my, A.V.; now make for make now, A.V. The defense; ἀπολογία This is the technical word in classical Greek for a defense in answer to an accusation. Thus e.g. the oration of Gorgias entitled, ΥπὲρΠαλαμήδουςἀπολογία, begins, Ἡμὲνκατηγορίακαὶἡἀπολογίακρίσιςοὐπερὶθανάτουγίγνεται. And Demosthenes opposes κατηγρσεῖν to accuse, to ἀπολογεῖσθαι, to make one’s defense. And an ἀπολογίαδικαίακαὶἁπλῆ is to prove that τὰκατηγορημένα, "the things of which the person is accused," were never done. But it is probably from St. Paul’s use of the word here that it became common to call the defenses of the Christian religion by the term ἀπολογία. Thus we have the ’Apologies’ of Justin Martyr, of Tertullian, of Minutius Felix, among the ancients; me ’Apologia Ecclesiae Anglicanae,’ by Bishop Jewel, and many others. Acts 22:2 Unto them in the Hebrew language for in the Hebrew tongue to them, A.V.; were the more quiet for kept the more silence, A.V. When they heard, etc. This trait is wonderfully true to nature, and exhibits also St. Paul’s admirable tact and self-possession. It was strikingly in harmony with his addressing them as "brethren" that he should speak to them in their own mother tongue. There is a living reality in such touches which seems at once to refute Renan’s suspicion that St. Luke invented this and other of St. Paul’s speeches in the later chapters of the Acts. The full report of these later speeches is abundantly accounted for by the fact that through this time St. Luke was with St. Paul, and heard the speeches. Acts 22:3 A Jew for verily a man which am a Jew, A.V. and T.R.; of Cilicia for a city in Cilicia, A.V.; but for yet, A.V.; instructed for and taught, A.V.; strict for perfect, A.V.; our for the, A.V.; being for and was, A.V.; for for towards, A.V.; even as for as, A.V. Born in Tarsus, etc. (see Acts 21:39). St. Paul was evidently proud of his native city, "the famous capital of a Roman province," watered by the "swift stream of the Cydnus," and looked down upon by the snowy summits of Mount Taurus; "a center of busy commercial enterprise and political power;" "a free city, libera et immunis" (Farrar, ’Life of St. Paul,’ vol. 1. Acts 2:1-47.). St. Paul’s express assertion that he was "born at Tarsus" directly refutes the tradition handed down by St. Jerome that he was horn at Giscala, and carried thence to Tarsus by his parents when Giscala was taken by the Romans (Farrar, ibid.). Brought up; ἀνατεθραμμένος, a classical word, only found in the New Testament in the Acts (Acts 7:20, Acts 7:21, and here). It is found also in Wis. 7:4. It implies early education. At the feet of. The scholar sits or stands humbly beneath the raised seat of the teacher (comp. Luke 10:39). The stop is rightly placed after Γαμαλιὴλ. Some, however, put the stop after ταύτῃ, and connect παρὰτοὺςπόδαςΓαμαλιὴλ with πεπαιδευμένος. Gamaliel (see Acts 4:1-37, Acts 5:3, note). Instructed according to the strict manner of the Law of our fathers; comp. Galatians 1:14, "I profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers," where for τοῦπατρῳουνόμου we read τῶνπατρικῶνμουπαραδόσεων,. Under the πατρῴοςνόμος Paul probably included the traditions, as well as the written Law, which the Pharisees so rigidly observed (comp. Acts 26:5,where the ἀκριβεστάτηναἵρεσιντῆςἡμετέραςθρησκείας corresponds with the ἀκρίβειαντοῦπατρώουνόμου) The strict manner; κατὰἀκριβείαν, found only here in the New Testament; but a word of repeated use in this sense in Ecclesiasticus and Wisdom, and also, with the adjective ἀκρίβης and the adverb ἀκριβῶς, much used by medical writers. Ἀκριβέστερος and ἀκριβέστατος are used by St. Luke only (Acts 18:26; Acts 23:1-35. 15, 20; Acts 24:22; Acts 26:5), and ἀκριβῶς six times to three in the rest of the New Testament. Zealous for God (ζηλωτὴςτοῦΘεοῦ); see Acts 21:20, note. Acts 22:4 I persecuted (see 1 Corinthians 15:9; 1 Timothy 1:13; and Acts 26:11). This Way (see Acts 9:2; Acts 18:25; Acts 19:9, Acts 19:23). Unto the death (comp. Acts 9:1). Binding, etc. (comp. Acts 8:3; Acts 9:2). Acts 22:5 Journeyed for went, A.V.; them also for them, A.V.; unto Jerusalem in beads for bound unto Jerusalem, A.V. The high priest. Ananias, the present high priest, who may have been one of St. Paul’s hearers included among the "fathers," and who had probably been already a member of the Sanhedrim at the time of St. Paul’s conversion (see Acts 23:1-35. 2; Acts 24:1). Others, however, understand "the high priest" to mean him who was high priest at the time of St. Paul’s journey to Damascus, viz. Theophilus, who was still alive. The brethren. The Jews at Damascus. St, Paul speaks to his hearers emphatically as a Jew. To be punished (ἵνατιμωρηθῶσιν); whether by rods or by death. The word occurs in the New Testament only here and Acts 26:11, but is not infrequent in the LXX. and in classical writers; τιμωρεῖν is common in medical language in the sense of "to treat medically," to "correct" by medical treatment. Acts 22:6 Drew nigh for was come nigh, A.V. The phraseology of the following narrative is nearly identical with that of Act 9:3-6 (where see notes). Acts 22:9 Beheld for saw, A.V. Beheld indeed the light [and were afraid, A.V.]. This corresponds with the statement in Acts 9:7, that the men who journeyed with Saul "stood speechless." They were dazzled and amazed at the sudden brightness. But they heard not the voice. This at first sight seems inconsistent with the statement in Acts 9:7, "hearing the voice." But the apparent inconsistency disappears when we observe that here St. Paul wished to impress upon his hearers that, though his companions had seen the light, they had not heard the words which were addressed to him by the Lord Jesus (see Acts 9:14); whereas St. Luke, in the narrative in Acts 9:1-43., wished rather to insist upon the fact that though the men had seen the light and heard the sound of the voice, they had not seen Jesus. To see and hear the risen Christ was a privilege given to St. Paul alone. Acts 22:11 When I could not see (comp. Acts 9:8, and note). Them that were with me (τῶνσυνόντωνμοι). Συνεῖναι occurs only here and Luke 9:18, hut is used several times by the LXX. It is very common in medical waters for the accompanying symptoms of a disease. Acts 22:12 Well reported of by for having a good report of, A.V.; that for which, A.V. Well reported of (μαρτυρούμενος); see Acts 6:3, note. Acts 22:13 Standing by me for stood, and, A.V.; in that very for the same, A.V.; on for upon, A.V. Acts 22:14 Appointed for chosen, A.V.; to know for that thou shouldest know, A.V.; to see the Righteous One for see that Just One, A.V.; to hear a voice from for shouldest hear the voice of, A.V. Hath appointed thee; προεχειρίσατόσε, a word found in the New Testament only here and in Acts 26:16, and in Acts 3:20 (R.T.). In classical Greek it means mostly "to get anything ready beforehand;" to cause anything to be πρόχειρος, ready to hand. And in the LXX. it means "to choose," or "appoint," as Joshua 3:12; Exodus 4:13, where it is not a translation of חלַשְׁ, but a paraphrase of the sentence, "Appoint one by whom thou wilt send." Here it may be rendered indifferently either "choose" or "appoint." The Righteous One. The designation of Messiah in such passages as Isaiah 53:11; Psalms 72:2, etc. (see in the New Testament Luke 23:47; 1 John 2:1; Revelation 19:11, etc.). A voice from his mouth is a very awkward though literal rendering. The A.V. expresses the sense much better. Acts 22:15 A witness for him for his witness, A.V. A witness. An essential attribute of an apostle (see Acts 1:8, Acts 1:22, notes). Seen and heard. Acts 22:16 His Name for the Name of the Lord, A.V. and T.R. Wash away thy sins; ἀπόλουσαι, only here and in 1 Corinthians 6:11, where it is found in exactly the same sense of "washing away sins" (see 1 Corinthians 6:9, 1 Corinthians 6:10) in holy baptism. Hence the λουτρὸνπαλιγγενεσίας, "the washing of regeneration’’ (Titus 3:5; comp. Ephesians 5:26; and see Acts 2:38, note). Calling on his Name (ἐπικαλεσάμενος); see Acts 2:21; Acts 7:59, note; Acts 9:14, Acts 9:21; Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2; 2 Timothy 2:22: 1 Peter 1:17, all texts distinctly justifying prayer to the Lord Jesus. Acts 22:17 Had returned for was come again, A.V.; and for even, A.V.; fell into for was in, A.V. Into a trance (ἐνἐκστάσει); see Acts 10:10, note. Acts 22:18 Because for for, A.V.; of thee testimony for thy testimony, A.V. and T.R. Get thee quickly, etc. The narrative in Acts 9:28-30 does not mention the vision, but gives the murderous opposition of the Hellenist Jews as the reason of Saul’s departure from Jerusalem to Tarsus. Possibly, if it had not been for the Divine warning, the apostle would have braved the danger and lost his life. Acts 22:19 They themselves for they, A.V. In every synagogue. It appears from Matthew 10:18 that offenders were beaten in the synagogue, and doubtless by command of the synagogue authorities. A delation to any synagogue that any member of it was a blasphemer (i.e. a Christian) would lead to such a punishment. But probably the meaning here rather is that he went or sent to every synagogue to find out who there was among them that believed in Jesus, and then had them punished at Jerusalem (Acts 9:2). Acts 22:20 Stephen thy witness for thy martyr Stephen, A.V.; consenting for consenting unto his death, A.V. and T.R.; keeping the garments for kept the raiment, A.V. Consenting; συνευδοκῶν (above, Acts 8:1; Luke 11:48; Romans 1:32; 1 Corinthians 7:12, 1 Corinthians 7:13). It is also found in I Mace. 1:60; 2 Macc. 11:34, 35. Of them that slew him (τῶνἀναιρούντωναὐτόν). Ἀναιρέω, in the sense of "to kill," is a favorite word of St. Luke’s (Luke 22:2; Luke 23:1-56. 32; Acts 2:23; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23, Acts 9:24, Acts 9:29; Acts 10:39; Acts 12:2; Acts 13:28; Acts 16:27; Acts 22:20; Acts 23:1-35. 15, 21, 27; Acts 25:3; Acts 26:10); but elsewhere in the New Testament only Matthew 2:16 and 2 Thessalonians 2:8, R.T. It is frequent in the LXX. and also in medical writers in the sense of "taking away" or "removing." Acts 22:21 Send thee forth for send thee, A.V. The natural understanding of the preceding dialogue is that Saul, when bid depart quickly out of Jerusalem because the Jews would not receive his testimony, was unwilling to obey, and pleaded that surely the Jews must listen to him and be convinced, since they were well aware how hot and zealous a partisan of the Jews he had been, and must see that nothing but a great miracle could have converted him. It was the argument of a young and impetuous man, with little experience of the headstrong obstinacy of bigoted men. The Lord cut him short with a peremptory "Depart!" but with the gracious addition, "I will send thee unto the Gentiles"—a commission which is more fully given in Acts 26:17, Acts 26:18, and which was carried out in his whole life. Acts 22:22 They for then, A.V.; voice for voices, A.V. Unto this word. They could not bear the idea of the Gentiles being admitted into the kingdom of God. It was a blow to their pride of exclusiveness. The leveling-up of the Gentiles seemed to be as intolerable as the leveling-down of themselves, as spoken of e.g. Isaiah 1:10; Ezekiel 16:45, etc. Acts 22:23 Threw off their garments for east off their clothes, A.V.; east for threw, A.V. Threw off their garments. Either "wild signs of fury, gestures by which they gave to understand that they would gladly accomplish the cry, ’Away with him from the earth!’" (Lunge), tokens of applause and consent at the sentiment of the cry," Lucian, ’ De Salt,’); or (so Meyer) signifying that they were ready to stone the culprit (see Acts 22:20). Acts 22:24 Bidding for and bade, A.V.; for what cause for wherefore, A.V.; so shouted for cried so, A.V. The chief captain (see Acts 21:31, note). The castle (see Acts 21:34, note). Examined; ἀνετάζεσθαι, only here and in Acts 22:29. In Judges 6:29 (Codex Alexandrinus) and in the Hist. of Susanna 14 the verb has the simple sense of "inquiring." The classical word for "examining" and especially by torture, is ἐξετάζειν. By scourging (μάστιξιν). The μάστιξ was in Latin the flagellum, the m st severe implement of flogging, though even with the lighter virga, the rod of the lictor, slaves and others were beaten to death (usque ad necem). It was not lawful to beat a Roman citizen even with the virga (ῥάβδος); Acts 16:22, Acts 16:35, Acts 16:37, notes. The μάστιξ, or scourge, was that with which our Lord was scourged at the bidding of Pilate. Doubtless Lysias had not understood Paul’s Hebrew speech, and so had not known what it was which provoked so fierce an uproar among the people. Acts 22:25 When they had tied him up with the thongs for as they bound him with thongs, A.V. When they had tied him up, etc. This does not seem to be a right rendering. Προτείνω can only mean "to stretch out before," or "expose to the action," of anything, when taken in a literal sense; ἱμάς, again, more naturally means the "thong" or lash of a whip or scourge than a thong to bind a man with; indeed, it is thought to be etymologically connected with μάστιξ, Meyer, therefore, rightly understands the passage to mean when they had stretched him on the stake ready to receive the scourging. Is it lawful, etc.? Paul now pleads his privileges as a Roman citizen, just in time to stop the outrage, remembering, no doubt, the terror inspired in the Philippian magistrates when they found they had beaten with rods an uncondemned Roman citizen (see Acts 16:38). Uncondemned (ἀκατακρίτους); Acts 16:37. Only found in these two passages in the New Testament, and nowhere else. Acts 22:26 And when for when, A.V.; it for that, A.V.; to for and told, A.V.; and told him, saying for saying, A.V.; What art thou about to do? for Take heed what thou doest, A.V. Acts 22:27 And for then, A.V; and he said for he said, A.V. Acts 22:28 Citizenship for freedom, A.V; am a Roman for was free, A.V. A great sum (πολλοῦκεφαλαίου). The word is only found here in the New Testament in the sense of a "sum of money," but is so used in classical writers. Citizenship; πολιτεία, for "freedom of the city," in Xenophon, AElian, Polybius, Dion Cassius, etc., and 3 Macc. 3:21. Dion Cassius (9 17) relates that Messaliua, the wife of the Emperor Claudius, used to sell the freedom of the city, and that at first she sold it (μεγάλωνξρημάτων) for a very high price, but that afterwards it became very cheap. In all probability Lysias had so purchased it, and in consequence took the name of Claudius. I am a Roman born. It is not known how St. Paul’s family acquired the Roman citizenship. Acts 22:29 They then which were about to examine him straightway departed from him for then straightway they departed from him which should have examined him, A.V.; when for after, A.V. Had bound him (ἧναὐτὸνδεδεκώς), as related in Acts 21:33. Ἐκέλευσεδεθῆναι: "Facinus est vinciri civem Remanum," Cicero, in ’Verrem,’ 5.66 (quoted by Meyer). Acts 22:30 But on for on, A.V.; desiring to know for because he would have known, A.V.; loosed him for loosed him from his bands, A.V. and T.R.; the council for their council, A.V. and T.R.; to come together for to appear, A.V. and T.R. Brought Paul down; from the castle to the council-room below, either to the hall Gazith or to some other place of meeting. Lysias probably still kept Paul a prisoner through the night, on account of the excited state of the people. Acts 22:1-30 The apology. It was a very remarkable promise which our Lord made to his apostles, when, forewarning them that they should be delivered up to councils, and brought before kings and rulers for his sake, he added, "But when they so deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost" (Mark 13:9-11). It is impossible not to see a fulfillment of this promise in St. Paul’s apology delivered from the castle stairs at Jerusalem to an infuriated and bloodthirsty mob. A Jewish riot had something terrific in it, something dreaded even by the iron-minded Romans. The features all contorted with passion, the large eyes starting out of their sockets, the savage grinding of the teeth, the fierce cries, the wild throwing of handfuls of dust into the air, the tossing and waving of their garments with an unbridled violence, gave a demoniac aspect to such rioters. Paul had just come out of the thick of such a mob. He had barely escaped with his life, but not without many blows. He had heard his name given to execration, held up to detestation as the author of blasphemies and sacrilege, and as the enemy of his race. And now he was a prisoner in the hands of the heathen masters of his unhappy country. His hands were loaded with chains, and he knew not what dangers were before him. And yet, when he had scarce recovered breath after the struggle for life, we find him with the chains on his wrists, but with unruffled spirit, and admirable composure and self-possession, delivering to his enemies and would-be murderers a speech as gentle, as firm, as calm, as collected, and as logical, as if he had composed and prepared it at leisure in the stillness of his own study, and was addressing it to a congregation of friends and admirers. Must it not have been given to him in that hour what to speak, and how to say it? The great force of this defense lay in its simple statement of facts. The apostle’s conduct at each successive stage had flowed naturally and almost inevitably from the circumstances which surrounded him. He had nothing to conceal. Indeed, the circumstances of his early life were well known to his hearers. If his statement was true, how could he have acted differently? He appealed to his fellow-countrymen, his fathers and brothers of the Jewish people, to hear with impartiality the apology which he made. Had he stopped here, maybe his defense would have been accepted. His Hebrew speech, his thoroughly Jewish attitude, his high-minded earnestness, his splendid courage, seem to have wrought to some extent upon his volatile and mobile hearers. But he could not stop there. He had a further message to deliver, and it must be delivered at Jerusalem, the mother Church, not only of the circumcision, but of the whole Gentile world. That message was that Christ was to be preached to the Gentiles, and that Jews and Gentiles were to be henceforth one in Christ. And that message he delivered with chains on his arms, from the midst of a Roman cohort, to the angry crowd beneath him, having obviously one single purpose—to speak the truth, and to do his duty both to God and man. One other remark is called for by this apology. The nature of the case, a defense under false accusation, made it absolutely necessary that the defendant should speak of himself. But in the course of the twenty verses in which he details the several passages in the history of his life which bore upon the accusation, it is impossible to detect one particle of vainglory or of egotism. There are no boastings, nor are there any expressions of an affected humility. There is absolute simplicity. He speaks of himself because he must. And in the same spirit of genuine humility, when it was not necessary, he did not speak of himself. In the remarkable absence of details in all those parts of the Acts of the Apostles where St. Luke does not write as an eyewitness, we have strong evidence that St. Paul did not make his own doings the subject of his conversation with his familiar friends. Had he done so, St. Luke’s narrative might have been richer and fuller, but St. Paul greatness would have been diminished, as that of all vain men is, by the desire to appear great. As it is, the apology enables us to enumerate the great apostle’s virtues as combining in an extraordinary degree, courage, gentleness, calmness, vigor, humility, high-mindedness, determination, honesty, truth, patriotism, self-forgetfulness, wisdom, eloquence, and a passionate zeal for the glory of Christ and for the salvation of men. (For an illustration of some of these features in the apostle’s character, see also 2 Corinthians 11:1-33.; 12.; Galatians 2:5, Galatians 2:11; Ephesians 3:7, Ephesians 3:8; 1 Timothy 1:12,1 Timothy 1:13, 1 Timothy 1:16; and throughout the Acts of the Apostles.) BY W. CLarkson Acts 22:1-22 Argument and prejudice. We have here— I. AN . Paul, at the inspiration of the moment, made a powerful defense of his position. He showed: 1. That no one could enter into their feelings more perfectly than himself. Was he not a Jew by birth (Acts 22:3)? Had he not received a thoroughly Jewish education, at the feet of a Jewish master (Acts 22:3)? Had he not been absolutely possessed by a devotedness to the Law, and a corresponding hatred of the new "Way" (Acts 22:4)? Had they not the evidence in their own hands of the bitter and unrelenting persecution of which he had been the eager and active agent (Acts 22:5)? If, then, he was found advocating this hated "Way," it was not because he did not understand Jewish sympathies, nor because he had always been one of its votaries; quite the contrary. 2. That no one could possibly have weightier reasons for changing his mind than he had. First came a heavenly vision, arresting him in his path of persecution, and forbidding him to continue (Acts 22:6-11). Then came a powerful confirmation, in a miracle of healing of which he himself was the subject and of which a most honorable and estimable Jew was the instrument (Acts 22:12, Acts 22:13); and a further confirmation in the message with which he was charged (Acts 22:14-16). Then came a third influence of a powerful character in the shape of another manifestation, and a command, against which he vainly strove, to go out and work among the Gentiles (Acts 22:18-21). II. A AND . (Acts 22:22, Acts 22:23.) Such was the violent antipathy in the minds of his audience to any fellowship with the Gentile world that all Paul’s arguments went for nothing. This was such an opportunity as was little likely to recur, of having the facts of the case placed plainly and forcibly before their minds; it was a day of grace to them. But so utterly prejudiced were they that one word filled them with a senseless exasperation which stole from them the golden chance they had of learning the truth, and which riveted the chains of error and exclusiveness they wore upon their souls. This defense of the apostle and this exasperation of his audience may suggest to us: 1. The fullness of the Divine argument. God "reasons with" us. He does so (1) in proof of his own presence and providence in the world; (2) in proof of the heavenly origin of the gospel of his grace; and (3) in furtherance of our personal acceptance of Jesus Christ as Lord and Savior of our soul. The Divine arguments and inducements are very strong, and they are very varied. They include the miraculous and the ordinary; they appeal to the human consciousness, to history, and to daily observation; they are based on well-attested facts; they appeal to our hopes and to our fears, to our sense of what is due to our Creator and of what we owe to ourselves, of obligation and of wisdom. They are mighty, urgent, convincing, one would say—but for sad facts which argue to the contrary—overwhelming. 2. The foolish and fatal anger which it sometimes excites. There are those who, when God speaks to them in nature, providence, or privilege, instead of lending their ear to his word and bowing their spirit to his will, are only angered and exasperated; they go still further away from him in increased alienation, in still more determined rebelliousness of soul. But so doing (1) they aggravate their guilt; and (2) they cut down the bridge by which they might cross to the heavenly kingdom.—C. Acts 22:14, Acts 22:15 "The will of God in Christ Jesus concerning us." I. DIVINE . "The God of our fathers hath chosen thee" (Acts 22:14). It will always be a difficulty to know what to think of the electing grace of God. But we are on safe ground when we say: 1. That God desires the well-being of every member of his human family. We may surely argue that it must be so; we may boldly affirm that it is so. Is it not written that God is one "who will have all men to be saved, and to come unto the knowledge of the truth" (1 Timothy 2:4; see Ezekiel 18:23; Ezekiel 33:11; 2 Peter 3:9). 2. That he bestows special favors and privileges on some men; to some as not to others he gives intellectual faculty, material resources, educational advantages, domestic influences, providential guidance, knowledge of Christian truth in its purity and integrity, etc. These he "elects," or "chooses;" on them he confers distinguishing goodness. II. A VISION OF THE SAVIOR. "That thou shouldest … see that Just One, and shouldest hear the voice of his mouth" (Acts 22:14). To Saul there was vouchsafed a very special and peculiar manifestation of the risen Lord. In such wise as we do not, he saw the Just One himself and heard his voice. But Christ does present himself now to the sons of men, and he manifests himself as the Just One, as the Lord of righteousness. By a spiritual act we recognize Jesus Christ as: 1. That Being who is in himself the Holy and Righteous One, in whom is no trace of sin. 2. That Divine One who summons us to a new life of holiness and sacred service. 3. That Just One who, by his atoning death, has made the way open to our immediate justification, who has made it possible for us to attain to "the righteousness which is of God by faith" (Philippians 3:9). In the presence of him, the Just One, we are filled with shame; but by faith in his finished work we have acceptance with God and are accounted righteous (or, just) in his sight; and we yield ourselves to him and his service that his righteousness may be reproduced in us and in our human lives. Thus we come to do— III. THAT WORK OF MAN WHICH IS THE WILL OF GOD. Paul was to "know his will" (Acts 22:14), and was to do that will by the accomplishment of his life-work, viz. by "being his witness unto all men." This, too, in our way and measure is to be our lifework, even as it was our Lord’s (John 18:37). We are to bear witness of Christian truth by (1) exemplary behavior; (2) a devout and generous spirit; (3) the word of testimony and exhortation, this latter is to be experimental, such as is suggested by our own actual experience. Every Christian life is a failure if it be not an epistle read and known of all who are there to read it.—C. Acts 22:23-30 The earthly and the heavenly citizenship. The most interesting and the most distinctively Christian truth contained in this passage is that which we gain by contrasting the citizenship of ancient Rome with that of the kingdom of Christ. But we may also let these verses remind us of— I. THE OF . "The chief captain … bade that he should be examined by scourging; that he might know," etc. (Acts 22:24). What an inhuman and brutal procedure to extract evidence or confession by scourging—by cruel, relentless laceration of the body! It is painful to think how, in this as in many another respect, departure from God meant distance from all justice and benignity. It is, indeed, all too true that pagan law passed on many of its usages to Christian legislature, and that down to even recent times harsh and stern things have dishonored the statute-books of Christian lands; but these have been (1) diametrically opposed to the spirit of Jesus Christ, (2) implicitly condemned by his words, and (3) have been (or are being) disowned and disestablished by his followers. II. THE OF HUMAN LAW AND . Utterly defective as Roman law was, it shone in brilliant contrast with Jewish frenzy. How pitiable, not to say contemptible, the crowd crying out, rending their clothes, flinging dust in the air, in their uncontrollable passion (Acts 22:23)! Excellent, indeed, as compared with this, the rate custody of the Roman soldiery (Acts 22:24), the immediate regard paid to his claim of citizenship (Acts 22:26-29), the determination of the chief captain to bring Paul before the council in a legitimate and orderly way (Acts 22:30). With all defects and severities, law and discipline are immeasurably superior to the violent excitements of an incensate and ungovernable mob. III. THE OF RIGHTS. The man who is perpetually asserting his rights is a man as far, in spirit, from the likeness of Jesus Christ as he is far, in fact, from the enjoyment of the esteem of man. God blesses him as little as man loves him. But obviously there are times when it is not only our right but our duty to assert our claims. Paul did so here (Acts 22:25), and most justifiably; there was no reason why he should suffer and be weakened by suffering when he could escape by making a lawful claim. We do well to be self-assertive so long as we do not acquire the spirit of selfishness and do not give the impression of being self-centered. We do well, when we act thus with a distinct view to the benefit of others, to our own spiritual well-being, or to the extension of the kingdom of Christ. IV. THE EARTHLY AND . (Acts 22:27, Acts 22:28.) Paul acceded to the citizenship in virtue of his birth; he was free born. The chief captain obtained it by purchase. Others gained it by valuable military or civil service, or by favor of some illustrious man. Entrance into the kingdom of God cannot be gained thus. (1) Not by birth (John 1:13), (2) nor by purchase (Acts 8:20), (3) nor by the favor of man (John 1:13), (4) nor by meritorious behavior (Ephesians 2:9), do we become citizens of the spiritual kingdom and heirs of eternal life. It is rather by the influence of the Spirit of God upon and within us (John 3:5), and by our appropriate and corresponding action in response—by penitence of spirit and humble faith in a Divine Savior (Acts 20:21), that we become true subjects of the great King, and have our names entered on that blessed roll which is the Book of Life.—C. BY E. JOHNSON Acts 22:1-21 Paul’s self-defense before the Jews. "Brothers and fathers." These words fell from his lips in the Hebrew tongue, and a hush fell upon them. If we desire to be listened to with attention, we must speak to the people "in their own tongue." I. THE PERIOD BEFORE . (Acts 22:3-5.) He speaks throughout of himself; but in the background of his thought is the providence and the grace of Him who had called him out from darkness into his marvelous light. He was a Jew, strictly educated in the Law, and a zealot for God. And yet a persecutor. A lesson for us all against the over-valuation of learning and of orthodoxy. He had tried the way of zealotry and persecution, as Luther had tried that of monkery, sincerely seeking salvation, but without success. The memory of his earlier time is one mingled with thankfulness and penitence, as indeed all our memories must be. In his good education and in his unhappy errors he could trace the hand of God. Boasting is in every case excluded. II. HIS . (Acts 22:6-15.) 1. The great light from heaven on the way to Damascus. It disclosed the dark ways of sin and error in which the heart had been wandering; and at the same time lighted up the ways of Divine grace by which the convinced soul was to be led, and the path of duty the new-born soul was to follow. He is led by the hand, as into a mystery, which only the Divine wisdom shall gradually unfold. Jesus, still lead on! Like led children ever we enter the kingdom of heaven. 2. The ordination by the hands of Ananias. A pious man according to the Law. God knows all his servants, and the work for which each is best fitted. Here is a mirror for all preachers. They should bring to the office knowledge and experience of the working of God’s grace upon the heart. They must in their office be like St. Paul—witnesses before all men, by word and conversation, of that which they have seen and heard. And their comfort may in like manner be that he who has called will strengthen, edify, and support them in their calling. III. HIS . (Acts 22:17-21.) He is praying in the temple, his soul overwhelmed by the weight of those Divine communications. The voice says, "Hasten, and go quickly out of Jerusalem!" Paul meets the call with reluctance. This struggle is among the incidents of the strife of the Spirit of God with our spirit. We would stay when he bids to go. "Lord, I will follow thee, but—" Sometimes it is fear, as in Jonah’s case; sometimes it is modesty, as with Moses and Jeremiah; or conscientiousness, as with Peter (Acts 10:14); or compassion, as with Abraham at Sodom, and Paul with Israel. Over against all our buts stands the firm command of God, "Go hence!" Only he who overcomes his hesitation in full trust in the perfect right and wisdom of that command will be enabled by-and-by to say, "He has done all things well."—J. Acts 22:22-29 Damager and deliverance. At length the latent envy of the Jewish audience breaks forth. "Away with such a man from the earth!" I. DANGER IN WITNESS FOR THE TRUTH, (Acts 22:22-27.) The wild force of fanaticism has to be encountered again and again. These scenes are a warning against fostering it. It dishonors God, under the pretext of jealousy for his honor; ill treats the innocent; disgraces itself, turning men into wild beasts. II. DIVINE OF THE SERVANT OF GOD. 1. It is brought about by the right feeling of the Roman captain, together with the civil privileges of the apostle. And he obtains a new opportunity for self-justification. 2. It tends to illustrate his character. The violence offered to him elicits a gentle and lowly reply (Acts 22:25; John 18:23). Outwardly ill treated, he remains inwardly unhurt. Momentarily trodden in the dust, he rises to eternal honors. III. THE OF THE OF GOD. It is acquired by the new birth. It is sealed by the Spirit of God. It is proved by trial, conflict, and affliction. It appears in full glory in the heavenly state. Their privileges are—exemption from fear in the presence of the powers of this world; inviolate safety from the violence of evil men; independence of the judgment of the world. "Now are we the sons of God, and it doth not yet appear what we shall be."—J. Acts 22:30 Acts 23:11. Paul before the high council. I. THE AND OF A GOOD . 1. This gives manly courage and confidence. 2. It acts as a touchstone upon his foes, exposing their injustice, bringing those passionate and unfair in spirit to light. Ananias’s answer to Paul’s dignified statement is a blow on the mouth. 3. At the same time, it imparts childlike humility. Great was the provocation to a high spirit like that of Paul. His first passionate answer contrasts with that of Jesus on the same occasion (John 8:23). But on the remonstrance of the bystanders, he apologizes for the exclamation. Either he did not recognize Ananias for the presiding high priest; or, recognizing, he meant to intimate that, while he had all respect for the office, he had none for the person who thus abused it. "If Paul," says Luther, "thus assails the priest who was ordained according to the Law of Moses, why should! dread to assail the painted bishops and ghosts who come from the pope, without any command from God and man?" 4. Self-possession and prudence, with sincerity (Acts 23:6). Paul is the sheep among the wolves (Matthew 10:16). There was both tact and truth in this confession. He was a Pharisee by birth and education, and also by present position, as he upheld the authority of the Divine Law in opposition to the frivolity of the Sadducees. That was the common ground on which he and the Pharisees Stood. Paul says what is simply true. It is only self-control, sincerity, and simplicity which can give tree firmness and consistency. II. THE OF . (Acts 23:7, etc.) There was a split in the assembly, occasioned by Paul’s confession. It is a picture of what is ever going on in the world. Sects and parties fall asunder, and make free space and passage for the truth of God. Party spirit drew the Pharisees over to Paul; yet God’s wisdom reaches its end by this means. He makes the wrath of man to praise him. The Roman officer takes, as usual, the part of an indifferentist, and orders the removal of the prisoner. Thus the contending parties are silenced, and their objects are defeated by their own passion and violence, while the cause of right prevails. III. THE VOICE FROM HEAVEN. Great need brings great comfort. God is content with the witness he has borne. Greater than the trials from foes are those which arise from the self-doubts of a sensitive conscience. Have we said and done our best? The disappointment of the result reflects itself in the trouble of the conscience. But the results are not of our command; the purpose is. We cannot command success; but we may deserve it, and enjoy the testimony of a good conscience. The "comfort wherewith I am comforted of God." It compensates for the unjust judgment of the world; for the insults to one’s office; for the griefs of self-condemnation. Above all, it strengthens for the conflicts of the future. It is a laurel on the brow of the hero of God, the word: "Thou shalt bear witness again." Henceforward the apostolic history turns upon the witness which Paul is to fulfill at Rome. Lessons: The true Christian witness must have, first of all, the good conscience within his breast. The violence of the foes of truth will then be a certificate in his favor; he will enjoy the sympathy of the honest and unprejudiced on earth, and the assurance of the Divine Judge in heaven.—J. BY R.A. REDFORD Acts 22:1-21 Paul’s defense of himself to the people. I. THE . 1. On the castle stairs. 2. Addressed to a tumultuous mob, full of passionate, murderous feeling, quelled for the moment by Paul’s self-control and the captain’s influence, showing that they feared Rome, though they feared not God, and had no desire to know the truth. 3. The magic of the Hebrew tongue, that is, the Syriac or Aramaic Hebrew, which touched their national sympathies, and at once laid to rest any suspicions that Paul was a foreigner desecrating the temple. II. THE OF THE SPEECH. Facts speak for themselves. Once I was blind as you; now I see. The convert relating his experience. Power of such testimonies when simply and faithfully narrated. The evidence that Jesus was the Christ. The reason for Paul’s mission to the Gentiles. III. THE DOOM OF . "They will not receive of thy testimony concerning me." Resistance to the Holy Ghost. Stephen’s blood was crying out, and now they would have Paul’s. The messenger sent from heaven unto the Gentiles betokened the Divine judgments about to be poured out on Jerusalem, and the blessing taken from them and given to those who would return faithfully the fruits of the vineyard. IV. THE HOLY OF THE MAN who could speak thus to an infuriated mob. His confidence in truth, in his own mission, in the works of the Spirit, in the future of the Christian Church; and his fearlessness of man.—R. Acts 22:22-30 Rescue of the prisoner and reference of his cause to the Jewish Sanhedrim. Notice— I. THE POWER OF . The very word "Gentile" exasperates Jews, yet they were separated from Gentiles, not to hate them, but to save them. II. The close connection between AND . Knowledge helps patience; patience promotes knowledge. III. THE CRUELTY OF POWER when it is exercised without righteousness. Torture was at once a confession of weakness and a violation of the rights of man. Law can need no cruelty to support it. It must be based upon truth and benevolence, or it is not righteous law. While the noisy tumult of the mob showed the corrupt state of the Jewish nation, the scene in the castle revealed the imperfection and worthlessness of mere human rule. Both facts were the cries of the world for the kingdom of God. IV. THE OF TRUE in enlightening the mind, calming the feelings, strengthening the will, and preparing the man for trials. The example of Paul one of exalted self-possession and heroism, together with astonishing intelligence and discernment of character. The thought of using his Roman citizenship at that moment was doubtless a suggestion of God’s Spirit. V. in the government of the world. The Roman state needed to prepare the way for the gospel. The two citizenships—of the earthly kingdom, of the heavenly, compared in the two men, Lysias and Paul. Little the parents of the apostle could have anticipated how that Roman privilege would work into his history. We should give our children all we can to prepare them for future life. Grace and providence work together. The world’s alarm opens the way for the gospel. VI. THE REAL , not between Christianity and political power, but between true and false religion. The chief priests and the council face to face with the representative of Christ. A corrupted Judaism must be swept out of the way. After that is done, then Christianity will be ready for its still greater mission to evangelize the whole world, beginning with the Roman empire. The three parties represented—the Christian, the rabbinical, the heathen.—R. BY P.C. BARKER Acts 22:1 A model self-defense. We enter in this chapter on matter which is to some degree repetition (Acts 9:1-43.). The repetition is valuable for several reasons. It both adds and omits some particulars. It gives us Paul’s own version in his own words, instead of what must still have been essentially his own version, but which was probably rehearsed in the historian’s words. It gives us the advantage also of comparison in those parts which exhibit slight differences, and we gain a fuller impression of Paul’s experience. We may imagine that Paul bad been almost tremblingly anxious the past hour or two for this opportunity; and the moment that the lashed and angry waves were hushed was a proud moment for him had he been merely the human orator, but much rather a prized moment as he was the Christian orator. He has heard wild and baseless accusations passionately hurled at him, and just so long as might were right, he might be supposed to hold himself answerable to unjust earthly judges, as well as to the one true Judge and one merciful Master. But beyond a doubt something else than personal defense was in his heart, and his eye spied a grand opportunity. For this "defense" it may be claimed that it is— I. THE DEFENSE OF A MAN. For: 1. It must be held to be the outcome of, not craven fear, but the rising spirit of a true man. Very certain it is that not one out of a hundred would have risen to the occasion. Disheartenment, despair, perhaps disdain, would have locked close the lips of most men. But Paul does not consent to "give up," or to show anything in the shape of temper answering to the intolerant spirit of the multitude. 2. It was the acknowledgment (however undeserved in the individual case) of the respect naturally due in the society of human life from one man to his fellows. Such respect is all the more to be honored in the observance by the man who, whether Paul or Galileo, may be confessedly making a "new departure" of wide significance. History shows that it has been the lot of such men, not in religion only, to be made sufferers. The noblest examples of martyrs have been of those who have done nothing to bring it upon themselves by any manifestation of the defiant spirit. 3. Every word of it was the utterance of conscious rectitude. 4. It was a noble, typical example of the strength "in its glory" of the individual conscience against the senseless strength and intolerance of a mob. II. THE DEFENSE OF A . For: 1. This defense was through the whole length of it a connected confession to a change wrought by Christ. The change was a great one. The pride of man offered every conceivable hindrance to it. The surrender was one that meant the profoundest acknowledgment of the opponent’s victory. And Christ was the victor’s Name. When Paul, therefore, defends his altered self and his altered course of life, his altered faith and hopes and methods, there is not an aspect of the defense which can be described as other than Christian. 2. The defense of himself was forthwith transmuted by Paul into a testimony for Christ. This was the mark and very stamp of both Christian design and Christian method. With manifest fire of zeal, he seizes the favorable and welcomed opportunity. He gives us the impression that this is the thing that has been in his eye of late. Paul may have been answerable in some degree for the commotion of the day. If so, now his task, embraced with all the energy that the very spirit of fidelity can throw into it, is to proclaim Christ. And when a man will so even vindicate himself as yet more to testify Christ, his self-vindication merits at least the title of the defense of a true Christian man. 3. This defense was perfect in its temper, and free from all betrayal of irritation; it makes its statement of facts with the utmost simplicity, but with unwavering confidence. 4. Lastly, at the point of supreme danger, it does not turn aside. The fact which Paul well knew was intolerable to the ears of his hearers, but vital to the truth, is steadily pursued, is arrived at, and then is distinctly announced, without an attempt at qualifying it or softening its effect. This was "not shunning to declare the whole counsel of God." And it marked the quality of the Christian hero; it spoke the firmness of the Christian martyr; perhaps best of all it established conclusively the title of Paul to the name of the true Christian man.—B. Acts 22:1-22 The testimony of religious experience. Not now dwelling upon the details of Saul’s conversion, treated of for the most part under the consideration of the ninth chapter, we may observe that we have here Paul’s own account of it, that is to say, we have his own rehearsal of his conversion, and so far forth religious experience. We may use the opportunity for the purpose of illustrating the right occasion and use of the individual declaring to the world "what the Lord has done for his soul. This is in some cases an undoubted duty, and the neglect of it an undoubted dereliction of duty. Many, no doubt, are the occasions that lie on the border-line of expediency, and even of duty. And, as in many, many other things, it is then that the solemn claims of individual responsibility are either seen and honored or dishonored. We may, therefore, observe some of the facts involved in a man’s confession of his own religious experience before the Church and the world. I. IT AMOUNTS TO A TO THE FACT OF THE WORKING AND FORCE OF GOD’S IN HUMAN LIFE. II. IT IS A OR AN ABIDING REBUKE TO OTHER MEN WHO OWN TO NO LIVING OF THAT OR CO- WITH IT. III. IT IS HELPFUL IN MANY TO THOSE "WHO BELIEVE" IN THEIR OWN COURSE. IV. IT OFFERS AMAZING OF THE , LOVE, AND POWER OF GOD AND OF CHRIST AND OF THE SPIRIT. V. IT ABOUNDS IN OF HUMAN NATURE UNDER CERTAIN MOST SPECIAL AND , AND OF ITS UNDER SUCH . VI. IT IS NOT ONLY TO GOD AND A OF HIM, BUT IT IS USEFUL TO MEN, TO BIND BY SOLEMN OF PUBLIC BEFORE MEN.—B. Acts 22:14 "That Just One." Paul here quotes from Ananias a term used to designate Jesus Christ. Its Scripture history as applied to Christ, and its significance as touching some of the deepest aspects of Christ’s relations to humanity, are very worthy of some fixed attention. Notice— I. THE HISTORY OF THE EPITHET, "THAT JUST ONE," AS APPLIED TO CHRIST. Six occasions in the historical portions of the New Testament illustrate its use, namely, when it comes from the lips of Pilate’s wife and afterwards of Pilate (Matthew 27:19, Matthew 27:24); from the lips of the Roman centurion (Luke 23:47); of Peter (Acts 3:14); of Stephen (Acts 7:52); and of Ananias in the special quotation of Paul now (Acts 22:14). These testimonies are noticeable for the directness of their language, for the special identification of Christ as "this just Man," or "that just Man," or "the Just One," and for the character in each case of those who uttered them. II. THE DEEPER OF THE SAME EPITHET AS APPLIED TO CHRIST. 1. Christ is the perfectly "righteous" One, and the only perfectly righteous One. All others have sinned and fallen short of God’s glory. No other has kept the Law entirely—kept it in deed, in word, in thought, in affection, in zeal. 2. Christ’s perfect righteousness is the qualification of the Mediator, that real, solemn, thrilling relationship which he sustained as between God and man. 3. Christ’s perfect righteousness constituted the essential qualification of the propitiatory sacrifice. He "suffered for sins, the just for the unjust" (1 Peter 3:18). The "Advocate with the Father, and the Propitiation for out’ sins, and not for ours only, but also for the whole world, is Jesus Christ the Righteous" (1 John 2:2) 4. Christ’s perfect righteousness constitutes the perfection of his fitness to be Teacher and Exemplar to men on earth. 5. Christ’s perfect righteousness is the stability of his throne of judgment, to be ere very long beheld and approached by every man who is or ever has been. He is "the Lord, the righteous Judge" (2 Timothy 4:8).—B. Acts 22:14, Acts 22:15 The calling and the gifts of God. The apostle himself elsewhere speaks (Romans 11:29) of" the gifts and the calling of God;" and of them he says that they "are without repentance." The glorious occasion to which he gives prominence in the words of these verses exhibits the "calling" first, and the "gifts" next. At the same time, this same passage describes the calling of God (separate and sovereign act though it be in itself) as introductory to responsibilities, privileges, and gifts that followed upon it. There is not such a thing as a calling of God, to lie dormant. There is not such a thing as a calling of God, to terminate in the mere use or enjoyment of the person called. A calling of God infers a commission consequent upon it—nay, nothing less than involved in it under any circumstances. Here, however, it is not implied only, it is expressed as well, and that in a very significant mode. For immediate upon the mention of the calling or choosing comes that of— I. A GREAT . 1. The Christian apostle, minister, teacher, must be one who "knows the will" of God. 2. He must be one who knows it very directly from the fountain-head. Hearsay will not suffice, imagination will not suffice, reason will not suffice. II. A GRAND IN WITH THAT . Though Paul "was as one born out of clue season," these things are vouchsafed to him, namely, to "see" and to "hear" the "Just One." Some think Saul had seen Christ in the flesh. This passage may contribute something confessedly inconclusive to the disadvantage of the supposition. It is overwhelmingly improbable, in that Paul never speaks of it, as surely he would have done if it had been the case, even as he speaks of having seen Stephen and assisted at his martyrdom. This great grace, however, is now vouchsafed to Saul, that with vision of thousandfold force he is given to see the very Jesus ascended, and that with a keenness to hear beyond anything that he had experienced before he is granted to hear the own voice of the glorified Man Jesus. It is not that Saul had earned the gift—nay, it is not that to the end of a devoted life of fullest self-surrender he will ever be able to earn the gift. Paul is the disclaimer of merit. Nor is all the grace for Paul. How many lesser successors to him have taken their share of benefit, and the whole Church its share, when these have recalled that Jesus teaches: 1. How near a connection is necessary between himself and his servant-pioneers of the truth and heralds of salvation. 2. To this end how near he is willing to condescend to come to those servants. 3. And how he would embolden them to draw near to him in most believing faith and most loving trust of the heart, when the times should be such that he would no longer come in vision to them. III. A VAST . It needs an angel intellect and an archangel heart to set an estimate at all equal to the truth upon the work committed into human hands when the ministry of Christ is accepted by them. They are then "witnesses for Christ to men." And three features of their great responsibility are here shadowed forth. 1. They are witnesses to a living One, a Personage, and not to a mere truth. 2. They are witnesses to him of the things that they know of "the Word of life" (1 John 1:1), through having seen him, heard him, looked upon him, and handled him, all in the deepest sense. 3. They are witnesses" to all men," as far as they can possibly in any way reach all men, and under any circumstances to all impartially. Deep was the impression that these communications (unmentioned elsewhere) had made on the mind of Paul. The words of Ananias, inspired most freshly as he was from the source, had dwelt deep-stored in his memory. And now, some twenty-five years afterwards, at a crisis most opportune, they come to the surface, they are full-charged with their own vitality; and are practically commended by Paul as embodying the charter of all who should be "witnesses for Christ."—B. Acts 22:18-21 Men’s past sins often the unknown determiners of their future life, its opportunities, and its disqualifications. It is possible to take different views of the drift and the intended tenor of this passage. The language of Saul (which Paul now quotes), as found in Acts 22:19, Acts 22:20, will be very far from powerless, whether read as a view humbly offered in harmony with the command just laid upon him, or as perhaps is the more probable, in deprecation of it. The passage, however, reminds us, amid high associations of great truths, of solemn far-reaching principles in human life. The retribution which it enwraps is not that of the severity of judgment to the sinner, but of the inevitableness of that cause and effect which speak a Creator-God of infinite wisdom, and a creature-man of reason, of moral capabilities, and of a certain freedom of action, that lies at the root of moral responsibility and final accountability. Notice, then— I. A CAREER OF UNTOLD OF AND HONOR IN THE MOTHER CITY CUT SHOUT FOR PAUL. 1. We could imagine reasons why Paul would have felt his highest ambition fired by testifying, working, suffering, and dying for Jesus in Jerusalem, as; (1) The mother city of the land and of God’s favored people, renowned with ancient and special renown, (2) The place at the very heart of Jewish life, where he would have longed to recant most publicly his one-time errors of creed, and retrieve whatever it were possible to retrieve of the effects of those errors. This would have been of what was most noble among the characteristics of Paul. (3) The place which held the same relation to the religious world that Rome did to the heathen world. (4) The place where the Master bore the grandest testimony of all his course, and suffered and died. 2. It needs little imagination to see that, let alone any sense of a noble ambition, Paul would feel that it would be one of the grandest opportunities of usefulness, at the very center of typical and peculiar risk and danger. From all this Paul is interdicted by a voice of sovereign authority, and on the plain ground of his own past of error. II. A REMEDY IN CHRIST AGAINST ABJECT , AGAINST SETTLED DESPAIR, AGAINST UP OF , IN THE OF THE ASPECTS OF HUMAN LIFE. The veto of Jesus Christ, spoken with authority to Paul, is nothing else than linked with a summons to other work and another sphere, that may turn into all equal usefulness and probably usefulness far greater. Notice the method of that summons. 1. Though to state the ground of it might be pain and might give pain, it is not wrapt in vague mystery and unsatisfying innuendo. It is, on the other hand, a grand instance of "Faithful are the wounds of a friend." 2. The summons exhibits a very distinct and emphatic value set upon the life and the useful employment of the servant somewhere or other. Twice, nay, thrice repeated is the direction to depart with "haste," "quickly," and unquestioningly. Men may depart like Jonah. But also they may depart for (1) Christ’s own command, announced in the individual conscience or by the living Spirit; and (2) for greater toil and exposure, instead of for ease and hiding from work. 3. The summons announces, by a most gracious anticipation, an highly important substitute career. The man who has incapacitated himself by follies, by errors, even by sins, for some of the noblest of Christian service shall still not be cast away as useless. He is still good to do something; yes, to do much. The Master does not refuse the love or the service of the fallen, when they return, nor does he consent to treat with them only through others. First he saves them and protects them, and suggests his care and love of them. Then he gives them their work, though "far hence." And lastly, he does not withhold from their car to hear his own voice, "I will send thee." What trust, what love, what forgivingness, and what streams of hope Jesus has to give—and gives to his own!—B. BY R. TUCK Acts 22:3 The sincerity of St. Paul’s Judaism. "I am verily a man which am a Jew." This remarkable speech was addressed to a particular audience, under particular circumstances, and it was precisely adapted to that audience. It took careful account of their knowledge and of their prejudices. It was conciliatory in tone, but firm to the truth and manly in spirit. It is impossible for us to admire too highly the calmness and the self-command of the apostle under such perilous circumstances. Instances may be given from political life of the power of a skilful orator to sway an excited mob, such as that of Lamartine in times of the French Revolution. The introduction of this homily should deal with (1) the scene; (2) the audience; (3) the orator. 1. The scene. Dean Plumptre has the following suggestive note:—"The position was one which raised him (St. Paul) above the people, and the characteristic gesture commanded instant attention. And he spoke, not as they expected, in the Greek, which belonged to one who fraternized with the Gentiles, but in the Hebrew, or Aramaic, which he had studied at the feet of Gamaliel. It was a strange scene for that Feast of Pentecost. The face and form of the speaker may have been seen from time to time by some during his passing visits to Jerusalem; but there must have been many who had not heard him take part in public action since the day when, twenty-five years before, he had kept the garments of those who were stoning Stephen. And now he was there, accused of the selfsame crimes, making his defense before a crowd as wild and frenzied as that of which he had then been the leader." 2. The audience. Notice that it was largely composed of foreign Jews, who were present at the feast; and that those foreign Jews were often more intensely bigoted than the Jerusalem Jews,—they would certainly have more knowledge of St. Paul, and more personally antagonistic feelings against him. Some of them had recognized him, and raised the excitement which nearly led to his death. Show how utterly unreasonable such a mob becomes; no appeal can be made to their intelligence; usually they can only be dispersed by force, or their excitement must be allowed to spend itself and wear itself out. 3. The orator; a weak, frail man, with a personal presence which men called contemptible, but with the natural gift for swaying an audience. As soon as he spoke men were hushed to listen, as they always are when the born orator stands before them. Perhaps St. Paul’s gifts as a writer have filled our thought, so that we have not duly recognized what a splendid "command of men" he had in his great gift of speech. The point which he sought to impress on his audience on this occasion was the "sincerity of his Judaism." That was the thing impugned. He was declared to be such an unworthy Jew that he had defiled the temple by bringing an Ephesian Gentile into it. The proper answer was a full declaration of his honest and complete loyalty to Judaism. This he made— I. BY THEM IN THE HEBREW TONGUE. Not in Gentile Greek. "It might be that he did this simply because they understood it better, but it may have been also because, as the language showed him to be a countryman of their own, they were disposed to think him less guilty than the Asian Jews had represented him to be" (F. Bungener). "One who spoke in Hebrew was not likely to blaspheme the sacred Hebrew books." II. BY THEM OF HIS LOYALTY TO HEBREW . His birth was unquestionably Jewish. His education was most distinctly Jewish; for he was even educated at Jerusalem, and by their most honored teacher. His Judaism was so sincere and so intense that he had been the most active and energetic persecutor of the Nazarenes. And Ananias, the well-known devout Jew, had brought God’s commands to him (Acts 22:12). III. BY THAT, IF HE SEEMED TO HAVE TAKEN A NEW LINE, HE HAD ONLY OBEYED JEHOVAH, THE GOD OF THEIR HEBREW FATHERS. This is the point of St. Paul’s advance. Jehovah had appeared to him, had given him special directions, and, as a loyal Jew, he could only obey those directions. Jehovah had shown him that Jesus was Messiah. Jehovah had sent him forth on his mission among the Gentiles. He had never dishonored Judaism, never broken with it. He was still the same "born Jew" as ever (Acts 22:14).—R.T. Acts 22:6-10 The claims of a personal Divine revelation. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 23:1 Looking steadfastly on for earnestly beholding, A.V.; brethren for men and brethren, A.V.; I have lived before God, etc., for I have lived, etc., before God, A.V. Looking steadfastly; ἀτενίσας, as in Acts 1:10; Acts 3:4, Acts 3:12; Acts 6:15; Acts 7:55; Acts 10:4; Acts 11:6; Acts 13:9; Acts 14:9. It governs a dative here, as in Acts 3:12; Acts 10:1; Acts 14:9; Luke 4:20; Luke 22:56; elsewhere it is followed by εἰς. Brethren. He emits here the "fathers" which he added in Acts 22:1. If there is any special significance in the omission, it may be that he meant now to assume a less apologetic tone, and to speak as an equal to equals. Howson and Lewin think that he spoke as being, or having been, himself a member of the Sanhedrim. But he may have meant merely a friendly address to his countrymen. I have lived, etc. πεπολέτευμαιτῷΘεῷ); comp. Philippians 3:20; I have had my conversation (vitam degi) unto God, or, for God, i.e. according to the will of God, with a view to God as the end of all my actions. So Josephus (’De Maccabeis,’ sect. 4) says that Antiochus Epiphanes made a law that all Jews should be put to death οἵτινεςφάνριεντῷπατοίωνόμωπολιτευόμενοι "who were seen to live according to the Law of their fathers." And so in 2 Macc. 6:1 it is said that he sent to compel the Jews to forsake the Law of their fathers—καὶτοῖτοῦΘεοῦνόμοιςμὴπολιτεύεσθαι—and not live agreeably to the laws of God. And once more, in 3 Macc. 3:3, 4 the Jews are said to fear God and to be τῷτούτουνόμῳπολιτευόμενοι, living according to his Law. Here, then, πολιτεύεσθιτῷΘεῷ means to live in obedience to God. St. Paul boldly asserts his undeviating compliance with the Law of God, as a good and consistent Jew (Philippians 3:6). Acts 23:2 Ananias, the son of Nebedaeus, successor of Joseph the son of Camel, or Camydus (’Ant. Jud.,’ 20. 1.3; Acts 5:2), appears to have been actually high priest at this time. tie was a violent, haughty, gluttonous, and rapacious man, and vet looked up to by the Jews ("tres considere," Renan). tie had probably lately returned from Rome, having been confirmed, as it seems, in his office by Claudius, to whom Quadratus, the predecessor of Felix, has sent him as a prisoner, to answer certain charges of sedition against him. He seems to have been high priest for the unusually long period of over ten years—from A.D. 48 to A.D. 59 (see Josephus, ’Ant. Jud.,’ 20. 5.2; 6.2, 3; 8.8). But, on the other hand, Josephus (’Ant. Jud.,’ 20. 8.5) speaks of a certain Jonathan being high priest during the government of Felix, and being murdered by the Sicarii at his instigation; which looks as if Ananias’s high priesthood had been interrupted. It would appear, too, from 20. 8.8, that Ismael the son of Fabi succeeded to Jonathan, not to Ananias, as is usually supposed. But the question is involved in great obscurity. Acts 23:3 And for for, A.V.; according to for after, A.V. God shall smite thee (τύπτεινσεμέλλει). A distinct announcement of something that would happen. (For the incident itself, comp. I Kings Acts 22:24, Acts 22:25; Jeremiah 28:15, Jeremiah 28:17; and Acts 12:1, Acts 12:2, Acts 12:23) Ananias perished by the daggers of the Sicarii (Josephus, ’Bell. Jud,’ 2. 17.9), at the beginning of the Jewish war under the procuratorship of Florus, in the year A.D. 66. He had been previously deposed from the high priesthood by King Agrippa toward the close of the government of Felix (’Ant. Jud.,’ 20. 8.8), about A.D. 59, or early in A.D. 60, less than two years from the present time. Thou whited wall. This expression is admirably illustrated by the quotations from Seneca in Kuinoel: "These base and sordid spirits are like the walls of their own houses, only beautiful on the outside." "What are our gilt roofs hut lies? for we well know that under the gilding unseemly beams are concealed." "It is not only our walls which are coated with a thin outward ornament; the greatness of those men whom you see strutting in their pride is mere tinsel; look beneath the surface, and you will see all the evil that is hid under that thin crust of dignity". Ananias was sitting in his priestly robes of office, presiding over the council in power and dignity, and presumably a righteous judge, but his heart within was polluted with injustice, selfishness, and a corrupt disposition, which made him act unrighteously (comp. Matthew 23:27). Contrary to the Law; or, acting illegally; παρανομῶν, only found here in the New Testament, but common in classical Greek. St. Paul’s temper was very excusably roused by the brutality and injustice of Ananias. But we may, perhaps, think that he did not quite attain to "the mind that was in Christ Jesus," who "when he was reviled, reviled not again," but was "led as a sheep to the slaughter, and like a lamb dumb before his shearer, he opened not his mouth" (Acts 8:32). Acts 23:4 God’s high priest. This seems to show that Ananias actually was high priest, though some think that he had thrust himself into the office after his return from Rome, without due authority, and that this was the reason why St. Paul excused himself by saying, in Acts 23:5, "I wist not that he was high priest." Acts 23:5 And Paul said for then said Paul, A.V.; high for the high, A.V.; a ruler for the ruler, A.V. I wist not, etc. These words express, as distinctly as words can express anything, that St. Paul was not aware, when he called Ananias a "whited wall," that he was addressing the high priest. Different reasons for this ignorance have been given. Some think that it arose from the uncertainty that existed whether Ananias really was high priest or not at this time, or whether the office was not in abeyance. Others attribute to Paul’s weakness of sight the fact that he did not see that Ananias was sitting in the presidential chair, neither was able to recognize his features. Others, giving to οὐκἤδειν a sense which it never bus, render, "I did not reflect," or "bear in mind, that he was high priest." What is certain is that for some reason or other Paul did not know that he was speaking to the high priest. Had he known it, he would not have said what he did say, because the Law is express which says, Ἄρχοντατοῦλαοῦσουοὐκακῶςἐρεῖς (Exodus 22:28, LXX.). Acts 23:6 Brethren for men and brethren, A.V. (as in Acts 23:1); a son of Pharisees for the son of a Pharisee, A.V. and T.R.; touching for of, A.V. When Paul perceived, etc. Possibly the Pharisees in the Sanhedrim were disgusted at the brutal act of Ananias, and were not sorry to hear him called "a whited wall;" and St. Paul’s quick intelligence saw at a glance that the whole council did not sympathize with their president, and divined the cause. With a ready wit, therefore, he proclaimed himself a Pharisee, and, seizing upon the great dogma of the resurrection, which Christians held in common with the Pharisees, he rallied to his side all who were Pharisees in the assembly. Of Pharisees. The R.T. has Φαρισαίων (in the plural), which gives the sense that his ancestors were Pharisees (comp. Philippians 3:5). Touching the hope, etc. (see Acts 24:21). The words are somewhat difficult to construe. Some take "the hope and resin’. rection of the dead" for a hendiadys, equivalent to "the hope of the resurrection of the dead." Some take ἐλπίς by itself, as meaning "the hope of a future life." Perhaps the exact form of the words is, "Touching the hope and (its ultimate object) the resurrection of the dead I am called in question.’’ The article is omitted after the preposition (Alford). As regards St. Paul’s action in taking advantage of the strong party feeling by which the Sanhedrim was divided, there is a difference of opinion. Some, as Alford, think that the presence of mind and skill with which Paul divided the hostile assembly was a direct fulfillment of our Lord’s promise (Mark 13:9-11; see Homiletics, 1-11) to suggest by his Spirit to those under persecution what they ought to say. Farrar, on the contrary, strongly blames St. Paul, and says," The plan showed great knowledge of character … but was it worthy of St. Paul? … Could he worthily say, ’I am a Pharisee’? Had he any right to inflame an existing animosity?" and more to the same effect. But it could not be wrong for St. Paul to take advantage of the agreement of Christian doctrine with some of the tenets of the Pharisees, to check the Pharisees from joining with the Sadducees in crushing that doctrine. He had never thrown off his profession as a Jew, and if a Jew, then one of the straitest sect of the Jews, in any of its main features; and if he claimed the freedom of a Roman citizen to save himself from scourging, why not the fact of being a Pharisee of Pharisees to save himself from an iniquitous sentence of the Sanhedrim? Acts 23:7 Sadducees for the Sadducees, A.V.; assembly for multitude, A.V. Acts 23:8 Neither angel, etc. Is there any connection between this expression and that in Acts 12:15, "It is his angel" (see Acts 12:9)? For the statement regarding the Pharisees and Sadducees, see Luke 20:27. Acts 23:9 Clamor for cry, A.V.; some of the for the, A.V.; of the Pharisees’ part for that were of the, etc., A.V.; stood up for arose, A.V.; and what for but, A.V.; a spirit hath spoken to him, or an angel for a spirit or an angel hath spoken to him, A.V.; the R.T. omits the clause in the T.R., let us not fight against God. The scribes (comp. Luke 20:39). We find no evil in this man (comp. John 18:29, John 18:33; Luke 23:1-56. 14, 15, 22). What if a spirit, etc.; alluding to what Paul had said in Acts 22:17, Acts 22:18. Acts 23:10 Be torn for have been pulled, A.V.; by for of, A.V.; take for to take, A.V.; bring for to bring, A.V. A great dissension; στάσεως, as in Acts 15:2. and above, Acts 15:7. The state of things here described is exactly what the pages of Josephus and of Tacitus disclose as to the combustible state of the Jewish mind generally just before the commencement of the Jewish war. The Roman power was the one element of quiet and order. The tower of Antonia was the one place of safety in Jerusalem. Acts 23:11 The R.T. omits Paul, in the T.R. and A.V.; concerning for of, A.V.; at for in, A.V. The Lord stood by him. The jaded, harassed, and overwrought spirit needed some unusual support. The Lord whom Paul loved, and for whom he was suffering so much, knew it, and in his tender care for his servant stood by him and spake a word of gracious encouragement to him. Paul felt that he was not forgotten or forsaken. There was more work for him to do, in spite of all the hatred of his countrymen. The capital of heathendom must hear his testimony as well the metropolis of the circumcision. Acts 23:12 The Jews for certain of the Jews, A.V. and T.R. Banded together (ποιήσαντεςσυστροφὴν). This word συστροφή is found in the New Testament only here and Acts 19:40, where it is rendered "concourse." The sense of "a conspiracy," which it has here, is common in the LXX. (see Amos 7:10; 2 Kings 15:15, etc.). The verb συστρέφειν in the LXX. has the sense of "to conspire" (2 Samuel 15:31; 2 Kings 10:9; 2 Kings 15:30, συνέστρεψεσύστρεμμα). Bound themselves under a curse (ἀνεθεμάτισανἑαυτοὺς). The word ἀνάθεμα (Romans 9:3; 1 Corinthians 12:3; 1 Corinthians 16:22; Galatians 1:8, Galatians 1:9) corresponds to the Hebrew ־שׂתס, the devotion of anything to destruction; and hence "the thing itself so devoted." And the verb ἀναθεματίζεν corresponds to the Hebrew ־שׂתס, to devote to destruction, without the possibility of redemption. Here they made themselves an ἀνάθεμα if they did not kill Paul before partaking of any food. It seems, however, that there was a way of escape if they failed to keep the vow. Lightfoot, on this passage, quotes from the Talmud: "He that hath made a vow not to eat anything, woe to him if he eat, and woe to him if he do not eat. If he eat he sinneth against his vow; if he do not eat he sinneth against his life. What must such a man do in this case? Let him go to the wise men, and they will loose his vow" (’Hebrews and Talmud. Exercit. upon the Acts’). Acts 23:13 Made for had made, A.V. Conspiracy; συνωμοσία, in Latin conjuratio. It only occurs here in the New Testament, but is used occasionally by Diodorus Siculus and other Greek writers. The kindred word συνωμότης is found in the LXX. of Genesis 14:13, rendered "confederate," A.V. Acts 23:14 The elders for elders, A.V.; to taste for that we will eat, A.V.; killed for slain, A.V. The chief priests, etc. Meaning, no doubt, those who were of the party of the Sadducees, to which the chief priests mainly belonged at this time. A great curse. There is nothing in the phraseology of this verse, as compared with that of Act 23:12, to warrant the introduction of the word "great." It is simply, "We have anathematized ourselves with an anathema." Acts 23:15 Do ye for ye, A.V.; the R.T. omits tomorrow, in the A.V.; judge of his case more exactly for inquire something more perfectly concerning him, A.V.; slay for kill, A.V. With the council. Either the temporary feeling of the Pharisees had subsided, and their old hatred come to the front again, or the high priest and Sadducees, by some plausible excuse, persuaded the Pharisees of the council to join with them in asking that Paul might be brought before them again. Signify. The word ἐμφανίζειν only occurs here and at Acts 23:22, in this sense of "signifying" or "making known" something, which it has in Esther 2:22, LXX.. Codex Alexandrinus (as the rendering of רמַאָ, to tell), and in 2 Macc. 3:7, and in Josephus, as also in classical Greek. Elsewhere in the New Testament it means "to manifest," or "show," as in John 14:21, John 14:22; in the passive voice "to appear," as in Matthew 27:53; Hebrews 9:24; and in a technical legal sense "to give information" (Acts 24:1; Acts 25:2, Acts 25:15). Judge of his case more exactly; διαγινώσκεινκ.τ.λ. The word only occurs here and in Acts 24:22. The classical use of the word in the sense of "deciding," "giving judgment," is in favor of the R.V.; διαγινώσκειν, like διάγνωσις, diagnosis (Acts 25:21), is a word of very frequent use in medical writers, as is the ἀκριβέστερον, which here is joined with it (Acts 24:22, note). Acts 23:16 But for and when, A.V.: and he came for he went, A.V. Lying in wait; ἐνέδρα, only here and in Acts 25:3 in the New Testament; but common in the Books of Joshua and Judges in the LXX., and also in classical Greek. Acts 23:17 And for then, A.V.; called unto him one, etc., for called one, etc., unto him, A.V.; something for a certain thing, A.V. Acts 23:18 Saith for said, A.V.; asked for prayed, A.V.; to for unto, A.V. Acts 23:19 And for then, A.V.; going aside asked him privately for went with him aside privately, and asked him, A.V. Took him by the hand (ἐπιλαβόμενοςτῆςχειρὸς); see above, Acts 17:19, note. The action denotes a kindly feeling towards St. Paul, as indeed his whole conduct does (comp. Acts 24:23; Acts 27:3; also Daniel 1:9 and Psalms 106:46). Acts 23:20 Ask thee to bring for desire thee that then wouldest bring, A.V; unto for into, A.V.; thou wouldest for they would, A.V. and T.R.; more exactly concerning him for of him more perfectly, A.V. Have agreed. Συντίθημι occurs four times in the New Testament, of which three are in St. Luke’s writings (Luke 22:5; this passage; and Acts 24:9), and the fourth in John 9:22. As though thou wouldest. The R.T., which reads μέλλων for μέλλοντες, must surely be wrong. It is in contradiction to John 9:15, and makes no sense. The pretext of further inquiry was theirs, not Lysias’s. Acts 23:21 Do not thou therefore for but do not thou, A.V.; under a curse for with an oath, A.V.; neither to eat nor to drink for that they will neither eat nor drink, A.V.; slain for killed, A.V.; the for a (promise), A.V. Do not … yield (μὴπεισθῇς); be not persuaded by them; do not assent unto them (see Luke 16:6; Acts 5:40; Acts 17:4, etc.). The promise, etc.; τὴνἀπὸσοῦἐπαγγελίαν. The word occurs above fifty times in the New Testament, and is always rendered "promise" in the A.V., except in 1 John 1:5, where it is rendered both in the A.V. and the R.V. "message," which is the literal meaning of the word. In Polybius it means "a summons." Either of these meanings suits this passage better than "promise." Acts 23:22 Let for then let, A.V.; go for depart, A.V.; charging for and charged, A.V.; tell for see then tell, A.V.; signified for showed, A.V. (see Acts 23:15, note). Charging (as in Acts 1:4; Acts 4:18; Acts 5:28, Acts 5:40, etc.). Acts 23:23 Of the centurions for centurions, A.V.; and said for saying, A.V.; as far as for to, A.V. Two hundred soldiers; one hundred for each centurion; στρατιώτας, foot-soldiers, who alone would be under the command of the centurions. The ἱππεῖς and the δεξιολάβοι would be under the command perhaps of a τουρμάρχης, or decurio, captain of a turma, or squadron. Here there would seem to be two turmae because a turma consisted of thirty-three men—here possibly of thirty-five. Spearmen; δεξιολάβοι. This word occurs nowhere else in Scripture or in any ancient Greek author. It is first found in" Theophylactus Simocatta, in the seventh century, and then again in the tenth century in Constantine Porphyrogenitus" (Meyer). It seems most probable that it was the name of some particular kind of light infantry. But it is not easy to explain the etymology. Perhaps they were a kind of skirmishers thrown out on a march to protect the flanks of an army; as Plutarch speaks of javelin-men and slingers being placed to guard, not only the rear, but also the flanks of the army on the march (Steph., ’Thesaur.,’ under οὐραγία). "Holding or taking the right" might be the force of the compound, somewhat after the analogy of δεξιόσειροςδεξιοστάτης, etc.; which agrees with the explanations of Phavorinus παραφύλακας, and with that of Beza, "Qui alicui dextrum latus [meaning simply latus] munit." Only, instead of the improbable notion of these men being a body-guard of the tribune—which their number makes impossible—it should be understood of the troops which protect the flank of an army on the march. Other improbable explanations are that δεξιολάβος means the soldier to whom the right hand of prisoners was fastened, or those who grasp with the right hand their weapon, the lance or javelin. The object of Lysias in sending so large a force was to guard against the possibility of a rescue in the feverish and excited state of the Jewish mind. And no doubt one reason for sending Paul away was his dread of a Jewish riot. Acts 23:24 He bade them provide for provide, A.V, (the infinitive παραστῆσαι); might for may, A.V.; thereon for on, A.V. Beasts (κτήνη); here "riding-horses," as Luke 10:34. In Revelation 18:13 it is applied to "cattle;" in 1 Corinthians 15:39 it means "beasts" generally. In the LXX. it is used for all kinds of beasts—cattle, sheep, beasts of burden, etc. Beasts is in the plural, because one or more would be required for those who guarded Paul. Acts 23:25 Form for manner, A.V. After this form. Luke does not profess to give the letter verbatim, but merely its general tenor, which Lysias might have communicated to Paul, or which Paul might have learnt at Caesarea. Acts 23:26 Greeting for sendeth greeting, A.V. Governor; ἡγεμών, as Acts 23:24; propraetor of an imperial province, as distinguished from the ἀνθύπατος, or proconsul, who governed the provinces which were in the patronage of the senate. Sergius Paulus (Acts 13:7, Acts 13:8) was a proconsul, and so was Gallio (Acts 18:10); Pontius Pilate (Matthew 27:2) and Felix were procurators, ἡγεμόνες, only in a looser sense, as the more exact name of their office was ἐπίτροπος procurator. Only, as they were appointed by the emperor, and often exercised the full functions of a legatus Caesaris, they were called ἡγεμόνες as well as proprietors. Felix, called by Tacitus, Antonius Felix (’Hist.,’ 5.9), was the brother of Pallas, the freedman and favorite of Claudius. He as well as his brother Felix had originally been the slave of Antonia the mother of the Emperor Claudius; and hence the name Antonins Felix, or, as he was sometimes otherwise celled, Claudius Felix. Tacitus, after mentioning that Claudius appointed as governors of Judaea sometimes knights and sometimes freedmen, adds that among the last Autenius Felix ruled this province with boundless cruelty and in the most arbitrary manner, showing by his abuse of power his servile origin. He adds that he married Drusilla, the granddaughter of Mark Antony and Cleopatra, so that he was Mark Antony’s grandson-in-law, while Claudius was Antony’s grandson. But see Acts 24:24, note. In the ’Annals’ (12. 5) Tacitus further speaks of the incompetence of Felix to govern, stirring up rebellions by the means he took to repress them, and of the utter lawlessness and confusion to which the province was reduced by the maladministration of Felix and his colleague, Ventidius Cumanus ("cut pars provinciae habebatur"). He adds that civil war would have broken out if Quadratus, the Governor of Syria, had not interposed, and secured the punishment of Cumanus, while Felix, his equal in guilt, was continued in his government. This was owing, no doubt, to the influence of Pallas. The same influence secured the continued government to Felix upon Nero’s accession, Pallas being all-powerful with Agrippina. Such was "the most excellent governor Felix." For further accounts of him, see Josephus (’Bell. Jud.,’ 2. 12.8; 13.), who ignores his share in the government as the partner of Cumauus, and dates his appointment subsequently to the comdemnation of Cumanus at Rome, and is also there silent as to his misdeeds. Acts 23:27 Seized by for taken of, A.V.; was about to be slain for should have been killed, A.V.; when I came for then came I, A.V.; upon them with the soldiers for with an army, A.V.; learned for understood, A.V. The soldiers (τὸστράτευμα, as Acts 23:10). The army of the A.V. is out of place. Having learned, etc. Lysias departs here from strict truth, wishing, no doubt, to set off his zeal in defense of a Roman citizen, and also to anticipate any unfavorable report that Paul might give as to his threatened scourging.) Acts 23:28 Desiring to know for when 1 would have known, A.V.; down unto for forth into, A.V. Acts 23:29 Found for perceived, A.V.; about for of, A.V. Questions; ζητήματα, only in the Acts, where it occurs five times (Acts 15:2; Acts 18:15; Acts 23:1-35. 29; Acts 25:19; Acts 26:3). St. Luke also uses ζήτησις (Acts 25:20), as does St. Paul four times in the pastoral Epistles (1 Timothy 1:4, T.R.; 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9). Acts 23:30 Shown to for told, A.V.; that there would be a plot against for how that the Jews laid wait for. A.V. and T.R.; I sent him to thee forthwith for I sent straight- way to thee, A.V.; charging for and gave commandment to, A.V.; to speak against him before thee for to say before thee what they had against him, A.V.; the R.T. omits farewell, in the A.V. That there would be a plot, etc. Two constructions are mixed up either by the writer of the letter, or by the transcriber. One would be Μηνυθείσηςδέμοιἐπιβουλῆςτῆςμελλούσηςἔσεσθαι, "When I was informed of the plot which was about to be laid against him;" the other, Μηνυθέντοςμοιἐπιβουλὴνμέλλεινἔσεσθαι, "When I was informed that a plot was going to be laid," etc. Against the man; πρὸςαὐτόν, as Acts 6:1; 1 Corinthians 6:1. But λέγεινπρός (instead of κατά), "to speak against" any one, is an unusual phrase. The T.R., which is retained by Mill, Alford, Wordsworth, Meyer, etc., is far more probable. Other readings are Acts 23:31 So for then, A.V. Antipatris; "forty-two Roman miles£ from Jerusalem, and twenty-six from Caesarea, built (on the site of Kaphor Saba) by Herod the Great, and named in honor of Antipater, his father" (Alford). According to Howson, following the American traveller, the Rev. Eli Smith, the route lay from Jerusalem to Gophna, on the road to Nablous, and from Gophna, leaving the great north road by a Roman road of which many distinct traces remain, to Antipatris, avoiding Lydda or Diospolis altogether. Gophna is three hours from Jerusalem, and, as they started at 9 p.m., would be reached by midnight. Five or six hours more would bring them to Antipatris, most of the way being downhill from the hill country of Ephraim to the plain of Sharon. Attera halt of two or three hours, a march of six hours would bring them to Caesarea, which they may have reached in the afternoon. Acts 23:32 But on for on, A.V. On the morrow, after their departure from Jerusalem, not, as Alford suggests, after their departure from Antipatris. It was a forced march, and therefore would not occupy two days and a night. Acts 23:33 And they for who, A.V.; letter for epistle, A.V. Presented Paul; πάρεστησαν. This is a word particularly used of setting any one before a judge (see Romans 14:10, and the subscription of 2 Timothy, ὍτεἐκδευτέρουπαρέστηΠῦλοςτῷΚαίσαριΝέρωνι). Acts 23:34 He for the governor, A.V. and T.R.; it for the fetter, A.V. Province; ἐπαρχία, only here and in Acts 25:1. A general word for a government, most properly applied to an imperial province. Acts 23:35 Thy cause for thee, A.V.; also are for are also, A.V.; palace for judgment hall, A.V. I will hear thy cause; διακούσομαίσου, found only here in the New Testament; but used in the same sense as here for "hearing a cause," in Deuteronomy 1:16, Διακούσατε … καὶκρίνετε, "Hear the causes between your brethren, and judge righteously," A.V. See also Job 9:33, Διακούωνἀναμέσονἀμφοτέρων, "That might lay his hand upon us both," A.V., i.e. judge between us. Palace (ἐντῷπραιτωρίῳ). The praetorium—for it is a Latin word—was originally the proctor’s tent in a Roman camp. Thence it came to signify the abode of the chief magistrate in a province, or a king’s palace. Herod’s palace seems to have been a palace originally built by King Herod, and now used, either as the residence of the procurator or, as the mode of speaking rather indicates, for some public office. (For the use of the word πραιτώριον, see Matthew 27:27; John 18:28,John 18:33; John 19:9; Philippians 1:13.) Acts 23:1-11 Policy. The characteristic quality of an Israelite indeed, as our Lord has taught us, is to be without guile. All kinds of trickery, deceit, false pretences, disguises, dissimulation, as well as downright falsehood, are entirely alien from the true Christian spirit. The man of God walks habitually in an atmosphere of transparent truth. He has nothing to conceal, nothing to simulate. He has to do with the God of truth, who searches all hearts, and from whom no secrets are hid. His one great object is to please God, and to live in all good conscience toward him. And it is a small thing with him to be judged of man’s judgment. And then, as regards one fruitful source of falsehood, fear—fear of evil, of danger, of blame, the man of God is comparatively free from its influence, because he trusts in God, and commits the keeping of his soul to him as to a faithful Creator. God’s faithfulness and truth are his shield and buckler. Hid under the shadow of his protecting wings, he is safe. Even in the valley of the shadow of death he fears no evil, because God is with him. His only fear is lest he forfeit that omnipotent protection by conduct displeasing to God and unworthy of a Christian man. But is the man of God therefore to take no steps to secure his own safety? is he to use no sagacity, no wisdom, no prudence, to follow no line of good policy, by which danger may be avoided, and the enemies who seek to hurt him may be baffled and eluded? Surely this cannot be affirmed except on principles of fatalism, which equally preclude the taking of any steps towards the accomplishment of any end. To act wisely and discreetly, to take advantage of circumstances and opportunities as they arise, to bring about good results, and to avert evil ones, is as much the duty of a Christian as to sow in order that he may reap, or to take medicine in order that he may be healed. In the case before us, St. Paul was in imminent danger of being condemned by unrighteous judges. He saw that their passions and their prejudices were inflamed against him, and that his own integrity was no security against an unjust sentence. But he saw also that, though for the moment his judges were incited by their common hatred towards himself, there were strong elements of discord among them. He saw that on one of the leading truths of that gospel which he preached—the resurrection of the dead, and the life everlasting beyond the grave—the division between his enemies was at its height, and a large portion of his judges were on his side. It was therefore an act, not of guile or deceit, but of sagacity and policy, to take advantage of this circumstance, and to divide his opponents, and, under cover of their division, to save himself. And he did so with signal success. In doing so he has added one to many other examples, that the safety of the righteous lies in the disunion of sinners. It may be added that the vision, with its message, in Acts 23:11, does not look as if St. Paul had sullied his bright conscience by any unworthy shifts when he stood before the council. Acts 23:12-35 Special providence. It is difficult to define exactly what we mean by a special providence. Not one sparrow falls to the ground without our heavenly Father, who works all things after the counsel of his own will, and makes all things "work together for good to them that love him, to them who are the called according to his purpose" (Romans 8:28). And yet there are times and occasions when the overruling and controlling hand of God is seen more clearly and more markedly than usual, and when the interposition of human will and intention is more conspicuously absent. And perhaps this is what we mean when we speak of a special providence. Let us mark some of the circumstances detailed in this section, which seem to bring St. Paul’s escape from the Jews at this time under the category of a special providence. The danger was great and imminent. In the feverish excited state of the Jewish mind at this time, and when they were unable, through their weakness, to give effect to their intense hatred of their heathen masters, they were all the more ready to wreak their vengeance upon any more helpless victim who might fall into their hands. Such a victim was St. Paul; and already in the temple court and on the castle stairs, he had nearly forfeited his life to their violence. Again, in the council-chamber he was on the point of being torn in pieces by them. The danger, therefore, was very great which he had already escaped. But a greater was at hand. More than forty Jews, in whom guile, hatred, and fanaticism were a triple cord not easily to be broken, bound themselves together by a terrible curse to "remove" that obnoxious life, and seemed to make their own lives dependent upon the fulfillment of their atrocious vow. It was nearly certain that a request, coming to Lysias from the chief officers of the Sanhedrim, to bring Paul down again for some further inquiry into his case, would be complied with, and, if so, his death was certain also. Now mark the providential circumstances by which this plot was defeated. Paul had a sister, and this sister had a son. We hear nothing and know nothing of either of these persons except on this critical occasion. Where the young man lived, how he happened to be at Jerusalem (unless it were to keep the Feast of Pentecost), whether he had been influenced by his uncle to embrace the Christian faith, or whether, as seems more probable, he was a zealous Jew, and as such entrusted with the secrets of the party, we know not. All we know is that he became acquainted with the conspiracy, and went immediately to the castle to inform Paul of it. His ready admission to the prisoner, the good-natured compliance of the centurion with Paul’s request to him to bring the young man to the chief captain, the chief captain’s courteous attention to the young man’s tale, and his instant determination to send Paul off by night to Caesarea, were the further links, each absolutely necessary, in the chain of providence, by which Paul’s escape was accomplished. But one other circumstance must be noted. It seems strange at first sight that the tribune of the Roman garrison should take so much trouble about one poor Jew, whom, moreover, he had only to keep a close prisoner in the castle to ensure his safety. But we have a ready explanation of this in Lysias’s own letter, and in what happened the day before, as recorded in Acts 22:24-26. Lysias, not a Roman by birth, had committed a grave mistake in threatening Paul, a Roman citizen, with scourging. Such a mistake might have had grave consequences to himself. He therefore adroitly and promptly took a step to show his respect and reverence for the dignity of a Roman citizen, and also for the office of the Roman procurator, by sending Paul off to Caesarea. At the same time, by so doing he avoided the chance of a riot at Jerusalem, and threw the whole responsibility of dealing with Paul and his Jewish enemies upon Felix. Nothing could be more politic. What, however, it is to our purpose to observe is that, by this tangled tissue of motives and interests, and by this accidental combination of circumstances, God’s gracious purpose was brought about which he had announced to Paul in a vision of the night, saying, "Be of good cheer, Paul: for as thou hast borne witness of me in Jerusalem, so must thou bear witness also at Rome." The violence of the Sanhedrim (though they knew it not); the conspiracy of the Jews (though they knew it not); the courtesy and policy of Lysias (though he knew it not); as afterwards the intrigues of Felix, the weakness of Festus, and the urgent malice of the Jews,—were all necessary steps, moving in a direction that they little suspected, for brining the apostle of the Gentiles to the capital of the Gentile world. BY W. Acts 23:1 Good conscience before God? Those first words of Paul’s defense, which so greatly excited and angered the high priest, are capable of being taken in more senses than one. We may regard them in— I. THE SENSE IN WHICH THEY MUST BE FALSE. It is certain that Paul did not intend to say that he had never been conscious of defect and guilt in his relation to God. The time had been when he might have said so. As a scrupulous Pharisee, who was, "touching the righteousness which is in the Law, blameless," he would consider himself without any reason for remorse. But "what things were gain to him," those he "counted loss for Christ" (Philippians 3:7). He had come to the conclusion that the "way of peace" was not by faultlessness, but by forgiveness of sins through Jesus Christ; he had sought and found" the righteousness which is of God by faith" (Philippians 3:9). And there is no living man who can look back upon all that he has said and done, and look in on all that he has been, and declare that he is conscious of no defect and no guiltiness before God,—except, indeed, he is one whom sin has blinded, and who does not know how "poor, and blind, and naked" he is, in the sight of absolute purity. Comparing our conduct and examining our hearts in the light of God’s" exceeding broad commandment," we are all included under sin. We have all to acknowledge much in the matter of positive transgression, and far more in that of unfulfilled obligation. II. THE SENSE IN WHICH THIS MAY BE TRUE OF US ALL. It was true of Paul in this respect, that from the beginning of his Jewish course up to the time when he became a Christian, he had acted in accordance with his convictions; that his change of view was purely conscientious; and that from the beginning of his Christian career till that day he had steadfastly pursued the path in which God had directed him to walk. Every Christian man ought to be able to affirm this of himself, having regard to his entire Christian course. This conscious spiritual integrity: 1. Includes a sense of continued reconciliation and fellowship with God. 2. Includes unbroken uprightness of conduct, freedom from presumptuous and scandalous sin, and general conformity to the will of God in all the relations of life. 3. Admits of many failures and infirmities, which are acknowledged and resisted. 4. Results from that gracious influence from heaven which attends the waiting upon God (Isaiah 1:2, Isaiah 1:3; Isaiah 40:31). III. THE FULLEST SENSE IN WHICH THEY CAN BE TRUE OF ANY ONE. Paul may have been able to use these words of every period of his life; but they can only be applied to the earlier part with a reservation. He could only feel that he had been honestly and earnestly pursuing a mistaken course during those years. Happy are they who, when the end arrives, are able to look back on a whole life devoted to truth, to heavenly wisdom, to holy usefulness; who, from childhood to old age, have spent their powers in the service of Christ. These have not to set off one part of their career against another part, but can rejoice to feel that, from the beginning "until this day," they have, in the fullest sense, "lived in all good conscience before God." Here is an argument (1) for beginning at the earliest point; (2) for continuing through the special temptations of mid-life; (3) for persisting through the infirmities of later years, in the beauty of a holy Christian life, in the excellency of earnest work.—C. Acts 23:3-10 Things dubious and things certain. There are few passages of Scripture in which there are so many doubtful points in a small space. I. THREE POINTS. It is uncertain: 1. What Paul meant by his apologetic remark (Acts 23:5; see Exposition). 2. Whether he was justified in administering such a scathing rebuke, "God shall smite thee," etc. It certainly looks much like the utterance of a man who for the moment has lost his self-control, and there seems to be ground for contrasting it with the calm dignity of the Master when he was smitten (John 18:22, John 18:23). The apostle laid no claim to perfection (Philippians 3:13 "perfect," in Philippians 3:15, signifies mature, instructed, disciplined), and he may well have been provoked, at this time, into a resentment which he afterwards wished he had been able to master. 3. Whether he was right in classing himself with the Pharisaic party (Acts 23:6). Though with them in those respects in which they differed from the Sadducees, and though, therefore, his words were formally correct, his spirit was so different from theirs, his principles were so opposite to theirs, his energies were so spent in combating theirs, that there was (or at least seems to have been) more of falsity than truth in his declaration. It is always a doubtful thing to say under pressure what we should never dream of saying under ordinary circumstances. But we may look at— II. THREE CERTAIN TRUTHS. It is certain: 1. That only intrinsic worth can long hold the honor of our fellow-men. If Paul was ready, as he was, to pay outward deference to "God’s high priest" (Acts 23:4); if he was unwilling to "speak evil of the ruler of the people" (Acts 23:5); he certainly held in small honor the particular high priest then pre- siding. Kings, judges, statesmen, ministers, may enjoy a temporary deference and an outward tribute as public officers; but if they are corrupt, if they are self-seeking, if they are indulgent, they will soon sink into dishonor and even into contempt. Only the worthy will continue to enjoy the esteem of their kind. Possibly a few of the shrewdest and most cunning have carried their honors to the grave, though they have deserved public reprobation, but these have passed to a scene where the veil will be torn off, and the long-outstanding penalty be required; but these are the few and not the many. Usually the pretender is unmasked here, and the iron hand of indignation comes down on the guilty head. 2. That it is an honorable and excellent thing to explain or apologize when one or the other is demanded. (1) It is the right thing; it is due to those who have been misled or injured. (2) It is the manly thing; it requires more courage, and courage of a higher order, to withdraw with expressions of regret than to maintain with the appearance of rectitude. (3) It is the Christian thing; though, indeed, our Lord needed not to do this himself, yet we are sure it is in perfect accordance with his will: "If thy brother sin against thee, and he repent, forgive him, etc. (4) It is the peaceful thing; to defend one’s position is to foment strife; to acknowledge error is to disarm resentment and promote peace. 3. That straightforwardness is the best course to pursue. It is very doubtful whether Paul gained anything by his adoption of this expedient; he was in the greatest danger of being "pulled in pieces" (Acts 23:10). Such expediency as that which he employed may sometimes be rewarded by a temporary success. But the deepest and the longest success is the reward of sincerity and unswerving truth: the deepest, because our own self-respect is preserved inviolate and our integrity strengthened; the longest, for that which is founded on truth is built upon a rock, and is likeliest to endure.—C. Acts 23:11-24 The powers that act on us from without. Manifold are the powers which are acting upon our spirit and deciding our course and destiny. Some of these are suggested by this narrative. I. THE HUMAN. (Acts 23:12-15.) In this case human malevolence took a very violent and malignant form: it sought to compass Paul’s death by a dark and shameless stratagem. More often it seeks to do us injury for which we shall suffer, but from which we may recover. The very worst form which it assumes is that of aiming at our spiritual integrity, leading us into sin and so into shame and death. II. THE HUMAN. (Acts 23:18-24.) The Roman-centurion, chief captain, soldier—took no special interest in Paul, and had no prejudice against him. tie regarded the whole matter in a professional light, and acted in simple and strict accordance with his habits of obedience and command. Around us is human law, human custom, human society—with this we must lay our account. It will proceed on its usual course, like a train upon the lines laid down for it, with small concern for our hopes and fears, our joys and sorrows. If we take heed, we may avail ourselves of its help; if we are indiscreet, it wilt dash against us unpityingly. So far as we may do so and can do so, we must order ourselves so as to benefit by its strong force. III. THE HUMAN. (Acts 23:16-21.) Paul’s sister induced her son to interpose, and the young man (or, youth) played his delicate and dangerous part well, intervening between these sanguinary schemers and their illustrious victim. We may hope for positive sympathy and active aid from (1) those who are closely and tenderly related to us; (2) those who are young, and therefore open to many admirable inspirations (obedience, pity, courage, aspiration, etc.); (3) those who have spiritual affinities with us, to whom we are brethren or fathers "in the Lord." IV. THE DIVINE. (Acts 23:16.) At this troublous and anxious time, when Paul was cut off from fellowship with the disciples, the Master himself drew near to him. He came with his comforting presence and his cheering word. He did not fail his servant then; nor will he fail his faithful followers now. We may reckon upon (1) his comforting presence with us; (2) his word of promise and cheer; (3) his summons to bear witness in the future as in the past: "As thou hast testified … so must thou," etc. While all these powers are acting upon us, we must play our own part manfully, or the issue will be unfavorable (Acts 23:17). When all is done for or against us, we must make our own choice, decide for ourselves which of the two paths we will pursue, at which gate we shall be found when the journey of life is over (.Galatians 6:4, Galatians 6:5).—C. BY E. JOHNSON Acts 23:12-35 Paul at Caesarea. I. "THE LORD IS MINDFUL OF HIS OWN." Recall the beautiful song in Mendelssohn’s ’St. Paul.’ 1. The craft of their foes. They conspire against the righteous with a zeal worthy of a better cause (Acts 23:12, Acts 23:13); and cloak their designs under pious pretexts (Acts 23:14,Acts 23:15). 2. The Divine protection. He brings the counsels of wickedness to light (Acts 23:16). The young man, whoever he was, Christian Or otherwise, became, in Divine providence, a guardian angel of the apostle. "Nothing so fine is spun, But comes to light beneath the sun," to the help of the good and the confusion of the wicked (cf. Psalms 7:15; Psalms 34:8). Sincerity and good faith are found where they are least expected, when God is guiding the hearts of men (Acts 23:18). II. THE . (Acts 23:23-35.) 1. They are withdrawn from the snares of their foes. Paul, surrounded by the military guard, seems a visible picture of the angels of God encamping about those who fear him. "Against forty bandits he sends five hundred protectors." 2. Testimony to the truth is furnished on their behalf (Acts 23:27, etc.). The honorable and straightforward dealing of the heathen Romans stands in contrast to that of the orthodox Jews. Better have the spirit of the Law without the letter than the letter without the spirit. The very indifferentism of the Romans becomes overruled for the deliverance of Paul. Guarded in the palace of Herod, Paul has time for reflection and prayer. The intervals el arduous labor, the moments of respite from toil and conflict,—in these we may find proofs of the nearness and tenderness of God.—J. BY R.A. REDFORD Acts 23:1-10 Paul before the Sanhedrim. I. A between corrupt ecclesiasticism and secular power. The bigotry, intolerance, personal animosity, unfairness, fanatical cruelty, all finding abundant confirmation in the history of the persecutions emanating from the papacy. Lysias was cruel because he was reckless and followed bad customs, but Ananias was cruel because he was spiteful and tyrannical. II. THE MASTER’S . Such a scene was what the servants of Christ were told to prepare for. The apostle’s infirmity, compared with the Savior’s perfect self-possession and patience, shows that the highest of merely human characters tall far below the Divine goodness in Christ. Yet the instant apology, so courteously expressed, shows that the ruffle was only on the surface. The mistake was a natural one, and the provocation was great. III. THE OF JUDAISM . Whether Paul acted blamelessly in appealing to Pharisees against Sadducees may be an open question, but, as he was brought before the highest religious authority of Judaism, and the Jews of that time rejected the reformation which Christianity in the person of Paul presented to them, it was a challenge to Jewish orthodoxy to vindicate itself if it could. And all the apostle probably meant was that he had been brought up in the orthodox school, and that Christianity was no heresy to the substance of Jewish teaching. The discussion which followed revealed the utter decay of Judaism. The heart of it was eaten out with skepticism and pride. The orthodox had no moral influence. The heterodox were powerful enough to fight successfully their battle against the rulers, which was another proof, like the crucifixion of Jesus, that the Jewish state was ripe for judgment. The Messiahship of Christ rested on the facts of the Resurrection. IV. THE HOLLOW OF . The Sadducees were not open to conviction. Nor are unbelievers generally. Their professed love of truth is sincere. They will inquire in order to decry, but not to reach a conclusion contrary to their inclinations. No dogmatists are so bigoted and so tyrannical as the dogmatists of the Sadducean school. As in Paul’s time, so still, worldly influence is called in to help unbelief. The Sadducees were the wealthy party. There was a root of faith in the Pharisaic school, but it was being destroyed by worldliness, and they loved the praise of men more than the praise of God. Had the Sadducees been willing to hear Paul, they might have been convinced of their own error. Had the Pharisees not hoped for victory over their antagonists more than for light, the council might have been held.—R. Acts 23:3 The human judge in the presence of the Divine. "Sittest thou to judge me," etc.?. I. The law of man rests on the Law of God. 1. In its aims. 2. In its execution. II. The blessing of a faithfully kept and righteously administered system of justice, which, notwithstanding all human infirmities, can be maintained. III. The bar of human law both a prediction and an evidence of the future judgment. Yet the imperfections of earthly justice remind us that God shall make up all inequalities, and show hereafter perfectly that all justice is love. IV. The corruption of Jewish Law proved the necessity of a better law, the law of Christ, which is not a despotic law, but "peace, and righteousness, and joy in the Holy Ghost;" not smiting our neighbor, but "bearing one another’s burdens."—R. Acts 23:11 Light in the darkness. "And the night following," etc. Review the position of the apostle. In prison. Hated by the Jews. Only rescued by a heathen hand, which itself may be turned against him. Perplexed by his own thoughts (el. Elijah in the cave at Mount Horeb). Conflict of fears and desires—his hope to do greater things, his desire to see Rome; his sense of a great vocation as the leading missionary; his apparent helplessness among his enemies. The vision had a twofold purpose—to prepare the apostle for its work, to give encouragement to all who resembled him in single-heartedness and spiritual heroism. I. THE GIVEN. 1. The strengthening of faith in the personal Redeemer. His resurrection; his sympathy; his approval of the apostle’s life; the progress of his kingdom. 2. The certainty conveyed that all that would occur in Jerusalem would be overruled for good. 3. The prospect held out corresponding to the apostle’s own aims and desires, that Rome would be visited—a prospect which emboldened him to appeal to Caesar, although it might lead to greater sufferings eventually. II. THE LESSON TAUGHT. 1. In the darkest night the appearance of Jesus is new strength. 2. Faithful and heroic work is never left without encouragement. 3. Though visions of the night may not be granted to the Church now, except on very rare occasions, still there are foresights of the future which can be obtained by deep insight, prayerful vigilance, elevated faith and. study of events in the light of the Savior’s words, and the facts of his past intercourse with his disciples. 4. Holy ambition is accompanied with the spirit of apostolic self*devotion, and is rewarded with the accomplishment of our desires. "Expect great things; attempt great things." Why not aim at Rome? James and John were not reproved by Christ for desiring a place beside him, but were reminded that they must purge all such desires of the sordid and selfish, and be prepared for the baptism of blood. If we take up the cross, we may sit with Jesus on the throne. 5. The highest description of a Christian’s life is "bearing witness." Christ is all and in all we reflect his light. Even at Rome a simple testimony is enough.—R. Acts 23:12-35 Conspiracy defeated. The "must" of the Lord’s midnight message interpreted by events. Divine providence working. The Christian stands still and sees the salvation. The Word of God is instead of human calculations and predictions. How different from fatalism in such a case as Livingstone in the dangers of his African mission reminds us that there is a feeling of confidence in our weakness which is like a vision in the night. Notice— I. THE GUILT OF . The forty conspirators thought that they were doing God service. They divulged the oath to the chief priests and elders. It was, by their silence, appropriated as the deed of the whole Sanhedrim. The blindness of their passion secured its own defeat. II. THE DIVINE TO PROTECT. The sister of Paul probably not a Christian. The boy attached to his uncle, showing the affectionate nature of the apostle. A weak instrument chosen of God to accomplish a great work. The soldierly feeling of the captain aroused, and his sympathy with a fellow-citizen of Rome. Human agents controlled and directed by Divine influences. III. ROMAN AND called, again, into the service of the gospel The promise of the Lord was being fulfilled, though in a way unanticipated by Paul. Caesarea revisited under very different circumstances. The lonely, persecuted Jew becoming important. Felix put on his mettle. The contrast between the two worlds—the world of Judaism and the world of imperialism. The prisoner going to Caesarea suggests what is wanted to deliver mankind from both—the cruelty of fanatics and the cruelty of despots and military ambition. The simplicity, heroism, all-conquering love of the Christian ambassador. "got by might, nor by power, but by my Spirit, saith the Lord." It was a significant change from Lysias’s fortress at Jerusalem to Herod’s palace at Caesarea. The gospel was challenging the world.—R. BY P.C. BARKER Acts 23:1-5 A threefold example of true greatness. Every careful reader of the Testament is aware that there is obscurity present to a certain degree in this passage. The obscurity is of a nature not very likely to yield to timid treatment. It does not seem likely that there remain facts of history which would clear it up, for instance. Rather would it seem the preferable course to face at once the difficulty, to narrow its dimensions to the smallest compass, and to admit that it is not evident how it was that Paul failed to know the thing that he said he did not know—whether this were that Ananias was the high priest, or whether it were that it was Ananias who uttered the command to smite him on the mouth. For this is one among many instances of the sort of difficulty that offers no impossibility of reaching a very feasible explanation, but only perplexity and uncertainty, as to which among several may have been the actual explanation. All, however, that is now incumbent on ourselves is to accept in all good faith Paul’s statement, and the lessons which may be suggested by what is before us will not be prejudiced. We have in the passage a threefold exemplification of the greatness that is open even to human character and life. I. THE OF A GREAT IDEA AND RULE OF LIFE. There is no reason to think that Paul said what exceeded in the least degree the facts. 1. He owned to a conscience. 2. He owned to the principle that conscience ought to be accepted as guide. 3. He owned to the duty of accepting the governance of that conscience in things great and small—in "all things." 4. He glanced, to say the least, and very significantly, at the fact that conscience, too, had its Superior, its Master, its Judge—the living "God" himself. A life led through the length of its intelligent period in obedience to conscience is a life that will have steadiness, consistency, strength, about it. Equally noticeable is it that human greatness, where it may most really touch the mark, will own, as it did notably in the case of Saul, to much mixture of imperfection, to much possibility of error, to grand oversights, even if conscience be its guide, unless that conscience is informed, is divinely informed, and is refreshed by the light of the Spirit of all true guiding. II. THE THAT CANNOT PROVE STOICAL WHEN MORAL ARE AT STAKE. 1. Paul feels an intense scorn of the thing that Ananias does. 2. Though by exposing it, and trenchantly, in the face of open court, he exposed himself also to have it thought and said that personal resentment partly accounts for his conduct, yet Paul was content to run the risk of this. Many do now think that the conduct of Paul and his language here contrast unfavorably with what might have been, and detract something from the force of his righteous indignation-on a righteous occasion. Them is, however, such a thing as a noble disregard of fair fame, that a purer offering may be made to one thing—the hit fame of truth. Igor do we think that anything less than this is the truth here of Paul. If his utterance were the result of personal resentment simply, it certainly could not have had the remotest chance of working well for him personally. If the utterance were the child of personal resentment exclusively, the suppression of it would have been the suppression of an actual and legitimate instinct. But there is no evidence of this, nor even looking this way. For (1) Paul’s remonstrance is worded so as to exhibit the insult done to righteousness, not to himself. And (2) not only is there not a trace of temper, but there is abundant indication immediately succeeding that Paul had himself under perfect control. 3. Paul expresses no wish for the punishment of Ananias, but he firmly declares the abundantly likely retribution of God. He certainly leaves his own case in the hands of him to whom "judgment belongeth." And his language is no bitter retort, invective, or imprecation. It is no sign of either humility or greatness to hide out of sight our own strong convictions or our strong faith in God’s moral government, just because the instance in question may arise in our own history. Therefore, while on the one hand the actual words employed by Paul receive unimpeachable justification from those of Jesus himself (Matthew 23:1-39. 27), the spirit he manifested does not expose itself to censure in comparison with even that of Jesus (John 18:22, John 18:23), for the simple reason that it does not offer to come into comparison with it, the occasions having their material points of difference as well as of resemblance. The wonderful and divinest meekness of Jesus is indeed ever imitable, but it does not follow that every possible occasion of meekness is a right occasion for it. It may be that stern duty shall allow no option, and its more painful behest be the word of crushing rebuke (as here) rather than the tones of mercy and meekness. III. THE THAT WAITS, READY TO ADMIT THAT A THING DONE BY ONE’S SELF MIGHT HAVE BEEN BETTER LEFT UNDONE. There are many things that may aggravate or diminish the blame of error. Rare as they are, there are such things as genuine explanations of error, which leave no fault with the person who nevertheless has been the perpetrator of it. Possibly Paul may be justly credited with some blame in not knowing to whom he spoke before he spoke, just as the language which he used may possibly be liable to some censure. But, anyway, the occasion is a fit one to remind us of these things: 1. That it is one sign of a great disposition—other things being equal—to be open to acknowledge error. 2. That this is a much more effectual sign, when all the circumstances of an occasion (as now) make the admission one of peculiar difficulty. 3. That worth is added to any such acknowledgment when, after all, the error is one in manner only, and emphatically not in matter, and. when it lies in the accidents rather than in the merits of the subject. Though it were only such an error, Paul publicly admits it, and quotes chapter and verse, as it were, to his own disadvantage. 4. That this virtue is especially the growth of Christian teaching, Christian principles. The germ of this virtue so rare lies in the truth, the sincerity, the purity to which Christianity invites our supreme homage.—B. Acts 23:6 The hope of the living and the resurrection of the dead. "The hope and resurrection of the dead." The chapter in which these words are found offers a striking illustration of the irresistible force of providence, or of providence and the direct acts of the Spirit in co-operation. The day was dark for Paul, nor did there seem a glimmer of hope of any justice for him at the hands of the council before whom he stood. But words and wisdom were found either by him or for him. Those words of wisdom were the weighty words of the text. The mere utterance of them rent the council in twain; soon compelled the chief captain to come again to the rescue, in place of shirking his duty, as by a side move he had wished to do; left an enraged populace no chance, as they thought, of disposing of Paul except by a murderous conspiracy; necessitated the removal of Paul by the governor under a sufficient military escort to another place and another court of trial, which in its turn led on directly to Paul’s appeal to Caesar and arrival in the capital of the world. And weighty indeed were those words—words which may be numbered as two; for they were weighted with the solemn meaning and inscrutable mystery of a whole world. They touch all that, is deepest in questions between God and man. They hold, in fact, the one question that lies hidden down m some of its aspects in mystery unfathomably deep. Notice, then— I. THE HOPE HERE . The expression may mean simply "the hope of Israel" (Acts 26:6-8; Acts 28:20). But if it do mean this, it is instanced as having for its chief implication the revelation of immortality in and by Jesus. Or it may mean more specifically Israel’s "hope in and for the resurrection of the dead," though for obvious reasons Paul omits the word "Israel"—a wider resurrection than that of Israel merely being deep in his heart (Acts 24:15). The expression says "the hope," either absolutely or "of the dead." The ambiguity of expression is immaterial, because there is none of meaning. And grand indeed are the suggestions that come of the language employed. 1. "The hope" must be universal. The laborious and far-fetched exceptions that possibly might be produced would be infinitely insignificant, and might be accounted for in, perhaps, every case by moral reasons, though the most disastrous. 2. "The hope" must be of the very chiefest that can stir human hearts. 3. "The hope" carries in it the highest argument and testimony of the Creator of those hearts. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 24:1 The high priest Ananias came down for Ananias the high priest descended, A.V.; certain elders for the elders, A.V. and T.R.; an orator, one Tertullus for a certain orator named Tertullus, A.V.; and they for who, A.V. After five days. Of which the first was the day on which St. Paul left Jerusalem, and the fifth that on which Ananias and his companions appeared before Felix (see Acts 24:11, note). Tertullus. A Latin name, formed from Tertius, as Lucullus from Lucius, Catullus from Catius, etc. Informed; ἐμφανίζω, in the sense of "laying an information" before a magistrate, only occurs elsewhere in Acts 25:2, Acts 25:15 (see above, Acts 23:15, note). Acts 24:2 Called for called forth, A.V.; much peace for great quietness, A.V.; evils are corrected for for very worthy deeds are done unto, A.V. and T.R.; there is also a change in the order of the words, by thy providence is placed at the beginning instead of at the end of the sentence. When he was called. We see here the order of the trial. As soon as the charge is laid against, the prisoner, he is called into court, to hear what his accusers have to say against him, and as it follows at Acts 24:10, to make his defense (see Acts 25:16). We enjoy much peace. The groan flattery of this address of the hired orator, placed at the beginning of his speech, in order to win the favor of the judge, is brought into full light by comparing Tacitus’s account of the misconduct of Felix in Samaria in the reign of Claudius, who he says, thought he might commit any crime with impunity, and by his proceedings nearly caused a civil war (’Annah,’ 12.54); and his character of him as a ruler of boundless cruelty and profligacy, using the power of a king with the temper of a slave (’Hist’ 5. 9.); and Josephus s statement that no sooner was Felix recalled from his government than the chief men among the Jews at Caesarea went up to Rome to accuse him before Nero, when he narrowly escaped punishment through the influence of his brother Pallas. By thy providence. "Providentia Caesaris" is a common legend on Roman coins (Alford). Evils are corrected. The reading of the R.T., διορθώματα, meaning "reforms," occurs only here, but, like the kindred κατορθώματα of the T.R., is a medical term. Διόρθωσις, reformation, is found in Hebrews 9:10. The κατορθώματα of the T.R. (which also occurs nowhere else in the New Testament) means, in its classical use, either "successful actions" or "right actions;" κατορθόω is to "bring things to a successful issue." Possibly Tertullus may have had in view the successful attack on the Egyptian impostor (see Acts 21:38, note), or the wholesale crucifixion of Sicarii and other disturbers of the public peace. Acts 24:3 In all ways for always, A.V.; excellent for noble, A.V. Meyer connects in all ways and in all places with the preceding διορθωμάτωνγινομένων: "reforms and improvements that have taken place on all sides and in all places." Πάντῃ or πάντη, found only here in the New Testament, means "on all sides," " in every direction." Acts 24:4 But for notwithstanding, A.V.; I entreat thee for I pray thee, A.V.; to hear for that thou wouldest hear, A.V. Of thy clemency (τῇσῇἐπιεικείᾳ). The word is rendered "gentleness" in 2 Corinthians 10:1, where alone it occurs in the New Testament; ἐπιείκης is most frequently rendered "gentle" (l Timothy 2 Corinthians 3:3 (R.V.); Titus 3:2; James 3:17; 1 Peter 2:18). A few words. The Greek has συντόμως, briefly, concisely, found only here in the New Testament, but common in classical Greek and especially in medical writers, where it means "rapidly," "in a short time." Acts 24:5 Insurrection for sedition, A.V. and T.R. We have found (εὑρόντες). The construction of the sentence is an anacoluthon. The participle is not followed, as it should be, by a finite verb, ἐκρατήσαμεν (in Acts 24:6), but the construction is changed by the influence of the interposed sentence, "who moreover assayed to profane the temple," and so, instead of ἐκρατήσαμεναὐτόν, we have ὅνκαὶἐκρατήσαμεν. A pestilent fellow (λοιμόν); literally, a pestilence; as we say, "a pest," "a plague," or "a nuisance," like the Latin pestis. It only occurs here in the New Testament, but is of frequent use in the LXX., as e.g. 1 Samuel 2:12, 1 Samuel 10:27, and 1 Samuel 25:25, υἱοὶλοιμοὶ, "sons of Belial;" 1 Macc. 10:61; 15:3 ἄνδρεςλοιμοί: and 15:21, simply λοιμοὶ (rendered "pestilent fellows" in the A.V.), and elsewhere as the rendering of other Hebrew words. It is occasionally used also in this sense by classical writers. A mover of insurrections (στάσεις, R.T.). This was the charge most likely to weigh with a Roman procurator in the then disturbed and turbulent state of the Jewish mind (camp. Luke 23:2; John 19:12). Felix himself had had large experience of Jewish insurrections. The Jewish riots at Philippi (Acts 16:20), at Thessalonica (Acts 17:6), at Corinth (Acts 18:12), at Ephesus (Acts 19:29), and at Jerusalem (Acts 21:30), would give color to the accusation. The world (ἥοἰκουμένη). The Roman, or civilized, world (Luke 2:1; Luke 4:5, etc.). Ringleader; πρωτοστάτης, only here in the New Testament, but used by the LXX. in Job 15:24, and not uncommon in classical Greek, as a military term, equivalent to the first, i.e. the right-hand man in the line. Also, in the plural, the soldiers in the front rank. The sect of the Nazarenes. As our Lord was contemptuously called "The Nazarene "(Matthew 26:71), so the Jews designated his disciples" Nazarenes." They would not admit that they were Christians, i.e. disciples of the Messiah. Acts 24:6 Moreover assayed for also hath gone about, A.V.; on whom also we laid hold for whom we took, A.V. To profane the temple. The same false charge as was made in Acts 21:28. The remainder of Act 21:6, after the words "on whom we laid hold," the whole of Act 21:7, and the first clause of Act 21:8, are omitted in the R.T. on the authority of à, A, B, G, H, etc. But the propriety of the omission is doubtful (Alford, Bishop Jacobson, Plumptre), though sanctioned by Mill, Bengel, Griesbach, Lachmann, and Tisehendorf (Meyer). If the words are not genuine, it is a marvelously skilful interpolation, fitting into the place so exactly both at the beginning and at the end, and supplying a manifest want in the speech of Tertullus. (For the statement in Acts 21:8 A.V., camp. Acts 23:30.) Acts 24:8 From whom thou wilt be able, by examining him thyself, to take for by examining of whom thyself mayest take, A.V. According to the R.V., whom refers to St. Paul, but according to the A.V., to Lysias. This last agrees with Acts 24:22. By examining him; ἀνακρίνας (Luke 23:1-56. 14; Acts 4:9; Acts 12:19; Acts 17:11; Acts 28:18; elsewhere only in St. Paul’s Epistles). In Acts 25:26 the kindred ἀνάκρισις, examination, is used. Acts 24:9 Joined in the charge for assented, A.V. and T.R.; affirming for saying, A.V. Joined in the charge. The reading of the R.T., συνεπέθεντο, means "joined in the attack upon," as in the LXX. of Deuteronomy 32:27 ("behave themselves strangely," A.V.); Psalms 3:6 (Codex Alexandrinus; "set themselves against me," A.V.) The συνέθεντο of the T.R. means "agreed" (as John 9:22), "assented." Acts 24:10 And when the governor, etc., Paul answered for then Paul, after that the governor, etc., answered, A.V.; cheerfully for the more cheerfully, A.V. and T.R.; make my defense for answer for myself, A.V. Forasmuch as I know, etc. St. Paul, with inimitable skill, pitched upon the one favorable side of his judge’s person, viz. his long experience in Jewish affairs, and made it the subject of his opening reference—a courteous and conciliatory reference, in striking contrast with the false, fulsome flattery of Tertullus. Of many years. If Paul was speaking in the year A.D. 58, and Felix had been governor only since A.D. 53, "many years" was rather an hyperbole. But Tacitus expressly states that Felix was joint procurator with Cumanus; and therefore he had been a judge to the Jewish nation long before the banishment of Cumanus. Tacitus’s authority is infinitely superior to that of Josephus, and this passage strongly supports the statement of Tacitus (’Annal.,’ 12.54). Make my defense (τὰπερὶἐμαυτοῦἀπολογοῦμαι). For the word ἀπολογοῦμαι, and for the situation of St. Paul, and for the gracious promise provided for such situation, see Luke 12:12; Luke 21:15; see too Acts 19:33; Acts 25:8; Acts 26:1-32. l, 2; and for the use of ἀπολογία, see Acts 22:1, note. Acts 24:11 Seeing that thou canst take knowledge for because that thou mayest understand, A.V. and T.R.; it is act more than for there are yet but, A.V.; I went up to worship at Jerusalem for I went up to Jerusalem for to worship, A.V. Twelve days. These days may be thus reckoned: (1) arrival at Jerusalem (Acts 21:15); (2) Visit to James and the ciders (Acts 21:18); (3) first day of purification (Acts 21:26); (4) second day of purification; (5) the third day; (6) the fourth day; (7) the fifth day, when the tumult took place (Acts 21:27); (8) Paul brought before the Sanhedrim; (9) the conspiracy of the forty Jews, Paul leaves Jerusalem for Caesarea—the first of the five days mentioned in Acts 24:1; (10) arrival of St. Paul" next day" at Caesarea, and lodged in the pretorium—second of the five days (Acts 23:1-35. 32, 35); (11) Paul in Herod’s judgment hall—third of the five days; (12) ditto—fourth of the five days; (13) the current day, being also the fifth day of those mentioned in Acts 24:1. The mention of the brief time of twelve days shows the narrow limits of time within which the crime must have been committed, while the adroit mention of the purpose of his visit, to worship, would show how unlikely it was that he should have gone with any evil intent. Acts 24:12 Neither in the temple did they find me for they neither found me in the temple, A.V.; or stirring up a crowd for neither raising up the people, A.V.; nor … nor for neither … nor, A.V. Stirring up a crowd. The reading of the R.T. is ἐπίστασινποιοῦνταὄχλου, which must mean "a stoppage of the crowd," in which sense it is a medical term. But Meyer thinks it is a mere clerical error for the reading of the T.R. ἐπισύστασιν, which is used in the LXX for "a tumultuous assembly" (Numbers 26:9; 3 Esdr. 25:9), and in Josephus, ’Contr. Apion.,’ 1.20, of a conspiracy or revolt. In the LXX. also the verb ἐπισυνίσταμαι means "to rise in revolt against" (Numbers 14:25; Numbers 16:19; Numbers 26:9). Acts 24:13 Prove to thee for prove, A.V. Prove (παραστῆσαι); see Acts 1:3, note. Acts 24:14 A sect for heresy, A.V.; serve for worship, A.V.; our for my, A.V. (my is better, as following "I serve," and addressed to a Roman judge); which are according to the Law, and which are written in the prophets for which are written in the Law and in the prophets, A.V. A sect, This, of course, refers to this expression of Tertullus in Acts 24:5, ΠρωτοστάτηςτῆςτῶνΝαζωραίωναἱρέσεως, "Ringleader of the sect of the Nazarenes." The word αἵρεσις, which means primarily "choice," has not necessarily or even ordinarily a bad sense. In classical Greek its secondary sense was a "sect" or "school" of philosophy, Academics, Peripatetics, Stoics, Epicureans, etc. The Jews applied it to their own different schools of thought. So in Acts 5:17 we read, ΑἵρεσιςτῶνΣαδδουκαίων, "The sect of the Sadducees;" in Acts 15:5, ΑἵρεσιςτῶνΦαρισαίων, "The sect of the Pharisees;" in Acts 26:5 St. Paul speaks of himself as having been a Pharisee, Κατὰτὴνἀκριβεστάτηναἵρεσιντῆςἡμετέραςθρησκείας, "After the straitest sect of our religion" (see too Acts 28:22). It begins to have a bad sense in St. Paul’s Epistles (1 Corinthians 11:19; Galatians 5:20; and 2 Peter 2:1, αἱρέσειςἀπωλείας, where, however, it gets its bad sense from the ἀπωλείας joined to it). In ecclesiastical writers it came to have its worst sense of "heresy" as something worse even than "schism.’’ In this reference to Tertullus’s phrase, St. Paul seems hardly to admit that Christianity was properly called "a sect" by the Jews, but gives it the milder term of "the Way" (see Acts 9:2, note). The God of our [my] father (τῷπατρῳΘεῷ); comp. Galatians 1:14; and Acts 22:3; Acts 28:17. Observe how St. Paul throughout insists that, in becoming a Christian, he had not been disloyal to Moses, or the Law, or the prophets, or to the religion of his fathers, but quite the contrary. According to the Law. Κατὰτὸννόμον may mean either, as in the R.V., "according to the Law," or, as Meyer takes it, "throughout the Law," and then is better coupled, as in the A.V., with τοῖςγεγραμμένοις. The Law, and … the prophets (as Matthew 5:17; Luke 24:27, Luke 24:44). Acts 24:15 Having for and have, A.V.; these also themselves look for for they themselves also allow, A.V.; resurrection for resurrection of the dead, A.V. and T.R. Which these also themselves look for (see Acts 23:6). Both of the just, etc. This is distinctly taught in Daniel 12:2 (comp. Matthew 25:46; John 5:29). Acts 24:16 Herein … also for and hereby, A.V. and T.R.; to have a conscience … always for to hare always, etc., A.V.; and men for and toward men, A.V. (For the sentiment, comp. Acts 23:1.) Herein (ἐντόυτῳ); i.e. on this account, under these circumstances supplying the ground and cause of my action (comp. John 16:30). So, too, Matthew 6:7, Ἐντῇπολυλογίᾳαὐτῶν means "On account of their much speaking." I exercise myself; ἀσκῶ, here only in the New Testament, but frequent in medical writers for "to practice" the medical art. Acts 24:17 After many years; or, several years. St. Paul’s last visit to Jerusalem was that mentioned in Acts 18:22. Since then he had spent "some time" (χρόνοντινά) at Antioch, had gone over all the country of Phrygia and Galatia, had come to Ephesus, and stopped between two and three years there, had gone through Macedonia, had spent three months at Corinth, had returned to Macedonia, and from thence had come to Jerusalem in about fifty days. All which must have occupied four or five years—from A.D. 54 to A.D. 58—according to most chronologers. Evidently Paul had not been plotting seditious movements at Jerusalem, where he had only ,arrived twelve days before, for a purely benevolent and pious purpose, after an absence of four or five years Alms … and offerings. Those of which he speaks in 1 Corinthians 16:1-4; 2 Corinthians 8:1-24; Romans 15:25, Romans 15:26, Romans 15:31. To this may be added "the charges" for which he made himself answerable for the poor Nazarites (Acts 21:24, Acts 21:26). Acts 24:18 Amidst which for whereupon, A.V. and T.R.; they found me purified in the temple with no crowd, nor yet with tumult: but there were certain Jews from Asia for certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult, A.V. and T.R. Amidst which (ἐναἶς, R.T.) refers to the alms and offerings The T.R. has ἐνοἶς, "under which circumstances," "at the transaction of which deeds," or, briefer, "whereupon," A.V. But there were. Most manuscripts followed by the R.T., read τινὲςδὲἀπὸτῆςΑσίας, thus giving a broken unfinished sentence instead of the plain and complete one of the T.R., which agrees, moreover, exactly with Acts 21:27. Acts 24:19 To make accusation for object, A.V. The sense is exactly the same. Acts 24:20 Men themselves for same here, A.V.; what wrong-doing they found for if they have found any evil doing in me, A.V. and T.R.; when for while, A.V. Let these men themselves. Since the Asiatic Jews are not here to bear witness, let these men who are here speak for themselves as to what they witnessed in the Sanhedrim. Acts 24:21 Before you for by you, A.V. and T.R. (ἐπί for ὑπό). Except (ἤ): ἄλλο, else, is understood after τί, so that ἤ is equivalent to εἴμή. Touching the resurrection (see Acts 23:6, where the exact words are," Touching the hope and resurrection of the dead, I am called in question "). Acts 24:22 But Felix, having more exact knowledge concerning the Way, deferred them, saying for and whoa Felix heard these things having more perfect knowledge of that way, he deferred them, and said, A.V. and T.R.; determine for know the uttermost of, A.V. Having more exact knowledge, etc. At Caesarea, Felix must have seen and heard something of Christianity. The conversion of Cornelius with his household and friends, men belonging to the dominant Roman power; the work of Philip the evangelist, residing probably for some years at Caesarea, and working among Romans as well as Jews, must have given Felix some knowledge of "the Way." He would learn something, too, both of Judaism and Christianity from Drusilla, his wife (verse 24, note). When Lysias … shall come (see verses 7, 8, and note). I will determine (διαγνώσομαι); see above, Acts 23:15, where the verb is in the active voice, and is rendered in the R.V. "to judge." The idea of the word is "to know with discrimination;" and this is the sense it has in medical writers, who use it very frequently; as e.g. Galen says, Πρῶτονγὰρδιαγνῶναιχρὴτίποτέἐστὶπάθος (quoted by Hobart). Hence the "diagnosis" of an illness (Acts 23:1-35. 15). Acts 24:23 Gave order to the for commanded a, A.V.; that he should be kept in charge for to keep Paul, A.V. and T.R.; and should hare indulgence for and to let him have liberty, A.V.; not to forbid any of his friends for that he should forbid none of his acquaintance, A.V.; to minister unto him for to minister or come unto him, A.V. and T.R. Indulgence (ἄνεσις); literally, relaxation, viz. of the prison restraints and confinement. The word is used in the LXX. of 2 Chronicles 23:15, ἔδωκαναὐτῃἄνεσιν, i.e. those who had taken Athaliah prisoner, "let her loose" till she got out of the temple court. It is also a common medical term for the cessation or remission of pain or disease. St. Paul uses it four times in his Epistles for "rest" or "ease" (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13; 2 Thessalonians 1:7). Doubtless St. Luke was thus enabled to be much with St. Paul during his imprison merit, and, as suggested above, to have his help in writing his Gospel. Acts 24:24 But for and, A.V.; Felix came for when Felix came, A.V.; Drusilla, his wife for his wife Drusilla, A.V.; and sent for he sent, A.V.; Christ Jesus for Christ, A.V. and T.R. Came; παραγενόμενος, a very favorite word with St. Luke, occurring twenty-nine times in his Gospel and the Acts. It implies that Felix had been absent from Caesarea for some days after the trial. Drusilla. She was, according to Josephus (’Ant. Jud.,’ 20. 7.1, 2) the daughter of Herod Agrippa I., who "killed James with the sword" (Acts 12:1, Acts 12:2), and died shortly afterwards. She was first the wife of Azizus, King of Emesa; but Felix, becoming enamored of her on account of her singular beauty, employed a certain magician, a Jew named Simon, to entice her away from her husband, and persuade her to marry him, contrary, as Josephus says, to the institutions of her country. She perished, with Agrippa, her only son by Felix, in the eruption of Vesuvius, in the reign of Titus (Josephus, as above). Tacitus says that Drusilla, the wife of Felix, was granddaughter of Antony and Cleopatra. But he seems to have confounded her with another of the three royal wives of Felix, mentioned by Suetonius in ’Claudius;’ unless, perchance, as has been conjectured, be had two wives of the name of Drusilla, of whom one was, as Tacitus says, granddaughter of Antony, by being the daughter of King Juba and Cleopatra Selene, Antony’s daughter (see note in Whiston’s ’Josephus,’ and in Kuinoel, on Acts 23:24). But there is no certainty on the subject. Only Josephus’s detailed account of Drusilla, the wife of Felix, agrees with St. Luke’s statement that she "was a Jewess," and is beyond doubt true. Acts 24:25 And temperance for temperance, A.V.; the judgment for judgment, A.V.; was terrified for trembled, A.V.; and when for when, A.V.; call thee unto me for call for thee, A.V. Acts 24:26 Withal for also, A.V.; would be for should have been, A.V.; that he might loose him is omitted in the R.T. and R.V.; wherefore also for wherefore, A.V. Sent for him the oftener. The mixture of conviction with covetousness in the mind of Felix as the motive for seeing Paul is observable. As in other cases of double-mindedness, the convictions were doubtless stifled by the corrupt avarice, and so came to nothing. Acts 24:27 When two years were fulfilled for after two years, A.V.; Felix was succeeded by Porcius Festus for Porcius Festus came ,into Felix’ room, A.V.; desiring to gain favor with the Jews for willing to show the Jews a pleasure, A.V.; in bonds for bound, A.V.; Felix is also transposed. Was succeeded by; ἔλαβεδιάδοχον. This word occurs only here in the New Testament, but is used twice in Ecclesiasticus. It is also, as above noted, the identical word used by Josephus of Festus. But in Acts 25:1 Festus’s government is called an ἐπαρχία, and Josephus (’Ant. Jud.,’ 20. 8.11) calls Festus an ἔπαρχος, instead of the more usual ἐπίτροπος. Could Josephus have seen the Acts of the Apostles? Porcius Fetus. Josephus speaks of him as sent by Nero to be the "successor" (διάδοχος) of Felix (’Ant. Jud.,’ 20. 8.9; ’Bell. Jud.,’ 2. 14.1). Nothing is known of him from Tacitus or other Latin historians, and he appears from Josephus’s account to have held the government for a very short time, probably less than two years, when he died (’Ant. Jud.,’ 20. 9.1). But the impression derived from Josephus is the same as that conveyed by St. Luke, that he was a just and upright ruler, in marked contrast with Felix his predecessor, and his successors Albinus and Gessius Florus. Desiring to gain favor χάριτικαταθέσθαι); literally, to lay up in store good will, or favor, or a boon, to be requited at some future period. A frequent phrase in the best classical authors. Felix had good reason thus to try and put the Jews under obligation to him at the close of his government. For the danger was great to the retiring governor of complaints being sent to the emperor of oppression and plunder, which were often listened to and punished. Josephus relates, in point of fact, that the chief Jews in Caesarea sent an embassy to Rome to lodge a charge against Felix before Nero; and that he only escaped punishment by the influence of his brother Pallas (’Ant. Jud.,’ 20. 8.9). The scene in this chapter is a very striking one, depicted with admirable simplicity and force. The bloated slave sitting on the seat of judgment and power, representing all the worst vices of Roman degeneracy. The beads of the sinking Jewish commonwealth, blinded by bigotry and nearly mad with hatred, forgetting for the moment their abhorrence of their Roman masters, in their yet deeper detestation of the Apostle Paul. The hired advocate with his fulsome flattery, his rounded periods, and his false charges. And then the great apostle, the noble confessor, the finished Christian gentleman, the pure-minded, upright, and fearless man, pleading his own cause with consummate force and dignity, and overawing his heathen judge by the majesty of his character. It is a graphic description of s very noble scene. Acts 24:1-27 "Not this man, but Barabbas." There are many gradations of the truth stated in 1 Samuel 21:7, "The Lord sooth not as man seeth," and the corresponding truth, "That which is highly esteemed among men is abomination in the sight of God." But both passages mark distinctly how often the judgment of man diverges from the judgment of God, or in other words, how far men often are from "judging righteous judgment" concerning persons and things which come under their notice. This false or erroneous judgment proceeds from two causes. The first is the comparative ignorance of man. He forms his judgment oftentimes on insufficient grounds. His mental vision only takes in a portion, sometimes a very small portion, of the materials upon which a sound judgment should be based. In the instances to which 1 Samuel 16:7 refers, Samuel, judging by the fair looks and commanding stature of Eliab, thought he must be fit to be the ruler of Israel. His eye could not discern the heart, the hidden character of the man. And so it continually happens. We base our judgments on insufficient premises, being ignorant of those things which, if known, would influence them m an opposite direction. The practical lesson to be drawn from this view of the erroneous judgments of men is threefold. 1. To be diligent in adding to our knowledge whenever we are called upon to form a judgment. 2. To be always diffident and modest in regard to our own conclusions. 3. Whenever our judgments do not agree with those of Holy Scripture, to be sure that the disagreement arises from our own ignorance, and to submit ourselves accordingly. But the second cause of men’s erroneous judgments is not mere ignorance, but injustice and unfairness of mind. Men misjudge others because they are influenced by hatred, prejudice, self-interest, and other corrupt motives. They are like the unjust judges spoken of by Isaiah (v. 23), "who justify the wicked for reward, and take away the righteousness of the righteous from him." A large part of the favorable and unfavorable judgments of the world are of this character. We have a typical example of this in the chapter before us. Here are two men standing on the stage of observation. One is Felix. We know him as a cruel, licentious, unrighteous man, steeped in blood, rich by oppression, profligate in conduct. We know him as one the meanness of whose servile origin broke through the crust of the splendor of his official greatness. We know him as a man raised to power by the most corrupt and shameful influences which have ever prevailed in national affairs, and abusing that power to the utmost under the screen of an infamous security. By his side stands another man, certainly one of the greatest figures among the great men of the world, and one of the very best among the very good of the children of men. It is the Apostle Paul. For his mighty victories in the world of mind and spirit he might have borne surnames from provinces of the Fast and of the West, more glorious than those of the Africani and Germanici of the Roman commonwealth. For energy of action, for dauntless courage, for inexhaustible resource, for masterful vigor of character, for lofty eloquence, for influence over the minds of other men, he stands abreast with the greatest of the earth’s heroes. For absolute disinterestedness, for unsullied purity, for overflowing benevolence, for ardent and glowing kindness, for self-sacrifice, for self-restraint, for uprightness, for truth, for generosity, for laborious well-doing, for consistency of life, for perseverance through every hindrance and contradiction in a sublime and noble purpose, for tenderness and faithfulness to friends, and for ungrudging service to his Divine Master, where shall we find his equal? What, then, was the judgment passed on these men respectively—this Felix and this Paul? Felix is thanked and belauded for his "very worthy deeds;" Paul is "a pestilent fellow;" "Away with him from the earth: it is not fit that he should live!" And so we are reminded of another judgment, the unanimous judgment of a great multitude: "Not this man, but Barabbas!" and we are rut upon our guard against the judgments of men. BY W. Acts 24:1 -28, 26, 27 Malice, innocence, and power. We have illustrated here— I. THE WEAPONS OF MALICE. 1. Persistent hatred. It was a long journey to Caesarea, and it was a most humiliating thing, to which they were utterly averse, for the high priest and the elders to appear before the Roman judge to get their countrymen into their own power; nevertheless the undying hatred, the animosity which did not diminish by time carried them through their distasteful work. 2. Disgusting flattery (Acts 24:2, Acts 24:3). 3. Gross misrepresentation (Acts 24:5). Paul had caused no little dissension and conflict among his fellow-countrymen, but it was simple perversion of the truth to call him a "pestilent fellow," etc. 4. Offensive characterization (Acts 24:5). Paul was "a ringleader of the sect of the Nazarenes;" but malice put his position into the most offensive form it could command. 5. Downright falsehood (Acts 24:6). He had not "gone about to profane the temple." These various falsities came from the lips of Tertullus, but they were owned and adopted by the Jews (Acts 24:9). To such baseness malice will stoop to compass its ends; to such iniquity professed piety will condescend when inflamed by the unholy heats of bigotry. II. THE DEFENSE OF . 1. Courtesy (Acts 24:10). We may not flatter, but we must be courteous and conciliatory (1 Peter 3:8; 1 Samuel 25:23-33). 2. Straightforward statement (Acts 24:11, Acts 24:14-17). There is no better way by which to prove our integrity than telling the whole truth from beginning to end, with perfect frankness. 3. Fearless denial (Acts 24:12, Acts 24:13, Acts 24:18). We should solemnly deny, in calm and dignified language, that which is falsely alleged against us; in quietness and composure rather than in vehemence and loud protestation, is our strength. 4. Righteous challenge (Acts 24:19, Acts 24:20). We may do well to face our accusers with bold and righteous challenge (John 8:46). III. THE OF IN POWER. Felix (1) gave an unrighteous decision, for the case had broken down, and Paul should have been released, (2) hankered after a bribe (Acts 24:26); was willing to sell justice for money; (3) left his position with an act of selfish injustice (Acts 24:27). He presents a pitiful picture both as a public administrator and as a private individual. How little to be envied are those who climb to high stations! How contemptible is power when it is perverted to mean and selfish ends! How admirable, how enviable in comparison, is innocence in insignificance or even in bonds!—C. Acts 24:15, Acts 24:16 A powerful incentive to a noble life. Between the life of the meanest and basest men on the one hand, and that of the purest and noblest on the other, what an immeasurable spiritual space intervenes! We look here at— I. A NOBLE HUMAN LIFE. There are those who, in the ordering of their life, never rise above (1) a consideration of their own enjoyment or acquisition. There are others who never rise higher than (2) the consideration of others which is born of natural affection; that which springs from the tics of kindred and, perhaps, common interest or companionship. Others again there are who get as far as (3) political or national enthusiasm. But they only are worthy of the One "with whom they have to do" and reach the full stature of their manhood, who are constrained by (4) the sense of obligation to God and to man. Paul "exercised himself to have always a conscience," etc. Here was: 1. A lofty aim. "To have a conscience void of offence toward God, and toward men." This means something more than the avoidance of the darker sins and the greater crimes, of those misdeeds which stamp a man as a sinner and a criminal in the eyes of the world. It means (1) righteousness in the sight of the Supreme; the being counted righteous by God, and the attainment of positive righteousness like his own; so that a man is living in a state of abiding acceptance with God, and is also walking before him in uprightness and integrity of heart and life. It means also (2) recognition of the claims of men on our regard, and the consequent shaping of our life in purity, honesty, truthfulness, helpfulness; so that a man has not to reproach himself either with acts of injury or with negligence and inconsiderateness; he has a "conscience void of offence" toward men as well as toward God. 2. A comprehensive view. Paul aimed to be conscientious at all times, m all things (διὰπαντός). And we know that this was more than a figure of speech; it could hardly be said to be in any way hyperbolical. He did strive to act with a good conscience always. With whomsoever he had to do, in whatsoever he was engaged, he sought to act faithfully. And the truly noble life is one in which the humbler as well as the higher activities and endurances are regulated by holy and heavenly principles. 3. An earnest endeavor; "I exercise myself," i.e. "I strenuously endeavor," "I put forth my whole energy," "I labor." Paul’s action amounted to something vastly more than an occasional sentiment or a feeble futile effort; it was an earnest aspiration spending itself in vigorous exertion. He cultivated his spiritual powers; he trained himself in holy habits; he wrestled with the adversaries of his soul; he did stern battle with the lower propensities; he strove to exhibit the graces which are dear to God, the virtues which are valuable to men. II. A TO LIVE IT. (Acts 24:15.) We may draw many powerful and all-sufficient incentives to rectitude from considerations which are at hand. 1. Our supreme obligation to God, the Divine Author of our being and Source of all our joy. 2. Our influence upon our fellow-men, and the effect our life has on theirs. 3. The elevated joy we have in the consciousness of rectitude, both of integrity of heart and innocency of life. But we shall do well to add this other also: 4. The hope of future blessedness; including (1) the approval of the Divine Master; his "Well done" (Matthew 25:21); and (2) the extended sphere he wilt appoint the faithful (Matthew 25:21).—C. Acts 24:24, Acts 24:25 Rare heroism and common folly. There are two main points well worthy of attention. I. AN ACT OF MORAL HEROISM RARE. Paul "reasoned of righteousness, continence, and judgment to come." It requires some courage for a man to address a company of his fellows, even when he feels sure that they will be sympathetic; it demands other and far higher courage to address a number of men, when it is certain they will be unsympathetic; but it requires higher devotedness still, it demands heroism of a rare order for one man to use the language of remonstrance and rebuke when speaking to another man, particularly when that other is the stronger and higher of the two. For the poor man, the captive, the accused, the one who stood absolutely in the other’s power, to "reason of righteousness, continence, and judgment to come," to the unrighteous and dissolute judge, who had so much ground for dreading the future,—for Paul thus to expostulate with Felix was heroism itself. Let us thank God that he gave us such a man, to do such a work, at such a time in the history of our race. Let us emulate his spiritual nobility. High courage is, in part, a gift to be thankfully accepted; but it is also, in part, a grace to be studiously acquired. Paul was the faithful man he proved himself at Caesarea, not only because his Creator endowed him with a fearless spirit, but because (1) he placed himself on the right side—on the side of truth, of righteousness, of God; and because (2) he cultivated carefully the conviction that infinite power and love surrounded him with its constant care. He could always say, "The Lord stood by me." This is the secret of spiritual nobility, of moral heroism. II. AN ACT OF FOLLY COMMON. "Felix trembled." His agitation should have passed at once into resolution; he should have said at once, "I will return on my way; I will turn my back on my old sins; I will be a new man, living a new life." But he did not; he made terms with his old self; he temporized; he played with his opportunity; he resorted to evasion, to self-deception; he excused himself; he said, "Go thy way; when I have," etc. O well-worn, much-trodden path of self-excuse, along whose pleasant way such thousands of travelers have gone on to their ruin! This is how we commit spiritual suicide, how we go to our death! We do not say presumptuously, "I will not;’ we say feebly, falsely, fatally, "I will soon," "I will when." There are three strong reasons against delay under religious conviction. 1. It is a guilty thing. We blame our children when they hesitate or linger instead of rendering prompt and unquestioning obedience; but we are more bound than they to implicit and unhesitating obedience to the Supreme. "I will when—"means "I will not now." It is rebelliousness of spirit put in the least flagrant form; but it is still rebellion; it is a state of sin. 2. It is a delusive thing. We defer, imagining that we shall find ourselves able and willing to do the right thing further on. But we have no right to reckon on this; for: (1) Outward hindrances tend to become stronger rather than weaker. Life becomes more and more complicated, companions grow more numerous and urgent, difficulties and entanglements thicken, as our days go by; the hedge before us becomes thicker and higher continually. (2) And inward and spiritual obstacles become more difficult to surmount; the habit of the soul today is the finest silken thread which the child’s finger may snap, but it will shortly become the strong cable which the giant’s strength will be unable to divide. Well does Scripture speak of "the deceitfulness of sin." 3. It is a fatal thing. If vice has slain its thousands, and pride its thousands, surely procrastination has slain its tens of thousands. The man who is consciously and determinately refusing to serve God knows where he stands and what he is; he knows that he is a rebel against God, standing on perilous ground. But he who thinks he is about to enter the kingdom, or even dreams of so doing, shelters himself under the cover of his imaginary submission, and goes on and on, until sinful habit has him in its iron chain, or until "pale-faced Death" knocks at his door, and he is found unready. "Oh, ’tis a mournful story, Thus on the ear of pensive eve to tell, Of morning’s firm resolve the vanished glory, Hope’s honey left to wither in the cell, And plants of mercy dead that might have bloomed so well." C. Acts 24:1-23 BY E. JOHNSON Paul before Felix. I. AND PAUL: A . Between false and spurious eloquence. False rhetoric, as Plato taught, always owes its power to its flattering the passions of the audience. So here the orator addresses himself directly to the magistrate’s self-love. It is pretty clear that Felix, instead of being the beneficent ruler he is described as being, must have been well hated by the people for his vices and oppression. Later they accused him to the emperor. Flattery is a great solvent. The great gain the little, and not less the little gain the great to their ends by it. "Great lords, by reason of their flatterers, are the first to know their own virtues, and the last to know their own vices" (Selden). "Know that flatterers are the worst kind of traitors" (Sir W. Raleigh). On the other hand, true eloquence speaks to the heart and conscience (Acts 24:10). Paul indulges Felix in no flattering complimentary titles. He respects the office and the existing order which it represents, true to his teaching in Romans 13:1-14.; but not the bad man in the office. He speaks with freedom and boldness. He avows himself the member of a despised sect. He is a Nazarene. But Christianity is no newly invented heresy, nor does the gospel depart from the faith of the fathers. Rather Christ’s gospel their spiritual sum and substance, the end and goal of the old covenant. All that is true in any of our sects is continuous with the old; what is quite novel is probably not true. The simple words of Paul contain a fine defense of persecuted opinions. 1. They are not of yesterday. 2. The future belongs to them. 3. Meanwhile, the great thing we exercise is a good conscience. If they are really conscientious, force cannot put them down. II. THE ’S BEST DEFENSE. 1. "To have a conscience void of offence." Religion which does not aim at this and end in this, is vain; otherwise a mere matter of the head, or of hereditary habit, an occasion of contention and source of division, chaff without wheat, and a shadow without life. A life that will bear the inspection of men and of God, the only certificate of true religion; or rather, the endeavor for such a life. The "exercise of one’s self" in worthy habits, to noble ends. 2. Hope is ever connected with the good conscience. The hope of the resurrection not a doctrine the splendor of which first appears in the New Testament pages; it appears in bright glimpses in the Old from the time of the Babylonian Captivity onward. In some form it lives and burns at the heart of all genuine faith and religion. With a joyous confession on the lips, a clear conscience in the bosom, an innocent life-record behind one, the just judgment of God before one’s expectation,—here are the defenses of the Christian against the arrows of calumny.—J. Acts 24:24-27 The Divine Word and the conscience. I. LOVING THE SOUND OF THE GOSPEL, BUT NOT THE GOSPEL ITSELF. There is silver music in the message of reconciliation to man’s distracted heart; but the call to repentance as the necessary condition of peace, this is discordant with passion and self-will. And there are grave errors here. Some suppose that the gospel renders the moral law superfluous; others, that the freedom of the conscience under the gospel means license; others take faithful reproof as personal affront; many are under the dominion of sense, and the will is captive to the lusts of the flesh. II. WHY MANY NEVER BECOME SERIOUS . 1. They have not the resolution for thorough repentance, to break utterly with the evil past. 2. They neglect the acceptable time and the day of salvation. "The golden grace of the day" flees, and never comes back to them. 3. They thrust aside the thought of judgment to come. Though they know the vanity of the world, they are too indolent to tear themselves from its deceptive pleasures. Disgusted with the hateful bondage of sin, they are too weak to break off their fetters. Superficial impressions are felt, but frivolity admits no deep impressions. III. THE EXCUSES OF THE SINNER. 1. Certain subjects are not in good taste. Speak to me of everything but that! Generalize on virtue and goodness, but let my favorite weaknesses or vices alone! 2. Procrastination. "Tomorrow!" "To-morrow and to-morrow Creeps in this petty pace from day to day, To the last syllable of recorded time; And all our yesterdays have lighted fools The way to dusty death." "Procrastination is the thief of time. Year after year it steals till all are fled, And to the mercies of a moment leaves The vast concerns of an eternal time." The time of repentance is now and always for him who is willing. For God is ever calling, inwardly and outwardly; in every circumstance time can be found to obey. But never for him who cannot find it seasonable to listen to God at any time. "Ye shall seek me, and shall not find me, and shall die in yore’ sins" (John 8:21). IV. AN EXAMPLE OF GENUINE . 1. He speaks of repentance and its fruits; justice towards our neighbor; personal purity; sober recollection of the Divine judgment. 2. Its powers. The preacher is a slight and insignificant man, yet he makes the powerful magistrate tremble. He is bound in one sense, yet in another free, and the lord is the real slave. He is the accused; yet quickly he changes parts with Felix. Paul is the hero in the light of truth and of eternity, Felix the coward and the abject. If we are on the side of truth, the Word of God becomes a sword in our hand. If we are opposed to it, we must be fatally pierced by it.—J. BY R.A. REDFORD Acts 24:1-9 The governor’s court. Time given to Paul for special preparation, possibly for communication with fellow-believers in Caesarea. The relation of the parties to one another. The Roman ruler; his character one of the blackest: "In the practice of all kinds of lust and cruelty, he exercised the power of a king with the temper of a slave" (Tacitus). The calm, heroic, lofty-minded apostle; rejoicing that an opportunity would be given him of proclaiming the gospel in such a place, and upheld by the Divine assurance that he was safe. The representatives of the Sanhedrim; Ananias, the elders, and the paid orator Tertullus, evidently feeling the weakness of their cause, half ashamed of their position in attacking a defenseless man, ready for hypocritical plotting, and yet knowing that no dependence could be placed on Felix. I. A SAD PICTURE OF THE WORLD as it was at that time. The corruption of judges, the despotism of rulers, the furious hatreds and evil passions at work, the blindness of fanaticism, the decay of religious life in the nation which had received most religious teaching and privileges. II. AN EXAMPLE OF CALUMNY AND . The charges made were of political rebellion, of heresy, of sacrilege, of disorder. The first was insincere; for the priests among the Jews cared nothing about preserving Roman rule. The others were instigated by fear of Paul’s teaching, partly due to ignorance, but mainly to bigotry and jealousy. They knew that if the gospel was accepted, their own priestly power was gone. Truth is always stronger than falsehood.—R. Acts 24:10-21 The just man’s defense. Twofold—negative; positive. The accusations met by a clear and bold denial. Over against the false representation a simple and candid statement of his position as a private and public man. Notice— I. The apostle stood firmly on the ground of LIBERTY OF . They accused him of heresy; he maintained that his conscience was void of offence towards God and man. II. The foundation of confidence is THE WORD OF GOD—the Law, the prophets, the true tradition of the fathers. All these things the apostle believed. III. THE was the great stumbling-block to the Jews, but the great support of the apostolic faith. The position taken in the Sanhedrim is maintained before Felix. The resurrection is the vital point of the new faith. IV. The zeal of the Christian was quite consistent with . There was nothing revolutionary in the method of Christian teaching. The disturbance was simply due to the presence of a new element of life among old corruption. So always, the world is turned upside down by earnestness, because it is already the wrong side upwards.—R. Acts 24:16 Practical religion. "And herein do I exercise myself," etc. Circumstances of the case justify the self-assertion. We must not be afraid to give our own example as a testimony to the truth. I. Practical religion is founded on THE OF THE WORD OF GOD. "Herein," i.e. in the faith just described, distinguished from: 1. The irreligion of Felix; indifference and direct opposition to God. 2. The blind bigotry of Pharisaism; mere worship of the letter of Scripture and tradition; an excuse for conscientious life. 3. The speculative unbelief of Sadducees. Rationalism. Intellectual pride. Faith made living in Christ. The facts of the gospel opened the secrets of the Scriptures to Paul. Jesus became to him the Word of Life. II. Practical religion demands EFFORT. "I exercise myself." 1. Not asceticism, but zealous endeavor to do good. in proclamation of the gospel. 2. Faithful and heroic patience under the trials of life. 3. The showing forth of Christian character before the world for a testimony, both by the blameless conduct, and by the calm and bold defense of the truth when necessary. The secret of strength and courage is a conscience void of offence. Those who do not exercise themselves both give offence and find offence. "If God be for us, who can be against us? "—R. Acts 24:22-27 (or Acts 24:25). The character of Felix in the light of Christianity. I. THE CORRUPT JUDGE. Selling justice for bribes, delaying sentence in hope of gain, either from the Jews or from Paul. The influence of Christianity in purifying courts of law. Judge Hale. Room for improvement still as Christian equality banishes all distinctions between rich and poor. Justice is still too dear. II. THE MAN WITH SEARED . In contrast with him who exercises himself to have a conscience void of offence. The light of education, of contact with Judaism through Drusilla, of knowledge of facts at Caesarea, all darkened by sensuality, avarice, worldly power, constant trifling with conscience. He could tremble at truth, but even while trembling was ready to sell it for his own vicious pleasures. He felt its force, but steadfastly resisted it, and even sent again and again for Paul, in hope to make gain out of him. III. THE TRIFLER WITH . Preaching may move the feelings without changing the heart. Behind the procrastination there is generally a moral corruption hidden. The opportunities which are trifled with harden the heart and hasten the judgment. Felix knew not the time of his visitation. Judgment fell on him, and the Jews, to whose wickedness he pandered, became his accusers before Caesar. No season is more convenient than the present, when the voice of God says, "Repent!"—R. BY P.C. BARKER Acts 24:5 The indictment that was a self-indictment. The preparations for the indictment of Paul before Felix had been well considered. Somewhat formidable, save to the strong heart, and that divinely refreshed (Acts 23:11), most concerned in the matter, must the legal phalanx have appeared, when Ananias the high priest, and the elders, and their practiced professional helper Tertullus, and others of the Jews, made their appearance. The speech containing the accusation against Paul, which began with flattery for a Felix, not unnaturally culminates in falsehood hurled at Paul, and mockery flung at the Nazarene. The portraiture of perverseness such as this is no novelty; yet some peculiarity in the featuring may be found here, A new touch or two fails not to give some new expression to the countenance. What a mournful commentary on human nature, that it is necessary to contemplate its worst expression of countenance, and to study, not the model to copy, but the type false and debased to avoid! Consider, therefore— I. WHAT IT IS THAT IS THE FACT THAT THE TEACHER OF CHRIST IS AS "." These are the two things that underlie the ugly fact. 1. That it is the depths of a muddy nature that are reached. 2. That it is something that has the undisputed power to reach those depths that is present and working. The "pestilence" was all subjective to Tertullus and friends. The strong force was the force of Christ. II. WHAT IT IS THAT THE FACT THAT THE OF GOD’S MIND TO THE WORLD HAVE SO FROM THE FIRST NOT A FEW TO VOTE THEM NOTHING BETTER THAN THE SIGNS OF . These are at least some of the things that underlie the fact. 1. That the unfolding of God’s mind and purpose to the world always means war with its inertness. The keen appetites of the world are not to true knowledge, not to godly activity, not to wisdom’s perfect work. 2. That the growing manifestation of God to mankind always means a summons to simpler, purer, more determined holiness and height of life. The stir and report that swell round the echoes of the voice summoning men in this sort are indeed sedition to their stifled order of life and of habit and of affection. It is not in them to "seek for honor, glory, and immortality." God’s greater, better, clearer gifts necessarily postulate a truer human return of them, and a correcter reflection. III. WHAT IT IS THAT THE FACT THAT THE PUREST OF THE PUREST TRUTH AND OF THE HIGHEST IDEAL WHICH GOD HAS GIVEN TO MEN HAS SO OFTEN OVER ITS HEAD THE WORST OF , , AND . A notable instance is here before us. The polished orator, the trained and keen lawyer, heaps the epithets, every one ill or of ill omen, "pestilence," "sedition," "ringleader," "sect," "the Nazarenes." These were the fruit of a tongue rather than merely a pen "dipped in gall." And false is the word stamped, as a monogram is stamped, on every one of them. These are some at least of the causes at work under the fact. 1. That reason, opportunities of knowledge, convictions, conscience injured, ignored, insulted, know terrible ways of revenge, and a terrible force of revenge. Obscurity becomes thick darkness; mistake becomes willful preference for the wrong; one sin becomes a multitude. 2. That a certain sort of heart, once deeply conscious, without the slightest readiness to acknowledge it, that it is losing, loses also itself, loses its self-control, and finds itself drifted, hurried, hounded on to senseless lengths. Heaven’s sweetest beneficence—for this it has nothing but the vocabulary of traducing slander. . These things are not the necessities and inevitable things of human nature. They are results of permitted unfaithfulness, condoned infidelities, encouraged willfulness, and deliberate defiance of truth, in place of devoted affiance to it. Deep need the roots of them to be sought, that without mercy they may be uprooted and exterminated. And they need the prayer earnestly offered, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."—B. Acts 24:10-21 The defense of Paul. The simplest analysis of the defense which Paul here made for himself is its highest praise. The matter of it must be closely dependent upon the occasion, but the characteristics of its method must be good for all occasion, and imitable to all generations. Notice in this defense— I. ITS ADDRESS TO THE JUDGE, BY A HOLLOW . The contrast which is presented in this respect to the introduction of Tertullus speaks for itself. There is here nothing, but simple truth. II. THE HONEST WITH WHICH IT TO ITS ONE TASK. "I do the more cheerfully answer for myself," says Paul. He could never answer for himself with hope of any ordinary justice before a council of his own people. But now, while this is his one task to answer for himself, and he takes to it immediately, he does not refrain from saying that there are aspects of the case which enable him to throw himself with spirit into his work. III. ITS ENTIRE FROM BEARING THE TO ABUSE OF HIS . Paul denies the allegations laid to his charge, shows to an experienced judge that there was very little time in which the things alleged could possibly have occurred, and challenges, by a direct contradiction, the ability of his highly respectable accusers to prove their assertions and make out their charges. But through all there is not a word that sounds like "pestilent fellow," or "sedition," or "ringleader." IV. ITS DIRECT TO WHAT LAY AT THE HEART OF THE MATTER. This was a difference "in the way of worshipping God." The keen Roman judge (and Paul knew it and correctly took advantage of his knowledge) was not likely to be so very anxious to lend the force of Roman law and a Roman executive to the mere bidding of Jewish bigotry and ecclesiasticism. V. ITS BEFORE ONE WHO KNEW LITTLE AND THOUGHT LESS OF IT, TILE OF ALL . Paul does not blow contempt upon the truths or methods of religion, even in that shape of religion least understood or honored by Felix, revealed religion. He declares: 1. His conscience. 2. His living constant care of it. 3. His acknowledgment of the necessity of training it to correctness and to vigor. 4. His recognition of its twofold duty, (1) toward God and (2) toward man. In all this, there can be no doubt that Paul honored his God, his religion, and his individual conscience, with no hope of any deep sympathy, on the part of Felix indeed, but also without any tear of the high priest Ananias again daring to order them to "smite him on the mouth." VI. ITS VERY EVIDENT BUT NONE TITLE LESS STROKE OF POLICY, IN TO THE FACT OF THE STRANGE ABSENCE OF SOME , AND TILE SILENCE OF OTHERS THEY WERE PRESENT. Paul calls attention to the fact that these two things speak for themselves. And finally challenges once more contradiction of this position, that he had not been the originator of any disturbance whatever, much less seditious disturbance in Jerusalem, unless his famous interpolation, "Touching the resurrection of the dead I am called in question by you this day," could be interpreted as such. But Paul knew this challenge could not be taken up, both because the Pharisees sided with him in the matter on the very occasion, and because the disturbance was one as between the rival theologies of the Jews, and not as between mere civilians. The correctness, cogency, calmness, of this defense made up its masterly convincingness. There could be no doubt which party had the moral victory of the day. There can be no doubt of the fallen countenances of Ananias and elders and Tertullus. And there can be no doubt that, in this very defense, the accused Christian may hear to the end of the world words not altogether unlike these: "After this manner, therefore, defend ye yourselves."—B. Acts 24:14 The confession of a coherent worship and faith. Paul is, of course, at no loss to account for the enmity of the Jews manifested toward him. And it is his intention that his judge shall overhear, if not hear, the true state of the case. He has vindicated himself and will still vindicate himself against the ostensible accusations laid to his charge. But now he pierces beneath all pretences and appearances, and touches firm ground. And the concisest way of conveying his view of the state of things to his judge lies in a very simple confession of his religion. To which we may consider (as suggested by Paul’s language here) two things to be essential. They are— I. WORSHIP. And Paul is able to say these three things all distinctly germane to the confession. 1. That he worships. 2. That he worships God. 3. That he worships the God of his fathers, i.e. the very same God whom his accusers profess to worship. II. A FAITH. An intelligible faith makes an informed instead of a superstitious worship. There are ways and ways, of worship. And these follow very consistently the faith that is held. Notice: 1. That Paul very decidedly pronounces tot himself that his faith embraces "all things written in the Law and the prophets." 2. He implies that the faith of his enemies failed of this. It felt short, perhaps, partly in its very character, but probably much more seriously in its compass. The typical Jew of the days of Jesus prided himself in reading the Law literally and fully, though with many a corrupt addition. His "way" of interpreting the prophets was of a far more eclectic character. He couldn’t see, because he wouldn’t believe, the humble and the humbling prophecies of the Messiah. Paul’s "heresy" was, in fact, that he believed "all." The Jews’ ruining sin was that they would not believe "all." This quietly spoken sentence of Paul gave the key to all. And it is another comment upon the Jews in harmony with that uttered by Jesus himself, "Had ye believed Moses, ye would have believed me," etc. (John 5:46).—B. Acts 24:15 (see also previous Homily on Acts 23:1-35. 6). A hope grown from a deep add man old root. The hope that there shall be a resurrection of the dead is here described as a "hope toward God." It is hope pre-eminently resting upon God. For— I. IT IS THE HOPE TOWARD GOD OF OUR NATURE GIVEN BY HIM. The deep-seated instincts of nature are necessarily among the strongest moral arguments of which we can take cognizance. II. IT IS THE HOPE TOWARD GOD THAT COMES OF THE OF OUR TRAINED REASON, A REASON GIVEN ALSO BY HIM. Reason’s arguments upon certain highest subjects, by themselves, may easily be uncertain and fallacious. But as guides on the way to other arguments, and as supports of other arguments, they are often very significant, very suggestive, very helpful. And it is so to a high degree in this instance. III. IT IS THE HOPE OF THE HEART TOWARD GOD. It is the end of the gospel to him who believeth. If this hope fall through, all falls through. The Christian’s deception becomes an absolutely typical and leading instance of deception for the whole world’s whole length of history; and the Christian’s disappointment the keenest of all disappointments—his collapse making him the most miserable of all men. IV. The hope that this resurrection shall include all—the "unjust" as the "just" IS A HOPE TOWARD GOD NESTING ON THE OF HIS OWN , AND TO LARGELY BY CERTAIN ASPECTS OF HIS JUSTICE WITH. WHICH THAT MAKES US . In this theme the mystery of unfathomable depths of unsearchable wisdom is before us. It enwraps the height of highest hope, the deepest things of fear.—B. Acts 24:24, Acts 24:25 The highest powers eluded by the heart’s subterfuges. The immediate connection reminds us very forcibly how the man who is the worst friend to himself is sometimes environed with opportunities charged with the offer of mercy, Providence and the God of all providence long wait upon him in natural relationships, in his very weaknesses, in suggestions and inducements of almost every various kind. How many things conspired now to give Felix the opportunity of hearing and knowing the truth! His position, his popularity, his knowledge "of that Way," the fact of his having married a Jewess, and even the itching of his hand for a bribe (Acts 24:26)—things so strangely at variance with one another and some of them with goodness—did nevertheless all combine to make him a hearer of the things greatest and best to be heard. He heard, felt, resisted, and lost. And Felix is a great and long-enduring illustration of— I. THE POWER THAT LIES IN THE APPEALS OF , AND OF TRUTH. There are deep valid reasons for this. 1. Right lies with them, by the verdict of (1) even reason; (2) conscience; (3) experience of practical life. In every one of these directions, even to all their ramifications, there is nothing like a mere beating of the air, nothing like mere sound and fury, nothing like vox et praeterea nihil, in the appeals of religious truth. Each appeal is a home-thrust, that purports to reach and is fitted to reach what is deepest and most enduring in a man. And each appeal is a manifesto in the name of one or more of these grand authorities and arbiters of human life. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 25:1 Foetus therefore having come for now when Foetus was come, A.V.; went up for he ascended, A.V.; to Jerusalem from Casarea for from Caesarea to Jerusalem, A.V. The province (ἐπαρχία); above, Acts 23:1-35. 34. After three days, etc. It is an evidence of the diligence of Foetus that he lost no time in going to Jerusalem, the center of disaffection to the Roman government. Acts 25:2 And for then, A.V.; chief priests for high priest, A.V. and T.R.; principal men for chief, A.V.; and they besought for and besought, A.V. Chief priests; as in Acts 25:15 and Acts 22:30. But the reading of the T.R., "the high priest," is more in accordance with Acts 24:1, and is approved by Alford. The high priest at this time was no longer Ananias, but Ismael the son of Phabi, who was appointed by King Agrippa towards the close of Felix’s government (Josephus, ’Ant. Jud.,’ 20. Acts 8:8). He went to Rome to appeal to Nero about the wall which the Jews had built to screen the temple from being overlooked, and which Agrippa had ordered to be pulled down; and being detained at Rome as a hostage, he was succeeded in the high priesthood by Joseph Cabi the son of Simon. We may feel sure that on this occasion he was present before Festus, for he had not yet gone to Rome. Informed him (ἐνεφάνισαν); see Acts 24:1, note. The principal men of the Jews (οἱπρῶτοι). In Acts 24:15 Festus speaks of them as οἱπρεσβύτεροι. The question arises as to whether the two phrases are identical in their meaning. Meyer thinks that the πρῶτοι includes leading men who were not elders, i.e. not Sanhedrists. Josephus calls the leading Jews of Caesarea οἱπρωτεύοντεςτῶνἸουδαίων (’Ant. Jud.,’ 20. Acts 8:9). Acts 25:3 Asking for and desired, A.V.; to kill him on the way for in the way to kill him, A.V. Asking favor, etc. The Jews evidently thought to take advantage of the inexperience of Festus, and of his natural desire to please them at his first start, to accomplish their murderous intentions against Paul. Acts 25:4 Howbeit for but. A.V.; was kept in charge for should be kept, A.V.; was about to depart thither shortly for would depart shortly thither, A.V. Was kept in charge. Festus did not merely mention the fact, which the Jews knew already, that Paul was a prisoner at Caesarea, but his determination to keep him there till he could go down and try him. The A.V. gives the meaning. Either δεῖν is to be understood, as if Foetus should say, "Paul is a Roman citizen; Caesarea is the proper place for him to be tried at before the procurator, and therefore he must be kept in custody there," or some such words as, "I have given orders" must be understood before "that Paul should be kept." Acts 25:5 Saith for said, A.V.; which are of power among you for which among you are able, A.V.; if there is anything amiss in the man, let them accuse him for accuse this man, if there be any wickedness in him, A.V. Which are of power among you; i.e. your chief men, or, as we should say, your best men, which would include ability to conduct the accusation as well as mere station. Josephus frequently uses δυνατοί in the sense of "men of rank and power and influence," Ἰουδαίωνοἱδυνατώτατοι (’Ant. Jud.,’ 14. 13.1); ἤκονἸουδαίωνοἱδυνατοί (’Bell. Jud.,’ 1. 12.4), etc. (see 1 Corinthians 1:26; Revelation 6:15; and the passages from Thucydides, Xenophon, and Philo, quoted by Kuinoel). The rendering of the A.V., though defensible, is less natural and less in accordance with the genius of the language. Amiss; ἄτοπον, but many manuscripts omit ἄτοπον, leaving the sense, however, the same. Acts 25:6 Not more than eight or ten days for more than ten days, A.V. and T.R.; on the morrow for the next day, A.V.; he sat … and commanded for sitting … commanded, A.V. On the morrow (see Acts 25:17). To he brought (ἀχθῆναι). The technical word for bringing a prisoner before the judge (Acts 6:12; Acts 18:12; Luke 21:12; Luke 23:1, etc.). Acts 25:7 Had come down for came down, A.V.; about him for about, A.V.; bringing against him for and laid … against Paul, A.V.; charges for complaints, A.V. Charges; αἰτιάματα, only here in the New Testament, and rare in classical Greek. The A.V. "complaints" means in older English exactly the same as "charges" or "accusations" (comp. "plaintiff"). Acts 25:8 Paul said in his defense for he answered for himself, A.V. and T.R.; nor for neither, A.V.; against for yet against, A.V.; sinned for offended anything, A.V. Said in his defense (ἀπολογουμένοΰ); Acts 24:10, note. The Law … the temple,… Caesar. The accusations against him fell under these three heads (Acts 24:5): he was the ringleader of an unlawful sect; he had profaned the temple; and he had stirred up insurrection against the government among the Jews. The accusations were false under every head. Acts 25:9 Desiring to gain favor with the Jews for willing to do the Jews a pleasure, A.V. To gain favor, etc. (see above, Acts 24:27, note). It was not unnatural that Festus, ignorant as he still was of Jewish malice and bigotry and violence, in the ease of Paul, and anxious to conciliate a people so difficult to govern as the Jews had showed themselves to be, should make the proposal. In doing so he still insisted that the trial should be before him. Before me; ἐπἐμοῦ, as Acts 23:30 and Acts 26:2; ἐπὶσοῦ "before thee," viz. King Agrippa in the last case, and Felix in the former. The expression is somewhat ambiguous, and may merely mean that Festus would be present in the court to ensure fair play, while the Sanhedrim judged Paul according to their Law, and so Paul seems, by his answer, to have understood it. Acts 25:10 But Paul said for then said Paul, A.V.; I am standing for I stand, A.V.; before for at, A.V.; thou also for thou, A.V. I am standing before Caesar’s judgment-seat (ἑστώςεἰμι). The judgment-seat of the procurator, who ministered judgment in Caesar’s name and by his authority, was rightly called "Caesar’s judgment-seat." As a Roman citizen, Paul had a right to be tried there, and not before the Sanhedrim. The pretence that he had offended against the Jewish Law, and therefore ought to be tried by the Jewish court, was a false one, as Festus well knew; for he had the record of the preceding trial before him. Acts 25:11 If then I am a wrong, doer for for if I be an offender, A.V. and T.R.; and for or, A.V.; if none of those things is true for if there be none of these things, A.V.; can give me up for may deliver me, A.V. I refuse not; οὐπαραιτοῦμαι. Here only in the Acts, and three times in Luke 14:1-35. Elsewhere, four times in the pastoral Epistles, and twice in Hebrews. Frequent in classical Greek. No man can give me up (χαρίσασθαι); as verse 16, "to hand over as a matter of complaisance." St. Paul saw at once the danger he was in from Festus’s inclination to curry favor with the Jews. With his usual fearlessness, therefore, and perhaps with the same quickness of temper which made him call Ananias "a whited wall," he said, "No man (not even the mighty Roman governor) may make me over to them at their request, to please them," and with the ready wit which characterized him, and with a knowledge of the rights which the Lex Julia, in addition to other laws, conferred on him as a Roman citizen, he immediately added, I appeal unto Caesar. Acts 25:12 Thou hast for hast thou? A.V. and, as far as punctuation is concerned, T.R. The council. Not the members of the Sanhedrim who were present, but his own consiliarii, or assessores, as they were called, in Greek πάρεδροι, with whom the Roman governor advised before giving judgment. Unto Caesar shalt thou go. In like manner, Pliny (quoted by Kuinoel) says of certain Christians who had appealed to Caesar, that, "because they were Roman citizens, he had thought it right to send them to Rome for trial" (’Epist.,’ 10.97). Festus, though, maybe, rather startled by Paul’s appeal, was perhaps not sorry to be thus rid of a difficult case, and at the same time to leave the Jews under the impression that he himself was willing to send the prisoner for trial to Jerusalem, had it been possible. Acts 25:13 Now when certain days were passed for and after certain days, A.V.; Agrippa the king and Bernice arrived at for King Agrippa and Bernice came unto, A.V.; and saluted for to salute, A.V. and T.R. Agrippa the king. Herod Agrippa II., son of Herod Agrippa I. (Acts 12:1-25.), and consequently brother of Drusilla (Acts 24:24). He was only seventeen at his father’s death, and so not considered by Claudius a safe person to entrust his father’s large dominions to. But he gave him Chalets, and afterwards, in exchange for it, other dominions. It was he who made Ismael the son of Phabi high priest, and who built the palace at Jerusalem which overlooked the temple, and gave great offence to the Jews. He was the last of the Herods, and reigned above fifty years. Bernice was his sister, but was thought to be living in an incestuous intercourse with him. She had been the wife of her uncle Herod, Prince of Chalets; and on his death lived with her brother. She then for a while became the wife of Polemo, King of Cicilia, but soon returned to Herod Agrippa. She afterwards became the mistress of Vespasian and of Titus in succession (Alford). And saluted; ἀσπασόμενοι, which reading Meyer and Alford both retain. The reading of the R.T. is ἀσπασάμενοι. It is quite in accordance with the position of a dependent king, that he should come and pay his respects to the new Roman governor at Caesarea. Acts 25:14 As they tarried for when they had been, A.V.: laid for declared, A.V.; case for cause, A.V.; before for unto, A.V.; a prisoner for in bonds, A.V. Many days (πλείουςἡμέρας). Not necessarily many, but as Acts 24:17 (margin), "some," or "several." The number indicated by the comparative degree, πλείων, depends upon what it is compared with. Here it means more days than was necessary for fulfilling the purpose of their visit, which was to salute Festus. They stayed on some days longer. Laid Paul’s case before the king; ἀνέθετοτὰκατὰτὸνΠαῦλον. The word only occurs in the New Testament here and in Galatians 2:2, "I laid before them the gospel which I preach among the Gentiles." In 2 Macc. 3:9, Ἀνέθετοπερὶτοῦγεγονότοςἐμφανισμοῦ, "Heliodorus laid before the high priest Onias the information that had been given about the treasure in the temple" (see other passages quoted by Kuinoel). The word might be rendered simply "told," the thing told being in the accusative, and the person to whom it is told in the dative. It was very natural that Festus should take the opportunity of consulting Agrippa, a Jew, and expert in all questions of Jewish Law, about Paul’s cause. Acts 25:15 Asking for sentence for desiring to hare judgment, A.V. and T.R. The chief priests (Acts 25:2, note). Informed me (see above, Acts 25:2, and Acts 24:1, note). Acts 25:16 That it is for it is, A.V.; custom for manner, A.V.; to give up for to deliver … to die, A.V. and T.R.; the accused for he which is accused, A.V.; have had opportunity to make his defense concerning the matter for have license to answer for himself concerning the crime, A.V. To give up (above, Acts 25:11, note). Have had opportunity to make his defense (τόπονἀπολογίαςλάβοι); see Acts 22:1, note. Acts 25:17 When therefore for therefore, when, A.V.; together here for hither, A.V.; I made no delay for without any delay, A.V.; but on the next day for on the morrow, A.V.; sat down for I sat, A.V.; brought for brought forth, A.V. To be brought (above, Acts 25:6). Acts 25:18 Concerning for against, A.V.; no charge for none accusation, A.V.; evil things for things, A.V. and T.R. They brought no charge. The expression, common in classical writers, ἐπιφέρειναἰτίαν, answers to the Latin legal phrase, crimen inferre (Cicero, ’Contr. Verrem.,’ 5.41; ’Ad Herenn.,’ 4.35). Such evil things as I supposed; viz. seditions, insurrections, murders, and such like, which were so rife at this time. Acts 25:19 Religion for superstition, A.V.; who for which, A.V. Certain questions ζήτηματα); Acts 15:2; Acts 18:15; Acts 23:29, etc. Religion (δεισιδαιμονία); see Acts 17:22, δεισιδαιμονεστέρους, where there is the same doubt as here whether to take it in a good sense or a bad one. Here, as Festus, a man of the world, was speaking to a king who was a Jew, he is not likely to have intended to use an offensive phrase. So it is best to render it "religion," as the R.V. does. But Bishop Wordsworth renders τῆςἰδίαςδεισιδαιμονίας his own superstition, Paul’s, which agrees with the context. These details must have been among those "complaints" spoken of in Acts 17:7. Whom Paul affirmed to be alive. Notice the stress constantly laid by the apostle upon the resurrection of the Lord Jesus. If his own superstition is the right rendering, we have here the nature of it, in Festus’s view, belief in the resurrection of Jesus. Acts 25:20 I, being perplexed how to inquire concerning these things, asked for because I doubted of such manner of questions, I asked him,, A.V. and T.R. I, being perplexed, etc. The ζήτησις spoken of by Festus does not mean his own judicial inquiry, though it is so used once in Polybius (6. Acts 16:2), but the disputes or discussions on such subjects as the Resurrection, etc. (John 3:25; 1 Timothy 1:4; 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), in which Festus felt himself at a loss. The A.V., therefore, expresses the sense more nearly than the R.V. The T.R. too, which inserts εἰς before τὴνπερὶτούτωνζήτησιν, is preferable to the R.T., because ἀποροῦμαι does not govern an accusative case, but is almost always followed by a preposition. Those who follow the reading of the T.R., περὶτούτου, either understand πράγματος or refer τούτου to Paul or to Jesus. Acts 25:21 To be kept for the decision of the emperor for to be reserved unto the hearing of Augustus, A.V.; should for might, A.V. The decision; διαγνῶσις, here only in the New Testament; but it is used in this sense in Wis. 3:18 ("the day of trial," or "hearing," A.V.), and by Josephus (’Ant. Jud.,’ 15. 3:8). For the verb διαγινώσκω, see Acts 23:1-35. 15; Acts 24:22, notes. The emperor (τοῦΣεβαστοῦ); rather, as the A.V., Augustus. Augustus was the title conferred by the senate upon Octavius Caesar, B.C. 27, whom we commonly designate Augustus Caesar. It became afterwards the distinctive title of the reigning emperor, and, after the end of the second century, sometimes of two or even three co-emperors, and was now berne by Nero. Its Greek equivalent was Σεβαστός. Augustus may be derived, as Ovid says, from augeo, as faustus from farce, and be kindred with augur, and mean one blest and aggrandized of God, and so, full of majesty. It is spoken of all holy things, temples and the like, "Et queocunque sua Jupiter auget ope" (Ovid, ’Fast.,’ 1.609); and, as Ovid says in the same passage, is a title proper to the gods. For, comparing it with the names of the greatest Roman families, Maximus, Magnus, Torquatus, Corvus, etc., their names, he says, bespeak human honors, but of Augustus, he says, "Hie socium summo cum Jove nomen habet." And so the Greek Σεβαστός bespeaks a veneration closely akin to adoration. Caesar, originally the name of a family of the Juliagens, became the name of Octavius Caesar Augustus, as the adopted son of Julius Caesar; then of Tiberius, as the adopted son of Augustus; and then of the successors of Tiberius, Caligula, Claudius, and Nero, who had by descent or adoption some relationship to C. Julius Caesar the great dictator. After Nero, succeeding emperors usually prefixed the name of Caesar to their other names, and placed that of Augustus after them. AElius Verus, adopted by Hadrian, was the first person who bore the name of Caesar without being emperor. From this time it became usual for the heir to the throne to bear the name; and later, for many of the emperor’s kindred to be so called. It was, in fact, a title of honor conferred by the emperor. Acts 25:22 And for then, A.V.; I also could wish to hear for I would also hear, A.V.; saith for said, A.V. I also could wish (ἐβουλόμην); but the A.V. "I would" quite sufficiently expresses the imperfect tense (ich wollte) and the indirect wish intended. Meyer well compares ηὐχόμην (Romans 9:3) and ἤθελον (Galatians 4:20). Acts 25:23 So for and, A.V.; they were for was, A.V.; the principal for principal, A.V.; the command of Festus for Festus’ commandment, A.V.;brought in for brought forth, A.V. With great pomp; μετὰπολλῆςφαντασίας, here only in the New Testament. In Polybius it means "display," "show," "outward appearance," "impression," "effect," and the like. It is of frequent use among medical writers for the outward appearance of diseases. In Hebrews 12:21 τὸφανταζόμενον is "the appearance," and φάντασμα is "an appearance," "a phantom." The place of hearing. The word ἀκροατήριον (from ἀκροάομαι to hear, whence ἀκροάτης, Romans 2:13; James 1:22, James 1:23, James 1:25) occurs only here in the New Testament. It is literally an "audience-hall," and means sometimes a "lecture-room." Here it is apparently the hall where cases were heard and tried before the procurator or other magistrate. Chief captains (χιλίαρχοι). Military tribunes, as Acts 21:31, and very frequently in the Acts. Meyer notes that, as there were five cohorts garrisoned in Caesarea, there would be five chiliarchs, or tribunes. At the command of Festus. These minute touches suggest that St. Luke was most likely in the hall, and saw the "great pomp," and heard Festus give the order lot Paul to be brought. Brought in (ἤχθη); see verse 6, note. Acts 25:24 Saith for said, A.V.; behold for see, A.V.; made suit to we for have dealt with me, A.V.; here for also here, A.V. That he ought not to live (Acts 22:22). This had evidently been repeated by the Jews before Festus himself (Acts 25:7), and is implied by Paul’s words in Acts 25:11. Acts 25:25 I found … I determined for when I found … I have determined, A.V. and T.R.; as for that, A.V. and T.R.; appealed for hath appealed, A.V.; the emperor for Augustus, A.V. Nothing worthy of death (see Acts 23:1-35. 29; and comp. Luke 23:1-56. 4, 15). I determined. The A.V., "when I found … I have determined," is hardly good grammar according to our present usage. It should be "determined," unless "when" is equivalent to "inasmuch as." If "when" expresses a point of past time from which the act of determining started, the perfect is improper in modern English. The same remark applies to the next verse, "I have brought him forth … that I might." Acts 25:26 King for O king, A.V.; may for might, A.V. My lord (τῷκυτίῳ). Suetonius tells us that Augustus abhorred the title of "lord," and looked upon it as a curse and an insult when applied to himself. Tiberius also (’Life of Tiberius,’ 27), being once called "lord" (dominus) by some one, indignantly repudiated the title. But it was frequently applied to Trajan by Pithy, and the later emperors seem to have accepted it. It was likely to grow up first in the East. Examination; ἀνακρίσεως, here only in the New Testament; but it is found in 3 Macc. 7:4 in the same sense as here, viz. of a judicial examination (the complaint being that Jews were put to death ἄνευπάσηςἀνακρίσεωςκαὶἐξετάσεως); specially the precious examination of the prisoner made for the information of the judge who was to try the case. At Athens the ἀνάκρισις was a preliminary examination held to decide whether an action at law should be allowed. The verb ἀνακρίνω, to examine, occurs six times in the Gospel of St. Luke and the Acts (Luke 23:1-56. 14; Acts 4:9; Acts 12:19, etc.), and ten times in St. Paul’s Epistles. Acts 25:27 In sending … not for to send … and not, A.V.; charges for crimes laid, A.V. Unreasonable; ἄλογον, only in 2 Peter 2:12 and Jude 1:10, "without reason," applied to the brute creation; but found in the LXX. of Exod, 6:12 and Wis. 11:15; and also frequent in medical writers. The opposite phrase, κατὰλόγον, "reasonably," in Acts 18:14, is also of very frequent use in medical writers. Ἄλογοςἀλόγωςἀλογία are also not uncommon in Polybius, and in classical Greek generally. The charges against him (τὰςκαταὐτοῦαἰτίας). The technical legal term for the "accusation" or "charge" formally made against the prisoner, and which was to form the subject of the trial Acts 25:1-12 Persistent hatred. There is a bitterness and a dogged persistency in the enmity of an Oriental, and an inextinguishable thirst for revenge, which are unlike anything we know of among ourselves. Some knowledge and perception of this are necessary to enable us to understand many things in the Old Testament, including allusions to his enemies in some of the Psalms of David. The conduct of the Jews to St. Paul is a remarkable example of this persevering hatred, which nothing could avert or mollify. Passing over the previous displays of it at every place in Asia and Europe where the apostle preached the gospel, from the first outbreak of it at Damascus to the last conspiracy against him at Corinth (Acts 9:23; Acts 20:3), we notice the allusion to its existence, and to the cause of it, by James in Acts 21:21. We then saw the steps taken by St. Paul to conciliate those enemies, and to convince them that their prejudice against him was unfounded. But how vain these efforts were soon appears. In the very temple court where he was taking pains to humor their prejudices and to soften their hatred, that hatred broke out into a flame of unparalleled violence. In an instant the whole city was upon him, and would have torn him to pieces had not the Roman soldiers rescued him from their hands. A momentary lull while they listened to Paul’s Hebrew speech was followed by a more furious burst of passion than before. When violence had failed to take away the hated life, they had recourse to guile and to the arts of the secret assassin. Baffled again at Jerusalem, they followed him to Caesarea. They hired an advocate to vilify him before the Roman judge. They heaped charge upon charge and lie upon lie in hope to compass his condemnation, and when for two whole years their malice had been defeated, while the object of their hatred remained a prisoner out of their reach, and at a time when the miseries of their country called for all their attention and solicitude, far from time having dulled the edge of their malice, or the calls of patriotism having diverted their thoughts from the object of their revenge, they were more intent than ever upon Paul’s destruction. Their first thought on the change of government seems to have been, not thankfulness for the cessation of the oppressive tyranny of Felix, but the hope of working upon the inexperience of Festus so as to get Paul into their power. Again the baffled assassins were ready to fall upon the doomed man by the way; again the restless hatred of the chief priests carried them to Caesarea to try what false accusations could bring about. But this spectacle of unwearied and unscrupulous hatred and persistent malice, hideous as it is, acquires a value of its own when we contrast with it the love and the kindness of the gospel of Christ. Whence must those precepts of patience and forgiveness and love for our enemies have sprung, which shine like precious jewels in the pages of the Bible? Or look at St. Paul. He was a Jew like them: were they Hebrews? so was he. And yet, while they were cursing, and conspiring, and Persecuting, and blaspheming, he was loving, enduring, forgiving, striving to overcome evil with good. They were moving heaven and earth to take away his life who had never done them any wrong; and his heart’s desire and prayer to God for them, his cruel persecutors, and the labor of his whole life as well, was that they might be saved. It is a wonderful contrast. It sets out the Divine origin of the gospel and its heavenly character with singular force. It is a most luminous comment on our Lord’s words, "Ye are from beneath; I am from above" (John 8:23). The bright star of love shines all the brighter in our eyes from being thus, as it were, surrounded by the thick darkness of a persistent hatred. Acts 25:13-27 "Audi alteram pattem." It is a noble principle here ascribed by Festus to Roman justice, never to condemn upon the accusation of any one without giving the accused the power to face his accusers and answer for himself. English law is so conspicuous for its fairness to prisoners that there is no need to insist upon this maxim in regard to courts of justice. But there is great need to urge that the same just principle should rule our private censures and judgments upon our neighbors. It should not be the manner of Christians to believe evil of others, still less to spread reports against them, upon one-sided statements and undefended charges. An accused person has a right to defend himself before he is condemned. A fair judge will suspend his judgment till he has heard the defense. The English law is unwilling to condemn except upon the clearest evidence of guilt. Let there be the same unwillingness to censure a neighbor unless blame be unavoidable. Some charges are made in malice, some in ignorance; some things are positively false; some are true, but lose their truth by being separated from their concomitants; some things are bad if done from one motive, but good if done from another; an explanation may make the whole difference in the aspect of an action. Therefore it should be a settled principle with every just man to condemn no man unheard, even in thought, and to give every one against whom a charge is made an opportunity of defense before the charge is believed to his hurt, or acted upon to his prejudice. "Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned." BY W. Acts 25:1-16 The enlightened, the unenlightened, and the great Overruler. This piece of sacred history suggests— I. THAT THE DEEDS LIE AT THE DOOR OF THE . Who more enlightened than these Jews, so far as outward privileges were concerned? They had the fullest opportunity of knowing the truth and of acting uprightly. They "had the mind" of God; revelation had shone on their path with full, strong light. Yet we find them (Acts 25:2, Acts 25:3) endeavoring to get Paul into their power, that they might deliberately assassinate him. And we again find them fiercely preferring charges against him which they could not prove (Acts 25:7). And again we find them demanding judgment against him when no crime had been established (Acts 25:15). In how dark a light does their action appear! The men that would have shuddered at a small and venial impropriety or omission do not scruple to do rank injustice, to commit murder! They were neither the first nor the last to make this fatal mistake (Luke 11:42; Matthew 7:21-23). There have been, and are, many souls who have accounted themselves, and have been reckoned by others, peculiarly holy, at whose door lie the most serious sins, who are living lives utterly evil in God’s sight, and who will awake to condemnation and retribution at the last (Psalms 139:23, Psalms 139:24). II. THAT THE EXHIBIT VIRTUES. The Roman had been far less favored than the Jew in the great matter of religious privilege. Not unto him had been "committed the oracles of God;" not to him had psalmists sung and prophets prophesied. Yet we find the Roman sometimes exhibiting virtue of an excellent order. We find this here. Festus, indeed, desired to "do the Jews a pleasure" (Acts 25:9). What governor would not? But he did not commit any act of illegality or injustice in order to do this, and we find him on two occasions resolutely declining to yield to pressure when he could not do so without departing from fairness (Acts 25:4, Acts 25:5, Acts 25:15, Acts 25:16). This worthiness of behavior may have been due to respect for law rather than regard for individual right; but it was honorable and excellent, as far as it went. The self-control it indicates contrasts strongly with the abandonment to passionate hatred which disgraced the Jews. Virtue is sometimes found unassociated with religion. (1) It may be the indirect and unconscious result of religious influence; (2) or it may be the outgrowth of nobility of nature originally bestowed by the Creator; (3) or it may be the lingering consequence of early habits in which the life was trained. In any case, not rooted in religion it is (a) unsatisfactory to God in its nature, and it is (b) uncertain in its duration. All moral excellency should be built on spiritual convictions. Then, and then only, is it pleasing to God and certain to endure. III. THAT DIVINE IS OVER ALL EVENTS. Had Festus, "willing to do the Jews a pleasure," consented to Paul’s being brought to Jerusalem (Acts 25:3), he would have fallen a victim to their murderous machinations. Then the Church of Christ would never have had some of those Epistles which now enrich our sacred literature, and which we could ill spare from the sacred volume. But "his hour was not yet come"—his hour of martyrdom, his hour of holy triumph, his hour of deliverance and redemption. "Precious in the sight of the Lord is the death of his saints," and vainly is the persecutor’s arm uplifted if God does not mean that the blow shall fail. So with all events. The Divine Overruler is "shaping the ends" of all things, directing the course and tracing the bound of our activities, compelling even the wrath of man to praise him, conducting all things to a rightful and blessed issue.—C. Acts 25:17-21 Mismeasurement of the great and small. There is something ludicrous as well as instructive in the scene which Festus here describes to Agrippa. Nothing could well be more incongruous than a Roman judge presiding at a tribunal before which "niceties of the Jewish religion" were brought up. He would feel utterly unsuited for the work, and he gladly enough availed himself of the presence of Agrippa to gain some notion of the subject which had so completely perplexed him. It appeared to him that the men over whom he was called to rule were permitting themselves to be passionately absorbed by questions not worthy of a moment’s consideration. It probably also occurred to him that one at least was strikingly and unaccountably indifferent to those things to which alone he himself attached importance. How thoroughly he mismeasured everything we see if we consider— I. THAT HIS OWN AS OF JUDEA WAS A MATTER OF THE LEAST . Doubtless to him that seemed the one substantial fact in comparison with which "certain questions of the superstition" (religion) of the Jews and of "one Jesus" were small indeed. Now, we are only interested in Festus because of his accidental association with these questions. But for this connection not one in a thousand who now know something about him would have even heard of his name. How important to each one of us seem his own personal affairs—his income, his position, his reputation, his property! In how brief a time will these things be as nothing—his possessions scattered, his name forgotten, his office handed over to another! It would do us all good to be occasionally asking of ourselves—What will be the value of the things we prize so highly "when a few years are come"? II. THAT MATTERS TO THE HEBREW FAITH ARE OF NO SLIGHT . "Certain questions of the religion" of the Jews would seem very trivial to a Roman ruler. But we know that they are worthy of the attention of mankind. Not only the great question of the Jewish Messiahship, but other and inferior matters respecting sacrifices and ordinances, have a place in our record which has outlived and will outlive proudest dynasties and mightiest empires. Students will read and investigate Leviticus and Deuteronomy when the annals of the empire are disregarded. Everything which bears on our relation to God, and everything which is even remotely related to that "one Jesus," has an interest which will not die. III. THAT THE "ONE JESUS," TO WHOM FESTUS SO ALLUDED, WAS THE OF THE RACE. Nothing could exceed the contemptuous indifference with which Festus speaks of the Savior (verse 19). Nothing was further from his thought than that this One would live forever in the honor and love of the world. But the Stone which the Jewish builders refused has become the Headstone of the corner, and the Prisoner whom the Roman soldiers crowned and clothed in cruel mockery now reigns in such majesty and wields such power as golden wreath and imperial purple will not symbolize at all. He who was dead, and whom Paul, the prisoner, so innocently and unaccountably "affirmed to be alive," is now worshipped as the risen, the reigning, the living Lord and Sovereign of mankind. How have Procurator and Malefactor changed places! How has the first become the last, and the last become the first! Let us (1) rejoice in the exaltation of our once crucified Lord; (2) bless God for the exaltation of many of his servants, once held in disregard or derision and afterwards honored; (3) hope and strive for our own exaltation; for to the humblest servant of the Savior there is the prospect of a throne of honor, a crown of glory, a sphere of blessedness and usefulness (2 Timothy 2:12; 2 Timothy 4:8; Revelation 3:21).—C. Acts 25:22-27 Power, degeneracy, and consecration. That was a striking scene which is suggested to our imagination by these verses. The sacred narrative does not, indeed, waste words on a description of it, but it supplies enough to place the picture before our eyes (see Farrar’s ’Life of St. Paul,’ in loc.). It invites our attention to three subjects. We have— I. THE OF WORLDLY POWER. "At Festus’s commandment" (Acts 25:23). The Roman procurator may not have been present with "great pomp," but he could afford to dispense with glitter and show; for he had authority in his hand—he represented the power of the world. He was a citizen of the kingdom which had "in it of the strength of iron" (Daniel 2:41). He was a successor of another Roman who had lately said, confidently enough, "Knowest thou not that I have power to crucify thee, and have power to release thee?" (John 19:10). As a Roman ruler, he felt that he held a sway over those around him, to which they could lay no claim and which they were unable to disturb. Human power is: 1. Coveted by many thousands. 2. Within the reach of very few; it is therefore continually sought and missed, and the failure to attain it is a source of a large amount of human disappointment and unhappiness. 3. Much less enjoyed, when realized, than its possessor anticipated; for it proves to be limited and checked by many things invisible from without, but painful and irritating when discovered and endured. 4. Soon laid down again. The breath which makes can unmake; men are often giddy on the height and they stagger and fall; years of busy activity quickly pass, and then comes sovereign death which strikes down power beneath its feet. II. THE OF . (Acts 25:23.) Both brother and sister, Agrippa and Bernice, were instances of this. They "saw the better thing and approved; they followed the worse." They "believed the prophets" (Acts 26:27); they knew the holy Law of God, but, instead of keeping it, instead of living before God and before the world in piety, in purity, in heavenly wisdom, they sacrificed everything to worldly advancement, to earthly honors, and even to unholy pleasure. How pitiable they seem to us now! That" great pomp" of theirs does but serve to make their moral littleness the more conspicuous. To rise in outward rank or wealth at the expense of character and by forfeiture of principle is: 1. Grievous in the sight of God. 2. Painful to all those whose judgment is worth regarding. 3. A most wretched mistake, as well as a sin. 4. An act, or series of acts, on which the agents will one day look back with deep and terrible remorse. III. THE OF . "Paul was brought forth" (Acts 25:23), he "had committed nothing worthy of death"(Acts 25:25), but yet "all multitude of the Jews "(Acts 25:24) were "crying out that he ought not to live any longer?’ By his attachment to the truth and his devotion to the cause of Jesus Christ, he had placed himself there in captivity, charged with a capital offence, the object of the most bitter resentment of his countrymen. He had done nothing to deserve this; he had only taught what he honestly and rightly believed to be the very truth of God. He accepted his position, as a persecuted witness for Christ, with perfect resignation; he would not, on any consideration, have changed places with that Roman judge or those Jewish magnates. Christian consecration is: 1. An admirable thing, on which the minds of the worthiest will ever delight to dwell, lifting its subject far above the level of earthly power or worldly dignity. 2. Acceptable service in the estimation of Christ; to it the fullest Divine approval and the largest share of heavenly reward are attached.—C. BY E. JOHNSON Acts 25:1-12 Tenacity in right. Paul is brought before a fresh judge. He defends the principles of duty and right in the same spirit as before, with perfect boldness, as the state of the matter demands, and at the same time with due respect to the office of the judge. I. IN THE DEFENSE OF RIGHT. Let us view this in contrast: 1. To the audacity of the hypocrite. They brought many and heavy charges against Paul, which they were unable to prove. Again, "the servant is as his Lord." The substance of the charges, too, ever the same: transgression of the Law, desecration of the temple, revolt against the emperor. Simple and sincere, is the defense, in both cases (comp. Acts 25:8 with John 18:20, John 18:21). 2. To the insolence of the knave. Paul refuses no legal investigation. He stands firmly on the constitution of the state, before the tribunal of Caesar. The "powers that be" he taught were divinely ordained for the repression of evil-doers and the defense of the righteous. 3. To the obstinacy of the contentious man. He willingly subjects himself to any fair investigation and just decision of his case. II. THE APPEAL TO THE EMPEROR. Some general allegorical lessons may be derived from this. The Christian may and should appeal: 1. From the sentence of the unjust man to the judgment of the just. 2. From the passions of the moment to the calm verdict of posterity. 3. From the opinions of the external world to the testimony of the inner world of conscience. 4. From the human tribunal to the eternal throne. And as to the decision: "To Caesar thou shalt go!" It was partly Festus’s, partly Paul’s, and above all, that of Providence. So in our own life-crises. There is a coincidence of our own wishes with the external decision of another. Below or above both is the divinity that shapes our ends, the hand of him who causes all things to work together for good.—J. Acts 25:13-27 Worldly judgment on religious matters. I. ITS SHORT-. It sees no further than the principles of civil right (Acts 25:13-18). Herod Agrippa. II. had come to pay his greeting to the new procurator (see Josephus, ’Life,’ § 11; and ’Bell. Jud.,’ Acts 2:1). It was only after Agrippa had arrived some days, that Festus seized the opportunity of bringing the matter before him, probably hoping, from his acquaintance with Jewish affairs, that he would help him to a decision concerning Paul. Festus states the rule of equity, the Roman custom of impartiality (Acts 25:16). He makes a parade of justice, but his secret feelings are hardly in harmony with his profession. He wanted to be popular with the Jews (Acts 25:9), and was only withheld by Paul’s appeal to Caesar from sending him to Jerusalem. Festus would trim his sails to the wind. He is worldly in purpose, but would act on plausible grounds and render the show of the forms of justice. III. ITS TOWARDS . (Acts 25:19-21.) The word used by him is literally, "fear of divinity," not necessarily conveying the contemptuous sense of "superstition." But his whole tone is that of contempt: "Concerning one Jesus, who had died, whom Paul said was living." He looks upon the turning-point of Paul’s preaching and of his contest with the Jews as a trifling matter, unworthy the serious consideration of educated men. And yet—apart from mere personal opinion—how much in the history of the world has turned upon this question! Agrippa’s family had had much to do with "this Jesus," and the mention of his Name is like a renewed solicitation to the heart of the king. Festus’s bearing is that of a man who rather prides himself upon superiority to all religious and ecclesiastical matters; and perhaps no wonder, considering the mixture of religions in the Roman world of the time. III. ITS IDLE . This is represented by the bearing of Agrippa (Acts 25:22). He would like to listen to this remarkable prisoner, and his story and confession of faith. And, perhaps, there was something more than curiosity—a gleam of higher interest, a presentiment of the truth. The next day Agrippa and his sister enter the audience-chamber of Festus with great pomp, which is soon to pale before the simple majesty of the Divine Word and its messenger. IV. ITS WANT OF OF THE . "Behold the man!" (Acts 25:24; comp. John 19:5). Brought before Agrippa, as Pilate had sent Jesus to Herod (Luke 23:1-56. 7). It justly seems to the statesman unreasonable to send a prisoner without stating the charges against him (Acts 25:27). But statesmanship got the better of fairness in the case of Pilate (Matthew 23:1-39. 3). Unless rulers take care to make themselves fully acquainted with the facts, the show of fairness goes for nothing. How can a man without sympathy for conscientious convictions in religion, judge justly of a man who professes them? Here, then, worldly judgment is called to pronounce on facts which resist the judgment of the world. The hall at Caesarea is the scene of pompous worldly display, soon to be converted into the place of bearing of holy doctrine, and a judgment-scat of the Divine majesty.—J. BY R.A. REDFORD Acts 25:1-12 The way opened to Rome. I. A WAY WHICH HAD TO BE CUT THROUGH JEWISH CRAFT AND MALICE on the one hand, and ROMAN AND AVARICE on the other. Festers: a true heathen, ignorant, worldly, ready to use power for self-aggrandizement, hating the provincial strifes. The Jews: inveterate haters, keeping up their spite for two years; subtle-minded plotters, using Festus’s visit to Jerusalem to get Paul into their power; absolutely unprincipled and false, ready to perjure themselves; and shameless in their fanaticism. II. TO REMOVE . Festus desired to remain but a short time in Jerusalem. Felix had probably left information which induced him to be cautious in dealing with Paul. Roman pride was roused by the transparent hypocrisy of the Jews. A rebuff of the Jewish leaders at the onset might be of service in ruling the province. III. THE OF PAUL IN COURT won upon the ruler’s mind, and helped him to listen respectfully to his assertion of innocence. But the critical point was the reference of the case to Roman justice as such. Festus was forgetting himself; Paul brought him hack to his duty, "I stand at Caesar’s judgment-seat." One stroke of honest truth smites down a host of lies (cf. Luther at Worms). The assessors were at hand. Festus might have done wrong had he been by himself, but with his council to bear witness, his own life was at stake. "Appeal unto Caesar" was the gate at last opened, and no man could shut it. There was a voice speaking to Paul which he knew could command Rome itself to obey.—R. Acts 25:13-27 Paul in the presence of King Agrippa. I. A GREAT for the Christian to be shown forth, as unabashed in the presence of worldly splendors, as simple-minded and modest, as untempted by that fear of man which bringeth a snare. II. As eagerly seized by the apostle FOR both the heathen and the Jew, that the gospel was not a mere idle question, or fanatical dream, or delusion, but a great reality, for which its preacher was ready to die if need be. III. A between the spiritually minded Jew, and the apostate and mere worldling, such as Agrippa. IV. A for the future. The examination would both remove prejudice against Paul and put the whole matter more favorably before the emperor, where mere Jewish bigotry and intolerance would have little weight.—R. BY P.C. BARKER Acts 25:10, Acts 25:11 Courage to live. Paul knows that he is "standing" (see Revised Version) already at the bar of Caesar. There he elects still to stand. And his formal appeal to Caesar is but the public and legal registration of his deliberate and decisive choice to that effect. There were, no doubt, two sides to the question that had been before Paul, though it savored ever so little of the nature of a question with him. The two sides were these—that justice was nearer him when he was before Caesar than when he might be before them of "Jerusalem;" and that nevertheless to consent to go, and to choose to go, to Caesar, to Rome, and to the likeliest prospect of justice, begged, in Paul’s special case and character, very real courage—the courage to live. Notice, then, that the decision recorded in these verses was the decision of— I. THE OF . It is not infrequently the case, in instances that do not touch the question of life, but do touch those of principle and duty, that even conscious innocence prefers the easier path of non-resistance and non-defense, when resistence and self-defense would be the right course. Nature, beyond a doubt, should often be mortified. But there is a nature also which should be observed and followed and obeyed. To stand up for one’s own innocence is sometimes to stand up for all innocence. II. . The Christian soldier, racer, workman, must fight to the end, must run to the goal, must labor till the nightfall. And this requires sometimes great patience. With Paul and others of the early Christians, whose names are now nowhere else but in that best place—" the book of life," this was true to such an extent, that a Divine maxim became formulated in Scripture for the behoove of it, and so it was written, "For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Hebrews 10:36). Paul must have often felt, what he once said, "To depart and be with Christ were far better." Many a craven spirit faints. Many fail long before they have "resisted unto blood." III. WISDOM. The true apostle, of whatever day, will consider many a question, not in its reference to his own individuality, but in its bearing upon the cause he has at heart. Many herein may err, therefore, "lacking wisdom." Paul saw that it was wisdom’s dictate not to allow himself and his cause to be baffled. Let alone other aspects of the case, it was policy, and a right and holy policy to appeal to Caesar. IV. DUTY. There yet awaited Paul some of the grandest opportunities of usefulness, all along the way to Rome and in Rome. His bonds were to be manifest "in the palace and in all other places" (Philippians 1:13). He was to gain many converts even "of Caesar’s household." A "great door and effectual" was yet to be opened before him and the gospel he preached and loved so well, so faithfully. So it was duty to stand to his colors, though men might possibly taunt him that he was rather standing for his life. V. THE SPIRIT’S OWN . Already we have once heard that Paul was assured by the angel of the Lord, who stood by him at night, that "at Rome also" he should bear testimony to Jesus, as he had at Jerusalem. It is an infinite satisfaction to the heart’s uncertainty, to the occasional distrust that a conscience feels with regard to its own verdicts, when Heaven’s guidance is borne in upon one. This satisfaction Paul had. And though the vista which his own choice revealed to him terminated in a very arena of conflict most visible, but its severity, its amount, its terrors unseen, and not to be estimated, yet nor tongue nor heart falters. He appeals to Caesar, and "if he perish, he will perish" there.—B. Acts 25:19 Spiritual deprivation. The translation which gives us the word "superstition" in this verse of our English Version, cannot be accepted as conveying the meaning of Festus. He would not have spoken of that which was, at all events nominally, the religion of Agrippa, as a "superstition." We may safely adopt the ordinary word "religion "—a word, even from the Jews’ point of view, little enough appreciated by a Roman official—as found in the Revised Version. Great as was the practical injustice in some directions of Festus, for instance, in keeping Paul in prison; yet we cannot fail to note a certain truthfulness of his lip. He has already spoken sufficiently the acquittal of his prisoner. This he does again, privately, in conversation with Agrippa; and yet again tomorrow, without disguise, in the publicity of the open court. To that same lip it was also given to utter, at all events, the central truth about Jesus in his relation to men, however little he believed or understood it. We may notice here— I. THE WIDE THAT THE MAN WHO HAS NO OF FROM HIM WHO HAS SOME SUCH . Presumably, Festus had not the slightest inclination to speak slightingly to Agrippa of the religion of the Jews of Jerusalem. But nevertheless his tone is that of a man who speaks of what is utterly unintelligible to him. A Roman’s worship was a strange thing; his religion a strange product under any circumstances—perhaps in nothing so strange as in this disabling quality of them. But the phenomenon, after all, is most typical. It is typical of all those in their measure, i.e. the measure of their time and place in the whole world’s history, who are without true revelation. It shows these in the twofold aspect, and apparently contradictory aspects, of believing tar too much and far too little. 1. They believe far too much; for they are sure to construct their own superhuman and supernatural. They will have their own pantheon in some sort. 2. And they believe far too little; for the verities of the true revelation of the superhuman and supernatural they are most averse to receive. Be the account of this what it may, it is but the expression of the thing of perpetual recurrence. The domain so wide, so dreary, of superstition lies where ignorance of true revelation is the appointed signal for men to make the materials of revelation unreal and incongruous for themselves. "Professing themselves to be wise, they become fools," not less in what they accept than in what they reject. What a world of thought and feeling, of meaning and of truth, was shut off from Festus, as his present language betrays him! And what a world of thought and feeling, of meaning and of truth, is shut off from any man and every man who is destitute of true revelation! If it have not yet traveled to him, it is at present his mysterious lot. If it have, and he reject it, it is his undeniable folly and guilt. Religion and superstition are not differenced by one not introducing the supernatural, while the other does introduce it. They both introduce it, and they both earnestly believe in it. They are differenced in that the one acquaints with what things are real and which it concerns us to know, beyond the ken of mortal eye or reason; but the other offers us imaginations, perhaps in every grotesquest form, for truth and stones for bread. II. BRIEFLY , THE VITAL FACT OF ALL TRUTH, OF ALL FAITH, OF ALL IMPULSE. "One Jesus, who was dead and whom," now no longer Paul alone, but a vast portion of the world, "affirms to be alive." It were past all his merit that it should be given to the lip of Festus to utter these words, the charter of our faith and hope and religion, that day, and to have them recorded as his. Yet there they were spoken by him, and here for ever they will lie. The dead and anon living One is the center of Christian faith, hope, love. It is the description he gives of himself: "I am he that liveth, and was dead, and, behold, I am alive for evermore" (Revelation 1:18). Three perennial springs—springs of heavenly truth and influence, issue out of these simplest and coldest words as uttered by Festus. 1. The death of Christ has (1) a meaning all its own; (2) a boundless fullness of meaning; (3) an endless continuance of meaning. 2. The life of Christ, after his death, has a very luster of light for us, if we think of it simply for what it teaches us about himself. It proclaims him, when all is considered, different from any other, unique among men, Prince of life, Victor over death. These are his own dignities. He shines wonderful in the midst of them, did we all but worship far away in wonder and admiration but mystery lost. 3. That risen life, and what followed it—the ascended life, have floods of joyful meaning for us, when we remember all that is distinctly revealed as involved in it for mankind and ourselves. (1) He is every way to be trusted, since he has proved himself true herein. (2) He gives us the life he has for himself. (3) He is the very Specimen, the Earnest, the manifest First fruits of the life that shall be, for all them that sleep in him. (4) He is even now, though invisible, somewhere surely, and mindful of his people, and watchful over them, their one ever-living sympathizing Mediator and High Priest. (5) He lives above, waiting to receive, to judge, and then to bless his own people forever and ever. Yes, the vital germs of all the highest Christian hope and faith lie in the words of Festus.—B. BY R. TUCK Acts 25:3 Seeking favor to cover wicked devices. Taking advantage of the anxiety to please his new subjects which would characterize the fresh governor, the enemies of St. Paul came to Festus asking a favor; not, however, that they directly asked for what they really wanted. They asked for Paul’s trial at a Jerusalem court, where the ecclesiastical offences, with which he was charged, could alone be properly considered. They intended to take advantage of his journey to attack the party and kill Paul—a scheme which only religious bigotry could devise, for it was one which promised little success. Roman soldiers were not wont to lose their prisoners. The incident gives a painful illustration of the miserable servility of religious bigotry. Farrar says, "Festus was not one of the base and feeble procurators who would commit a crime to win popularity. The Palestinian Jews soon found that they had to do with one who more resembled a Gallio than a Felix." "Festus saw through them sufficiently to thwart their design under the guise of a courteous offer that, as Paul was now at Caesarea, he would return thither almost immediately, and give a full and fair audience to their complaints. On their continued insistence, Festus gave them the haughty and genuinely Roman reply that, whatever their Oriental notions of justice might be, it was not the custom of the Romans to grant any person’s life to his accusers by way of doing a favor, but to place the accused and the accusers face to face, and to give the accused a full opportunity for self-defense." Felix may have given Festus some intimation of the enmity felt against this particular prisoner, and some account of the plot to assassinate him, from which he had been preserved by Lysias. Examining the character and schemes of these enemies of St. Paul, we note— I. THEIR AGAINST HIM. They were thoroughly "prejudiced,’’ and religious prejudices are the most blinding and most mischievous that men can take up. No kind of argument, no statements of fact, ever suffice to correct such prejudices, as may be illustrated from both religious and political spheres in our own day. Things corrected or denied a hundred times over, prejudice will persist in believing. When prejudice says, "It must be," all the world may stand in vain and plead, "But it is not." The prejudice of these men declared that Paul had defiled the temple, but he had not; it said that he insulted the honored system of Moses, but he did not. Their eyes were blinded, their hearts were hardened, and all argument was lost upon them. II. FEELING . Recall the scene in the court of the high priest, when the person occupying that office temporarily was reproved by the apostle. Nothing increases the hate in an evil-disposed man like his being publicly reproved or humbled. The Sadducees, who were the party to which the high priest belonged, would consider themselves insulted in the insult offered to him. And the Pharisee party were, no doubt, intensely annoyed by being drawn, on the same occasion, into a mere theological wrangle, which showed themselves up, and led to their losing their opportunity of killing Paul. So often personal feeling, injured pride, is at the root of religious prejudice and persecution. The fancied loyalty to God of the religious persecutor is really an extravagant anxiety about self. III. FAILURE OF SOME SCHEMES THE EVIL PURPOSE. The scheme to kill Paul had been thwarted through Paul’s nephew and the Roman officer; but the annoyance of failure prevented their seeing in the failure a rebuke. What the malicious cannot accomplish by open methods they will seek by secret ones, lowering themselves to any depths of meanness to accomplish their ends, even fawning upon new governors and begging personal favors. Beware of the debasing influence of cherished prejudices.—R.T. Acts 25:8 Protestations of innocence. The contrast between the two trials needs careful attention. "On the second occasion, when Paul was tried before Festus, the Jews had no orator to plead for them, so the trial degenerated into a scene of passionate clamor, in which St. Paul simply met the many accusations against him by calm denials." The Jews seem to have brought no witnesses, and the apostle knew well enough that no Roman judge would listen to mere accusations unsupported by testimony. On the one side was accusation without witness; it was enough if, on the other side, there was the plea of "not guilty," and the solemn protestation of innocence. The charges so clamorously made were: 1. Of Paul’s heresy. He was declared to be a renegade Jew, whose teachings were proving most mischievous, and striking at the very foundations of the Mosaic religious system. St. Paul answered with an emphatic denial. He was but proclaiming those very truths for the sake of which the Mosaic system had been given, and of which it had testified, and for which it had been the preparation. 2. Of Paul’s sacrilege. This was, in the view of formal religionists, the height of all crime. Their charge rested on a statement of fact: this Paul had brought Trophimus, an Ephesian, into the temple, in order to pollute their temple and offer them an open insult. This Paul simply denied. There was no such fact. He had not brought Trophimus into the temple; and, if the Roman governor took any notice at all of this charge, he would certainly have demanded witnesses to prove the fact, and have thrown the burden of finding the necessary witnesses on the accusers, and not on the prisoner. 3. Of Paul’s treason. This the Jews could only insinuate, but this point they hoped would especially influence Festus. Such a man must be dangerous to the state; popular tumults have attended his presence in every city where he has gone. He ought not to be set at liberty. Festus was not in the least likely to be frightened into doing an injustice, and could read the character of his prisoner too well to pay any heed to their clamor and their insinuations. "If there was a single grain of filth in the Jewish accusations, Paul had not been guilty of anything approaching to a capital crime." It may be impressed that (1) there are times in a man’s life when he is called upon to make a full defense of himself against any charges that may be brought against him. This is especially necessary when the charges take definite shape. and seem to have sanction and support. But (2) there are times in life when a man should attempt no defense, but stand firmly on his plea of innocence, and wait his time for his righteousness to become clear as the noonday, This is best when the charges are vague, and evidently the results of misrepresentation and slander. It is hopeless to attempt the correction of such evils; we can only live them down. Our conduct must depend on the nature of the attack that is made on us. Even if specific charges are made, we may find it wisest to do as the apostle did, and throw the burden of proof altogether upon our accusers.—R.T. Acts 25:11 Appeal to Caesar. In introducing this subject, the difficulty in which Festus was placed should be shown. His predecessor had just been recalled, through the opposition of these very Jews who were now seeking a favor from him, and to resist them in their first request would be sure to excite a strong prejudice against him. So even Festus attempted the weakness of a compromise. He saw that the matter was not one with which a Roman tribunal could concern itself. It was really a locally religious dispute. So he thought he could meet the case by persuading Paul to go to Jerusalem to be tried, under the security of his protection. But the apostle knew the Jews much better than Festus did. Perhaps he was quite wearied out with these vain trials and this prolonged uncertainty. It seems that he suddenly made up his mind to claim his right of appeal as a Roman citizen, which would secure him from the machinations of his Jewish enemies. There are times when Christians may appeal to their citizen rights in their defense. This may be illustrated from such a case as that of the Salvation Army, and their right of procession through the streets. In times of religious persecution men have properly found defense and shelter in a demand for legal and political justice. Their hope has often lain in having their cases removed from the heated passionate atmospheres of religious courts to the calm atmospheres of strictly legal ones, though even our law-courts do not always keep due calmness when questions related to religion are brought before them. In this incident we may notice— I. ST. PAUL’S SAFETY AS A ROMAN. Explain the privileges of Roman citizenship. No governor could give him up to the Jews apart from his own consent (Acts 25:16). Recall the circumstances under which Paul’s citizenship had proved his defense. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 26:1 And for then, A.V.; his for the, A.V.; made his defense for answered for himself, A.V. Agrippa said. It was by the courtesy of Festus that Agrippa thus took the chief place. It was, perhaps, with the like courtesy that Agrippa said, impersonally, Thou art permitted, without specifying whether by himself or by Festus. Stretched forth his hand. The action of an orator, rendered in this case still more impressive by the chains which hung upon his arms. Luke here relates what he saw. Made his defense (ἀπελογεῖτο); Acts 25:8; Acts 24:10, note. Acts 26:2 That I am to make my defense before thee this day for because I shall answer for myself this day before thee, A.V.; by for of, A.V. Acts 26:3 Thou art expert for I know thee to be expert, A.V. and T.R. Expert; γνώστην, here only in the New Testament, but found in the LXX. applied to God, ὁτῶνκρυπτῶνγνώστης: and 1 Samuel 28:3 and 2 Kings 21:6, as the rendering of ינִעְדֹּיִ, a wizard. It is seldom found in classical Greek. According to the R.T., which is that generally adopted (Meyer, Kuinoel, Wordsworth, Alford, etc.), the accusative γνώστηνὄντασέ is put, by a not uncommon construction, for the genitive absolute, as in Ephesians 1:18. The marginal rendering, because thou art especially expert, seems preferable to that in the text. Customs and questions. For the use of ἔθη and ζητήματα applied to Jewish customs and controversies, see Acts 6:14; Acts 16:21; Acts 21:21, etc.; and Acts 25:19, note. Acts 26:4 Then from my youth up for for my youth. A.V.; from the beginning for at the first. A.V.; and at for at, A.V. and T.R. My manner of life, etc. The same testimony of a good conscience as that in Acts 23:1 and Acts 24:16. The word βίωσις occurs only here in the New Testament. But we find the phrase, τῆςἐννόμουβιώσεως, "the manner of life according to the Law," in the Prologue to Ecclesiasticus and in Symmachus (Psalms 38:6), though not in classical Greek. The verb βιόω occurs in 1 Peter 4:2, and not infrequently in the LXX. From my youth up, which was from the beginning among my own nation, etc., having knowledge of me from the first (in 1 Peter 4:5). No appeal could be stronger as to the notoriety of his whole life spent in the midst of his own people, observed and known of all. The T.R. implies that his youth was spent at Jerusalem, according to what he himself tells us in Acts 22:3. The R.T. does so less distinctly. (For St. Paul’s account of his early Pharisaism, comp. Galatians 1:13, Galatians 1:14; Philippians 3:5, Philippians 3:6.) Acts 26:5 Having knowledge of me from the first for which knew me from the beginning, A.V.; be willing to for would, A.V.; how that for that, A.V.; straitest for most straitest, A.V. Straitest (ἀκριβεστάτην); see Acts 22:3; Acts 18:26, etc. Sect (αἵρεσις); see Acts 24:14, note. He does not disclaim being still a Pharisee. On the contrary, in the next verse (Acts 24:6) he declares, as he had done in Acts 23:6, that it was for the chief hope of the Pharisees that he was now accused. He tries to enlist all the good feeling that yet remained among the Jews on his side. Acts 26:6 Here to be judged for and am judged, A.V. To be judged (ἕστηκακρινόμενος); rather, I stand on my trial. The A.V. seems to give the sense well. The hope of the promise. The hope of the kingdom of Christ, which necessarily implies the resurrection of the dead. This hope, which rested upon God’s promise to the fathers, Paul clung to; this hope his Sadducean persecutors denied. He, then, was the true Jew; he was faithful to Moses and the prophets; he claimed the sympathy and support of all true Israelites, and specially of King Agrippa. Acts 26:7 Earnestly for instantly, A.V.; might and day for day and night, A.V.; attain for come, A.V.; and concerning this hope I am accused by the Jews, O King! for for which hope’s sake, King Agrippa, I am accused of the Jews, A.V. and T.R. Our twelve tribes. Δωδεκάφυλον only occurs here, in the Sibylline oracles, and in the protevangel. Jacob., 3, and in Clement’s 1 Corinthians 55, but is formed, after the analogy of such words as δωδεκαετήςδωδεκάμοιροςδωδεκάμηνοςτετράφυλοςδεκάφυλος (Herod., 5.66), and the like. The idea of the twelve tribes of Israel is part of the essential conception of the Israel of God. So our Lord (Matthew 19:28; James 1:1; Revelation 7:4, etc.). St. Paul felt and spoke like a thorough Israelite. Earnestly; ἐνἐκτενείᾳ, only here and in 2 Macc. 14:38 (where Razis is said to have risked his body and his life for the religion of the Jews, μετᾶπάσηςἐκτενίας, "with all vehemence," A.V.), and Judith 4:9, where the phrase, ἐνἐκτενίᾳμεγάλῃ, "with great vehemency," "with great fervency," A.V., occurs twice, applied to prayer and to self-humiliation. The adjective ἐκτενής occurs in Acts 12:5; Luke 22:44; 1 Peter 4:8; and ἐκτενῶς in 1 Peter 1:22. Serving (λατρεῦον); i.e. serving with worship, prayers, sacrifices and the like. The allusion is to the temple service, with its worship by night and by day (comp. Psalms 134:1; 1 Chronicles 9:33). Acts 26:8 Why is it judged incredible with you, if for why should it be thought a thing incredible with you, that, A.V.; doth for should, A.V. Why is it judged, etc. The use of d is somewhat peculiar. It cannot stand for ὅτι, but it is nearly equivalent to "whether," as in Acts 26:23. The question proposed to the mind is here whether God has raised the dead; and in Acts 26:23 whether Christ has suffered, whether he is the first to rise. In the latter case St. Paul gives the answer by his witness to the truth, affirming that it is so. In the former case he chides his hearers for giving the answer of unbelief, and saying that it is not so. Acts 26:9 I verily. He gently excuses their unbelief by confessing that he himself had once felt like them, and insinuates the hope that they would change their minds as he had, and proceeds to give them good reason for doing so. Contrary to the Name (Galatians 1:13; 1 Timothy 1:13). Jesus of Nazareth. By so designating the Lord of glory, he avows himself a member of "the sect of the Nazarenes" (see Acts 2:22; Acts 3:6; Acts 4:10; Acts 10:33, etc.). Acts 26:10 And this for which thing, A.V.; I both shut up for did I shut up, A.V. (with a change of order); prisons for prison, A.V.; vote for voice, A.V. I … shut up. The ἐγώ is emphatic. The verb κατακλείω, peculiar to St. Luke (see Luke 3:20) is much used by medical writers. Were put to death; ἀναιρουμένων, a word frequent in St. Luke’s writings, and much used in medical works, as well as ἀναίρεσις (Acts 8:1). The phrase καταφέρεινψῆφον is unusual; φέρεινψῆφον is the more common phrase, both in Josephus and in classical writers. I gave my vote, etc. Not, as Meyer and others take it, "I assented to it, at the moment of their being killed," equivalent to συνευδοκῶν of Acts 22:20; but rather," when the Christians were being punished with death, I was one of those who in the Sanhedrim voted for their death." Acts 26:11 Punishing them oftentimes in all the synagogues, I strove to make them blaspheme for I punished them oft in every synagogue, and compelled them to blaspheme, A.V.; foreign for strange, A.V. In all the synagogues. Those in Jerusalem, as the contrast of the foreign cities shows. (For the facts, see Acts 8:1, Acts 8:3.) I strove, etc. The "compelled" of the A.V. is the natural rendering of ἠνάγκαζον (Matthew 14:22; Luke 14:23; Acts 28:19, etc.); but it does not necessarily follow that the compulsion was successful. It might be in some cases, and not in others. Pliny, in his letter to Trajan, says that those who were accused of being Christians cleared themselves by calling upon the gods, offering to the image of the emperor, and cursing Christ, none of which things, it is said, true Christians ("qui sunt revera Christiani") can be compelled to do (’Epist.,’ 10, 95, quoted by Kuinoel). Mad against them; ἐμμαινόμενοςαὐτοῖς, only here; but the adjective ἐμμανής, frantic, is not uncommon in classical writers. Acts 26:12 Journeyed for went, A.V.; with the authority … of for with authority … from, A.V. and T.R. Commission; ἐπιτροπῆς, here only in the New Testament. But ἐπίτροπος is a "steward" (Matthew 20:8; Luke 8:3); and hence the Roman procurator was called in Greek, ἐπίτροπος, and so were governors generally, as those who acted with a delegated authority. The chief priests. In Acts 9:1 Saul is said to have applied to "the chief priest" for authority. The high priest, as president of the Sanhedrim, acted with the other chief priests (Acts 9:14). Acts 26:13 On for in, A.V.; that for which, A.V. At midday. "About noon" (Acts 22:6). It enhanced the wonder of that light from heaven that it should be seen above the brightness of the sun at midday, in such a latitude. Acts 26:14 Saying unto me in the Hebrew language for speaking unto me, and saying in the Hebrew tongue, A.V. and T.R.; goad for pricks, A.V. I heard a voice saying, etc. (see Acts 9:7, note). In the Hebrew language. This is an additional detail not mentioned in Acts 9:4 or Acts 22:8; but recalled here, as tending to confirm St. Paul’s claim to be a thorough Jew, a Hebrew of the Hebrews, and, moreover, to represent Christianity as a thing not alien from, but rather in thorough harmony with, the true national life and spirit of Israel. It is hard for thee to kick, etc. This, also, according to the best manuscripts, is an additional detail not mentioned before. The proverb Πρὸςκέντραλακτίζειν, to kick against the ox-goads, as the unbroken bullock does to his own hurt, instead of quietly submitting, as he must do at last, to go the way and the pace his master chooses he should go, is found in Pindar, AEschylus, Euripides, Plautus, Terence, etc. The passages are given in Bochart, ’Hierozoicon.,’ part 1. lib. it. Acts 39.; in Kninoel, and in Bishop Wordsworth. The passage in Eurip., ’Baach,’ 1. 793, 794, brings out the force of the proverb, viz. fruitless resistance to a superior power, most distinctly: "Better to sacrifice to him, than, being mortal, by vainly raging against God, to kick against the goads." Saul had better yield at once to the constraining grace of God, and no longer do despite to the Spirit of grace. It does not appear clearly that the proverb was used by the Hebrews. Dr. Donaldson affirms that" there is no Jewish use of this proverbial expression." And this is borne out by Lightfoot, who adduces the two passages, Deuteronomy 32:15 and 1 Samuel 2:9, as the only evidences of the existence of such a proverb, together with a rabbinical saying, "R. Bibai sat and taught, and R. Isaac Ben Cahna kicked against him" (’Exereit. on Acts,’ 9:5). It is, therefore, a curious question how this classical phrase came to be used here. Bishop Wordsworth says, "Even in heaven our Lord did not disdain to use a proverb familiar to the heathen world." But, perhaps, we may assume that such a proverb was substantially in use among the Jews, though no distinct evidence of it has been preserved; and that St. Paul, in rendering the Hebrew words of Jesus into Greek, made use of the language of Euripides, with which he was familiar, in a ease bearing a strong analogy to his own, viz. the resistance of Pentheus to the claims of Bacchus. This is to a certain extent borne out by the use of the words θεομάχος and θεομαχεῖν (Acts 5:39; Acts 23:1-35. 9); the latter of which is twice used in the ’Bacchae’ of Euripides, though not common elsewhere. It is, however, found in 2 Macc. 7:19. Acts 26:15 The Lord for he, A.V. and T.R. Acts 26:16 Arise for rise, A.V.; to this end have I, etc., for I have, etc., for this purpose, A.V.; appoint for make, A.V.; the things wherein thou hast seen me for these things which thou hast seen, A.V. and T.R.; the things wherein for those things in the which, A.V. For to this end have I appeared, etc. On comparing this statement with those in Acts 9:6 and Acts 22:10, Acts 22:14, Acts 22:15, it appears that in this condensed account given before King Agrippa, St. Paul blends into one message the words spoken to him when the Lord first appeared to him, and the instruction subsequently given to him through Ananias, and the words spoken to him in the trance (Acts 22:17-21). This may especially be inferred from Acts 9:6, and again from comparing Acts 22:15 with this verse. Acts 26:17 Unto whom for unto whom note, A.V. Unto [the Gentiles]. These seem to be the words heard in the trance reported in Acts 22:21, the sequel to which, as contained in Acts 22:18, the apostle would then have recited, had he not been cut short by the furious cries of the Jews. Acts 26:18 That they may turn for and to turn them, A.V. and T.R.; remission for forgiveness, A.V.; an inheritance for inheritance, A.V.; that for which, A.V.; faith in me for faith that is in me, A.V. To open their eyes (comp. Luke 4:18 and the LXX. of Isaiah 61:1; 2 Corinthians 4:4-6, etc.). That they may turn from darkness to light (comp. Colossians 1:12, Colossians 1:13; Ephesians 5:8; 1 Peter 2:9, etc.). Remission of sins (see Acts 2:38; Acts 3:19; Acts 10:43). Acts 26:19 Wherefore for whereupon, A.V. Disobedient (ἀπειθής); see Luke 1:17; Romans 1:30, etc. The turn of the phrase is moat skillful; as if be should say, "Can you blame me for obeying such a heavenly message? How could I act otherwise, being thus directed?" Vision (ὀπτασία); Luke 1:22; Luke 24:23; 2 Corinthians 12:1. Found also repeatedly in the LXX. of Daniel and Wisdom (comp. the use of ὀπτάνω, Acts 1:3). Acts 26:20 Declared for showed, A.V.; both to them of Damascus first for first unto them of Damascus, A.V. and T.R.; country for coasts, A.V.; also for then, A.V.; doing for and do, A.V.; worthy of for meet for, A.V. Them of Damascus first, etc. He enumerates his evangelical labors in the order in which they took place: at Damascus first, as related in Acts 9:19-22; then at Jerusalem, as in Acts 9:26-29; and then those on a larger and wider scale, among the Jews of Palestine and the heathen in all the countries which he visited. Throughout all the country of Judaea. This does not allude to any preaching in the land of Judaea at the time of his first visit to Jerusalem (Acts 9:25), because he says in Galatians 1:22, that at that time, viz. before he went into the regions of Syria and Cilicia, he was still "unknown by face unto the Churches of Judaea." But he had opportunities later of preaching in Judaea. For instance, the language of Act 11:29 suggests that such an opportunity may have arisen when Paul and Barnabas carried up the alms of the Christians at Antioch "unto the brethren that dwelt in Judaea." Another opportunity he manifestly had when he passed with Barnabas through Phoenicia and Samaria to Jerusalem, as related in Acts 15:3. Another, when he went from Caesarea to Jerusalem, as related in Acts 18:22. Again, there was room for working among the Jews in Palestine while he was staying at Caesarea "many days," and journeying to Jerusalem, as we read in Acts 21:10, Acts 21:15. So that there is no contradiction whatever between the statement in this verse and that in Galatians 1:22. The clauses in this verse are two: (1) "both to them at Damascus, and at Jerusalem first;" and (2) "and throughout all Judaea, and to the Gentiles." Acts 26:21 This cause for these causes, A.V.; seized for caught, A.V.; essayed for went about, A.V. For this cause. Here again is a most telling statement. "I have spent my life in trying to persuade men to repent and turn to God, and for doing so the Jews seek to kill me. Can this be right? Will not you, O King Agrippa, protect me from such an unjust requital?" To kill me; διαχειρίσασθαι, here and in Acts 5:30 only in the New Testament; not in the LXX., but in Polybius, and in Hippocrates and Galen, of surgical operations. Acts 26:22 The help that is from God for help of God, A.V.; stand for continue, A.V.; testifying for witnessing, A.V.; nothing but what for none other things than those which, A.V. Help, etc.; ἐπικουρία, here only and in Wis. 13:18, still of Divine help; in medical writers frequently, of aid from medicine and physicians; common also in classical writers, of auxiliary forces. It is properly spoken of help and allies from without (Bengel). I stand; i.e. I continue unmoved, steadfast, and, by God’s help, not crushed by my enemies. Testifying. The natural rendering of the R.T. μαρτυρόμενος. The T.R. μαρτυρούμενος, followed by ὑπὸ, would mean "borne witness to," "approved," as in Acts 6:3; Acts 10:22, etc., and so Meyer understands it here. But μαρτυρύμενος makes much better sense, and is much better supported by manuscript authority. It is in close agreement with Acts 9:15 and Acts 22:15, that St Paul should thus "testify" to small and great. Acts 26:23 How that the Christ must for that Christ should, A.V.; how that he first by the resurrection of the dead should proclaim for that he should be the first that should rise from the dead, and should show, A.V.; both to for unto, A.V. and T.R. How that (ει)); see Acts 26:8, note. Must suffer; ταθητός only here and in profane Greek writers. The exact meaning of παθητός is "liable to suffering," just as θνητός (from θνήσκω) means "liable to death," i.e. mortal. But just as θνητός in use comes to mean "one who must die," so παθητός means "one who must suffer;" and so we read in Luke 24:26, ΟὐχὶἔδειπαθεῖντὸνΧριστὸνκαὶεἰσελθεῖνεἰςτὴνδόξαναὑτοῦ; "Ought not Christ to have suffered," etc.? And so again in Luke 24:46 (T.R.), ἜδειπαθεῖντὸνΧριστὸνκαὶἀναστῆναιἐκνεκρῶν, "It behooved Christ to suffer, and to rise from the dead," where the turn of thought is exactly the same as here. The Vulgate renders it by passibilis. The Fathers contrast the state of Christ in glory with his state in the flesh by the words ἀπαθής and παθητός, "impassible" and "passible." That he first by the resurrection of the dead should proclaim, etc. Most commentators, from Chrysostom downwards, connect the first with the resurrection. "First from the resurrection," equal to πρωτότοκοςἐκτῶννεκρῶν (Colossians 1:18). As Meyer truly says, "The chief stress of this sentence lies on πρῶτοςἐξἀναστάσεως." The A.V. gives the sense by a periphrasis; only it must be well understood that it was especially by being the first to rise, and so to bring life and immortality to light, that Christ showed light to the people. The words may, of course, be construed as the R.V. does, but such a rendering is not in accordance with the spirit of the passage or the analogy of other passages. Christ was the first rise, and he will be followed by them that are his. But it is not true to say that he was the first to give light to Jews and Gentiles, and will be followed by others doing the same. (For the sentiment, setup. Luke 2:32.) Note on the whole the enormous stress laid by St. Paul on the fulfillment of prophecy as a proof of the truth of the gospel, following therein our Lord himself (Luke 24:25, Luke 24:27, Luke 24:44, Luke 24:45). Acts 26:24 Made his defense for spake for himself, A.V. (ἀπολογουμένου, as Acts 26:2); saith for said, A.V.; mad for beside thyself, A.V.; thy much for much, A.V.; turn thee to madness for make thee mad, A.V. With a loud voice. Another detail, betraying the eyewitness of the scene described. Thou art mad (μαίνῃ); Acts 12:15; John 10:20; 1 Corinthians 14:23. Much learning (τὰπολλάγράμματα). So John 7:15, "How knoweth this man letters (γράμματα)?" is equivalent to Whence hath this man this wisdom? (Matthew 13:54). And ἀγράμματος in Acts 4:13 is "unlearned." The excited interruption by Festus shows that he was unable to accept the truths enunciated by the apostle. The ideas of fulfilled prophecy, and of the resurrection of the dead, and of a crucified Jew giving light to the great Roman world, were" foolishness unto him," because he lacked spiritual discernment. He thought the apostle’s glowing words must be the outcome of a disordered mind. Turn thee to madness (εἰςμανίανπεριτρέπει). The word μανία (mania) occurs only here in the New Testament. But it is the technical name in medical writers for the disease of μανία, mania, and is also common in classical writers. The verb for "doth turn" (περιτρέπει) is also peculiar to St. Luke, being found only in this place. It is used by Plato, but specially by medical writers, as is also the substantive formed from it, περιτροπή, spoken of the "turn" taken by a disease, and the simple verb τρέπει and τρέπεται: e.g. ἔτρεψεγνώμηνἐςμανίην: ἐςσκυθρωππὸνἡμανίητρέπεται: τοῖςμαινομένοισιἄλλοτεμὲνἐςὀῥγὴνἄλλοτεδὲἐςθυμηδίαν (mirth) ἡγνώμητρέπεται, etc.. Acts 26:25 Paul saith for he said, A.V. and T.R.; excellent for noble, A.V.; words for the words, A.V. Most excellent (κράτιστε). It appears to be the proper title to give the procurator (see Acts 23:1-35. 26; Acts 24:3). St. Luke also applies it to Theophilus (Luke 1:3). In classical Greek οἱκράτιστοι are the aristocracy. Soberness (σωφροσύνη); sound or sober mindedness; just the opposite of the μανία of which he was accused. See the use of σωφρονεῖν (Mark 5:15; Luke 8:35; 2 Corinthians 5:13, etc.), and of σωφρονίζεινσωφρωνισμόςσώφρων, etc. So also in Plato, σωφρωσύνη is opposed to μανία. Acts 26:26 Unto for before, A.V.; is hidden for are hidden, A.V.; this hath not been for this thing was not, A.V. For the king, etc. Something in Agrippa’s manner showed St. Paul that he was not unaffected by what he had heard. And so with his usual quickness and tact he appeals to him to confirm the "words of truth and soberness" which he had just addressed to the skeptical Festus. I speak freely. He was indeed a prisoner and in chains, as he so touchingly said (in Acts 26:29), but the word of God in his mouth was not bound. Παρρησιαζόμενος (see Acts 9:27; Acts 13:46; Acts 14:3; Acts 18:26; Acts 19:8; and the frequent use of παρρησία). Acts 26:28 And for then, A.V.; with but little persuasion thou wouldest fain make me a Christian for almost thou persuadest me to be a Christian, A.V. With but little persuasion (ἐνὀλίγῳκ.τ.λ.). This saying of Agrippa’s is obscure and variously explained. The A.V., following Chrysostom, Beza, Luther, etc., takes ἐνὀλίγῳ to mean "within a little" or" almost," like the Hebrew טעַמְךִּ, which is very suitable to the context. The corresponding ἐνπόλλῳ, or, as otherwise read, ἐνμεγάλῳ would then mean, as in the A.V., "altogether," and the sense of the whole passage is striking and appropriate. But there is some difficulty in getting Otis meaning out of the words. The natural way of expressing it would be παρὀλίγον, or ὀλίγου, or ὀλίγονδεῖ. Hence many other commentators take ἐνὀλίγῳ to mean "in a short time," and the sense to be either "you are making short work of my conversion: you are persuading me to become a Christian as suddenly as you yourself did;" with a corresponding sense for ἐνπόλλῳ, "in a long time," i.e. whether it takes a short or a long time, I pray God you may become a Christian like myself;" or, "you are soon persuading me," you will soon persuade me if you go on any longer in this strain. Others, again, preferring the reading ἐνμεγάλῳ in Acts 26:29, take ἐνὀλίγῳ to mean "with little trouble," or "with few words," as Ephesians 3:5 (understanding λόγῳ or πόνῳ), "lightly" (Alford), and then the opposite ἐνμεγάλῳ would mean "with much trouble," "with many words," i.e. "with difficulty." But this is rather a fiat rendering. Another difference of opinion is whether the words of Agrippa are to be taken ironically, or sarcastically, or jestingly, or whether they are to be taken seriously, as the words of a man shaken in his convictions and seriously impressed by what he had heard. The whole turn of the narrative seems to favor the latter view. Another view, started by Chrysostom, is that Agrippa used the words in one sense, and St. Paul (mistakenly or advisedly) took them in another. Another possible explanation is that ἐνὀλίγῳ is here used in the sense in which Thucydides employs the phrase, Τὴνἐνὀλίγῳναυμάχιαν and Ἐνὀλίγῳστρατοπεδευομένος, viz. "in a narrow place;" and that Agrippa meant to say, "By your appeal to the prophets you press me hard; you have got me into a corner. I am in a στενοχωρία, a ’ narrow room; ’ I hardly know how to get out of it." The ἐνμεγάλῳ would then mean a" large room," a εὐρυχωρία (Psalms 30:8). This would suppose ἐνὀλίγῳ and ἐνμεγάλῳ to have become proverbial phrases. Acts 26:29 Whether with little or with much for both almost, and altogether, A.V.; might become for were, A.V. (the order of the words is also changed). I would to God; literally, I would pray to God. It is not very different from the ηὐχόμην of Romans 9:3. All acknowledge the extreme beauty and taste of this reply, combining the firmness of the martyr with the courtesy of the gentleman. "Loquitur Paulus ex sensu suae beatitudinis, cum amore latissimo" (Bengel). Acts 26:30 And the king rose up for and when he had thus spoken, the king, etc., A.V. and T.R. They that sat with them. The chief captains and principal men and the royal attendants of Act 25:23. Acts 26:31 Had withdrawn for were gone aside, A.V.; spake one to another for talked between themselves, A.V. Had withdrawn; viz. from the public hall, the ἀκροατήριον of Acts 25:23, into the private room, "the withdrawing-room" adjoining it. There they freely talked over the trial, and all agreed that the prisoner had done nothing to deserve either death or imprisonment. Paul had made a favorable impression upon both Jews and Romans. Acts 26:32 And Agrippa said for then said Agrippa, A.V. Agrippa said unto Festus. Festus had consulted Agrippa, as one conversant with Jewish questions, about the case of Paul (Acts 25:14-21). And in the place of hearing he had publicly stated that he had brought him before King Agrippa to be examined, that, "after examination had," he might know what to write to the emperor. Accordingly Agrippa now gives it as his opinion that the prisoner might have been discharged if he had not appealed to Caesar. Festus was of the same opinion, and doubtless wrote to Nero to that effect. The result was that he was acquitted before the emperor’s tribunal at Rome, at the end of two years. Acts 26:1-26 The apology. We are struck with a contrast between the conduct of our Lord when he stood before the bar of Caiaphas and of Pontius Pilate, and that of St. Paul when he was brought before Festus and Agrippa. It is written of Jesus, when the Jews accused him before Caiaphas, that "he held his peace." And again, as he stood before Pontius Pilate the governor, when he was accused of the chief priests and elders, that he answered nothing. And even when Pilate himself appealed to him, he gave him no answer, not even to one word; but, like a lamb dumb before the shearer, opened not his month. St. Paul, on the contrary, when his enemies launched vehement accusations against him, stood boldly on his defense. With infinite wisdom, eloquence, and spirit, he rebutted their charges, and asserted his innocence of them. Both before the Sanhedrim and before Felix, as well as before Festus and Agrippa, he maintained his own cause with consummate skill and dignity; not cowed by their violence, nor losing his temper in meeting their attack; but confronting them with the boldness of a pure conscience, and with the energy of an invincible courage. Can we assign any reason for this remarkable difference between the conduct of the Master and the servant under such similar circumstances? It is, of course, possible that the patience and silence of Jesus was the result of that conscious innocence and perfect sinlessness which belonged to the Son of man alone, and could not be shared by even the holiest of his servants. As he would not allow his servants to draw the sword in his defense, so neither would he speak a word to vindicate his innocence and uphold his cause. It may have been part of his Divine mission of suffering to be absolutely passive in receiving injuries by word, as he was in enduring the shame and agony of the cross. Unresisted slander, unresented blasphemies, undenied accusations, may have been as truly parts of the Passion, as the spitting, and the smiting on the cheek, and the crown of thorns, and the piercing of the hands and feet were. His answer, his apology, his acquittal, were to be the resurrection from the dead; and, awaiting that apology at the hands of his Father, silent endurance was to be his part. The difference between his sinlessness as the Son and the inferior goodness of the apostle mixed with sin, and between the vindication of the Son to be proclaimed by the resurrection and the vindication of the apostle to be effected by ordinary means, may be one ground of the difference, which we are considering. But there is another obvious difference between the two cases. Christ must suffer. According to the determinate counsel and foreknowledge of God, Jesus was to lay down his life as a sacrifice for sin. And he was willing to do so. His own will was one with the Father’s will, that thus it should be. As, therefore, he would not pray to his Father to send him twelve legions of angels, to free him from his enemies, so neither would he resist his condemnation by assertions or proofs of his sinless purity. He was silent before his unjust judges, as he bore his cross, as he stretched out his hands upon it, as finally he bowed the head and gave up the ghost. It was otherwise with St. Paul. He had no life to give for the world’s sins, nor was he yet to die at all. He had more years to run in his Lord’s service, nor did he know when his time would come. He must live and work awhile for the souls of Jews and Gentiles, and must leave no stone unturned to exhibit his integrity before mankind. Apart from the natural feelings of the man, it was his duty to repel those charges which would hinder him in his work. Hence his noble apology. A free confession of his errors and his faults; a lofty assertion of the integrity of his course; a lucid narrative of his wondrous life; a bold confession of the change in his soul; a holy boast of his faith in Jesus and the works which were its fruit; a pregnant proclamation of Christ’s gospel in the ears of his accusers and judges; and a fervent appeal to Festus and Agrippa, such as an archangel might address to the sons of men from the heights of heaven, so grand is its superiority;—these make up that apology which has a moving eloquence in it as fresh to-day as eighteen hundred years ago; an apology which gives us a portraiture of the apologist well calculated to rivet our affection to him, and to command our admiration of a character to which, in the whole range of secular and sacred history, we can scarcely find quidquam simile aut secundum, worthy to be placed by its side as a rival in Christian heroism.. BY W. Acts 26:8 The credibility of the resurrection. If it be an incredible doctrine, it must be so because to raise men from the dead is physically impossible or morally unlikely in a very high degree. But— I. IT IS NOT . 1. The continuance of the spirit in existence after death is certainly not impossible; indeed, it is the discontinuance which has seemed so impossible that to many thinkers its permanency appears to be a necessity. The difficulty, to many minds, is to understand how a spirit can be dissolved and destroyed. 2. Its reassociation with a human body of some kind is also possible, and to almighty power and wisdom easy of execution. The same Divine strength and skill which created and fashioned man as he is can surely continue his existence and his powers under similar conditions to the present ones. He who has made us what we are can make us again, more or less closely associated with the bodily frame which is our present home and organ. II. To RAISE HIS OWN SON FROM THE DEAD IN ORDER TO ASSURE THE WORLD OF HIS , and of the heavenly origin of the faith he taught, is credible enough. Granted that Jesus Christ was the Son of God and Savior of the world, the resurrection of Jesus Christ, so far from being incredible or even improbable, is positively demanded. III. To RAISE FROM THE DEAD THE OF A RISEN AND SAVIOR is perfectly credible. Granted what we have assumed, and that, therefore, Jesus Christ is Savior, Lord, and Friend of believing, loving, and faithful disciples, it follows that he would exert his Divine power and raise them to his heavenly kingdom, that they might share his honor and his blessedness. The real difficulty is not in the resurrection of Jesus Christ or in that of his disciples; it is in the assumption which lies behind—the assumption that Jesus Christ was one who came down from heaven to redeem a fallen race. That granted, everything else follows necessarily. We maintain that— IV. A DIVINE IS A AND NOT AN IDEA. There is much within us and around us that points to the presence of a holy and living Father of spirits. If we make our appeal to our own hearts—and there is nothing higher than a living human heart from which to argue to the Divine—we shall conclude that to restore his fallen children by the sacrifice of himself was just that very thing which the infinite Father would do. There is nothing more probable, more credible than that. 1. Redeeming love is a well-attested fact. 2. The resurrection of Christ is involved in that fact. 3. The resurrection of man is an inference from that. (1) Regard it as a certainty. (2) Prepare for it as an event in which we have all the deepest personal interest.—C. Acts 26:9, Acts 26:10 Gradations in guilt. The old notion that, as sin is committed against an infinite God, it must itself be an infinite evil, and that, therefore, all sins are equally heinous and offensive, is held no longer. Its logic is unsound, and our moral sense contradicts the theory. The fact is that the degrees of human guilt in the multitude of actions men perform, under a vast variety of conditions, are indefinitely numerous. Only the Omniscient can possibly discriminate and compute them. But there are some simple principles on which we may safely rely for our spiritual guidance. We judge— I. THAT AND DIRECT TO CHRIST IS THE OF ALL . "Doing things contrary to … Jesus Christ," when these things are done by an agent who knows what he does, reaches the very summit of iniquity. "This is the condemnation, that light is come," etc. When men oppose themselves to Christian truth because" their deeds are evil," because "their craft is in danger," Because they hate the light which exposes their sin and robs them of their gains or their enjoyments, then they stand in the very front rank of criminality; they deliberately take up arms against their Maker; "They take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder," etc.; they say, "This is the Son; come, let us kill him," etc. Surely God will trouble these "with his sore displeasure" (Psalms 2:5). II. THAT IS A MOST SERIOUS SIN, When men refrain from taking an active part against the cause of Christ and his truth, doing "nothing contrary," etc., they shun the very worst possible thing. But when they attempt to take neutral ground, and either (1) reject the claims which Christ makes on their personal subjection (Matthew 9:9; Matthew 11:28, Matthew 11:29, etc.), or (2) refuse to render the help they can bring to his cause (Matthew 21:30; Matthew 25:18, etc.), then they fall into great condemnation, and must "bear their iniquity" (see Matthew 7:26, Matthew 7:27; Luke 13:25-28; Judges 5:23). III. THAT CHANGES THE AND AFFECTS THE DEGREE OF GUILT. Clearly Paul was not so guilty in his acts of persecution as he would have been, had he not "thought that he ought to do many things contrary," etc. He himself tells us that this ignorance of his was a great mitigation of the sinfulness of his act (see 1 Timothy 1:13). Our Lord also gave his own Divine sanction to this truth when suffering the pangs of crucifixion (Luke 23:1-56. 34). 1. Ignorance changes the character of the sin. What Paul was guilty of in those days was not the deliberate attempt to crush the work of a Divine Redeemer; he would have recoiled from so doing, had the act presented itself thus to his mind. His mistake, his condemnation, was that he had not fairly and impartially considered the claims of Jesus of Nazareth; that he had blindly assumed that his teachers were right, guiltily neglecting all the proofs which the Savior had given that he was the Messiah "that should come into the world." 2. It also greatly reduces its turpitude, not to have inquired as we should have done—this is wrong and blameworthy. But it is not so serious an offence, in the sight of God or of man, as willfully and wantonly to conspire against the Lord, and to seek to positively hinder the coming of his kingdom. It may rightly comfort those who, like Paul, have to look hack on offences which they have committed, when they can say, with him, "I verily thought," etc.; when it can be said to them, "Brethren, I vet that through ignorance ye did it" (Acts 3:17). IV. THAT ONLY FROM BLAME. It is conceivable that men may be so circumstanced that their ignorance is absolute, and therefore wholly faultless. In this case there is no guilt. But how seldom is it of this kind! Usually when we do "things contrary" to truth, righteousness, God, we might have known better if we had inquired more promptly or more purely. We may not excuse ourselves if we have kept out of our mind any light we might have admitted. We may apply this to (1) the doctrines we are accepting; (2) the leaders we are encouraging; (3) the business we are conducting; (4) the family we are training.—C. Acts 26:16-18 Minister and messenger. The charge given by the manifested Savior to the stricken and awakened Saul is one which, in a true sense, though in smaller measure, we can apply to ourselves. We look at— I. THE TWOFOLD IN WHICH HE WAS TO STAND. "To make thee a minister and a witness." Paul was to be (1) related to Christ as his servant, and to be (2) related to his fellow-men as their teacher. We are to engage in every Christian work as those who carry with them everywhere a sense of obedience to a Divine Master. We are to do and say nothing which we feel that he does not desire us to do or to say. We are also to feel flint, in regard to our fellows, we are as those who have a Divine message to deliver. If we are content to expound our own views, to establish our own position, or to secure a large following for ourselves, we fall miserably short of our true vocation; we are called to convey Christ’s message to mankind. II. THE TWOFOLD SOURCE WHENCE HE WAS TO DRAW HIS MESSAGE. He was to bear witness "both of these things which he had seen, and of those things in the which Christ would appear unto him" (Acts 26:16). Not only was he to narrate what he already knew, but he was to convey and enforce the truths which were soon to be revealed to him. We are to draw continually on this double source. We are (1) to repeat the facts and truths with which past experience and study have made us familiar; and also (2) to unfold those later and maturer views which our Lord will be revealing to our open and inquiring minds. III. THE TWOFOLD OF WHICH HE WAS ASSURED. "Delivering thee from the (Jewish) people, and from the Gentiles" (Acts 26:17). He was to encounter serious perils and difficulties, but he would escape the one and surmount the other. He would find himself opposed and thwarted by the Jews and the Gentiles, by those who were "nigh" and by those who were "afar off," by the children of privilege from whom he might have hoped to receive help, and by the sons of ignorance from whom he might have expected to endure hostility. By whomsoever assailed, the Divine Savior would be his defense. We, too, may expect to be opposed by two parties—by those within and by "them that are without," by the heirs of privilege and by the aliens and strangers. If we are faithful and trustful, we may safely cast ourselves on the care of our Divine Friend, who, if he does not save us from, will assuredly save us in, the disappointments and the sufferings which will threaten us as champions of his cause. IV. THE TWOFOLD ISSUE OF HIS WORK. 1. Spiritual illumination. Those to whom he was to go would turn "from darkness to light," their "eyes having been opened." Having been blind to the existence, or to the nature and character, or to the claims of God; or blind to the worth of the human soul, or to the true end and aim of human life, or to the solemnity of death and judgment; or blind to the excellency of holy service, to the beauty of holiness, to the blessedness of consecration and self-denial; they were to perceive, to understand, to rejoice in the truth, to walk in the light. Their experience in the spiritual realm would answer to his in the material world who should awake from blackest night to brightest day. 2. Deliverance. "From the power of Satan irate God" (Acts 26:18). In ignorance and sin men are the bondmen of the evil one, held in his cords, subject to his sway. Delivered from the power of sin, they become the freedmen of Christ; they walk in "the glorious liberty of the children of God." From a degrading bondage they are rescued, that they may rejoice in a holy, elevating freedom. V. THE TWOFOLD HE WAS TO PROMISE. 1. Forgiveness of sins. 2. Sanctification—"that they may receive," etc. (Acts 26:18). Immediately on the exercise of faith they were to receive the abounding mercy of God, that "forgiveness" which means not only the not holding them under condemnation, but also the positive reception of them into Divine favor, the admission of them to the Father’s table, the reinstatement of them into all the privileges of sonship. And gradually they were to rise into a state of sanctification, leaving old and evil things behind, and reaching forth to that which is before; attaining to the stature of Christian manhood, becoming holy even as God is holy (1 Peter 1:16). VI. THE ONE ON WHICH HE MUST INSIST. "By faith that is in me." Every blessing promised was and is to be attained by faith in Jesus Christ himself. Not the acceptance of a creed, nor admission to a Church, nor submission to a ceremony, but a living faith in a living Savior; the cordial acceptance of Jesus Christ himself as the Divine Savior, the rightful Lord, the all-sufficient Friend of the human heart.—C. Acts 26:19 "The heavenly vision," a sermon to the young. When Paul was "apprehended of Christ Jesus" on his way to Damascus, he was yet a young man. He was still at the outset of his career; his life was still before him. When that heavenly vision came, and he saw the Lord, he himself and his whole life were absolutely changed. The current which had surged so swiftly in one line then turned and flowed steadily and uninterruptedly in the opposite direction. That vision from God revolutionized, transformed his whole self and all his plans and hopes. What visions have we now, and what influence have they on our hearts and lives? We reply— I. THAT TO THE YOUNG THERE OCCURS SOME VISION FROM HEAVEN. We do not expect the miraculous now. God may, and probably does, make known his will in ways that are outside and above the ordinary and the natural; but we have no right to reckon on these. He does come to us by the illuminating influences of his Holy Spirit, and he thus elevates the mind, awakens the soul, subdues the will, renews the nature, transforms the life. God visits us through various means, acts upon us by many instruments, wins us in different ways. The heavenly vision is sure to come during the days of youth, when the mind is more open and the heart more tender; "for of such is the kingdom of God." 1. It may take the form of a vision of Jesus Christ—his excellency and claims. The young heart may see him, as it had never before, as One who is infinitely worthy of trust, of love, of service, of submission. 2. Or it may take the form of a vision of human life—its seriousness and responsibility. The mind may awake to this great fact: having regarded human life as nothing better than a thing to be enjoyed, or as an opportunity for making money, or gaining a brief reputation, or attaining to some social position, it comes to see, in the light of God’s revealing truth, that it may be something immeasurably more and higher—that it may be made a sacred opportunity of spiritual culture, of holy usefulness, and of Divine service. 3. Or it may take the form of a vision of the human soul—its greatness and value. It may suddenly become conscious of the fact that God has created us for himself, that we may possess his likeness, live his life, and share his immortality; that within the humblest human frame resides a spirit whose worth the wealth of a planet will not weigh. II. THAT THEN COMES THE TIME FOR THE GREAT . There are other occasions in the course of human life when a decisive choice is made; when it is resolved what vocation shall be pursued, what life-companion taken, what country adopted for a home, etc.; but there is no occasion which compares with this in sacred interest, in lasting issues. It may be even said that "on this winged hour eternity is hung." Obedience or disobedience to the heavenly vision makes all the difference between success and failure, between peace and unrest of soul, between life and death. Obedience means (1) becoming right with God; (2) spending a life in accordance with his will and in harmony with our true and deeper cravings; (3) a title to everlasting joy in the future. Disobedience means the sad and dark opposites of these: (1) remaining under God’s displeasure; (2) living a life at variance with his purpose and the true end of man; (3) rejecting the offer of eternal life.—C. Acts 26:20-23 The penalty and the resources of a devoted life. There is no trace of egotism, in the offensive sense of the word, in this simple sketch of the apostle’s course. He is simply telling the truth concerning himself out of a pure heart. But in so doing he gives us the picture of— I. A DEVOTED LIFE. 1. He began at the earliest possible time to carry out the Master’s will—"showed first unto them of Damascus" (Acts 26:20). 2. He labored in the most difficult and dangerous sphere—"and at Jerusalem." 3. He went wherever the guiding finger pointed—"throughout all the coasts of Judaea, and then to the Gentiles." 4. He was not afraid of those who were high not disregardful of those who were low "witnessing both to small and great" (Acts 26:22). 5. He preached everywhere unpalatable but indispensable truth—" that they should repent … and do works meet for repentance" (Acts 26:20). 6. He was undeterred by any obstacles from continuing in his career—"I continue unto this day" (Acts 26:22). We are not all charged by our Master to do the kind of work for which Paul was his "chosen vessel;" but we are all called upon to devote our powers to his holy service, our lives to his praise and glory; and it behooves us, as it became him, to begin early, to accept whatever duty the Lord may lay upon us, to shrink from no service because it seems uninviting or perilous to be thorough in all we do for him, and to persist through good and evil report even to the end, until he shall take the weapon from out’ hand. II. THE PENALTY OF . "For these causes the Jews caught me," etc. (Acts 26:21). Paul’s faithful and fearless devotedness to the wilt and the carnie of Jesus Christ led him into the utmost danger, and caused him the severest losses and trials. The less of consecration the less of persecution; the more of the one the more of the other. So, in some degree, now. "Yea, and all that wilt live godly in Christ Jesus shall suffer persecution" (2 Timothy 3:12). All are not expected to face the same trials. The apostle had his own difficulties to surmount and dangers to front. The missionary has his; the minister has his; the reformer has his. The Christian man in everyday life has his own penalties of devotedness to pay. Enthusiastic zeal, perfect purity, unswerving truthfulness, incorruptible fidelity,—these qualities, and such as these, cannot be continually manifested without calling out and calling down the hostility, condemnation, and opposition of the world. If we take not up the cross thus and follow Christ, we are "not worthy of him." III. Two SOURCES OF . 1. The help to be had of God: "having obtained help of God" (Acts 26:22). Christ appeared to him at Jerusalem, at Troas, at Corinth, and sustained him by special visitations. All along his path he had the upholding hand of the Almighty about him. 2. Consciousness of integrity. There was no ground for this hatred of him, this relentless persecution. He was not really the renegade his enemies took him for. His conduct could be fully justified by their own authorities; he had been saying "none other things than these," etc. (Acts 26:22, Acts 26:23). He had a conscience void of offence toward man as well as toward God; he was as guiltless before his own countrymen as he was before Caesar. Here we have two sources of strength under those persecutions which are the inevitable outcome of our fidelity. Divine sustenance—the guidance of the heavenly Father, the watchful care of the Divine Savior, the comfort of the Holy Ghost. Consciousness of rectitude—the feeling that we are saying and doing "none other things" than the Word of God will justify, and than those who abuse and injure us would themselves approve if they would only judge us with open and impartial mind.—C. Acts 26:24-28 The Christian’s desire. The point of deepest interest in this scene is Paul’s reply to Agrippa. There the nobility of the apostle is conspicuously present. But it is worth while to glance, first, at— I. THE OF SIN. (Acts 26:24.) It makes mistakes of the greatest magnitude; it looks at the wisdom of God and mistakes it for madness. So it judged incarnate wisdom (John 10:30). So we are to expect it will judge us; for "the things of the Spirit of God are foolishness to the natural man" (1 Corinthians 2:14), whether he be Greek (1 Corinthians 1:23) or Roman (text). That the whole Gentile world should be redeemed from sin and led by repentance into the kingdom of God by means of a suffering Savior—this, which is the wisdom of God, deep and Divine, seemed to the proud man of the world nothing better than insanity itself. Enlightened by his Spirit, we detect in this the very essence of Divine wisdom. If the eternal Father, looking down upon us, sees his own wise procedure mistaken for and spoken of as madness, may we not be content that our human schemes and plans should sometimes receive the faint approval, or even the direct condemnation, of our fellows? II. THE UNDER ATTACK. Paul was not abashed by the sudden outbreak of Festus, nor did he give way to unsuitable and injudicious resentment. He replied with calmness and dignity to the insulting charge of his Roman judge (Acts 26:25). When assailed in this way—when charged with folly, error, fanaticism, or even madness—the best thing we can do is to bear ourselves calmly, retaining mental and moral equability. This is the best way to disprove the allegations that are made. (1) First let us be well assured of our position, not taking our ground until we have made all necessary inquiries and have every possible guarantee that we are on the side of "truth and soberness;" and then (2) let us refuse to be disconcerted by abuse, oppose quiet dignity to angry crimination, and show a conscious rectitude which is far superior to violence, whether of word or deed. III. THE ’S DESIRE FOR ALL WHOM HE CAN REACH. Paul turned appealingly from Festus to Agrippa. Some points in common there must be, he felt, between himself and his royal countryman (Acts 26:26, Acts 26:27). The king put off the prisoner with a courtly sarcasm (Acts 26:28); but the apostle was not thus to be silenced. In noble language and with touching allusion to the fetters he wore, he expressed the earnest wish that, whether with ease or with difficulty, not only the king himself, but all who heard him, might be "such as he was." A pure and passionate desire filled his soul that all whom he could anywise affect might be elevated and blessed by that ennobling truth which the risen Savior had revealed to him. This holy earnestness of his may remind us: 1. That the truth of the gospel is that which can be indefinitely extended without making any man the poorer. If a man divides his gold among the poor, be loses it himself, but he who imparts heavenly wisdom, Christian influence, gains as he gives. 2. That it is the tendency of Christian truth to make its possessor desire to extend it. The contemplation of a God of love, the study of the life and spirit of the self-sacrificing Savior, the purity of the joy which it inspires in the human heart,—these are fitted to produce in the soul a holy yearning to extend to others the blessedness we enjoy. 3. That it becomes us to put forth all our talents to diffuse the knowledge and to spread the kingdom of Jesus Christ. The thought of millions of souls starving that might feed on the bread of life should animate us with keen desire and scud us with elastic step in the path of deliverance and of life.—C. BY E. JOHNSON Acts 26:1-32 Paul before Festus and Agrippa. His address may be divided as follows:— I. THE STORY OF HIS LIFE. (Acts 26:1-18.) 1. His life in Judaism. He had been brought up, as all knew, in the strictest sect of his religion, a Pharisee. Paul’s example, it has been remarked, lends no countenance to the fallacy that dissolute students make the best preachers. He had been conscientious from the first, a friend of virtue, and a servant of the Law. He had not sacrificed his youth to vice, nor wooed with unabashed front the means of weakness and debility, physical or moral. "One cannot believe that men of this kind are so quickly converted. Ordination does not change the heart, nor is the surplice or gown a means of grace." 2. The charge against him. Notwithstanding that an evil leaven of passion or zeal had worked in him in those unconverted days (and he does not conceal it), he had retained the Pharisaic hope of the resurrection of the dead. The zeal of the Jews, on the other hand, against the gospel, tended to cut them off from living connection with the religion of their fathers, and from the blessings of the better covenant which superseded the old. And this zeal of unbelief was blind. What was there incredible in the idea of the resurrection of the dead? The question may be generalized to the unbeliever—What is there at bottom so incredible in any of the great objects of Christian faith? The form of the belief may change, the substance remains from age to age. 3. His own resistance to conviction. He can speak feelingly to these skeptics, for he has known the most stubborn doubt and resistance himself. He had been under an illusion. He had thought it a duty to oppose Jesus. There is a deep and pure joy in confession, and in the knowledge that one’s own sincere experience will be profitable as guide and warning to others. He is ever ready to speak on this matter; it is one of his noblest traits (Acts 22:1-30.; 1 Timothy 1:16). The blessed change he can never forget; he is a living wonder to himself and to many. Let preachers derive their best material from the experience of their heart and life. 4. His conversion. (Acts 26:13-18.) The splendor of that light from heaven shining on his path of blind fury can never be forgotten. And the first beam which breaks through the night of our sin and stubbornness is worthy of eternal recollection and meditation (2 Corinthians 4:6). The glory of the once humiliated but now enthroned Savior surpasses all. With the light comes the voice, which humiliates and raises, rebukes and cheers. The voice echoes the secret voice of his conscience, hitherto, in the intoxication of his passion, half heard or not heard at all. But it is also a voice which is loftier than that of the self-condemning conscience—Divine, pardoning, and cheering. "Stand up!" God slays and makes alive. The like voice was heard upon the holy mount (Matthew 17:7). From that moment Saul rose up a new creature in Christ Jesus. And it is the revelation of the love of God, a thought mightier than all our own doubt, a force in the soul irresistible against our passion and hate, which must conquer us and in our lowliness make us for the first time truly great. 5. His ordination. It may be viewed as an example of true ordination to the sacred calling. (1) It is a Divine act. The prayers and the laying on of hands will not suffice to turn the worldling into the spiritual man. There must be the inner sanctification and anointing. "Power from on high" must be received, by which a man may stand and witness and serve. (2) It appoints to service, and only to honor through service. Neither dignified titles nor riches are promised to Paul, but toil and suffering even unto death. The best orders a man can have are to be found in his ability to teach and in the evidence of fruit from his teaching. (3) Paul was to be a witness, not only of that which he had already seen, but of that which was yet to be shown to him. And so with every genuine preacher. The Lord hath yet more light and truth to break forth from the consciousness of the Christian thinker and student, from the practical experience of life as well as from his Word. Along with the command there goes the blessing; with the commission the promise of protection in its discharge. And the faithful servant of Christ may be assured in like manner that when he is to be employed he will be defended; "the good hand of God" will be upon him (as with Nehemiah) until his work is done. (4) Sketch of his life-work. Its aim is instruction—"to open eyes;" conversion—"to turn men from darkness to light," etc.; induction into the new covenant, or kingdom of grace—"that they may receive forgiveness of sins;" glorification—"a lot among them that are sanctified." Faith in Christ the means to all. He had been following out this Divine program. He had obeyed without hesitation the heavenly vision, and in various places had been calling men to repentance and to the new life. In the faithful pursuit of his calling and because of it, he had encountered opposition; yet had been supported by God’s help to the present day. His teaching was but a continuation and fulfillment of the ancient teaching of the prophets. The three great points of his preaching were—the humiliation of Christ, his resurrection, and the gospel for all nations. So clear, straightforward, manly, and consistent was the tenor of his address. II. EFFECT UPON THE . 1. On Festus. He represents the cynic or indifferentist in matters of religion, or the worldly view of the unspiritual man. Character is spiritually discerned only by inward and outward sympathy. The best in Paul was misunderstood, as his worst had been. Says Luther, "The world esteems others as prudent so long as they are mad, and as mad when they cease to be mad and become wise." Saul passed for a wise and able man in the days of his persecuting fury. When he "came to himself," and was clothed in a right mind, he was reckoned mad. One day the tables will be turned, and the children of this world will say," We fools held his life to be senseless, and now he is numbered among the children of God" (Wis. 5:5). The deep truth is that the exaltation of the poet, the prophet, the mystic, and the believer are hardly distinguishable to the superficial glance from madness or from sensual intoxication. So was it on the day of Pentecost. And of the Christ himself they said, "He is mad, and hath a devil" (John 10:20). But Paul replies to Festus that the substance of his words is true, and the temper in which he has spoken is rational. The history of Christianity has proved the truth of this. The world in the long run is not governed by unreason, but by reason struggling against unreason. In every popular revival of Christianity there may be seen a manifestation of what looks like folly and unreason; but to a deeper view there is a "method in this madness." 2. On Agrippa. Here is an awakened conscience. Paul recognizes in him the stirrings of faith, and boldly aims a blow at his conscience. "Those are the true court preachers who will not be deterred by the star on the breast from asking whether the Morning Star shines in the heart." But Agrippa fences. What he feels he will not avow. He would lead a double life—representing one thing to the world, thinking another himself. He is the type of a numerous class, who would gladly be blessed, were it not for the strait door and the narrow path, which they will not tread (Luke 13:24). How near we may be to bliss, yet how far from it! The heart may be touched, the intellect illuminated, the will aroused, the hour acceptable, and yet—some deep stream of passion runs at our feet, which we will not ford; some "cunning bosom sin" keeps out tile good angels of repentance and faith that would enter. The reply of Paul to Agrippa’s light words again brings out a sharp contrast. Better be the "prisoner of Jesus Christ" than the prisoner of passion! Better the regal freedom of the redeemed man’s soul, in poverty and chains, than the splendor of the potentate enslaved by lust and by the fear of men! This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 27:1 For, for into, A.V.; to a centurion named Julius of the Augustan band for unto one named Julius, a centurion of Augustus’ band, A.V. That we should sail. Observe the "we," denoting that Luke was of the party. Connecting it with the "we" of Acts 21:17, the inference is obvious that Luke was with Paul through the whole of these two eventful years, and that it is to this presence that we owe the detailed circumstantial narrative of Acts 21-28., as well as, perhaps, the composition of St. Luke’s Gospel, for which the two years at Caesarea afforded an admirable opportunity. The Augustan band; or, cohort (σπεῖρα); as Acts 10:1 (where see note). This σπεῖραΣεβαστή, cohors Augusta, was probably one of the five cohorts stationed at Caesarea, consisting of auxiliary troops (though Alford does not think so). Its name "Augustan" was given, after the analogy of the Augustan legion, just as there was an "Italian band" as well as two or three "Italian legions." It has been conjectured (Kuinoel, in loc.), indeed, that the name may rather be taken flora Sebaste, Samaria, as consisting of Samaritans, seeing that Josephus (’Bell. Jud.,’ 2. 12.5) actually mentions a troop of cavalry (καλουμένηνΣεβαστηνῶν) called the troop of Sebaste. But the Greek name is Σεβαστηνῶν, not Σεβαστή, which latter designation is not supported by any similar example (Meyer). Acts 27:2 Embarking in for entering into, A.V.; which was about to sail unto the places on the coasts of Asia, we put to sea for we launched, meaning to sail by the coast of Asia, A.V. and T.R.; Aristarchus for one Aristarchus, A.V. Adramyttium (now Adramyti, where ships are still built), on the north-western coast of Asia Minor, south of Troas, on the gulf opposite which lies the island of Lesbos, was a place of considerable trade, situated on the great Roman road which connected the Hellespont with Ephesus and Miletus. Which was about to sail; μέλλοντι (not μέλλοντες, as in the T.R.), describing the ship as a coasting-vessel, trading between Adramyttium and other ports on the coast of Asia. She was now on her homeward voyage. Aristarchus. He is first mentioned in Acts 19:29, as a Macedonian, and one of Paul’s companions at Ephesus, pro-badly, therefore, the fruit of his first visit to Thessalonica. We find him again with St. Paul on his last journey from Corinth to Asia (Acts 20:4), and we gather from the present notice of him that he kept with him till he arrived at Jerusalem, and followed him to Caesarea. It would appear at first sight, from Colossians 4:10, that he not only stayed with St. Paul during his two years’ imprisonment at Rome, but was his "fellow-prisoner," if at least the word συναιχμάλωτοςμου is to be taken literally. This, however, is very doubtful, because in the Epistle to the Romans (Romans 16:7) St. Paul calls Andronicus and Junius his "fellow-prisoners," though he was not then in prison himself; and also because, in the Epistle to Philemon (23, 24), he gives this epithet to Epaphras, with the addition ἐνΧριστῷἸησοῦ ("my fellow-prisoner in Christ Jesus"), and does not give it to Aristarchus, who is named in the same sentence as his συνεργός (see Bishop Lightfoot, on Colossians 4:10, and Bishop Ellicott, on ibid.). If συναιχμάλωτος is to be taken of a bodily captivity, nothing is known of the occasion which gave rise to it in the case of any of the persons to whom it is applied. Acts 27:3 Treated Paul kindly for courteously entreated Paul, A.V.; leave for liberty, A.V.; and refresh for to refresh, A.V. We touched; κατήχθημεν (as Luke 5:11; Acts 21:3; Acts 28:12) of coming from the sea to land, contrasted with ἀνήχθημεν in Acts 27:2 and Acts 27:4 (ἀναχθέντες) of going out to sea (as Luke 8:22; Acts 13:13; Acts 16:11; Acts 18:21; Acts 21:1, Acts 21:2; and frequently in this chapter). At Sidon; where doubtless there were disciples, as well as at Tyre (Acts 21:4), though there is no special mention of such. Paul was glad to have an opportunity of visiting them while the ship was stopping there to unload, and set down and take up passengers; and Julius, perhaps by the orders of Festus and Agrippa, and also from the influence Paul’s character and conduct had on him (comp. Daniel 1:9), courteously gave him leave to land, probably accompanied by a soldier. And refresh himself; literally, to meet with care. Ἐπιμελεία occurs only here in the New Testament, but is found in 1 Mace. Acts 16:14; Acts 2:1-47 Mace. Acts 11:23, and is frequent in Xenophon and other classical writers, by whom it is used with τυχεῖν, as here. Luke also uses the verb ἐπιμελέομαι (Luke 10:34, Luke 10:35); and ἐπιμελῶς (Luke 15:8). It is in very common use among medical writers for the care and attention required by the sick. It is very probable that St. Paul was suffering from his long confinement at Caesarea, and that the ἐπιμελία here mentioned has reference to his invalid state. Acts 27:4 Putting to sea (ἀνάχθεντες, see Acts 27:3, note) for when we had launched, A.V.; under the lee of for under, A.V. We sailed under the lee of; ὑπεπλεύσαμεν, only here and Acts 27:7. A nautical term, very rarely met with. The winds were contrary. The wind apparently was westerly, the prevalent wind at that season of the year. Smith (’Voyage and Shipwreck of St. Paul’) quotes Admiral De Saumarez as writing from near Cyprus, "The westerly winds invariably prevail at this season;" and M. De Page, a French navigator, as saying, "The winds from the west which prevail in these places (Cyprus) forced us to run to the north." This is exactly what the ship in which Paul sailed did. Instead of going in a westerly direction, and leaving Cyprus on her right, she turned due north, having Cyprus on her left. It was now late in August. Acts 27:5 Across for over, A.V.; which is off for of, A.V. (τὸκατὰτὴνΚιλικίαν.). Across the sea. When they got under the coast of Cilicia and Pamphylia, they found the northerly wind, as M. De Pages did, and that enabled them to take a westerly course to Myra, a seaport in Lycia. The modern Turkish name of Myra is Dembre. (For an account and drawings of the wonderful rock-tombs of Myra, see Fellows’s ’Lycia,’ Acts 9:1-43.) Acts 27:6 For, for into, A.V. He put us therein; ἐνεβίβασεν, only here in the New Testament, and once in the LXX. (Proverbs 4:11). It is a nautical term for embarking men on board ship (Thucydides, Xenophon, Lucian, etc.), and is also used by medical writers for "placing patients in a bath." The corn-vessel (naris frumentaria) from Alexandria to Italy may very probably have been driven out of its direct course by the same contrary winds which forced St. Paul to sail under Cyprus, or commercial objects may have brought it to Lycia, to carry Asiatic merchandize to Rome, in addition to its cargo of Egyptian wheat—possibly "timber from the woody mountains of Lycia". Acts 27:7 Were come with difficulty for scarce were come, A.V.; further suffering for suffering, A.V.; under the lee of for under, A.V. Had sailed slowly (βραδυπλοοῦντες, only here). They were evidently sailing near the wind, and would have to tack frequently. They made in many days no more progress (some hundred and thirty miles) than they would have made in twenty-four hours with a favorable wind. With difficulty (μόλις) they could only just manage to do it, the wind not suffering them (μὴπροσεῶντος, here only). When they had with great difficulty got as far as over against Cnidus, on the coast of Carla, the north wind which caught them made it impossible to go further north. Accordingly they struck nearly due south, and bore down upon Crete, and passing Cape Salmone, its eastern extremity, they came along the southern side of the island. Acts 27:8 With difficulty coasting along it for hardly passing it, A.V.; we came for came, A.V.; a certain place called for a place which is called, A.V.; Fair for the Fair, A.V. With difficulty coasting along it; παραλεγόμενοι, only here and Acts 27:13. It is a nautical phrase, meaning to sail alongside of the coast. In Latin legere has the same meaning. The difficulty arose from their being under the lee of the island, which sheltered them from the north-west wind, but left them without any motive power. However, they managed to get as far as Fair Havens, where they anchored in the roadstead so called, near to an obscure and otherwise unknown town called Lasea, possibly the same as Lasos, mentioned by Pliny as one of the inland cities of Crete (’Nat. Hist.,’ 4. 12.20), or as Elaea (ibid.). Acts 27:9 And for now, A.V.; the voyage for when sailing, A.V.; gone by for past, A.V. Much time (ἱκανοῦχρόνουδιαγενομένου). The word ἱκανός is very frequently used by St. Luke, both in the Gospel and the Acts, for "much," "many," or "long," but the exact quantity of time, or words, or people, etc., indicated is of course relative to what might reasonably be expected in each case. Judas of Galilee (Acts 5:37) drew "much" people after him; the Jews at Damascus conspired to kill Saul after "many" days were fulfilled (Acts 9:23); Paul and Barnabas abode "long time" at Iconium (Acts 14:3); Paul talked a "long" while at Tress (Acts 20:3); and they sailed slowly off the coast of Asia "many" days (verse 7); the length, i.e. the "sufficiency" (ἱκανότης) must depend in each case upon the standard by which it is measured. Here "much time," measured by the common experience of sailing-vessels waiting for a favorable wind, may mean one or two weeks. It is more natural to apply the phrase to the time of their detention at Fair Havens, than, as Meyer and others do, to the time that elapsed since they sailed from Caesarea. The voyage was now dangerous (τοῦπλοός, a late form for the older πλοῦ). Dangerous; ἐπισφαλοῦς,, only here in the New Testament, and in Wis. 9:14; also occasionally in classical authors, but very frequently in medical writers. The Fast. The great Jewish fast on the Day of Atonement, in the month Tisri, which fell this year on September 24 (Lewin and Farrar), probably while they were at Fair Havens. The Jews considered navigation unsafe between the Feast of Tabernacles (five days after the Day of Atonement) and the Feast of Pentecost. It became, therefore, a very serious question what they were to do. Fair Havens was an inconvenient anchorage for the winter, and not near any large town. On the other hand, if they passed beyond the shelter of Cape Matala, which lay a few miles to the east, and where the coast of Crete suddenly trends due north, they would be exposed to the violence of the Eterian westerly wind. They called St. Paul into their counsels. Admonished them; παρήνει, only here and verse 22. In classical Greek used especially of advice given by a speaker in a public speech. In medical writers it expresses the advice given by a physician to his patient. Acts 27:10 The, for this, A.V.; injury for hurt, A.V.; loss for damage, A.V.; the ship for ship, A.V. Sirs, I perceive; etc. St. Paul’s opinion and reasons are evidently not fully given; only the result, that he strongly advised against the course to which they were inclined, and foretold disaster as likely to ensue from it. I perceive (θεωρῷ), as John 4:19; John 12:19; Acts 17:22. In all these places something actually seen or heard leads to the inference or conclusion stated. So here the angry state of the weather and of the sea—perhaps they had walked as far as Cape Matala, and seen the rough waves—convinced him of the rashness of the enterprise contemplated. Injury (ὕβρεως, and at Acts 17:21); literally, violence, rough usage—properly of persons to persons (as 2 Corinthians 12:10), but metaphorically here transferred to inanimate objects. Compare the use of ὑβρίζω (Matthew 22:6; Luke 18:32; Acts 14:5; 1 Thessalonians 2:2), and the phrases ναυσίστονονὕβριν (Pindar), θαλάττηςὕβριν (Anthol.), ὀμβρῶνὕβρις (Josephus), quoted in Kninoel and Meyer. Meyer’s explanation of ὕβρις, as meaning "presumption" or "temerity" on the part of the navigators, is quite inadmissible, especially in view of Act 17:21. Also of our lives. Observe the thorough honesty of the historian who thus records the words of the apostle, though they were not justified by the event (Acts 17:22, Acts 17:24). Acts 27:11 But for nevertheless, A.V.; gave more heed to for believed, A.V.; to the owner for the owner, A.V.; than to for more than, A.V. The master (κυβερνήτης), in the sense of "a commander of a trading-ship" (Johnson’s ’Dictionary’); i.e. the navigator and helmsman, in Latin magister naris. The owner (ναύκληρος). The owner, no doubt, of the cargo as well as of the ship itself: ὁδεσπότης (Hesych.); οἱναῦςκεκτημένοι (Ammonius). The κυβερνήτης and the ναύκληρος are often mentioned together; e.g. in Plutarch, Artemidorus, quoted by Alford, Kuinoel, etc. Acts 27:12 Put to sea from thence for depart thence also, A.V. and T.R.; could reach Phoenix for might attain to Phenice, A.V.; winter there for there to winter, A.V.; a haven for an haven, A.V.; looking north-east and south-east for and lieth toward the south-west and north-west, A.V. Not commodious; ἀνευθέτου (not well placed, or disposed), only here. But the simple εὔθετος is used twice by St. Luke (Luke 9:62; Luke 14:35), in the sense of "fit" (also Hebrews 6:7), and is of frequent use in medical writers, for "convenient," "well adapted to," and the like. To put to sea (αναχθῆναι); see verse 3, note. Reach; καταντῆσαι, only in the Acts (frequently) and in St. Paul’s Epistles. It is generally, if not always, used of coming from the higher to the lower place, and from the sea to the land (see Acts 16:1; Acts 18:19, Acts 18:24; Acts 20:15; Acts 21:7; Acts 28:13, etc.). Phoenix. It is variously written Phoenicus, Phoenice, and Phoenix; and probably derived its name from the palm tree, (φοῖνιξ), which is indigenous in Crete. It is identified with almost certainty with the modern Lutro or Loutro, which is both "an admirable harbor," situated exactly where Phoenice ought to be, and further by its proximity to a village called Aradhene, and another called Anopolis, shown to be the same as. Phoenix, or Phenice, which is described m ancient writers (Hierocles and Stephanus of Byzantium) as identical with or close to Aradhena and Anopolls (the upper city). Winter; παραχειμάσαι, so too Acts 28:11; 1 Corinthians 16:6; Titus 3:12, and παραχειμασία in this verse. It is found also in classical writers. Looking north-east and south-east. The margin of the R.V. has "Greek, down the southwest wind, and down the north-west." This phrase has caused considerable perplexity to commentators. To say, as a recommendation of a harbor for winter quarters, that it lies or looks toward the south-west and north-west, and consequently is exposed to the most furious winter storms, is obviously impossible. If Phoenix was open to the south-west and the north-west, it would not be as commodius a place to winter in as Fair Havens was which was sheltered by Cape Matala. Two methods, therefore, have been adopted of explaining the phrase so as to make it give a reasonable sense. One, that adopted by Dean Howson and Bishop Wordsworth, viz. that it looks southwest and north-west, from the point of view of the sailor, or any one approaching it from the sea, the object upon which it looks being the land which locks it in and shelters it. The other is that supported by Alford, and adopted by the R.V., and rests upon the observation that λίβς and χῶρος are not points or’ the compass, but the names of the south-west and north-west winds, and that to look down (κατά) a wind is the same as looking down a stream. If the harbour looks down the south-west wind it looks toward the north-east, and if it looks down the north-west wind it looks toward the southeast. Its open side would be from northeast to south-east, it would be entirely sheltered on the south-west and north-west side. This is the explanation adopted also by Dean Plumptre. The south-west wind; λίψ, only here in the New Testament, but frequent in classical Greek and in the LXX.. As a point of the compass, it is the rendering of בגֶןֶ (Genesis 13:14, etc.), נמָיתֵ (Numbers 2:10, etc.), of מוֹרדָ (Deuteronomy 33:23). The north-west wind; χῶρος (the Latin Caurus or Corus), only here in the New Testament, and not found in Greek writers. Acts 27:13 They weighed anchor and for loosing thence, they, A.V.; along Crete, close in shore for close by Crete, A.V. Blew softly; ὑποπνεύσαντος, only hero in the New Testament, and not found elsewhere. Supposing that they had obtained their purpose. A south wind would be quite favorable for sailing east or east by north, from Fair Havens to Phoenix. They not unreasonably, therefore, thought they could effect their purpose of wintering at Phoenix. And so they at once weighed anchor; ἄραντες, without an objective case following, "having lifted up," understand τὰςἀγκύρας, as in Julius Pollux, quoted by Smith. It was the nautical phrase. Sailed along (παρελέγοντο); see Acts 27:8, note. Close in shore (ἇσσον, comparative of ἄγχι, nearer, meaning "very near "). For the earlier part of their voyage they would be obliged to keep very near the shore, to enable them to weather Cape Matala, which lay a little to the south of west from Fair Havens. Some take ἇσσον as the name of a town on the coast, but the grammar of the sentence makes this impossible. Acts 27:14 After no long time for not long after, A.V.; beat down from for arose against, A.V.; which is called Euraquilo for called Euroclydon, A.V. and T.B. There beat down from it (ἔβαλεκαταὐτῆς). The meaning of this somewhat difficult phrase clearly is that given by Alford and Howson, and, on second thoughts, by Smith, viz. that a violent squall from the north-east beat down the heights and through the valleys of the island, becoming more violent when they had passed Cape Matala, and compelled them to alter their course, and run south-west before the wind towards the island of Clauda; ἔβαλεν in a neuter sense, "struck," or "beat," or "fell," as in Homer (see Liddell and Scott). Καταὐτῆς. Farrar thinks it "certain" that the right rendering is "against her," viz. the ship, because ἔβαλεν could not be used with nothing to follow it," 1.e. he thinks you must say ἔβαλενκατὰ something. But as πλοῖον is the word used for the ship, not ναῦς, it seems very difficult to suppose that Luke could say αὐτῆς, and not αὐτοῦ. It is better, therefore, to refer ἀὐτῆς to Κρήτη, and either to understand it "down it," like κατΟὐλύμποιοκαρήνων, "down the heights of Olympus;" κατὰπέτρης, "down the rock," etc., or simply "against it," as in the A.V., which obviates Dr. Farrar’s objection. If taken in the sense of "down" there is the same idea of a squall "rushing down" from the hills into the lake, in Luke 8:23; and again in Luke 8:33 of the same chapter St. Luke tells us how the swine rushed κατὰτοῦκρημνοῦ, "down the steep," into the lake. A tempestuous wind; ἄνεμοςτυφωνικός, only here, and not found in Greek writers; but the substantive τυφώςτυφῶνος, is common for a "furious storm" or "whirlwind." Euraquilo. Compounded—after the analogy of Euronotus, the south-east wind—of Eurus, the east wind, and Aquilo, the north wind, both Latin words (like Corns, in verse 12), though Eurus is also Greek. This reading of the R.T. is supported by the Vulgate, and by "Lachmann, Bornemann, Ewald, J. Smith, Hackett, Bentley, Olshausen, after Erasmus, Grotius, Mill, Bengel, and others" (Meyer), and by Wordsworth, Alford, Liddell and Scott, Factor. On the other hand, Meyer, Tischendorf, Dean Howson, and others support the reading of the T.R. Εὐροκλύδων, and Lewis is doubtful. The derivation of Euroelydon would be from Εὗρος, and κλύδων, a wave. Whatever its name was, it must have been a north-easter. Psalms 107:25 naturally arises to one’s remembrance, with its fine description of a storm at sea. Acts 27:15 Face the wind for bear up into the wind, A.V.; gave way to it, and were driven for let her drive, A.V. Was caught; συναρπασθέντος, only here in this sense of being caught and carried away by the gale, but used in three other places by St. Luke (and only by him), viz. Luke 8:29; Acts 6:12; Acts 19:29. It is found more than once in the LXX., and is common in classical Greek. Sophocles uses it of a storm which carries everything away, Πάνταξυναρπάσαςθύελλὅπως. Face; ἀντοφθαλμεῖν, only here in the New Testament; but in Polybius and elsewhere it is said or’ looking any one in the face with defiance. And so Wis. 12:14; Ecclesiasticus 19:5 (Complut. Edit.), ἀντοφθαλμῶνἡδονᾶις, "resisteth pleasures," A.V. Compare the phrase, "looked one another in the face" (2 Kings 14:8, 2 Kings 14:11, ὤφθησανπροσώποις). Hence here it means simply "resist," or "stand against," or, as well rendered in the R.V., "face." Gave way to it, etc.; ἐπιδόντεςἐφερόμεθα, a rather obscure phrase, but best explained "giving her" (the ship) to the wind, "we were carried" rapidly before it. Ἑπιδίδωμι, is to give, to give up, to give into any one’s hand (Luke 4:17; Acts 15:30). ἐπιδόντες is opposed to ἀντοφθαλμεῖν, giving up to, abandoning her to, as opposed to resisting. Ἐφερόμεθα, we were hurried along before the wind, without will or choice of our own (as verse 17). Common in Homer and other classical writers, for being borne along by wind, or waves, or storm, etc. (For the application of φέρομαι in the middle voice to a wind, see Acts 2:2.) Acts 27:16 Under the lee of for under, A.V.; small for certain, A.V. (νήσιον); called Cauda for which is called Clauda, A.V. and T.R; were able, with difficulty, to secure for had much work to come by, A.V. Running under the lee of; ὑποδραμόντες, only here in the New Testament, but common in classical Greek for "running under" or "between." (For the use of ὑπό in compound in the sense of "under the lee of," see Acts 27:7.) Cauda, or Caudos, as it is called by Pomp. Mela (2. 7)and Pliny (’Nat. Hist.,’ 4. 12. 20), the modern Gozzo. Ptolemy (Acts 3:7) calls it Claudus. The manuscripts greatly vary. Clauda, or Cauda, was about twenty-three miles south-west of Crete. With difficulty (μόλις, as in Acts 27:7, Acts 27:8). To secure the boat. The boat was doubtless being towed astern. But in the violence of the storm, there was a danger every moment of her being parted from the ship by the snapping of the hawser, or by being broken by the waves, and it was impossible to take her up. Under the lee of the little island, however, the sea was somewhat quieter; and so after greater efforts they secured the boat, and, as it is said in the next verse, "hoisted it up" on to the deck. Acts 27:17 And when they had hoisted it up for which when they had taken up, A.V.; be cast upon the Syrtis for fall into the quick-sands, A.V.; they lowered the gear for strake sail, A.V. Helps; βοηθείαις, in the New Testament only here and Hebrews 4:16; but frequent in medical language, for "bandages, "ligaments," "muscles," and all kinds of supports both artificial and natural, and generally to medical aid. Undergirding the ship; ὑποζωννύντες, only here in the Bible; but found, as well as its derivative ὑπόζωμα, in classical Greek, in the same sense as it has here. In medical language it is used of certain membranes which "under gird" and so strengthen and hold together certain parts of the human body, and specially was applied to the πλευρά. As regards the nautical sense in which St. Luke here uses the word, Dean Howson, in his excellent chapter (23.) on the ’Navigation and Ships of the Ancients,’ writes as follows:—"In consequence of the extreme danger to which the ships of the ancients were exposed from leaking, it was customary to take to sea, as part of their ordinary gear, ὑποζώματα, undergirders, which were simply ropes for passing round the hull of the ship, and thus preventing the planks from starting;" and he adds in a note that "within the last twenty years marble tables had been dug up in the Piraeus, containing a list of Athenian ships and an inventory of their tackle, and that they all carried, as part of their "hanging gear," ὑποζώματα. Another great ship described by Athenaeus carried twelve such. The operation of undergirding is still occasionally performed, and is called by seamen "frapping." The German word is umgurten (Howson). Among ether recent examples the Albion was frapped with iron chains after the battle of Navarino. Cast upon the Syrtis. The wind was driving them straight toward the Syrtis Major, "the Goodwin Sands of the Mediterranean" (Farrar), and another twenty-four hours of such a gale might bring them there. The Syrtis Major was a wide gulf off the northern coast of Africa, now the Gulf of Sidra, lying between Tunis and Tripoli, considered very dangerous from its rocks and shoals. Be east upon (ἐκπέσωσι). The verb ἐκπίπτειν is the classical word (Homer, Herodotus, Euripides) for being driven or thrown ashore, and is used in this sense in verses 26, 29 of this chapter, and in a slightly different sense in verse 32. They lowered the gear (χαλάσαντες). Σκεῦος is a very common word, variously rendered "goods," "stuff," "vessel," according to the material to which it is applied (Matthew 12:29; Luke 8:16; Luke 17:31, etc.). In the LXX. it is used of agricultural implements (1 Samuel 13:20, 1 Samuel 13:21), of weapons of hunting (Genesis 27:3), of household furniture (Genesis 31:37), weapons of war (Deuteronomy 1:41), instruments of music (2 Chronicles 5:13). This is the only passage in the Bible where it is used in its technical sense as a nautical term. In classical Greek, when applied generally to ships, it means the whole tackling, sails, ropes, yards, stores, engines, etc. The meaning, of course, is narrowed when applied to some particular part of the ship. Here, on the whole, it seems to mean the "great yard," or, if that had been already lowered, the heavy "head-gear," ropes, pulleys, and the like, which, under the circumstances, would contribute to make the ship roll and be unsteady. The word rendered "lowered" is χάλασαι. It is rendered "let down" in Mark 2:4; Luke 5:4, Luke 5:5; Acts 9:25; 2 Corinthians 11:33; and 2 Corinthians 11:30 of this chapter (A.V.). In the R.V. it is sometimes rendered "let down" and sometimes "lowered." In the LXX. it is used in the sense of "spreading" a sail (Isaiah 33:23), which would be equivalent to "let down," if the sails were reefed at the top of the mast; and of "letting down" (Jeremiah 38:6). The R.V., therefore, is correct. The object of what they did was to enable the ship to go as near the wind as possible, and with as little straining and rolling as possible. The operation is called by sailors "lying to." Were driven (see 2 Corinthians 11:15). Acts 27:18 As we labored exceedingly for being exceedingly tossed, A.V.; the storm for a tempest, A.V.; began to throw the freight overboard for lightened the ship, A.V. Labored; χειμαζουμένων, only here in the New Testament; but used by Plato, Thucydides, Diodorus Siculus, Josephus, and others, and especially by medical writers. It is the passive voice, and this is best expressed by the A.V. "tossed." They began to throw, etc. The phrase ἐκβολὴνἐποιοῦντο is one of the technical phrases for taking a cargo out of a ship, given by Julius Pollux; ἐκβολὴνποιήσασθαιτῶνφορτίων (Alford, from Smith). It is also the phrase of the LXX. in Jonah 1:5, Ἐκβολὴνἐποιήσαντοτῶνσκευῶντῶνἐντῶπλοίω. They began to expresses the imperfect. It is inferred from this, and the subsequent statement (verse 19) as to throwing overboard the tackling of the ship, that, in spite of the undergirding, the ship was leaking, and therefore heavy with water, and in danger of going down (comp. Jonah 1:5). The freight here mentioned may have been heavy packages of merchandise other than the main cargo of wheat (see Jonah 1:6, note). Acts 27:19 They for we, A.V. and T.R.; their for our, A.V. The third day after leaving Clanda. The leak doubtless con-tinned, and there was more water in the ship. With their (or, our) own hands; αὐτόχειρες, only here in the Bible, but frequent in classical Greek. The word seems to mark that the sacrifice was very great, implying a very pressing danger. The tackling (τὴνσκευήν). There is great difference of opinion as to what the σκευή means here. Smith thinks the main spar is meant, "the huge mainyard," and Farrar adopts his view, which he thinks is strengthened by the use of the aorist ἐρρίψαμεν (for he adopts the T.R.), implying one single act, and showing, by the use of the first person, that it was the act of the whole crew united. Alford thinks that it means all the furniture, beds, and movables of all kinds, and so Wordsworth and Meyer. Wetstein explains it of the passengers’ baggage. Howson thinks it unlikely they would have thrown away a great spar which would have supported twenty or thirty men in the water in the event of the ship foundering. Schleusner renders it "apparatus quo navis erat instructa." Σκευή is not used elsewhere in the New Testament, and it is difficult to speak decisively. But the addition of τοῦπλοίου, and the general use of σκευή in classical Greek favors the interpretation "the ship’s furniture" ("meubles et ustensiles," Renan). Acts 27:20 Shone upon us for many days for in many days appeared, A.V.; now for then, A.V. Neither sun nor stars, etc. This is mentioned, not only as a feature of the severity and length of the easterly gale (for the wind had shifted two or three points to the east), but specially because in the navigation of that time, before the invention of the compass, the sun, moon, and stars were the only things they had to steer by, or by which they could know the direction in which they were drifting. Shone upon us (ἐπιφαινόντων); showed themselves; i.e. "appeared,’’ as in the A.V., which is the best rendering (romp. ἐπιφανεία, the appearance, or Epiphany). Now. Λοιπόντοόν, and τοῦλοιποῦ are used adverbially both in the New Testament and in classical Greek. It is sometimes rendered "now," i.e. for the time that remains; and sometimes "henceforth;" sometimes "finally" (Mark 14:41; 2 Timothy 4:8; 2 Corinthians 13:11, etc.). It seems that sometimes χρόνον is to be understood, and sometimes that it means "as for what remaineth" to be said or done (romp. the French du reste or au reste). Acts 27:21 And when they had been long without food for but after long abstinence, A.V. and T.R.; then Paul for Paul, A.V.; set sail for loosed, A.V.; and gotten for to have gained, A.V.; injury for harm, A.V. Long without food (πολλῆςἀσιτίαςὑπαρχούσης). Ἀσιτία is only found here in the Bible; but it was the common medical term for loss of the appetite, and such is the most natural rendering here. There is nothing about "long abstinence" in the text, nor does the verb ὑπαρχούσης admit of being translated "when they had been." It describes a present condition. The literal rendering is, when there was a great (or, general) loss of appetite among the crew. The terror, the discomfort, the sea-sickness, the constant pressure of danger and labor, the difficulty of cooking, the unpalatableness of the food, combined to take away relish of their food, and they were becoming weak for want of nourishment. Have gotten (κερδῆσαι). Schleusner, Bengel, Meyer, Alford, and the ’Speaker’s Commentary’ explain this as equivalent to "have avoided," or "have escaped," and quote Josephus (’Ant. Jud,’ 2. 3.2), Τὸμιανθῆναιτὰςχεῖραςκερδαίνειν, "To avoid staining their hands;" and ’ Bell. Jud.,’ 2. 16.4 (towards the close of Agrippa’s speech), Τῆςἥττηςὄνειδοςκερδήσετε," You will gain (i.e. avoid) the disgrace of defeat," like the use in Latin of lucrifacere. But it is simpler on the whole to understand it in the sense of "getting" as the fruit of your own conduct. We should say in English, "What have yon gained by this? Nothing but loss and shame." Compare too the phrase Τὰὀψώνιατῆςἀμαρτίαςθάνατος (Romans 6:23). So Liddell and Scott give us one use of κερδαίνειν, to gain a loss, 1.e. reap disadvantage, and quote from Euripides, ’Hecuba,’ 1. 518 (516, Scholefield), διπλᾶδάκρυακερδᾶναι, "to gain double weeping." Injury (ὕβριν); see Acts 27:10, note. In the A.V. "to have gained" observe the same idiom as in Acts 27:10, "and there to winter." Acts 27:22 Life for any man’s life, A.V.; but only for but, A.V, I exhort you to be of good cheer. Mr. Hobart remarks that this "has all the look of a doctor’s expression, παραινεῖν being the term for a physician giving his advice," and "εὔθυμοςεὐθυμεῖν, and εὔθυμως being used in medical language in reference to the sick keeping up their spirits, as opposed to ἀθυμία and δυσθυμυία" (see Acts 27:25, note). Loss; ἀποβολή, only here and Romans 11:15; but found in Plato, Aristotle, Josephus, Plutarch, etc. Mark how the message of mercy and love follows the chastisement and its fruit of self-humiliation. In their prosperity and self-confidence they rejected Paul’s word at Fair Havens; they listen to it at death’s door. Acts 27:23 An angel of the God whose I am, whom also for the angel of God, whose I am, and whom, A.V. and T.R. Observe Paul’s open confession of God before tile heathen crew. Acts 27:24 Stand for be brought, A.V.; granted for given, A.V. Stand; παραστῆναι, the proper word for standing before a judge; comp. Romans 14:10, ΠάντεςπαραστησόμεθατῷβήματιτοῦΧριστοῦ: and in the subscription to the Second Epistle to Timothy it is said that it was written "when Paul was brought before Nero the second time" (Greek, ὅτεἐκδευτέρουπαρέστηΠαῦλοςτῷΚαίσαρι). God hath granted, etc. Doubtless in answer to his prayers. Compare the opposite statement in Ezekiel 14:14, Ezekiel 14:16, Ezekiel 14:18, Ezekiel 14:20, "Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters; they only shall be delivered themselves;" and see also Genesis 18:26, Genesis 18:32. Paul’s calm courage and kind words, added to the proof they had of his prescient wisdom, were well calculated to inspire the crew with a reverential trust in him, and to rekindle their extinguished hope. Acts 27:25 Even so for even, A.V.; hath been spoken unto me for was told me, A.V. Be of good cheer; εὐθυμεῖτε, as Acts 27:22; elsewhere only James 5:13, but we have εὔθυμος verse 36 and Acts 24:10; common in classical Greek and in medical language (see Acts 24:22, note). Note how the servant of God has the light of hope and trust in the darkest night of danger and suffering (Psalms 112:4, Psalms 112:7; Psalms 46:1-3). It shall be even so, etc. Compare for the lesson of faith in God’s promise, Luke 1:45, "There shall be a performance of those things which were told her from the Lord." "Lord, increase our faith." Acts 27:26 We must be east, etc. (ἐκπεσεῖν, Acts 27:17, note). Here St. Paul speaks distinctly by revelation, probably what was told him by the angel. We can see the same purpose here as in all miracles and prophetic utterances, viz. to give God’s credentials to his ambassador as speaking in his Name and by his authority (John 20:31). Acts 27:27 To and fro for up and down, A.V.; the sea of Adria for Adria, A.V.; sailors for shipmen, A.V.; surmised for deemed, A.V.; were drawing for drew, A.V. The fourteenth night, reckoned from their leaving Fair Havens (so Acts 27:18, Acts 27:19). Driven to and fro (διαφερομένων); it is rather carried across, or along, from one end to the other. Sea of Adria. Adria, as in the A.V., is scarcely correct, as a translation of the Greek (though the Latins did call it Adria), because the nominative case in Greek is ὁἈδρίας, sc. κόλπος, Adrias, the Adriatic Gulf. Ἀδρία is the name of the town near the mouth of the Po, which gave its name to the Adriatic. As regards the use of term ὁἈδρίας, the Adriatic, it is used in two ways: sometimes strictly of the Gulf of Venice, the Adriatic; sometimes, chiefly in latter writers, in a much wider sense, of the whole sea between Greece and Italy, including Sicily. This last is its use here. So, too, Josephus says that he was wrecked κατὰμέσοντὸνἈδρίαν, in the midst of the Adriatic, on his voyage from Caesarea to Puteoli, and was picked up by a ship from Cyrene. This implies that he used the word "Adria" in the same sense as St. Luke does. Surmised that they were drawing near. Probably from hearing the waves breaking upon the Point of Koura, east of St. Paul’s Bay. Υπονορω is only found in the Acts (Acts 13:25; Acts 25:18; and here); but it is used three or four times in the LXX. (Daniel, Job, Judith, Sirach), and is common in classical Greek in the sense of to "suspect, conjecture," "guess at" anything (see ὑπονοία, 1 Timothy 6:4). Were drawing near, etc.; literally, that some country (or, land) was drawing near to them. In like manner, the land is said ἀναχωρεῖν, to recede, as the vessel gets out to sea. Acts 27:28 They sounded for sounded, A.V.; found for found it, A.V. (twice); after a little space for when they had gone a little further, A.V. After a little space (βραχὺδιαστήσαντες); literally, having interposed a short interval of time or space (comp. Luke 22:58, Luke 22:59, μετὰβραχύκ.τ.λ., and then follows διαστάσηςὡσὲιὥραςμιᾶς "after an interval of about an hour"). Acts 27:29 And for then, A.V.; lest haply for lest, A.V.; be cast ashore on rocky ground for have fallen upon rocks, A.V.; let go for east, A.V.; from for out of, A.V. Cast ashore (see Acts 27:17, note). Rocky ground (τραχεῖςτόπους); Luke 3:5. The region of Trachonitis was so called from the rocky nature of the country—ἄκτητραχεῖα, a rocky shore, Four anchors, "Naves quaternis anchoris destinabat no fluctibus moveretur" (Caesar, ’De Bell. Cir.,’ 1.25). From the stern. Anchors are usually dropped from the bow, but under certain circumstances ships anchor from the stern. The British navy so anchored at the battles of the Nile, Algiers, and Copenhagen, and it is a earn-men practice of the Levantine caiques at the present day; and an ancient picture of a ship (at Herculaneum) distinctly represents "hawse-holes aft to fit them for anchoring by the stern." They did so in the present case, to obviate the danger of the ship swinging round and getting into breakers, and also that she might be in the best position for running on to the beach as soon as daylight came. Acts 27:30 Sailors for shipmen, A.V.; seeking for about, A.V.; and had lowered for when they had let down, A.V.; lay out for have east, A.V.; from for out of, A.V. Had lowered (χαλάσαντες, see Acts 27:17, note). The sailors thought the only chance of safety was to get into the boat and run ashore on the beach. They pretended, therefore, that they wished to let down more anchors from the bow; and let down the boat, as if with that intention, being prepared to jump in and make for the shore, leaving the ship to be wrecked, with all on board her. What a contrast to the conduct of our English crews, who are always the last to quit a sinking vessel! Acts 27:31 Paul said. It is remarkable what ascendency Paul had gained during this terrible fortnight. He now penetrated in a moment the design of the selfish sailors, and, with his wonted decision, told the centurion, who was in command of the whole party (Acts 27:11), and who, it is likely, had iris soldiers on deck to preserve order and discipline. Except these abide in the ship, ye cannot be saved. The ὑμεῖς is emphatic, you yourselves. Acts 27:32 Cut away for cut off, A.V. Fall off (ἐκπεσεῖν, Acts 27:17, note, Acts 27:26, Acts 27:29). The action of the soldiers in cutting the rope and letting the boat loose was very prompt, but rather rash, as the boat might have been useful in landing those on board. But it showed their implicit confidence in Paul’s word. Acts 27:33 Some food for meat, A.V.; wait and continue for have tarried and continued, A.V. All; including the treacherous sailors whose plot he had just defeated. Having taken nothing; not meaning that they had literally been fourteen days without tasting food, which is impossible; but that they had no regular meals, only snatching a mouthful now and then in the midst of their incessant toil. Acts 27:34 Beseech for pray, A.V.; food for meat, A.V.; safety for health, A.V.; a hair for an hair, A.V.; perish for fall, A.V. and T.R. Take; here in the R.T. μεταλαβεῖν instead of προσλαβεῖν of the T.R. Your safety; or, health; i.e. for the preservation of your lives in the impending struggle. Not a hair perish; or, according to the T.R., fall. It is uncertain whether ἀπολεῖται (R.T.) or πεσεῖται (T.R.) is the right reading. The Hebrew proverb, as contained in 1 Samuel 14:11; I Kings 1:52, is, "fall to the earth’ or "ground:" Εἰπεσεῖταιτριχός (or, ἀπὸτῆςτριχός or τῶντριχῶν) τῆςκεφαλῆςαὐτοῦἐπὶτὴνγῆν (LXX.). In Luke 21:18, it is Θρὶξἐκτῆςκεφαλῆςὑμῶνοὐμὴἀπόληται (comp. Luke 12:7). Absolute and complete safety is meant. He still speaks as a prophet. Acts 27:35 Said this for thus spoken, A.V.; and had taken for he took, A.V.; he gave for and gave, A.V.; the presence of all for presence of them all, A.V.; he brake for when he had broken, A.V.; and began for he began, A.V. Had taken bread, etc. The concurrence of the words λαβὼνἄρτονηὐχαρίστησε, κλάσας, which all occur in the institution of the Holy Eucharist (Luke 22:19), is certainly, as Bishop Wordsworth says, remarkable. But there is the same similarity of phrase (except that εὐλόγησε is used for ηὐχαρίστησε in the first passage) in Matthew 14:19 and Matthew 15:36, and therefore the conclusion to be drawn is that St. Paul’s action and words were the same as those of our Lord, as far as the breaking bread and giving thanks and eating, went, which were common to both occasions; but in the institution of the sacrament the words "This is my body" were additional, and represented an additional and sacramental truth. Observe, again, the devout confession of the living God in the presence of unbelieving men (Matthew 15:23, Matthew 15:24). Acts 27:36 Themselves also took food for they also took some meat, A.V. Of good cheer (εὔθυμοι); see above, Acts 27:22, Acts 27:25, notes. Acts 27:37 We were in all, etc. From the number of persons, two hundred and seventy- six, on board the ship it is calculated that she was of more than five hundred ions burden. The ship in which Josephus was wrecked on his way to Rome, under the procuratorship of Felix (κατὰμέσοντὸνἈδρίαν), carried six hundred souls (’Life,’ sect. 3). The ship of Alexandria described by Lucian is calculated to have been of above a thousand tons. The mention of the number brings before us a striking picture of so many persons at St. Paul’s bidding, in the midst of so great a danger, taking a cheerful and leisurely meal together, in dependence upon a speedy deliverance promised to them in God s Name. It also adds another vivid touch to the picture of the eye-witness of what he relates. Dean Plumptre well suggests that St. Luke very likely counted the crew on the. occasion of their being all assembled together for the first time. Acts 27:38 Throwing out for and cast out, A.V. They lightened the ship; ἐκούφισαν, only here in the New Testament; but it is the technical word for lightening a ship so as to keep her afloat. So in Polybius, 1:39, Ἐκρίψαντεςἐκτῶνπλοίωνπάντατὰβάρημόλιςἐκούφισαντὰςναῦς: and Jonah 1:5, "They cast forth the wares that were in the ship into the sea, to lighten it of them (τοῦκουφισθῆναιἀπαὐτῶν" (see verse 18, note). Κουφίσαιτὴνναῦν is one of the technical expressions for taking cargo out of a ship, given by Julius Pollux (Smith), The wheat (τὸνσῖτον). There is a difference of opinion as to what St. Luke here means by τὸνσῖτον. Meyer and others think it was merely "the ship’s provision," and that, considering the number of persons in the ship, and the little consumption during the last fortnight, the weight of what was left would be considerable. They add that the cargo had been already thrown overboard in verse 18. Others, as Howson, following Smith and Penroso, Farrar, Lewin, and many older commentators, with more reason, understand "the wheat" to mean the ship’s cargo from Alexandria to Rome; they think it had been impossible to get at it while the ship was drifting; and that, even had it been possible, it was the last thing they would have recourse to. But now, when it was impossible to save the ship, and the only chance of saving their lives was to run her on the beach, it was an absolute necessity to lighten the ship as much as possible. They therefore cast her freight of Alexandrian corn into the sea, and waited for daylight (see note to verse 18). Acts 27:39 Perceived for discovered, A.V.; bay with a beach for creek with a shore, A.V.; and they took counsel whether they could drive the ship upon it for into the which they were minded, if it were possible, to thrust in the ship, A.V. They knew not the land. It was seven miles from the harbor of Valetta, and a part of the island not likely to have been visited by the sailors, and presenting no marked features by which they would recognize it. A certain bay with a beach; αἰγιαλόν, a level pebbly or sandy beach (Matthew 13:2; Acts 21:5; and Acts 21:40), as opposed to ἄκτη, a high rugged coast (τρηχεῖαὑψηλή, etc., Homer). They took counsel whether they could drive, etc. The rendering of the A.V. is surely infinitely better than the R.V. The meaning of βουλεύομαι, both in the New Testament and in classical Greek, is frequently and properly "to determine," "to resolve" or "purpose" (see Acts 5:33; Acts 15:37, note; 2 Corinthians 1:17; and Liddell and Scott’s ’Lexicon ’); and the order of the words here suits the rendering of the A.V. much better than that of the R.V., which would require καὶἐβουλεύοντο, instead of εἰςὂνκ.τ.λ. The Revisionists seem to have been misled by the resemblance of Luk 14:31. Drive; ἐξῶσαι,, the technical word for driving a ship ashore (Thucyd., Luke 2:10, etc.). It only occurs in the New Testament here, and in a different sense in Acts 7:45. It is not uncommon in the LXX. as the rendering of החָדָּ and הַוּדּ (see Deuteronomy 13:3; 2 Samuel 14:13; Jeremiah 49:36. [LXX., 26. etc.). Acts 27:40 Casting off for when they had taken up, A.V.; they left them in the sea for they committed themselves unto the sea, A.V.; at the same time loosing the bands of the rudders for and loosed the rudder bands, A.V.; hoisting for hoised, A.V.; foresail for mainsail, A.V.; for the beach for toward shore, A.V. This verse, so obscure before, has been made intelligible by the masterly labors of Smith, of Jordan Hill. We will first explain the separate words. Casting off (περιελόντες). The verb περριαιρέω occurs in Acts 27:20; in 2 Corinthians 3:16; and in Hebrews 10:11; and in all those passages is rendered "taken away." So also in the LXX., where it is of frequent use, it means "take away," "put away," "remove," and the like. In classical Greek it means to "take away," "take off," "strip off." Here, then, applied to the anchors which were firmly embedded in the very strong clay at the bottom of the sea off Koura Point, περιελόντεςτὰςἀγκύρας means "putting away" or "casting off" the anchors by cutting the cables which fastened them to the ship, and, as it follows, leaving them in the sea, or, more literally, giving them up, dismissing them into the sea (εἴωνεἰςτὴνθάλασσαν); comp. Acts 5:38. Loosing the bands of the rudders. "The ships of the Greeks and Romans, like those of the early Northmen were not steered by a single rudder, but by two paddle-rudders". These paddle-rudders had been hoisted up and lashed, lest they should foul the anchors at the stern. But now, when the free use of them was absolutely necessary to steer the ship toward the beach, they unloosed the lashings, i.e. "the bands of the rudders," and at the same time they hoisted up the foresail. The foresail; τὸνἀρτέμονα, a word found only here in this sense, but used in Vitruvius for a "pulley," and so explained in Ducange. But artimon was till recently used in Venice and Genoa as the name of the large sail of a vessel. In the Middle Ages artimonium was the "foremast," mat de prone; but it was also used of the foresail," Velum naris breve, quod quia melius levari potest, in summo periculo extenditur" (Ducange). They hoisted the foresail both to give them sufficient way to run on to the beach, and to give precision to their steering. (For a further account of the ἀρτεμών, or foresail, see Smith, of Jordan Hill.) Acts 27:41 But lighting upon for and falling taro, A.V.; vessel for ship, A.V.; fore-ship for forepart, A.V.; struck for stuck fast, A.V.; stern for hinder part, A.V.; began to break up for was broken with, A.V. Where two seas met; τόπονδιθάλασσον, only here, and in Dion Chrysostomus. The explanation of this "place where two seas met" is as follows:—As the ship stood at anchor in the bay on the north-east side of the island, it would have the Koura Point (Ras el-Kaura) on its left, and on entering deeper into the bay westward, the little island of Salmonetta, or Selmoon, otherwise called Gzeier, would lie on its right, and would appear to be part of the island of Malta, from which it is separated by a narrow channel about a hundred yards in width. When, however, she was just coming upon the beach for which she was making, she would come opposite to this open channel, and the sea from the north would break upon her and meet the sea on the south side of the island, where the ship was. Here, then, they ran the vessel aground. Ἐπώκειλαν, or, according to the R.T., ἐπέκειλαν, is only found here in the Bible; but it is the regular word for running a ship aground, or ashore, in classical writers. Ἐπικέλλω has exactly the same meaning. The simple verbs κἑλλω and ὀκέλλω are also both in use for running a ship to land. The foreship struck; ἐρείσασα, here only in the Bible, but very common in classical Greek. Its meaning here is not very different from its frequent medical meaning of a disease "fixing itself" and "settling" in some particular part of the body. Remained unmovable. "A ship impelled by the force of a gale into a creek with a bottom such as that laid down in Admiral Smyth’s chart of St. Paul’s Bay, would strike a bottom of 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". Unmovable; ἀσάλεῦτος, only here and Hebrews 12:28, in the Bible; but common in Greek writers in the sense of "firm," "unmovable." Began to break up (ἐλύετο, like solvo and dissolvo in Latin). The planks were loosened and disjoined. By the violence. The R.T. omits the words τῶνκυμάτων, and so has βία alone, somewhat like ὕβρις in Hebrews 12:21. Acts 27:42 The soldiers’ counsel, etc. The same stern sense of duty in the Roman soldier as moved the keeper of the jail at Philippi to destroy himself when he thought his prisoners had escaped (Acts 16:27). The prisoners; by which we learn, as also in Acts 27:1, that there were other prisoners beside Paul going to be tried before Caesar at Rome (comp. Josephus’s account (’Life,’ sect. 3) of certain priests, friends of his, who were sent as prisoners to Rome, to be tried). Swim out; ἐκκολυμβάω, only here, but not uncommon in the same sense in classical Greek (see next verse). Escape; διαφύγοι, peculiar to St. Luke here, but it is the common medical word for a narrow escape from Illness. Acts 27:43 Desiring for willing, A.V.; stayed for kept, A.V.; overboard, and get first to the land for first into the sea, and get to land, A.V. To save Paul; διασῶσαι, and Acts 27:44 and Acts 28:1, Acts 28:4; a word of very frequent medical use, employed six times by St. Luke, but only twice elsewhere in the New Testament (Matthew 14:26; i Peter 3:20). Swim; κοολυμβάω, here only in the Bible; though κολυμβήθρα, properly a swim-ruing-bath, rendered "pool" in the A.V., occurs five times in St. John’s Gospel. The verb means "to dive" rather than "to swim." Both the verb and the noun are used frequently in medical language for "swimming in a bath," and ῥίπτεινσεαυτὸν (like ἀπορρίπτειν here) is the phrase for jumping into the bath. Acts 27:44 Planks for boards, A.V.; other things from for broken pieces of, A.V.; all escaped (διασωθῆναι) for escaped all, A.V.; the land for land, A.V. Planks; σωνίσιν, only here and in the LXX. of 2 Kings 12:9 (for the "lid" of the box) and So 2 Kings 8:9 (for "boards"); very common in Homer and other Greek writers, for "boards" and "planks" of all kinds. They all escaped. In exact fulfillment of Paul’s prediction in 2 Kings 8:22. And thus ended the eventful voyage of about four hundred and eighty miles (as laid down in the charts) from Clauda to the Point of Koura on the north coast of Malta. It is one of the striking proofs of the identity of Melita with Malta, that the rate at which it is calculated that a large ship laying to in a gale would drift in twenty-four hours, viz. thirty-six miles, multiplied by thirteen and a half (the number of days occupied by the voyage), gives four hundred and eighty-six miles as the whole distance. Smith thinks that the coincidence between "the actual bearing of St. Paul’s Bay from Clauda, and the direction in which the ship must have driven," with the wind blowing in the quarter we know it did," is, if possible, still more striking". Acts 27:1-17 The voyage. "The voyage of life" is an expression drawn from the common feeling of men that there is a close analogy between the course of a man’s life through the world, from his birth to his grave, and the progress of a ship from port to port. The Christian metaphor of the ark of Christ’s Church, tossed upon the waves of this troublesome world, yet finally reaching the land of everlasting life, is no lass familiar to us. It may not be without instruction to note some of the points of resemblance in a Christian’s life to the apostle’s voyage as described in the narrative before us. First, there is in both a definite purpose. The ship is making for a particular pert; the Christian is definitely seeking to attain the kingdom of heaven. But many a life would be far more useful, and far more consistent, if this purpose were more condensed. We are often too much distracted by the episodes in our life. The passing circumstances, the shifting situations, the immediate surroundings of the day, bound our horizon, and the intermediate seems to us as the final, or at least shuts the final out from view. The lesson is, keep steadily in view, in sunshine and in storm, under every variety of outward circumstance, the great end of the Christian life, to dwell with Christ in glory for ever, and bend your unrelaxing efforts to compass this end. Then, again, let us mark in the Christian life, as in the ship’s voyage, the conditions of the enterprise. There is the fixed will and purpose, and the wisdom and skill and resolution of the man, on the one hand; but there are also the inevitable hindrances and obstacles, on the other. Changes and chances, vicissitudes and disappointments, obstacles and disturbances, arise unbidden, and often when we least expect them. The pleasant start, the cheering incidents which seemed full of promise for a prosperous future, are succeeded by dull delays and by tedious, disheartening, and disconcerting experiences. We have to deal with events of which we had not taken count. The sanguine hope of a rapid progress is succeeded by the tediousness of delay, and our own counsels are continually thwarted by the folly or incompetence of others of whom we cannot set ourselves free. By-and-by, when we think we see signs of improvement close at hand, things suddenly take a turn for the worse. All the elements of difficulty are multiplied a hundredfold; and our bark, whether freighted with earthly schemes or heavenly hopes, is in imminent danger of shipwreck. Happy is he who at such times lays fast hold of the promises of God, cleaves to the Lord Jesus with a steadfast faith, and perseveres to the end. In spite of delays, and in spite of dangers, he shall not be ashamed of his hope. Only let each alternation work its proper work, teaching patience and long-suffering, encouraging a life of simple faith, stimulating all the energies of the soul, stirring up to active exertion, engendering a calm and dauntless courage, and bringing out every resource of the mind according to the immediate need, and the storms and agitation of the voyage will in due time be exchanged for the peace and safety of the everlasting haven of glory in the presence of the Lord Jesus. Dear reader, be prepared for all; let nothing shake your faith or dim your hope, and then the most troubled voyage shall have a blessed end; and in the last review of the roughest passage your testimony will be, "He hath done all things well." Acts 27:18-44 The escape from shipwreck. The particular feature in this part of the narrative of the shipwreck to which attention is now invited is the sacrifices by which the final escape was effected. The eighteenth verse finds the whole party on board the ship in an encounter with a furious tempest. We can easily picture to ourselves the sea running high, the vessel crouching as it were before the wind, the waves breaking over the side of the ship, and the water beginning to fill her. At this moment the relative value of things in the mind of the master and crew undergoes a great change. The freight of the ship—so precious in the owner’s eyes, acquired at great cost, put on board with much labor, and on which was set the hope of great gains when the vessel should reach the Italian shore—now loses all its value in his eyes. Something more precious is at stake—the ship itself, and the lives of those on board; and so the sacrifice must be made. They throw the freight overboard in order to lighten the ship, that it and all that are in it may not go down to the bottom of the deep. Some relief from the pressing danger seems to have followed this step. For a time the vessel was relieved, and rode more buoyantly upon the troubled waves. But the relief was only temporary. The ship began again to fill with water, and the danger was greater than ever. Some fresh sacrifice must be made if she was to be kept afloat. And so with their own bands they cast all the tackling into the sea (note on Acts 27:19). Things which once seemed necessary to their comfort, things without which the ship could never have started on her way, are now ruthlessly destroyed. They stand in the way of saving something more precious than themselves—the ship and its freight of human life—and so they are cast into the sea. But the needful sacrifices are not yet complete. For eleven more days the ship keeps afloat, though every hour might seem to be her last. But on the fourteenth night a new element of danger appeared. They were close upon a lee shore, and so their only chance of safety was to run her upon the soft beach. But how could this be done? There still remained in her the precious cargo of wheat which she was carrying from Alexandria to Italy. Lightened of this heavy load, there was a hope that she might run upon the beach, so that they might jump out and be saved. And so this sacrifice was made too. They threw out the wheat into the sea, for their lives were more precious than even the golden grain; and they escaped all safe to the land. This account exactly illustrates the Christian’s career. There is a time when the things of this world—wealth, or reputation, or the world’s friendship, or certain habits and opinions—are of supreme importance in his eyes. By-and-by some conjuncture arises in which he has to choose between them and the salvation of his soul. There is a struggle at first, and an unwillingness to part with them. But as the things of God rise in their immensity before his eyes, and it becomes clear that the sacrifice must be made if he would enter into life, his mind is made up. What things were gain to him, those he counts but loss for Christ, for whom he suffers loss of all things, and counts them but dung that he may win Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Acts 28:1 We for they, A.V. and T.R. (twice). Was called. It reads as if it was the answer to their question to the natives, "What is this island called?" Melita. That Melita is the island of Malta, and not Meleda off the coast of Dalmatia, is demonstrated in Smith’s ’ Voyage and Shipwreck of St. Paul,’ and it is not worth while here to consider the arguments in favor of Meleda. Melita appears to be a Phoenician name, from the root in Hebrew èìÇíÈ, to escape (Bochart, ’Canaan,’ Acts 1:26), meaning, therefore, a "refuge," a harbor of refuge £ so called from sailors often running into Valetta during a gale; or possibly from ìÆíÆ, clay, in Italian malta, from the clay which forms the bottom of the sea as you approach Malta, and which makes the anchorage so safe. It was originally colonized by Phoenicians, whether from Tyre or Carthage cannot be pronounced with certainty, though we know it was a Carthaginian possession at the time of the first Punic War. It fell into the hands of the Romans B.C. 218, and at the time of St. Paul’s shipwreck was annexed to the province of Sicily. The population, however, was Phoenician or Punic, and probably knew little Greek or Latin. The name of a fountain in St. Paul’s Bay, Ayn tal Razzul, "The Apostle’s Fountain," is said to be Phoenician. But this is extremely doubtful. It is far more probably, not to say certainly, the corrupt Africano-Arabic dialect of the island, as I venture to affirm on the high authority of Professor Wright. Gesenius is also distinctly of opinion that there are no remains of Phoenician in the Maltese, and that all the words in the Maltese language which have been thought to be Phoenician are really Arabic. Four genuine Phoenician inscriptions have, however, been found in the island. Acts 28:2 Barbarians for barbarous people, A.V.; common for little, A.V.; all for every one, A.V. Barbarians; i.e. not Greeks or Romans, or (in the mouth of a Jew) not Jews. The phrase had especial reference to the strange language of the "barbarian." See St. Paul’s use of it (Romans 1:14; 1 Corinthians 14:11; Colossians 3:11); and compare Ovid’s saying (’Trist.,’ 3.10, 37), "Barbarus hic ego sum, quia non intelligor ulli;" and that of Herodotus, that the Egyptians call all barbarians who do not speak the Egyptian language(Kuinoel). The word is thought to be formed onomate-poetically, to express the confused sound which a strange language has in a man’s ears. Kindness; φιλανθρωπία, here and Titus 3:4 (comp. Acts 27:3). Received us all. The whole party, numbering two hundred and seventy-six. The present rain, and … cold; showing that the gale still continued, and the wind was still north-east. The plight of the shipwrecked party must have been lamentable, drenched to the skin, with no change of clothes, a cold wind blowing. Probably the hearty meal they had taken on beard ship was the means of saving their lives. Acts 28:3 But for and, A.V.; a viper came for there came a viper, A.V.; by reason of for out of, A.V. Had gathered; συστρέψαντος, only here and in the LXX. of Judges 11:3 and Judges 12:4, for "to collect," "gather together." But συστροφή (Acts 19:40; Acts 23:12) means "a concourse," "a conspiracy." In classical Greek συστρέφειν is "to twist up together," to "form into a compact body," and the like. A bundle of sticks; φρυγάνων πλῆθος. The word only occurs in the New Testament here; it means "dry sticks," "kindlers," any combustible material. In the LXX. it is used as the equi- valent of ùÑ÷Ç, straw or stubble (Isaiah 40:24; Isaiah 41:2, etc.), and for "nettles" (Job 30:7). Theophrastus seems to use it for plants smaller than a shrub (’Hist.,’ Plant., 1.3, 1, quoted by Hobart). Lewin writes as follows:—"When in Malta in 1853, I went to St. Paul’s Bay at the same season of the year as when the wreck occurred …. We noticed eight or nine stacks of small faggots, they consisted of a kind of thorny heather, and had evidently been cut for firewood." This is a conclusive answer, if any were needed, to the objection to Melita being Malta, drawn from the absence of wood in the island. But besides this, it is not a fact that even now there is no wood at all (see Lewin). A viper came out. It is objected that there are no vipers in Malta. But it is obvious that the condition of Malta now, a very thickly inhabited island, is very different from what it was with a sparse population in the days of St. Paul. Vipers may well have been destroyed during one thousand eight hundred and sixty years. Lewin mentions that his traveling companions in 1853 started what they thought was a viper, which escaped into one of the bundles of heather. Came out. Διεξελθοῦσα is the reading of Tischendorf, Alford, Meyer, eta., "came out through the sticks." It is a frequent medical term. The heat; τῆς θέρμης. This form of the word is only used here in the New Testament, instead of the more common θερμότης. It occurs, however, repeatedly in the LXX. (Job 6:17; Psalms 19:7; Ecclesiasticus 38:34, etc.), and was the usual medical word for feverish heat. Fastened; κάθηψε, here only in the Bible; but not uncommon in classical Greek, and of general use among medical writers. Acts 28:4 Beast for venomous beast, A.V.; hanging from for hang on, A.V.; one to another for among themselves, A.V.; escaped from for escaped, A.V.; justice for vengeance, A.V.; hath not suffered for suffereth not, A.V. The beast (τὸ θηρίον). It is peculiar to medical writers to use θηρίον as synonymous with ἔχιδνα, a viper. So also θηριόδηκτος, bit by a viper, θηριακή, an antidote to the bite of a viper (Dioscorides, Galen, etc.). Justice (ἥ Δίκη). In Greek mythology Dice (Justitia) was the daughter and assessor of Zeus, and the avenger of crime. In her train was Poena, of whom Horace says," Rare antecedeutem scelcstum Deseruit pede Poena claude" (’Od.,’ 3.2, 32). "The idea of Dice as justice personified is most perfectly developed in the dramas of Sophocles and Euripides" (article "Dice," in ’Dict. of Greek and Roman Biog. and Mythol.’). It does not appear whether the islanders had learned the name and office of Dice from the Greeks in Sicily, or whether they had any native divinity whose name St. Luke translates into that of Dice. The gods whose names are found in ancient Maltese inscriptions are Melkarth, another name of Hercules, the tutelar god of Tyre; Osiris, and Baal. Other Phoenician divinities are named in the Carthaginian inscriptions (see Gesenius, ’Monument. Phoenic.’). Had not suffered. They assume that death will certainly follow from the bite. Acts 28:5 Howbeit for and, A.V.; look for felt, A.V. Acts 28:6 But they expected that he would for howbeit, they looked when he should, A.V.; when they were long in expectation for after they had looked a great while, A.V.; beheld nothing amiss for stay no harm, A.V. They expected; προσεδόκων. This word is used eleven times by St. Luke, twice by St. Matthew, and three times in the Second Epistle of Peter (see Acts 3:5; Luke 1:21, etc.). It is also common in the LXX. But it is a word much employed by medical writers in speaking of the course they expect a disease to take, and the results they look for. And this is the more remarkable here because there are no fewer than three other medical phrases in this verse, τίμπρασθαι καταπίπτειν, and μηδὲν ἄτοπον, besides those immediately preceding διεξέρχεσθαι (according to several good manuscripts anti editions) θέρμη καθάπτειν, and θηρίον. So that it looks as if, having once got into a medical train of thought from the subject he was writing about, medical language naturally came uppermost in his mind. Have swollen; πίμπρασθαι, only here in the Bible, and not found in this sense in older classical writers. But it is the usual medical word for "inflammation" in any part of the body. Fallen down; καταπίπτειν, only here and in Acts 26:14, and twice in the LXX.; but common in Homer and elsewhere, and especially frequent in medical writers of persons falling down in fits, or weakness, or wounded, or the like. Nothing amiss (μηδὲν ἄτοπον). Mr. Hobart quotes a remarkable parallel to this phrase from Damocrites, quoted by Galen. He says that whosoever, having been bitten by a mad dog, drinks a certain antidote (εἰς οὐδὲν ἄτοπον ἐμπεσοῦται ῥᾳδίως), "shall suffer no harm." It is used in medical writers in two senses—of" unusual symptoms," and of fatal consequences. In the New Testament it only occurs elsewhere in Luke 23:1-56. 41, "Nothing amiss;" and 2 Thessalonians 3:2, Ἀτόπων καὶ πονηρῶν ἀνθρώπων. It is also used in the LXX. for wickedness, doing wickedly, etc. They changed their minds; as in an opposite direction the Lycaonians did (Acts 14:11, Acts 14:19). It is a graphic picture of the fickleness of an untutored mind yielding to every impulse. The impunity with which St. Paul endured the bite of the viper was a direct fulfillment of our Lord’s promise in Mark 16:18. Acts 28:7 Now in the neighborhood of that place for in the same quarters, A.V.; lands belonging to for possessions of, A.V.; named for whose name was, A.V.; entertained for lodged, A.V. Lands (χωρία); so John 4:5; Actsi. 18,19; John 4:34; John 5:3,John 5:8. The chief man of the island (τῷ πρώτῃ τῆς νήσου). It appears that, with his usual accurate knowledge gained on the spot (see Acts 16:22. note), St. Luke here gives to Publius his peculiar official title of primus. For Ciantar, quoted by Smith, gives a Greek inscription on a marble, which in his day was standing near the gates of Citta Vecehia, in Malta, in which are the words, Προύδενς ἵππευς Ρωμ πρῶτος Μελιταίων κ.τ.λ., "Prudens, a Roman knight, chief of the Maltese." The Latin inscription, which was discovered in 1747, has the same title, MEL PRIMUS. "chief of the Maltese." It may not improbably be the Greek and Latin translation of the old Phoenician title of the "headman," in Hebrew ùÑàÉøäÈ, in Chaldee ùÑàÅø, as in the title äúÈåÌìâÀäÇ ùÒàÅø, the chief of the Captivity. When the Romans succeeded the Carthaginians in the possession of the island, they would be likely to perpetuate the title of the chief magistrate. In this ease the chief was also a Roman, as his name of Publius indicates. Alford says that he was legatus to the Praetor of Sicily, and so ’Speaker’s Commentary,’ Kuinoel, Meyer, ere.’ Received us; ἀναδεξάμενος, only here (and Hebrews 11:17 in a different sense) for the more common ὑποδέχομαι. Kuinoel quotes from AElian, ’Var. Hist.,’ 4, 19, the similar phrase, Υπέδεξατο αὐτοὺς … φιλοφρόνως: and from 2 Macc. 3:9, Φιλοφρόνως ὑπὸ τοῦ ἀρχιερέως ὑποδεχθείς. Entertained us (ἐξένισεν); see Acts 10:6, Acts 10:18, Acts 10:23, Acts 10:32; Acts 21:16; and in the active voice in Hebrews 13:2. Courteously; φιλοφρόνως, only here in the New Testament, but we find φιλόφρων, courteous, in 1 Peter 3:8. We must understand the "us" probably to include the centurion, St. Paul, St. Luke, Aristarchus, and possibly one or two others, but not the whole two hundred and seventy-six. Hebrews 13:2 had a striking fulfillment here. During the three days they would have opportunity to procure suitable winter quarters. Acts 28:8 It was so for it came to pass, A.V.; fever for a fever, A.V.; dysentery for of a bloody flux, A.V.; unto for to, A.V.; and laying, etc., healed for and laid, etc., and healed, A.V. The father of Publius. The fact of the father of Publius being alive and living in Malta is a further indication that the term ὁ πρῶτος τῆς νήσου is an official title. Lay sick. Συνέχεσθαι is also the usual medical expression for being taken sick of any disease. It is used by St. Luke, with πυρετῴ (Luke 4:38), and in the same sense in Matthew 4:24. Lay. Κατακεῖσθαι is used especially of lying in bed from sickness. It answers to decumbo in Latin. Sick of fever and dysentery (πυρετοῖς καὶ δυσεντερία συνεχόμενον). The terms here used are all professional ones. Πυρετός, in the plural, is of frequent occurrence in Hippocrates, Aretaeus, and Galen, but elsewhere in the New Testament always in the singular; δυσεντερία, only found here in the New Testament, is the regular technical word for a "dysentery," and is frequently in medical writers coupled with πυρετοί or πυρετός, as indicating different stages of the same illness. Laying his hands on him. So Mark 16:18, "They shall lay hands on the sick, and they shall recover". It is also spoken of as an accompaniment of prayer in confirmation, ordination, etc. It has been remarked as curious that the two actions of taking up serpents and healing the sick by the laying on of hands should be in such close juxtaposition both hero and in Mark 16:18. It suggests the thought whether Luke had seen the passage in St. Mark; or whether the writer of Mar 16:18 had seen Acts 28:8. Or is the coincidence accidental, arising out of the facts? Acts 28:9 And for so, A.V. and T.R.; the rest for others, A.V.; cured for healed, A.V. Acts 28:10 Sailed for departed, A.V.; put on board for laded us with, A.V.; we needed for were necessary, A.V. Honored us with many honors. Kuinoel understands this in the sense of "gifts, presents," which of course their destitute condition, after losing all they had in the ship-wreck, would make very acceptable. But there is nothing in the words to suggest this meaning, and, had it been so, Luke would have simply stated it, as he does immediately afterwards, when he says that they put on board such things as we needed. When we sailed (ἀναγομένοις); see Acts 13:13; Acts 16:11; Acts 18:21; Acts 20:3, Acts 20:13; Acts 21:1, Acts 21:2, Acts 21:4, Acts 21:12, Acts 21:21, and notes. It is touching to see the kindness of the Maltese, and we may hope that they had to thank God for light and grace and life through the ministry of St. Paul and his companions. Acts 28:11 Set sail for departed, A.V.; island for isle, A.V.; The Twin Brothers for Castor and Pollux, A.V. After three months. At the very earliest period when the sailing season began after the winter. It would be, perhaps, about the middle of February, or, as Alford thinks, about March 10. If the weather was fine, having so short a voyage before them, they would venture to sail without further delay. Set sail (see preceding verso, note). A ship of Alexandria. Some ship, better fated than that one (Acts 27:6) which was wrecked in St. Paul’s Bay, which had weathered or avoided the gale, and probably got into the harbor of Valetta in good time. One would have thought that this ship wintering at Malta on its way from Alexandria to Italy, via Sicily, would be of itself a sufficient proof that Melita was Malta. Which had wintered (παρακεχειμακότι); see Acts 27:12, note. Whose sign was The Twin Brothers (Δίοσκουροι, Latin the constellation Gemini). The twin sons of Jupiter and Leda, Castor and Pollux, brothers of Helena ("fratres Helenis, lucida sidera," Horace, ’Od.,’ 1.3, 2), were called by the Greeks Dioscuri, the sons of Jove. It was their special office to assist sailors in danger of shipwreck. Hence Horace, in the ode just quoted, prays that Castor and Pollux, in conjunction with other deities, would carry the ship in which Virgil sailed safe to Attica. And in Ode 12.27, etc., he describes the subsidence of the storm, and the calming of the waves, at the appearance of the twin stars, of Leda’s sons. It was, therefore, very natural to have the Dioscuri for the παράσημον, the sign of the ship. Every ancient ship had a παράσημον, "a painted or carved representation of the sign which furnished its name on the prow, and at the stern a similar one of their tutelary deity." (Alford), which was called the tutela. These were sometimes the same, and perhaps were so in this instance. Ovid tells us that Minerva was the tutela of the ship in which he sailed, and that her painted helmet gave it its name (’Trist.,’ 1 9.1), Galea, or the like. We may notice the continual trial to Jews and Christians of having to face idolatry in all the common actions of life. Acts 28:12 Touching for landing, A.V. Touching (καταχθέντες); Acts 21:3; Acts 27:3, note. The way in which Syracuse is hero mentioned is another redundant proof that Melita is Malta. "Syracause is about eighty miles, a days’ sail, from Malta" (Afford). Tarried there three days. Perhaps wind- bound, or possibly having to land part of their cargo there. Acts 28:13 Made a circuit for fetched a compass, A.V.; arrived at for came to, A.V.; a south for the south, A.V.; sprang up for blew, A.V.; on the second day we came for we came the next day, A.V. We made a circuit; περιελθόντες. St. Luke only uses this word in one other passage, Acts 19:13," The strolling [or, ’vagabond’] Jews;" and it has the same sense of "wandering" in the only other passages where it occurs in the New Testament (1 Timothy 5:13; Hebrews 11:37). If it is the right reading here, the meaning must be "tacking," the wind not allowing them to sail in a direct course. "I am inclined to suppose that the wind was north-west, and that they worked to windward, availing themselves of the sinuosities of the coast. But with this wind they could not proceed through the Straits of Messina …. They were, therefore, obliged to put into Rhegium But after one day the wind became fair (from the south), and on the following day they arrived at Puteoli, having accomplished about one hundred and eighty nautical miles in less than two days". But Meyer explains it, "after we had come round," viz. from Syracuse, round the eastern coast of Sicily. Lewin thinks they had to stand out to sea to catch the wind, and so arrived at Rhegium by a circuitous course. The other reading is περιελόντες, as in Acts 27:40; but this seems to give no proper sense here. A south wind sprang up. The force of the preposition in ἐπιγενομένου shows that there was a change of wind. The south wind would, of course, be a very favorable one for sailing from Reggio to Puzzuoli. Hobart remarks of ἐπιγίνεσθαι (which is also found in Acts 27:27, according to some good manuscripts) that it "was a favorite medical word constantly employed to denote the coming on of an attack of illness." It occurs nowhere else in the New Testament, but is common in Diodorus Siculus, Xenophon, Herodotus, Thucydides, etc., for the coming on of a storm, wind (adverse or favorable), or any other change. On the second day; δευτεραῖοι. This particular numeral occurs nowhere else in the New Testament, but the analogous τεταρταῖος is used in John 11:39. And Herodotus has τριταῖος ἀφίκετο, "he went away on the third day." Τριταῖος is also common in medical writers with πυρετός, a tertian ague, a fever that recurs on the third day; τεταρταῖος, a quartan fever; πεμπταῖος, one recurring on the fifth day; ἑβδομαῖος, on the seventh day; ἐνναταῖος, on the ninth day. The forms δεκαταῖος πεντηκοσταῖος, etc., "doing anything on the tenth, the fiftieth day," also occur. Puteoli; now Puzzuoli. The Italian port to which ships from Alexandria usually came. Smith quotes a passage from Seneca (Epist., 77) describing the arrival of the Alexandrian wheat-ships at Puteoli. The whole population of Puteoli went out to see them sail into harbor with their topsails (supparum), which they alone were allowed to carry, in order to hasten their arrival, so important to Italy was the corn trade with Alexandria. Acts 28:14 Intreated for desired, A.V.; came to for went toward, A.V. Brethren. It is very interesting to find the gospel already planted in Italy. The circumstances of Purcell as the great emporium of African wheat made it a likely place for Christianity to reach, whether from Rome or from Alexandria (see Acts 18:24). Luke calls them ἀδελφοί, not Χριστιανοί (Acts 11:26). Perhaps the name of Christian was still rather the name given by those without, and that of "brethren," or "disciples," the name used by the Christians among themselves. What a joy it must have been to Paul and his companions to find themselves among brethren! Seven days. Surely that they might take part in the service and worship of the next Sunday (see Acts 20:6, Acts 20:7). It is implied that the philanthropy of Julius (Acts 27:3) did not now fail. So we came to Rome. The R.V. is undoubtedly right. ’We can trace in the anticipatory form of speech here used by St. Luke, simple as the words are, his deep sense of the transcendent interest of the arrival of the apostle of the Gentiles at the colossal capital of the heathen world. Yes; after all the conspiracies of the Jews who sought to take away his life, after the two years’ delay at Caesarea, after the perils of that terrible shipwreck, in spite of the counsel of the soldiers to kill the prisoners, and in spite of the "venomous beast,"—Paul came to Rome. The word of God," Thou must bear witness also at Rome" (Acts 23:11), had triumphed over all "the power of the enemy" (Luke 10:19). And doubtless the hearts both of Paul and Luke beat quicker when they first caught sight of the city on the seven hills. Acts 28:15 The brethren, when, etc., came for when the brethren, etc., they came, A.V.; The Market of Appius for Appii forum, A.V. The brethren, when they heard of us. During the seven days’ stay at Putcoli, the news of the arrival of the illustrious confessors reached the Church at Rome. The writer of that wonderful Epistle which they had received some three years before, and in which he had expressed his earnest desire to visit them, and his hope that he should come to them in the fullness of the blessing of the gospel of Christ (Romans 1:11, Romans 1:12, Romans 1:15; Romans 15:22, Romans 15:24, Romans 15:28-32), was now almost at their gates as a prisoner of state, and they would soon see him face to face. They naturally determined to go and meet him, to honor him as an apostle, and show their love to him as a brother. The younger and more active would go as far as Appii Forum, "a village on the Via Appia, forty-three miles from Rome" (Meyer). The rest only came as far as The Three Taverns, ten miles nearer to Rome. Alford quotes a passage from Cicero’s letters to Atticus (it. 10), in which he mentions both "Appii Forum" and the "Tres Tabernae;" and refers to Josephus (’Ant. Jud.,’ 17. 12.1) for a similar account of Jews at Rome, who, on hearing of the arrival of the pretended Alexander at Puteoli, went out in a body to meet him (πᾶν τὸ Ιουδαίων πλῆθος ὑπαντιάζοντες ἐξῄεσαν). He also quotes from Suetonius the passage in which he tells us that, on Caligula’s return from Germany, "populi Romans sexum, aetatem, ordinem omnem, usque ad Vicesimum lapidem effadisse se" (’Calig.,’ c. 4). Appii Forum was not far from the coast, and was a great place for sailors and innkeepers (Horace, ’Sat.,’ 1.5, 3). The Via Appia was made by Appius Claudius, B.C. 442. It led from the Ports Capena in Rome through the Pontino marshes to Capua. Acts 28:16 Entered into for came to, A.V. and T.R.; the words which follow in the T.R. and the A.V., the centurion delivered the prisoners to the captain of the guard: but, are omitted in the R.T. and R.V., following à, A, B, and many versions; Alford retains them, Meyer speaks doubtfully; abide for dwell, A.V.; the soldier that guarded him for a soldier that kept him, A.V. The captain of the guard (A.V.); τῷ στρατοπεδάρχῃ: in Latin praefectus praetorio (Στρατόπεδον, was the Greek name for the castra praetoriana). There were usually two great officers so called, and it was their special duty to take charge of prisoners sent from the provinces to be tried at Rome. ’Vinctus mitti ad praefectos praetorii met debet" (Pliny, ’Epist.,’ 10.65). It has been argued, from the mention of "the captain of the guard," that Paul’s imprisonment must have occurred when Burrus was sole prefect, as related by Tacitus (’Annal.,’ 12.42, 1), and that hence we get a precise date for it (so Wieseler, ’Chronologic de Apostolisch. Geshichte’). But this can hardly be depended upon. Luke might speak of "the prefect," meaning the one to whom the prisoners were actually committed, just as we might speak of a magistrate writing to "the secretary of state," or an ambassador calling upon "the secretary of state," the matter in hand determining which of the three secretaries we meant. With the soldier that guarded him. It appears from verse 20 that St. Paul was subjected to the custodia militaris, i.e. that he was fastened by a single chain to a praetorian (στρατιώτης), but, as a special favor, granted probably on the good report of the courteous Julius, was allowed to dwell in his own hired house (verse 30); see Acts 24:23. Acts 28:17 He for Paul, A.V. and T.R.; called together those that were the chief for called the chief … together, A.V.; I, brethren, though I had done for men and brethren, though I have committed, A.V. and T.R.; the customs for customs, A.V.; was I for was, A.V. After three days. He could but just have got into his hired house, but he would not lose a day in seeking out his brethren to speak to them of the hope of Israel. What marvelous activity! what unquenchable love! The chief (τοὺς ὄντας … πρώτους). The expression οἱ πρῶτοι, for the principal people of the district or neighborhood, occurs repeatedly in Josephus. The Jews. They had returned to Rome, after their banishment by Claudius (Acts 18:2), some time before this (Romans 16:3, Romans 16:7). I had done nothing against the people, or the customs (comp. Acts 23:1, Acts 23:6; Acts 24:14-16, Acts 24:20, Acts 24:21; Acts 25:8; Acts 26:6, Acts 26:7, Acts 26:22, Acts 26:23). Acts 28:18 Desired to set me at liberty for would have let me go, A.V. Had examined me (ἀνακρίναντές με); see Acts 4:9; Acts 12:19; Acts 24:8; Acts 25:26. Desired to set me at liberty (see Acts 25:18, Acts 25:19, Acts 25:25; Acts 26:31, Acts 26:32). Acts 28:19 When the Jews spake against it. This is a detail not expressly mentioned in the direct narrative in Acts 25:1-27., but which makes that narrative clearer. It shows us that Festus’s proposal in Acts 25:9 was made in consequence of the opposition of the Jews to the acquittal which he was disposed to pronounce. I was constrained to appeal. Nothing can be more delicate, more conciliatory, or more truly patriotic than Paul’s manner of addressing the Jews. Himself a Hebrew of the Hebrews, devoted to his kinsmen according to the flesh, never even putting forward his own privilege as a Roman citizen till the last necessity, he shows himself the constant friend of his own people in spite of all their ill usage. Undazzled by the splendor of Rome and the power of the Roman people, his heart is with his own despised nation, "that they might be saved." He wishes to he well with them; he wants them to understand his position; he speaks to them as a kinsman and a brother. His appeal to Caesar had been of necessity—to save his life. But he was not going to accuse his brethren before the dominant race. His first desire was that they should be his friends, and share with him the hope of the gospel of Christ. Acts 28:20 Did I entreat you to see and to speak with me for have I called for you, to see you, and to speak with you, A.V.; for because of for because that for, A.V. To see and to speak with me. Meyer, followed by Alford, rightly prefers the rendering of the A.V. and the margin of the R.V. Παρακαλέω is here in its primary sense of calling any one to come to you, and the two infinitives express the object for which he called them, viz. to see and speak with them. Because of the hope of Israel (see Acts 23:1-35. 6; Acts 24:14, Acts 24:15, Acts 24:21; Acts 26:6, Acts 26:22, Acts 26:23). I am bound with this chain (περικεῖμαι). In Mark 9:42 and Luke 17:2 the millstone ’hangs about’ (περικεῖται) the neck. But here and Hebrews 5:2 the construction is different, and the subject and the object are reversed. Instead of the chain encompassing Paul, Paul is said to be bound with the chain. (For the chain, see verse 16, note, and Acts 24:23.) The force of this saying seems to be this, "I have asked you to come to me because this chain which binds me is not a token of a renegade Israelite who has come to Rome to accuse his nation before the heathen master, but of a faithful Israelite, who has endured bondage rather than forsake the hope of his fathers." Acts 28:21 From for out of, A.V.; nor for neither, A.V.; did any of the brethren come hither and report or speak for any of the brethren that came showed or spake, A.V. Nor did any of the brethren come hither, etc. This is no improvement on the A.V.; for it implies that they denied that any special messenger had been sent to speak harm of Paul, which nobody could have thought had been done. What they meant to say is exactly what the A.V. makes them say, viz. that, neither by special letters, nor by message nor casual information brought by Jews coming to Rome from Judaea, had they heard any harm of him. This seems odd; but as the Jews had no apparent motive for not speaking the truth, we must accept it as true. The expulsion of the Jews from Rome by Claudius (Acts 18:1) may have slackened the intercourse between Judaea and Rome; the attention of the Jews may have been absorbed by their accusation of Felix; there had been a very short interval between Paul’s appeal and his departure for Rome; he had only been at Rome three days, and so it is very possible that no report had yet reached Rome concerning him at this early season of the year. Acts 28:22 It is known to us for we know, A.V. We desire (ἀξιοῦμεν); or, we are willing; literally, think it right (so Acts 16:38). Ηξίου, followed by a negative, means "was unwilling." It has this sense frequently in Xenophon, AElian, Josephus, and other Greek writers (see Kuinoel, on Acts 16:30). This sect (τῆς αἱρέσεως ταύτης); see Acts 24:5, Acts 24:14, notes. It is known to us; i.e. though we have heard nothing against you Paul, we have heard of the sect of the Nazarenes and have heard nothing but harm concerning it. Spoken against (ἀντιλέγεται); see Acts 13:45; Acts 13:19; Romans 10:21; Titus 1:9. It is called a "superstitio prava, malefica, exitiabilis" (Pliny, ’Ep.,’ 10.96; Suetonius, ’Nero,’ 16; Tacitus, ’Annal.,’ 15.44; ’Speaker’s Commentary’). Acts 28:23 They came to him into his lodging in great number for there came many to him into his lodging, A.V.; expounded the matter for expounded, A.V.; testifying for and testified, A.V.; and persuading for persuading, A.V.; from for out of (twice), A.V. His lodging; ξενία, elsewhere only in Philemon 1:22. It may well be the same as the "hired dwelling" in verse 30. Expounded (ἐξετίθετο). The verb governs the accusative τὴν βασιλείαν τοῦ Θεοῦ, as in Acts 18:26, and is not intransitive, as in Acts 11:4. Testifying; διαμαρτυράμενος, a favorite word of St. Luke’s, most commonly intransitive, and so to be taken here. It qualifies the verb (see Luke 16:28; Acts 2:40; Acts 8:25; Acts 10:42; Acts 20:23; Acts 23:1-35. 11). It is transitive in Acts 20:21, Acts 20:24; doubtful in Acts 18:5. The kingdom of God. The great subject-matter of the gospel in all its parts—grace, righteousness, glory, through Jesus Christ. From the Law of Moses and from the prophets (see Luke 24:27, Luke 24:44). From morning till evening. So do the Jews frequent the houses of the missionaries to this day, and listen with great interest and apparent earnestness to their teaching. Acts 28:24 Disbelieved for believed not, A.V. The usual division of the hearers of the Word. Acts 28:25 Isaiah for Esaias, A.V.; your for our, A.V. and T.R. When they agreed not; ἀσύμφωνοι ὄντες, only here in the New Testament; but συμφωνέω to agree, occurs repeatedly (Luke 5:36; Acts 5:9; Acts 15:15; and Matthew, pass.); also σύμφωνος and συμφώνησις (1 Corinthians 7:5; 2 Corinthians 6:15). Ἀσύμφωνος occurs in Wis. 18:10 and in classical writers. Probably the disagreement led to some altercation, and to the exhibition of the usual bigotry and prejudice and bitter opposition on the part of the unbelieving Jews. They departed; ἀπελύοντο, the proper word for the breaking up of an assembly (Matthew 14:15, Matthew 14:22, Matthew 14:23; Matthew 15:32, Matthew 15:39; Acts 15:30; Acts 19:41, etc.). Well spake the Holy Ghost. Note the distinct assertion of the inspiration of Isaiah. Compare the words of the Creed, "Who spake by the prophets;" and for similar statements, see Mark 12:36; Hebrews 3:7; Hebrews 10:15, etc. Note also how resolutely St. Paul maintains his own standpoint as the faithful and consistent Israelite in accord with Moses and the prophets, while his adversaries, with their boasted zeal for the Law, were really its antagonists. The attitude of the true Catholics, in protesting against the corruptions and perversions of the Church of Rome, and showing that they are the faithful followers of Scripture and of apostolic tradition, and the true up holders of the primitive discipline and doctrine of the Church, is very similar. Acts 28:26 Go thou for go, A.V.; by hearing for hearing, A.V.; in no wise for not, A.V.; shall in no wise for not, A.V. Go thou, etc. The quotation is all but verbatim from the LXX. of Isaiah 6:9, Isaiah 6:10. This particular chapter was evidently deemed one of great importance, since our Lord quotes from it (Matthew 13:14, Matthew 13:15), and St. John (John 12:37-41), as well as St. Paul in the passage before us. By hearing (ἀκοῇ). Why the LXX. translated òÇåÉîùÑÈ by the substantive (ἀκοῇ) instead of by the participle (ἀκούοντες), as in the precisely similar phrase which follows—βλέποντες βλέψατε—does not appear. The Hebrew reads, as it is rendered in the A.V.," Hear ye,… and see ye," etc., in the imperative mood, not differing much in sense (in prophetical language) from the future. It is impossible to give the force in English exactly of the repetition of the verb in the infinitive mood òÇåÉîùÑÈ åÌòîÀùÑÀ, and åÉàøÈ åÌàøÀ by a very common Hebrew idiom. It is done imperfectly by the word "indeed." Rosenmuller quotes from Demosthenes (’Contr. Aristogit.,’ 1.) the proverbial saying, Ὁρώντας μὴ ὁρᾳν καὶ ἀκούονσας μὴ ἀκούειν Acts 28:27 This people’s heart for the heart of this people, A.V.; they have for have they, A.V.; lest haply they should perceive for lest they should see, A.V.; turn again for be converted, A.V. This people’s heart, etc. So the LXX. But the Hebrew has the imperative form, "make fat.," "make heavy …. shut," in the prophetical style (comp. Jeremiah 1:10). They have closed (ἐκάμμυσαν). The verb καμμύω, contracted from καταμύω (μύω, to close, from the action of the lips in pronouncing the sound μυ), means "to shut" or "close" the eyes. It is found repeatedly in the LXX., and, in the form καταμύω, in classical writers. The word "mystery" is etymologically connected with it. The word hero expresses the willfulness of their unbelief: "Ye will not come to me that ye might have life." Acts 28:28 This salvation for the salvation, A.V. and T.R.; they will also hear for and that they will hear it, A.V. The A.V. gives the sense better than the R.V. This salvation; τὸ σωτήριον. This form, instead of the more common σωτηρία, is found in Luke 2:30; Luke 3:6; and Ephesians 6:17. The Gentiles (see Acts 13:46; Acts 18:6; Acts 22:26; Acts 26:1-32. 17, 20, 23). But even at Rome the apostle of the Gentiles was faithful to the rule, "To the Jew first." Acts 28:29 (A.V.).—This verse is entirely wanting in the R.T. and R.V. It is omitted in many good manuscripts and versions. It is condemned by Grotius, Mill, Tischendorf, Lachmann, and others; but is not absolutely rejected by Meyer, Alford, Plumptre, and others. Great reasoning (πολλὴν συζήτησιν see Acts 15:2, Acts 15:7; and Luke 22:23; Luke 24:15; Acts 6:9; Acts 9:29). The phrase is in St. Luke’s style, and the statement seems necessary to complete the narrative. Acts 28:30 He abode for Paul dwelt, A.V. and T.R.; dwelling for house, A.V.; went for came. A.V. Two whole years. Διετία occurs also in Acts 24:27, and διετής in Matthew 2:16; τριετία in Acts 20:31. These forms are frequent in the LXX. His own hired dwelling; ἰδίῳ μισθώματι, only here. The word properly means "hire," the price paid for the use of anything, and then by metonymy "the thing which is hired." It occurs frequently in the LXX. in the sense of" hire" or" wages;" e.g. Hosea 2:12; Deuteronomy 23:18, etc. This may be the ξενία spoken of in Deuteronomy 23:23, or he may have removed from thence into stone house more commodious for gathering Jews and Christians around him. Acts 28:31 The things for those things, A.V.; concerning for which concern, A.V.; boldness for confidence, A.V.; none for no man, A.V. Boldness (παρρησίας); see above, Acts 2:29; Acts 4:13, Acts 4:29, Acts 4:31. The verb παρρησιάζομαι also occurs frequently (Acts 9:27; Acts 13:46; Acts 14:3, etc.). The boldness and freedom with which he spake the things concerning the Lord Jesus Christ would naturally increase more and more, as he found himself day by day unchecked by enemies, and encouraged by the number and earnestness of his hearers. None forbidding him; ἀκωλύτως, only here in the New Testament; but the adjective is found in Symmachus’s version of Job (Job 34:31), and in the LXX. of Wis. 7:22; and both adjective and adverb are occasionally used in classical Greek. But the most common use of the adverb is by medical writers, who employ it "to denote freedom, unhindered action, in a variety of things, such as respiration, perspiration, the pulse, the muscles, the members of the body" (Hobart). In two passages quoted from Galen (’Meth. Med.,’ 14.15; ’Usus Part.,’ 2.15) the sentence ends, as here, with the word ἀκωλύτως Some derive the word "acolyte" hence, from their being admitted to holy functions, though not in full orders. And so ends this lively and beautiful and most faithful sketch of one of the greatest men, and one of the greatest works, the world has ever seen. "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft," is seen, as we read this history, to be no empty boast, but a simple statement of the truth. The springs of that mind and of that zeal were ever ready to rise to fresh work, however crushing a strain had been put upon them. "I count not my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus to testify the gospel of the grace of God," is the true description of that life as delineated by the beloved physician. And yet how remarkable it is that in the whole of the Acts there is not one single word of panegyric! The portraiture is a bare photograph, without a single additional touch to enhance its beauty. Nor must we forget the singular brevity with which some episodes are passed over. Had we only Luke’s history, we should not know that the apostle was an author—an author whose writings have moved the world of mind and spirit more than all the writings of Plato, and Aristotle, and Cicero, and Bacon combined, through a period of eighteen hundred years. Thus, to glance at the "two whole years" with the record of which the book closes, think of the work clone in that time. What gatherings of holy men and women within the walls of that "hired dwelling" are we sure must have taken place! Prisca and Aquila, and Epaenetus, and Mary, and Urban, and Apelles, and Persis, and Hermas, and Olympas, and all their compeers, we may be sure were often there. What wrestlings in prayer, what expositions of the Scriptures, what descriptions of the kingdom of God, what loving exhortations, what sympathetic communings, must have made that "hired dwelling" a very Bethel in the stronghold of heathenism! We think of the praetorian soldiers to whom he was successively chained; perhaps of the courteous Julius; of the inmates of Nero’s palace (Philippians 4:22); perhaps of Eubulus, and Pudens, and Linus, and Claudia (2 Timothy 4:21); of Epaphras and Epaphroditus, and of Luke, and Mark, and Timothy, and Aristarchus, and we know not how many more besides; and there rises before our minds a crowd of agencies and sober activities directed by that master mind to the advancement of the kingdom of God. We feel, indeed, that, though he was chained, "the word of God was not bound;" but that through the marvelous energy and unfailing wisdom of the great prisoner, his prison turned out rather to the furtherance of the gospel. And then we turn to the Epistles written at this time. What a contribution to the literature of the kingdom of heaven!-the Epistles to the Ephesians, to the Colossions, to Philemon, and to the Philippians, and probably much help given to Luke in the composition of the Acts of the Apostles. Truly they were two years of infinite moment to the Church of God. What followed those two years, what became of Paul, and what of his saintly biographer, we shall never know. It has pleased God to draw a curtain ever the events, which we cannot penetrate. Here our history ends, because nothing more had happened when it was given to the Church. Instead of vain regrets because it reaches no further, let us devoutly thank God for all that this book has taught us, and strive to show ourselves worthy members of that Gentile Church, whose foundation by St. Peter and St. Paul, and whose marvelous increment, through the labors of him who once laid it waste, has been so well set before us in the Book of THE ACTS OF THE . Acts 28:1-10 Kindness. Genuine kindness is a pleasant thing to see by whomsoever and under whatsoever circumstances it is exercised. God has planted it in the human breast, and it is one of the distinctive attributes of man. Too often, indeed, the indulgence of bad passions is suffered to choke it, and rival interests to interfere with its action. Still, there it is, a faint reflection, it is true, of the love of God, but nevertheless a remnant of God’s image in man; pleasant to behold, sweetening the relations of man with man, and capable, if allowed to exercise its rightful sway over human actions, of increasing to an almost infinite extent the happiness of the human race. Kindness shows itself, mainly, in two ways. First, in a general inclination to promote the well-being of others. But secondly and chiefly, in sentiments of sorrow and compassion for the misfortunes of others, and in active endeavors to relieve their sufferings and supply their wants. Such was the kindness of these simple Maltese peasants. They saw before them nearly three hundred persons in the extremest destitution. Houseless, without food, drenched with wet from the sea and from the rain, without any change of raiment, shivering with cold, exhausted with fatigue, their plight was most miserable. When the kind islanders saw them they were touched with their misfortunes, nor did they rest in pitiful feelings only. They set actively to work to alleviate their sufferings. They opened their humble dwellings to receive them. They supplied them with what food they could. They helped them to dry their dripping clothes; they collected fuel to kindle fires by which to warm them; they gave themselves no little trouble and labor to give them every comfort within their reach. And what enhances the kindness is that there could be no hope of reward. The men whom they were helping had lost everything they possessed. Their whole property had gone down to the bottom of the sea. They could give nothing in return for what they received. All the more was the uncommon kindness which they showed them pure and unalloyed with selfishness. They were unconsciously obeying the precept of Paul’s Master, "Do good, hoping for nothing again." May we not hope that they found the truth of his promise, "Your reward shall be great, and ye shall be the children of the Highest"? It is a great confirmation of this hope that we read in the following verses how the hand of the Lord was stretched out in signs and wonders. The miracles of Scripture are never useless or gratuitous displays of power. The most obvious purpose of those wrought in Malta was the conversion of the natives; and it is very pleasant to think that those kind men who were privileged to minister to the necessities of Paul and Luke and their companions in the faith, reaped a rich and unexpected reward, when they learned at their mouths the blessed promises of God’s grace, and were received into the number of the children of God through faith in Christ Jesus. Acts 28:11-15 Refreshment. What a weary time had Paul’s three last years of life been! Incessant fightings with his hard-hearted, virulent countrymen; a pitiless storm of hatred and persecution and false accusation raging incessantly against him; trial succeeding trial, yet bringing no respite from injustice; weary prison hours, while the active spirit was bound by the chain which kept him prisoner at Caesarea; and then the furious tempest, and the labors and anxieties of that terrific voyage, and the threats of the savage soldiery, and the loss of all he had in the shipwreck, and the hardships to be endured by his frail body in the cold wintry season. Save the kindness of the barbarians, there had been no rest to mind or body since he arrived at Jerusalem. And now his face was set towards Rome. But who could tell what awaited him there? He was going there as a prisoner. He was going to another trial. He was going to stand before Nero, with no protection but his innocence. He had countrymen at Rome. Would they behave towards him as his countrymen in Judaea had done? And what had he to expect from the populace at Rome? He had never seen Rome. But for a poor lone prisoner there was plenty in that city of blood and lust and unbounded power to awaken vague fears and undefined anxieties, and to trouble the firmest spirit. And so he walked on toward the goal, hopes and fears perhaps struggling within him for the mastery. And now they were just arriving at Appii Forum, when, lo! a considerable crowd advanced to meet him. Who could they be? and what was their errand? A moment or two soon explained it. They were brethren, Christian brethren, issuing from the foulness of the great heathen city in all the purity of faith and love, to come and greet and welcome the apostle. There, at a thousand miles from his native land, he was not among strangers; he was surrounded by those who had never indeed seen his face, but who loved him fervently in Christ Jesus. There, in the land of idolatry, amidst heathen temples and every form of wickedness flourishing in that hot-bed of corruption, he was in the midst of saints, by whom the Name of Jesus was loved and adored. In that stronghold of Satan there was a chosen band not ashamed to confess the faith of Christ crucified, not ashamed of Paul his prisoner—a band of men to whom Paul’s arrival was a joy and a glory, and who were come upwards of forty miles, in all the warmth of love and admiration, to honor him and welcome him, and to give him proof of their obedience and devotion to him. Their presence was like a bright gleam of sunshine upon the apostle’s way. His heart leaped up in response to that welcome greeting. His bruised and wearied spirit revived. Love and joy and hope made music in his soul, and his first thought was to give God thanks for this refreshment. Then with fresh courage he went on his way like a giant refreshed with wine, ready to work or to suffer, to contend, to bear witness, to preach, to travel, to write, to spend and be spent, to live or to die for Christ, as his heavenly Father should appoint, till the set time should come when all his toil would be over, and the cress would be exchanged for the glorious crown of righteousness and of life. Acts 28:16-31 The fall. The main feature in these concluding verses of the Acts of the Apostles, as it is one of the most momentous incidents in the history of God’s dealings with mankind, is the fall of Israel from their proper place in the Church of God. For nearly two thousand years, if we date from the call of Abraham, this one family had been separated from the rest of mankind, and eventually received institutions of such wonderful strength and vitality as to keep them separate through centuries of extraordinary vicissitudes, that they might be depositaries of God’s great promise, and his witnesses in the world. But when at length the great promise made by God to the fathers had its fulfillment in the birth of Jesus Christ into the world, and the time of rest and glory to Israel would seem to have arrived, another event happened, also foretold by the prophets, viz. the rejection of their Messiah by an unbelieving and stiff-necked generation. He came to his own, and his own received him not. "Who hath believed our report?" was the prophetic announcement of this unbelief. "Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive" was the prophet’s description of the gross heart of the people when the glad sound of the gospel should come unto them. And so now it came to pass. We have seen in the preceding narrative how the most gifted of men, with a profusion of love and eloquence and power which has never been surpassed, went about from country to country, and from city to city, proclaiming to his Jewish brethren the unsearchable riches of Christ. We have seen how everywhere to the mass he spoke in vain. The blessed Word of life fell on ears dull of hearing. They resented the message when they should have hailed the messenger with delight. They sought to silence that tongue in death which spoke to them of Jesus and the resurrection. And now once more a chance is given them. The generous prisoner has no sooner set his foot in Rome than he calls to him all his fellow-countrymen. Forgiving all the wrongs and injuries and violence which had embittered his life, he once more lays before them the blessed news of the kingdom of God and exhorts them to enter in. The exhortation is in vain. They judge themselves unworthy of eternal life; they will not have God’s Christ to reign over them. And so they seal their own doom. The time of their fall is come—the time when the kingdom of God must be taken from them and given to a nation bringing forth the fruits thereof. But now mark the riches both of the wisdom and knowledge of God. See how unsearchable are his judgments, and his ways past tracing out. This fall of Israel, so sad in itself, so sad in relation to the great fathers of the house of Israel, so fatal, one would have thought, to the interests of the kingdom of Christ, becomes the riches of the world. From that fall emerges the great mystery of God, which had lain concealed through ages and generations, that the Gentiles should be fellow-heirs and partakers of the great Messianic promise. Through that fall of Israel salvation came to the breadth and length of the heathen world. "The salvation of God is sent unto the Gentiles," and they were ready to hear it. The light that had been shut up within the four walls of the commonwealth of Israel, and only shining as it were through the chinks and crannies of those walls, now that those walls were broken down blazed forth to fill the world with its heavenly brightness. The voice of Divine truth, of which only faint echoes had been heard outside those walls, now went out through all lands in all the fullness of its converting power. Now were the heathen given to Christ for his inheritance, and the utmost parts of the earth for his possession. The fall of Israel was become the riches of the Gentiles, and their loss the world’s gain. But the mystery of God was not yet worked out. That had yet to be unfolded and shown to the world, which St. Paul told the Roman Church, "The gifts and calling of God are without repentance." Israel has not stumbled to his final fall. The eternal hand still holds him up through centuries of darkness; and the eternal voice will yet say to him, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee!" The time will come, for God has spoken it, when the heart of stone, which denied the Lord of glory, will be exchanged for a heart of flesh, which will love and adore him. The time will come when the long-lost sheep will return to the good and loving Shepherd who is waiting to receive them, "and so all Israel shall be saved." How or when that promised time will come we know not. But we know that it will come. And when it does come it will be to the whole human race as life from the dead. Watch for it, O ye Gentile Christians! Watch for it, O ye sons of Israel! Pray for it, all ye that love Christ! for it will be the day of the fullness of his glory, and the consummation of your bliss. BY W. Acts 28:1-10 A picture of the human. In these few verses we have a graphic picture of some of the experiences of our life and of the instincts or intuitions of our nature. I. A PICTURE OF THE HUMAN. 1. Human suffering. (1) Trouble. Doubtless the first sentiment on escaping death by shipwreck is intense gladness and gratitude, But the next is the consciousness of loss. The man who lands on the island after battling with the waves first congratulates himself and (if he be a devout man) thanks God that his life is preserved; then he realizes what he has left behind him; and he soon becomes conscious of the exposure to which he is subjected—he allows himself to be troubled "because of the present rain, and because of the cold" (Acts 28:2). It is not shipwreck only, but many other kinds of wreck which plunge men "into the cold," into adversity, into bereavement of the good which they had enjoyed. (2) Sickness (Acts 28:8). 2. Unspoiled human nature. Such is the dire effect of long-continued, sin upon the soul, that it often happens that nearly every vestige of the goodness with which our Creator first endowed us disappears. As God made us, it was natural that we should compassionate our fellows in misery, and that we should be grateful to them for their help. Only too often, however, man is found pitiless and thankless. The shipwrecked mariner is murdered as he strikes the shore; the benefactor reaps no blessing, no honor for his kindness. Not so, however, here. Here was (1) pity, "the barbarous people showed no little kindness" (Acts 28:2). Here, also, was (2) gratitude (Acts 28:10). 3. An ineradicable human conviction. Underlying the conclusion to which these natives of Malta came (Acts 28:4), was the conviction, common to our kind, that sin merits punishment and will be overtaken by it. This is a fundamental and ultimate principle; we need not try to account for it or to "get behind it." It is sufficient in itself; it is a conviction that comes from the Author of our spiritual nature, which will not be dislodged, which itself accounts for much that we think, say, and do—that sin deserves penalty, and sooner or later must bear it. 4. A human error, common to the unenlightened. A narrow mind and one unillumined by the teaching of God makes a great mistake in applying the truth just stated; it infers that any particular misfortune is referable to some special sin (Acts 28:4; see John 9:3; John 7:24). It also falls into error of a similar kind, though conducting to an opposite conclusion—it infers that a man who has an extraordinary escape is a special favorite of Heaven (Acts 28:6). Taught of God, we know that, while sin brings penalty, inward and circumstantial, and while righteousness brings Divine regard and honor, God often permits or sends suffering and sorrow in fatherly love for the promotion of the highest well-being (Hebrews 12:5-11). We have also here— II. THE OF THE DIVINE. Christ was present: 1. In the person of his apostle. That teacher of truth who had been so influential a passenger on board ship (Acts 27:1-44.), and who makes himself so useful now (Acts 28:3, Acts 28:8, Acts 28:9), is there in his Master’s Name, and on his Master’s work. 2. In the exercise of benignant power: (1) protection from harm; (2) exercise of healing power. We may learn three special lessons. (a) That true dignity is never above usefulness, even of the humblest kind; a Paul may gather sticks in time of emergency without losing honor. (b) That Christian generosity must not be behind native kindness. (c) That bodily benefit is an admirable introduction to spiritual help. Who can doubt that Paul used the gratitude and honor which he reaped (Acts 28:10) to find a way for the truth of Christ to the minds and hearts of the Maltese?—C. Acts 28:15 Human kindness. A striking and touching instance is this of valuable human kindness. It is a positive relief to our minds to think that the faithful veteran soldier of Jesus Christ, bearing in his body such marks of lifelong conflict, worn with toil and care and suffering, having escaped from one kind of affliction and on his way to another, met with such considerate kindness as greatly comforted and cheered him. The text may remind us— I. THAT HUMAN IS A . As God created us "in his own image," we were made to feel and show kindness one to another; to rejoice in one another’s success; to promote one another’s prosperity; to sympathize with one another in sorrow; to be willing to deny ourselves, to run risks, to make sacrifices, to help others in their time of need. II. THAT UNDER THE CURSE OF SIN IT MAY RE FROM THE SOUL; e.g. pirates, wreckers, thugs, etc. III. THAT IT SHOULD BE BY CULTURE. Kindness, like all other graces, needs regular cultivation, or it will decline or even perish. It needs: 1. The nurture which comes from the utterance of truth; the reception of right thoughts into the mind. 2. The strengthening which proceeds from daily illustration; that which is derived from the practice of slight and simple acts of considerateness and good will. 3. The confirmation of larger acts of self-sacrificing love; such acts as cause trouble, as involve difficulty, as entail risk, as necessitate expenditure. IV. THAT IT HAS HIGH SERVICE IN THE KINGDOM OF CHRIST. 1. To the great King himself; for shall we not say that much of the ministry of those women who waited on him so kindly, and something of the attendance granted by the men who tendered him their aid, was the offering of human kindness rather than of Divine service? Yet it was not on that account unacceptable or unserviceable. 2. To his apostles. Here is one instance in which human kindness greatly comforted and heartened a valued servant of Christ, and helped him on his useful and fruitful course. 3. To his servants in all succeeding centuries. Who shall tell how much the cause of Christ has been furthered by the opportune kindness shown by tender hearts and gentle hands to those who have been its representatives and champions? V. THAT IT IS AN THING IN ITSELF: one that is highly esteemed of God (Heb, Acts 13:16; Ephesians 3:1-21:32); one that is beautiful in the sight of man, that adorns the doctrine, that is to the character what the bloom is to the plant; one that has a general and precious reflex influence on those that exercise and exhibit it. VI. THAT IT IS A FOR WHICH WE SHOULD BE TO GOD. Paul "thanked God" as well as "took courage." We have reason to thank God for human kindness as much as for any blessing we receive. For though this does not come as perceptibly from him as the sunshine and the rain, yet ultimately and actually it is as much his gift as they are. Only the loving God can originate love in the human heart and in the human life. "God is our Sun," from whom streams every ray of human kindness that falls on our path and cheers our soul. Let us, too, thank God for it, while we take courage from it.—C. Acts 28:17-28 The Christian and the Jew. Here we have the Christian and the Jew brought into close contact; and there seems to have been as fair an opportunity for the latter to understand and appreciate the former as could ever have been granted. With calmness, with the wisdom and fullness of long study and mature experience, the most enlightened Christian apologist presented the case of Christianity to these men of the Jewish faith. We may look at— I. THE . Paul felt that his position was one which was open to misunderstanding on the part of his fellow-countrymen, and he resolved on a free and full explanation. In this we recognize (1) his constant faithfulness; for it was in discharge of his duty to his Divine Master that he sought to conciliate those who were his enemies; also (2) his habitual courtesy; for the whole strain of his address to the "chief of the Jews" was suave and courteous in a high degree (Acts 28:17-20). In their reply (Acts 28:21, Acts 28:22) we recognize (1) a formal impartiality combined with (2) a real prepossession of mind decidedly against the cause of which he was the advocate. II. THE . (Acts 28:23-28.) We have: 1. Christian earnestness confronting Jewish curiosity. Paul "expounded and testified the kingdom of God, persuading them," etc., evidently with characteristic zeal. They listened, curious and wondering what he had to say. "We desire to hear of thee what thou thinkest." Christian fervor on the one side, Jewish eagerness on the other. 2. Christian truth striving with Jewish prejudice. Paul marshaled his facts and his arguments, we cannot doubt, to the full height of his fervor and his practiced ability, maintaining his plea at great length (Acts 28:23). But he spoke to men whose minds were occupied with prejudice. The "sect was everywhere spoken against," they said to him. They probably used much stronger language in speaking to one another. 3. Christian truth prevailing over Jewish prejudice. But seldom do we read of men being "convinced against their will;" but we are glad to read here that "some believed," etc. (Acts 28:24). 4. But we have the old sad story of Jewish prejudice prevailing over Christian truth. "Some believed not." 5. Finally we have Christian indignation uttering itself freely (Acts 28:25-27). We turn to— III. THE LESSORS WE GAIN FROM IT. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/