PART FIRST.I. THE CHURCH; OR, WITHIN THE JEWS.THE , 1-3, Luke’s Gospel introduction explains why he wrote; the present explains how the Acts grows out of and is based upon the Gospel. This introduction, also, defines the ascension as the dividing point between the Gospel and the apostolic history. Thereafter the field is left to the Acts of the Apostles. 1. The former treatise—Or narrative. That is, Luke’s Gospel. Have I made—Rather, did I make. Began—To this word Baumgarten, followed by Alford, assigns a meaning somewhat fanciful, yet pregnant with a rich truth. It assumes that the Gospel was Christ’s beginning of his mediatorial doings, and the Acts the great continuance: the former on earth, the latter in the heavens over the earth. The Gospel shows us Jesus terrene, the Acts, Christ celestial: the former as suffering, the latter as reigning. Hereby we see that our great Head, while allowing his Church to struggle amid trial and probation, does still overrule the whole; all to the good of his redeemed and his own glory. This brings into view the great number of instances in the Acts in which the transactions of the Church below are ascribed to the Lord of the Church above. So Baumgarten: “He it is, for instance, who again appoints the twelfth witness, (Acts 1:24;) who, after he himself has received the Spirit, sends him down from on high on his Church, (Acts 2:33;) who adds to his Church in Jerusalem, (Acts 2:47.) He it is who works miracles, both of healing and destruction, in testimony to his apostles’ preaching, (Acts 3:6; Acts 4:10; Acts 4:30; Acts 9:34; Acts 13:11; Acts 14:3; Acts 19:13.) To his dying martyr Stephen he reveals himself standing at the right hand of God, (Acts 7:55-56;) his angel speaks unto Philip, (Acts 8:26;) it is his Spirit that caught him away, (Acts 8:39;) he appears to Saul of Tarsus, (Acts 19:5; Acts 19:27; Acts 22:8; Acts 22:26;) his hand established the first Church among the Gentiles, (Acts 11:21;) his angel delivers St. Peter, (Acts 12:7; Acts 12:11; Acts 12:17;) his angel strikes the hostile Herod, (Acts 12:23;) he again it is who appears to St. Paul in the temple, and commits to him the conversion of the Gentiles, (Acts 22:17; Acts 22:21;) to him the apostles and brethren address themselves on the occasion of the first mission to the Gentiles, (Acts 13:2, cf. Acts 5:47;) to him are the infant Churches commended, (Acts 14:23;) his Spirit prevents the apostolic missionaries from preaching in Bithynia, (Acts 16:7;) he calls them by the voice of the man of Macedonia into Europe, (Acts 16:10;) he opens the heart of Lydia and effects the first conversion in Europe, (Acts 16:14;) he comforts and encourages Paul at Corinth, (Acts 18:9-10;) he strengthens him in prison, and informs him of his journey to Rome, (Acts 23:11.) These interventions of Jesus, so numerous, express, and decisive, are a sufficient warrant for our regarding his ascension as essentially his really sitting on his throne. We are, therefore, fully justified in ascribing all to his influence, even in those instances where, without any express mention of his name, we are referred to the invisible world. In this way, therefore, we must consider the conversion of the Samaritans by miracles, (Acts 8:6-12;) the restoration to life of Tabitha, (Acts 9:36-42;) the vision of St. Peter, (Acts 10:10-16.) And in like manner in those passages, also, where the Holy Ghost is spoken of as the efficient cause, as, for example, Acts 13:2, we must bring before our minds the Lord himself, for the Holy Spirit is the Spirit of Jesus, cf. Acts 16:6-7. And, also, in every mention of the name of God, as at Acts 27:23, we are to understand the person of Jesus, for, from Acts 1:22; Acts 4:30, we learn that God works by Him.” We recognise the fact thus beautifully expanded, but do not recognise it as implicitly embraced in this word began. Luke, we think, refers to this beginning as a great commencement; the continuance is implied in the word until; the termination is at the day in which he was taken up. Do and teach—His miracles, and his discourses authenticated by his miracles. NOTE I.—As we have intimated in notes introductory to, and also upon, Luke 3:1, our Saviour was born under the reign of CESAR, who was succeeded, when Jesus was about seventeen years of age, by . was the first of that line of imperial tyrants whose crimes hastened the downfall of the Roman Empire. It was during his reign that the manhood and ministry of our Saviour were passed, and in its eighteenth year took place the crucifixion. While his imperial crimes were contributing to the dissolution of society the Pentecostal Church was rising, destined by the Divine hand to reconstruct the modern civilization of Europe and of our own America. About the period of Stephen’s rise the hand of one of the court favourites relieved the world of the imperial monster, March 16, A.D. 36., his successor, ruled four years, signalizing his reign by a series of fooleries and cruelties disgraceful to history. It is a fact which curiously illustrates his character, that, while his real name was Caius, yet his nickname Caligula (Little Boots) became his permanent historical appellation. One of his freaks was a project of requiring worship to be paid to his statue throughout the Empire. This brought him into a fearful collision with the Jews, who were ready to sacrifice their own lives in mass rather than commit an act of idolatry so heinous. So intense was the concentration of their minds on this subject that for the time being they forgot to persecute the Christians, and the Church had a period of repose. This emperor fell by the hand of an assassin, January 24, A.D. 41, in the twenty-ninth year of his age. It was during the four years of this man’s imperial pranks that the most earnest man of any age, Saul of Tarsus, was passing through the solemn scenes of his persecution of the Christian Church, his conversion; his residence in Damascus and Arabia, and his return to Jerusalem. Such are the contrasts of history. (See Hist. Note II at Acts 9:31.) 2. He was taken up—The Rhemish version has it, he was assumpted; that is, into heaven by God the Father. So the ecclesiastical phrases, The assumption of the Virgins, the assumption of Moses, to express their supposed resurrection and ascension. Through the Holy Ghost—Richly dwelling in himself; for in him dwelt all the fulness of the Godhead bodily, and through its power he rose and ascended. Had given commandments—Such as contained in Acts 1:4. 3. Showed himself alive—Gloriously and repeatedly displayed himself in his resurrection nature. Infallible proofs—As Christ is the great miracle, so in him the resurrection is the central miracle apparent to men; and it was important, therefore, that this miracle should be sustained by infallible proofs. The evangelists record nine appearances of Jesus. In regard to Jesus’ risen body, see note on Luke 24:36. Forty days—Compare note on Luke 24:44-45.Between the Passover (when Christ was crucified) and the Pentecost were, inclusive, fifty days; during forty of which the various showings of himself took place, and the remaining ten days were the those days of Act 1:15. Forty, seventy, and one hundred and twenty are the three primal sacred numbers multiplied by the decimal. See on Acts 1:15. Forty days according to Wordsworth, on this passage, is the period indicating “a probation before some great event;” that is, the completion of some preparatory stage. Such was the fact with Moses before the giving of the law, Exodus 24:18; Exodus 34:28; Deuteronomy 9:9; Deuteronomy 10:10; with Hebrew spies, Numbers 13:25; Numbers 14:34; with Elias, 1 Kings 19:8; with Nineveh, Jonah 3:4. And as the purification by the presentation of a male child in the temple required a period of forty days, so forty days was Jesus’ probation before he was presented, Luke 2:22; forty days his probationary temptation, Mark 1:13; and forty days his earthly resurrection stage before ascension. And this last forty days were the apostolic probation before the Pentecostal preparatories commenced. Things pertaining—Doubtless fully and clearly as their advancement in knowledge allowed, yet not so successfully but that they asked the unwise question in Acts 1:6. Kingdom of God—Not that a large body of new teachings was given, but the kingdom of God was the topic of all he did say. 1. The waiting at Jerusalem, Acts 1:4-5.4. Not depart from Jerusalem—Though the disciples had already been in Galilee, and though Jerusalem was the most dangerous spot in the world for them, yet now they are there divinely imprisoned by the Lord’s word. And this for several reasons: 1. In Jerusalem Jesus had performed mighty works, had been rejected and slain, and just there it was fitting that his name should be first received and maintained; 2. In no place could the Pentecostal manifestation and other first displays of the power of the new religion so startle the attention of the nation as at its theocratic capital; 3.As there the sacrifices had for ages been offered, and there the last sacrifice, namely, of the Lamb of God, so that was the true starting-point for the religion of the Cross. 4. All this accorded with the prophecy, Out of Zion shall go forth the law, and the word of the Lord from Jerusalem.Isaiah 2:3. 5. And finally, together they must stay in order that together they may receive the one Pentecostal unction.Promise of the Father—See notes on Luke 24:49; John 14:16-26, John 16:7-11. So called because predicted in the Old Testament as from God. See note on Acts 2:16; Joe 3:1-2.5. Baptized with the Holy Ghost—Under the old dispensation it was the law, the type, the ritual, and the shadow that were prominent, and the Spirit was in the background; under the new, reversely, all these retreat into the background, and the Spirit is predominant. This is the dispensation not of the ritual but of the Spirit. Hence it must be inaugurated by a full and overwhelming manifestation of the Spirit, as the old was inaugurated by the physical splendour of Sinai. And if this dispensation be ever glorious in its realization, if it ever attain a latter-day glory worthy to be the antitype of which the Pentecost was the type, it must be by the power of the Spirit poured forth upon men of the advanced culture of the future. Baptized— By a curious contradiction Lechler on this verse tells us that this baptism was an immersion, and yet on verse seventh calls it an outpouring. Now, no one would say that a shower, however copiously outpoured, immersed a man. Nor would the most inconsiderate reasoner say that the person was plunged into the Holy Ghost. The element is applied to the person, not the person to the element. Nor does the Greek preposition εν, in, reasonably imply immersion. Thus, the Greek Septuagint renders Ezekiel 16:9, “I washed thee with water, ενυδατι, and anointed thee in oil, ενελαιω.” The Pentecostal baptism was certainly not by immersion. Not many days hence—Though the days of delay of fulfilling the promise were to be not many, yet why so many? Why not the immediate charisma? The reasons may be several: 1. Their hearts must be trained by yet further experiences before they are fitted to become recipients of so wonderful an outpouring of the Spirit. Errors (like their question in Acts 1:6) must be corrected; trials like the last departure of their Lord must be endured; hours of earnest supplication (Acts 1:14) must be passed before their own hearts, minds, and wills are ready to co-operate freely, fully, and energetically with the Divine Spirit. 2. As we shall soon illustrate, the final departure of the Son was a requisite condition before the advent of the Spirit. 3. As it was at the Passover that the crucifixion was to take place, so the founding of the new Church must in the Divine order be placed at the Pentecost. An epochal event must have its epochal day. 2. The gift of power, Acts 1:6-8.6. Come together—Not a second assembling different from Acts 1:4, but a furnishing of the apostles’ part at the same assembling. Therefore—In consequence of his assurance that a stupendous blessing was in wait for them, they are stimulated to inquire unitedly whether the restoration of national sovereignty to Israel is included in it. The kingdom—The independence and nationality which the Romans had taken from Israel. Unenlightened as yet by the Pentecostal illumination, the apostles speak more in the spirit of Jewish patriots than of heavenly-minded Christians. They have full faith that Jesus is the Messiah; they doubt not that he has power and purpose to render Israel not only independent of Rome, but make her head of the theocracy or new kingdom of God and master of the world, and their inquiry is whether he will do it at this time. 7. The times or the seasons—Without confirming, denying, or correcting their notion, postponing the right informing of their views to the Pentecost, Jesus gently reproves their impatience in regard to the time. He gives an admonition which Christians of all ages would do well to note. The attempting by prophetic calculations to fix the precise date of any future event reduces the Scripture to a mere fortune-teller’s manual. Few errors within the limits of Christianity have been more dangerous or disgraceful in effect either upon the credit of the Bible, or upon the mind of the individuals.—The word times here signifies the great current, and seasons the particular points or epochs of time. Put in his own power—A very striking expression, indicating that the Omnipotent reserves for his own decision the great events of the world, and especially the world’s “last things.” God is his own counsellor, and, like a wise sovereign, keeps his own secrets of state. Nay, more, the free actions of men being undecreed are intrinsically alternative, and able to proceed in either of diverse ways. See note on Matthew 11:23; Matthew 11:25, and Romans 2:1-10; Romans 8:29-30. Israel was able to accept Messiah-Jesus. And had all Israel been thus true to her national mission, the Pentecostal outpouring would not have been confined to the precincts of an upper room. The latter glory would have forthwith filled the temple and the nation, and such would have been its wondrous manifestation of splendour and of power that Rome would have bowed the knee, and the fulness of the Gentiles would have been gathered in. Christ would have even seen the travail of his soul and been satisfied. The consummation and the advent might have been hastened by centuries, perhaps by millenniums. The Father thus reserves the times and seasons in his own power, in view of the contingencies of the world’s future events and courses. (See note Acts 2:1.) This reservation by the Father is in striking harmony with our Lord’s declaration in Mark 13:32, where not only men and angels, but even the Son, is excluded from a knowledge of the day and the hour. (See our note.) This declaration of our Lord furnishes the key-note for St. Paul’s times and seasons, 1 Thessalonians 5:1, and other similar passages.Bengel remarks, however, “The thing itself is true, otherwise there would be no time for the thing.” True, it may be replied; but what the true nature of the thing is—that is, of the restoration of the kingdom or nationality to Israel—our Lord stops not to explain. It may be that the true kingdom— the Church of God—is to be restored to the natural Israel only by his becoming a part of the true Israel. And this is implied by the universal spread of the Gospel, described in Acts 1:8. Thus much is certain, that the New Testament contains not one explicit literal declaration that the Jewish nation is to be so restored to the land of Palestine, or that Jerusalem is to be again the local head of the theocracy or kingdom of God. Neither Jerusalem nor the Jew is recognised as a distinct department or element in the new dispensation. 8. But—Although the kingdom of your carnal hopes should be dismissed from mind, yet ye shall receive power which shall be the very essence of the true kingdom. This power should be first personal. As the coming of the Spirit of the Lord (Judges 14:6) strengthened the lower faculties of Samson so as to make him mighty in bodily vigour, so this coming of the Spirit should empower their higher faculties so as to render them Samsons in soul. The power should, secondly, be organic, giving them the visible head-ship in the theocracy; placing them upon the twelve thrones of viceroyalty in the kingdom. Matthew 19:28. Such was to be the compensation in place of their vanishing visions of national restoration. Witnesses—(See note on Acts 1:21-22.) Jerusalem… Judea… Samaria… earth—Like the ever widening circles of water into which a stone has dropped, the Gospel should from its original center include the whole earth in its circumference. These names trace the enlarging advances in beautiful climax. And so Jesus at the beginning designed a universal religion. This was his last testimony before his ascension. Uttermost part—Parts as yet unknown to that age, which future geography was to reveal, and the Gospel of Christ to cover. 9. Taken up—Lifted up as the commencement of the movement. Out of their sight—The terminal fact. 10. Two men—Men in form, angels in nature, or at least in office. So Luke 24:4, calls the two angels at the sepulchre men, which were perhaps identical with these. May they not have been the two men who were with Christ upon the Mount of Transfiguration, Moses and Elias? Stood by them—Without having visibly come there. White apparel— Their unseen approach, their white raiment, and their heavenly words, attested their supernatural character. 11. Men of Galilee—Galilean men; a pathetic epithet now, sending back their thoughts to their origin and home. Stand… gazing—After Jesus receded from sight they stood a long while gazing into the vacant sky, their eyes longing to recover that loved form now henceforth translated. The angels’ words rebuke their distrust and reassure their faith. In like manner—This passage is an immovable proof-text of the actual personal second advent of our Jesus. It is the same personal, visible Jesus which ascended that shall come. The coming shall be in like manner with the going. A figurative or spiritual coming would clearly not be a coming of the same Jesus, and still more clearly not a coming in like manner. So in Matthew 24:30, “They shall see the Son of man coming in the clouds of heaven.” See notes on that chapter. Very natural was it for these apostles to infer, what was not said, that they should see him during their own day instead of the day of their resurrection. 12. Mount called Olivet—Luke’s language here implies that Theophilus was unfamiliar with the locality. A sabbath day’s journey—About half a furlong less than a mile.“It would appear from the Talmudics that it was no violation of the sabbath day, while in the desert, to traverse the whole camp, which is believed to have been twelve miles square; nor was it unlawful to walk through a city on that holy day, no matter how extensive it might be. But after the erection of the temple, sabbath locomotion seems to have been greatly circumscribed without the city. No one was permitted to go beyond the limits of the suburbs of the city on that sacred day—a distance of one mile—and this seems to have regulated a sabbath day’s journey. Some have estimated it as high as two miles, and some, by way of accommodation, as low as seven, or seven and a half furlongs; but there is no just reason to question the correctness of the ordinary estimate. The Jewish mile was composed of one thousand paces of five feet, or one thousand six hundred and sixty-six yards, and was therefore nearly one hundred yards shorter than our mile.”—Barclay’s City of the Great King, p. 69.Why does Luke mention that it was a sabbath day’s journey? Perhaps to identify the locality. But Chrysostom thinks because it was sabbath day, and Alford adds, perhaps in order to obviate the offence taken at its being a longer walk on that day. 13. Come in—To the city. Upper room. Probably the same as the room of the Pentecost. Not, as some have supposed, in the temple, for the Jewish authorities would not have permitted so bold proceedings on the part of the disciples of the lately crucified Jesus. (See note, Acts 2:1.)It accords with ecclesiastical tradition, and seems in itself probable, that it was the same room where the Passover was celebrated, where Matthias was elected, where the Pentecostal effusion was bestowed, where the seven deacons were appointed, and where the first council of Jerusalem was held. Abode—Rather, were abiding. That is, were customarily staying there as their special place of prayer. This no way contradicts Luke 24:53, which simply asserts that they also constantly frequented the temple.On the catalogue of apostles which follows, compare Matthew 10:2-4 and Luke 6:13-16. 14. All continued—During the ten days to the feast of Pentecost. Prayer and supplication—The word supplication, being wanting in some manuscripts, is of doubtful genuineness. Prayer is the more general term, including all sorts of uttered or mental worship, whether of simply thanks or petition. Supplication is simply the ardent expression of our wants.With the women—Our minds naturally revert to the women from Galilee, who supplied the wants, watched the cross, and visited the sepulchre of Jesus. But as the phrase is simply with women, the article being omitted from the Greek, we cannot be absolutely certain that they are the same. It may simply mean that both sexes were present. Mary. (See note on Matthew 1:18.) Brethren. (See note on Matthew 13:55.) It is perfectly clear from this passage that these brothers of Jesus were not the same with the apostles of the same name. The semi-scepticism with which they were animated in John 7:3 (where see our note) has passed away. The scenes, perhaps, of the cross and the ascension have sobered their spirit and deepened their faith.From the mount of the ascension, where their first dismay at the loss of Jesus was dismissed by the words of the angels, the apostles hasten with joy to the high place of prayer. Inspired with that measure of the Spirit once preparatorily breathed upon them by Jesus, instructed by the lessons of the forty days closed by the final ascent of the Lord, they now have attained a point at which they comprehend their position and joyfully understand their duty. They know how they are to tarry at Jerusalem for the great baptism of the Spirit and the gift of power. (Acts 1:5; Acts 1:8.) Then with what immediateness, continuity, and oneness of accord do they set themselves to prayer and supplication! When men object that the powerful rush of the Pentecostal Spirit implies an unseemly overthrow of the free agency of this holy company, they forget with what devout persistence in prayer their whole souls had been consecrated to the occasion, so that their clarified intellects, their inmost hearts, and their eager wills were ready at the moment to co-operate with the fulness of the Spirit, so that the most perfect freedom, both of God and man, united in the blessed work. 15. In those days—The ten days between the ascension and the Pentecost. Peter stood up.—After his terrible fall, and his full restoration by Jesus himself, (see John’s account in the closing chapter of his Gospel,) Peter resumes his place as eminent among his equals of the apostolic body. He has, indeed, no popish power to elect an apostle or a bishop, but he is leader in the process of election by others equally with himself. Names— For the persons bearing the names, which were probably enrolled upon some record. So Revelation 3:4, “Thou hast a few names (for persons) even in Sardis which have not defiled their garments,” where, doubtless, allusion is made to the Church record. (See note on Acts 3:16.) About a hundred and twenty—The hundred and twenty satraps, says Grotius, of a kingdom much greater than the realm of Darius. (Daniel 6:1.) We rather think this number to be the apostolic twelve, multiplied by the Gentile or national ten: just as the seventy deacons were the sacred seven multiplied by ten, and the forty days (see note on Acts 1:3) are the sacred four multiplied by ten. So the beast of seven heads has ten Gentile or national horns; and the commandments for all nations are ten. We suppose that the number of Christians in Jerusalem was larger than this; and very probably this exact number was seldom present, but only about that named figure. Hence it is hardly too much to suspect that this about one hundred and twenty were an enrolled organic number hinted here by Luke to be symbolically representative of the whole Church of the Christian ages. (See on Sacred Numbers, vol. i, pp. 79, 105.) As such they received the pentecostal outpouring. (See note on Acts 2:1.) Peter’s First Speech—that to the one hundred and twenty, Acts 1:16-22.16. Must needs have been fulfilled—The divine foresight, anticipating what Judas would freely do, has provided for and adopted it into its plan for its own conduct. (See note on Matthew 11:25.) They must, therefore, accept it as no unexpected event, and act accordingly. Holy Ghost… spake—The inspiring Spirit, perhaps, had a higher and broader meaning than David himself understood. 17. Numbered—Chosen, counted and registered as one of the sacred twelve. Obtained part—Rather, received lot. Intimating that the apostolic office was no mere human choice, but a divine allotment. 18. Purchased a field—He did not purchase the field in his own person, nor intentionally. He did it through the priests, by setting agoing the causes by which it became purchased. He hoped to enrich himself; he only bought a burial-ground for refugees like himself. So often our human thought attributes an effect back to an earlier cause or agent. So Joseph “laid the body of Christ” in the tomb through others’ hands. Matthew 27:60.(See note on John 4:2.) Burst asunder—Matthew says that Judas went and hanged himself. Luke here adds that he also fell, burst asunder, and his bowels gushed out. It is impossible for objectors to make out any contradiction here, for all the circumstances may be true of the same person as successive items in the same event. Judas may have hung himself on some dizzy precipice, and the rope breaking may have let him fall, breaking himself asunder on some projecting point of rock and crushing him at bottom by the force of his fall. No one can say this was the method; but this hypothesis, at least, shows that there is no impossibility for both accounts to be true. (See notes on Matthew 27:5-8.) But, it is asked, Why does each omit what the other states, precisely as if he knew nothing of it? Matthew, we answer, like a rapid historian, intends only to mark his death by suicide; Luke, whose account evidently intends to be incomplete, presupposing an abundance of circumstances he does not narrate, is painting those opprobrious points in the traitor’s death which indicate the Divine abhorrence of his wickedness. 19. Known unto all—A bold appeal to public notoriety, indicating the full confidence of the writer in the public truth of the narrative. The crucifixion of Jesus, we infer, was no obscure event, but had made a wide and solemn impression on the minds of the people of Jerusalem. In their proper tongue—The Aramaic, or Syro-Chaldaic. This was probably the very dialect in which Peter was speaking. He could not, therefore, have called it “their proper tongue,” for it was his own, nor would the name have needed translation. The words are, therefore, Luke’s, and intended for more distant readers. (See note above on 18, 19.) Aceldama… field of blood— As bought with the price of Jesus’ blood. 20. For—Referring to David spake in Acts 1:16. The distance of the reference shows that Acts 1:18-19 are Luke’s parenthesis inserted in Peter’s speech. Psalms—Peter here quoted Psalms 69:25; Psalms 109:8, both of which are considered by biblical scholars as Messianic Psalms. That is, Christ is represented in those Psalms by his great type, the royal David, the psalmist himself. The psalmist’s words are, “Let their habitation be desolate, and let none dwell therein,” where, probably, Ahithophel is really indicated under the plural them, which Peter explains by rendering it his.So, habitation and tents meaning the same thing, Peter omits the last. In Psalms 108:9, the words in our English translation are, Let another take his office. The word bishopric is here capriciously used by our translators for the Greek of the Septuagint, επισκοπην, overseer-ship. But though the application of these words to Judas is to be admitted by every believing Christian, and served to guide the apostles aright on this occasion, yet this prophecy could not be conclusively used to convince a sceptic. Prophetic passages are divisible into two classes, namely, those which are explicit and demonstrative, and may be used to convince infidels of the divinity of the Scriptures; and those which can be used only within the Church, by her own interpretation, to guide her own belief and action. The clause in the last-quoted psalm, Let another take his office, was proof to the present assembly that a successor was required in Judas’ apostolate. The promise of twelve apostolic thrones was originally made to include Judas; but another was to inherit that promise in his place, just as Gentiles inherit the Abrahamic promises. 21. Wherefore—Since the place of the apostate must be filled. Men… with us—The description implies that there were those besides the apostles, as, for instance, some of the seventy, who attended the ministry of Jesus closely enough to become apostles. 22. Witness—See note on Luke 1:2. And this description of the proper requisites for an apostle implies, externally, complete knowledge of facts and truths; and, internally, a firmness and faithfulness of adherence to Christ. 23. They appointed two—That is, two were nominated, probably by common consent, and made to stand forth as candidates. Barsabas, the son of an oath; not to be confounded with Barnabas, a son of consolation. Surnamed Justus—In compliance with the custom of having a Roman name in addition to a Hebrew one. Neither of these two candidates is elsewhere named in sacred history, a silence which they share with most of the apostles. Eusebius says, on the authority of Papias, that Justus drank a cup of poison without harm. 24. They prayed—Man proposes, but God disposes. The human part of the work was done in selecting candidates; the Divine work remained of electing. Which knowest the hearts of all men—This phrase is a feeble rendering of a Greek single term, καρδιογνωστα, heart-searcher. Was this prayer offered to Christ? He claims the prerogative of searching hearts. Revelation 2:23. He was the true chooser of apostles. And he was customarily addressed, especially in Luke’s Gospel, by the title Lord, and is styled Lord Jesus in Acts 1:21. The probabilities, then, are that the ascended Jesus was here invoked. Note Acts 5:1. Hast chosen—As if Christ’s choice were already made, and the lot only reveals it. 25. Part—The best readings would substitute place for part here. And then we seem to have a sort of antithesis. The new apostle elect must take place in the apostleship that Judas may go to his own place. His own place—Of the different interpretations of this phrase (which may be found in Clarke on the passage) but one possesses the slightest probability. Judas had fallen from what was not his place to go to the place which belongs to final apostates, hell. Kuinoel abundantly proves this by examples from Jewish classic and apostolic authors. Thus, upon Numbers 24:25, one Jewish writer thus comments: “Balaam went to his own place, that is, Gehenna,” [hell.] The Targum on Ecclesiastes 6:6, says, “On the day of his death his soul descended into Gehenna, into the single place, where all sinners go.” St. Ignatius, in his Epistle to the Magnesians, says, “When things have come to an end, there occur two ways, death and life, and each one will go to his own place.” Clement, Bishop of Rome, says of Peter, “Having suffered many labours, and so suffered martyrdom, he went to the due place of glory.” Thus every person in this world of probation has his own place in the world of retribution; a place made his own by his own conduct and character. 26. Gave forth their lots—Their refers to the candidates, as the lots were supposed to belong to those who underwent their decision. For a method of casting lots, see our note on John 19:24. Grotius says they put two tablets, inscribed each with a name, into one urn; and into another urn they put one tablet blank, and one inscribed with the word Apostle. They then drew one from each urn, and the concurrence of the two decided the case.The choosing of rulers, both sacred and secular, by lot, was very customary in Pagan and Jewish history. In both cases it was doubtless done under the assumption that Divine Providence decided the lot. By lot David distributed the functions of the priests, (1 Chronicles 24:5,) and Moses assigned the inheritance of the twelve tribes, Numbers 26:52-56. Calvin says, “When magistrates divide provinces, and brethren their inheritance, the lot is a thing lawful. Which thing Solomon doth plainly testify: The lot is cast into the lap, but the whole disposing thereof is of the Lord.” The Moravians use the lot religiously; and Mr. Wesley once adopted it from them.Ordinarily, when a lot is deposited in a receiver, the train of events through which every lot passes is, of course, as truly controlled by a succession of natural causes as any event whatever. This train of causes is, indeed, immediately out of sight, and uncontrolled by any conscious human will. But as no divine interference is any more likely to take place because the process is concealed from our eyes, so the practice of deciding sacred things by lot is superstitious and absurd. It is only when, as in the theocracy or as in this case, the divine guidance is assured, that the sacred lot can be used. Then it is an act of committing the result to God, who, in his supreme wisdom, secures the event to accord with his will, either by overruling the volition or the motion of the depositor, or by some physical interference with the movements of the lot itself. He was numbered—An arithmetical word. That the legitimate number was permanently considered as filled is certain from Acts 2:14; Acts 6:2, where see notes. Paul, therefore, was not one of the twelve, but singly and alone the Apostle of the Gentiles.The preparatories are now completed, and the lapse of the due fifty days from the crucifixion brings the . II.—THE .1. The Advent of the Spirit, Acts 2:1-13.1. Day of Pentecost—There were annually three great feasts at Jerusalem which every male Jew was required by the law to attend, namely, the Passover, the Pentecost, and the Feast of Tabernacles. Each of these had a twofold reference; one historical, and the other agricultural. Israel was both a theocratic and an agricultural nation; and he blended the events of his theocratic history with the events of his agricultural year. Thus is commemorated God’s mercy both in the past and present. The God of the theocracy is thereby recognized as the God of nature.(1.) The (a) commemorated the deliverance from Egypt by the hand of Moses, and (b) marked the earlier or barley harvest. It was continued one week. On the first day the Passover lamb was slain, symbolizing the historical event, as detailed in our note on Matthew 26:2. On the morrow after the Passover Sabbath the priest was ceremonially, and with prescribed sacrifice, to wave a sheaf of the first-fruits of the harvest in token of acknowledgment of the divine bounty. And before this act neither bread, nor parched corn, nor green ears were to be eaten. (Exodus 23:10-14.) It was rendering to the God who first delivered Israel his thanks for the bounty of harvest.(2.) The Feast of (see our note on John 7:2) commemorated the wanderings in the wilderness, and marked the final harvest, namely, of the vintage and the fruits.(3.) Between these two, seven weeks, or fifty days inclusive from the day of the wave-sheaf, was the Feast of , kept for a single day. From the seven weeks’ interval between it and the Passover it was originally called by the Hebrews The Feast of Weeks. But later it was called Pentecost, from the Greek words signifying Fiftieth, from the number of intervening days. It marked a second or wheat harvest. That it also commemorated the giving of the law on Mount Sinai is not, indeed, said expressly in the Scriptures, and so is doubted by many biblical scholars; but we join with those who hold it as true: (a) because it was historically a fact that seven weeks did occur from the leaving of Egypt to the giving of the Law on Sinai; (b) because some of the most eminent Jewish commentators so held; (c) because the analogy of the other two great feasts requires a historical reference; and (d) because of the striking correspondence, yet contrast, between the giving of the Old Law by Moses and this giving of the New Law by Christ. The last day of the seven weeks, says Grotius, was the day of the given law, as is inferred from Exodus 19:1-2, and was called on this account ωׁ ?ξδϊϊεψδ, The Feast of the Law.St. Jerome thus finely contrasts the two: “Each law was made on the fiftieth day from the Passover; the one upon Sinai, the other upon Zion. At the one, the mountain trembled with a shaking of the earth; at the other, the house of the apostles. At the former, amid fiery flames and flashing lightnings there sounded a whirl of winds and a crash of thunders; at the latter, together with a sight of fiery tongues, there came a sound from heaven as of a rushing wind. In the former, the blast of a clarion uttered the words of the law; at the latter, the Gospel trumpet sounded forth from the mouth of the apostles.”Wordsworth says: “From the end of Saturday, the sixteenth day of Nisan, forty-nine days are counted; and the fiftieth, or Feast of Pentecost, falls on SUNDAY. It was the ancient belief of the ancient Christian Church” that the Pentecostal day was Sunday.All with one accord—The same one accord as in Acts 1:14, of the same body enumerated in Acts 1:15; namely, the about one hundred and twenty names representative of the New Testament Church. This one accord beautifully and repeatedly emphasises the unanimity of heart and movement of this wonderful little condensation of Christianity. The they of this verse grammatically referring to this company clearly negatives the addition of some imaginary Christians from the country at the feast, supposed by Alford and others. In one place—Not, as some suppose, in the Temple. (See note on Acts 1:13.) Had Israel, indeed, accepted Jesus, (see note on Acts 1:7,) the Spirit, the life, and the Shekinah (note on Acts 7:2) would no doubt have made their centre, as of old, in the ancient house of God. The miraculous tongues would have belonged not to twelve, or a hundred and twenty only, but to more than a hundred and twenty thousand. All Israel, the chosen seed, would have been Christ’s holy apostles. But Israel’s unbelief shut them out of the holy sanctuary, and so shut the sanctuary out to be sanctuary no more, but to be food for fire and ashes, and left these, the new chosen seed, the holy remnant, to inaugurate the Dispensation of the Spirit in an unrecognised “upper room.” 2. Suddenly—Even after the ten days’ prayer (note on Acts 1:3) the mighty gift came unexpectedly to them, yet at the moment, doubtless wisely chosen by the Spirit, when their one accord with each other and with Himself was most perfect. From heaven—Not horizontally sweeping over the earth, but perpendicularly descending from heaven to the earth. Wind—not literally a wind, but AS such. Rushing—Literally, borne, that is, borne down by its own powerful impulse. It—This it refers to the sound—the whole house was filled by the divine reverberation. 3. Unto them—To the “about one hundred and twenty” present. Cloven tongues—The tongues appeared, then settled one upon the head of each person; each tongue being cloven, that is, undivided at the root, but flaring into several points at the extremity. By this terminal division was beautifully symbolized the variety of dialect spoken by each tongue.Most commentators at the present day construe the Greek word rendered cloven to signify distributed; that is, distributed a single tongue to each individual. But the word usually signifies, not the distribution of several wholes, but the distribution of one whole into several parts; as, for instance, a pile of garments into the several articles. But here there is no one common whole or single mass of tongues to be distributed; nor is there any common mass of fire back of the tongues to be divided or distributed off into single tongues; but each tongue being a whole is distributed into terminal parts. The other rendering destroys the symbol by which the divided or terminally distributed tongues indicate the miraculous variety of languages.Like as of fire—Not literal fire, but like as fire. It was the phenomenal emblem of the invisible Spirit; its divine essence, as it were, made visible. As Alford says, the sound was the Spirit’s symbol to the ear, as the fire (and we may add the “shape like a dove,” Luke 3:22) to the eye. It sat—What sat? Not the tongues, for that is plural; but plainly the quasi-fire just mentioned, in the tongue shape. What Luke means to say is that the Spirit itself sat upon each head and gave them utterance. The fire sat upon their heads; and, as if it burned down into the depths of their souls, they were filled with the Holy Ghost. 4. Filled with the Holy Ghost—This was the great fact of the Pentecost, the great fact of the New Testament dispensation—the ADVENT OF THE SPIRIT.Of this pentecostal sanctification we may remark: 1. It was a higher and purer endowment than the working of supernaturalisms, inasmuch as the latter does not necessarily imply even a regenerate character, and was mainly a transient and special provision for the establishment of the Church; while the former presumes a proximate conformity to the heavenly image, and is the normal privilege of the truly faithful for all ages. Even in the divine nature, though every attribute be perfect, yet holiness is pre-eminent over mere physical omnipotence. 2. Though the apostles before the Pentecost were holy after the less perfect dispensation of Moses, and so heirs of heaven, it was by this outpouring that they were wrought to the higher, and doubtless highest, sanctity of the new dispensation of the Spirit. 3. This sanctification was not merely sovereign or arbitrary from God, but consequent upon the entire self-consecration intimated in our note on Acts 2:14. The freedom of man and of God co-operated in the same blessed work. Man’s self-consecration is the condition, God’s sanctifying gift is the consummation. This sanctification is a source of spiritual power higher, because holier, than even miraculous power. (See our notes on Matthew 5:8; Matthew 5:48.) A fuller discussion would belong to note on 1 Thessalonians 5:23.Speak with other tongues—In other languages than their native. Spirit gave them utterance—The miraculous Spirit shaped their articulations.In regard to the nature of this miraculous gift, we dismiss at once the rationalistic solutions that deny the miracle. Such are the hypotheses that it was simply a more fluent and ecstatic style of utterance; or, with Baumgarten, that it merely implied that their tongues, formerly instruments of the flesh, were now organs of the Holy Ghost. Still worse is the assumption of others, that the Christians who spoke were really Persian and other foreign Jews, and that a storm just then happening brought strangers to the place, who took the speakers to be mere Galileans miraculously speaking in foreign languages! On the other hand, we may dismiss the ultra-miraculous view that the apostles were at this time endowed with the permanent power of speaking in a variety of languages to enable them to preach the Gospel to the different nations of the earth. Of such a permanent gift there is no valid proof either in the New Testament or in early Church history. And for most of the nations of the Roman world the Latin, the Greek, and the Hebraic were a sufficient supply of dialects.The ordinary supernaturalistic interpretation among commentators is, that each one of the disciples in turn spoke a single foreign language; so that the various foreigners were successively addressed, each in his own language. Our readers may still prefer that view, as it is maintained with great unanimity by all modern scholars; but to our own mind, we are obliged to confess, it is beset with difficulty. By most audiences such a miracle would be considered very equivocal, if not complete counterfeit. How could foreigners and strangers be absolutely sure that the speakers were genuine Galileans? How be convinced that each man had not learned his part and so was a deceiver? We can scarce consent that this great primordial event should receive so inadequate an explanation.Now it is remarkable that a form of expression is thrice used which emphasises the marvel upon the hearing rather than the speaking. Acts 2:3. They “were confounded because every man heard them speak in his own language.” As if the hearing by every man in his own language was simultaneous, and produced by the same speaking and speaker. Acts 2:8. “How hear we every man in our own tongue?’ The we and the every man simultaneously hear their native language uttered. Acts 2:11. “We do hear them speak in our tongues.” The marvel plainly is that each Galilean speaker is simultaneously heard by each auditor in his own native-born dialect. The speaker’s organs furnished the vocality, which the Spirit shaped, and, as it were, translated into each hearer’s native tongue.And this conception was by no means unknown to the Jewish Church. Tradition held that by such a polyglottal miracle the self-same vocality at Sinai was so divided and articulated as to be audible and intelligible to every man of all the seventy dialects of the world. (See our note, vol. ii, p. 105.) So Wetstein quotes Rabbi Jochanan as saying, “Whatever word goes forth from the mouth of God is divided into seventy languages.” And Mechilta, commenting on the word “voices” in Exodus 20:18, says, “How many were the voices? They heard each according to his own capacity.” Jochanan also says, “There went forth an utterance, and it was divided into seventy words in seventy languages; since all the nations heard, each hearing the word in the language of his own nation;” words singularly identical with Luke’s! Rabbi Tanchuma says upon Deuteronomy 5:23, “Said Moses, Thou hast heard how the utterance went forth to all Israel, to each one according to his own ability, old men, youths, boys, sucklings, women.”That this polyglottal miracle actually took place at Sinai we have no Scripture proof; nor, perhaps, as a literal historical fact, did the Jewish doctors affirm it. They simply clothed in physical form the sublime conception that God’s law speaks, irrespective of national or racial boundary lines, to every human intelligence. Yet, as Christian baptism recognises and perpetuates in the new dispensation a later institute of the Jewish Church, being a physical form of the conception of sanctification, so the Pentecostal miracle was an appropriation of one of the divine thoughts of that same Jewish Church. The Divine Spirit here, as in many other cases, appropriates existing conceptions to valid and permanent uses.This, it may be said, not wisely, would be, not a miracle of tongues, but a miracle of ears. But the miracle, as we understand it, and as the Jewish Church conceived and described it, interposed at the initial point, namely, at the tongue; it truly articulated the vocality, and its result only reached the ear with its marvellous effect. Just as the fiery tongue, a unit at the root, is divided off into a variety of terminal points, so does the vocality, which is one and simple at the start, divide off into a variety of articulations. It is as if the Spirit tongue impregnated the fleshly tongue, like a soul, and flung off the various dialects from its flaring points. And that surely was not a miracle of ears, but a miracle of tongues.The miracle did not certainly consist in putting into the brain of each speaker a complete miraculous knowledge of a new language, so that he could select from its entire vocabulary the term fitted to the thought. That, Alford says, not much too strongly, would be an inconceivable and monstrous violation of man’s cerebral and mental nature. When God made the dumb brute reprove the prophet Balaam, he did not bestow upon the animal the soul of a man to understand human language. He simply shaped the words in the mouth of the brute, so that, phenomenally, “the dumb ass spake.” And this the divine power could as easily do as shape the name of “Samuel” in the air for the hearing of the boy prophet. Nor in either case does it follow that the miracle was solely upon the ears, but a miracle in the utterance, reaching the ears in its realization. Nor in either case was there a “mistake.” (as Lechler in Dr. Schaff’s Lange says,) nor a “mere thinking that they heard,” but a reality, and a true hearing of a true utterance.By this view of the case, 1. We have no equivocal miracle which a combination of impostors might simulate. 2. We have a miracle pregnant with a divine idea, symbolizing the power with which God’s voice finds an auditory in every human conscience. 3. We have confirmed the parallelism of the inauguration of the Pentecostal Gospel and the Sinaitic Law. 4. We have a clear symbol of the universal diffusion of the one true religion. 5. We have a type not only of the reparation of the confusion of Babel by the bringing the intelligence of all nations into the reception of one utterance, but a type of Edenic unity in the bringing all back to the one primitive God-formed language of created Adam, in whom all the race was embodied.What is here said refers, of course, to the Pentecostal miracle alone. The power of that primordial miracle was never fully repeated. Secondary Pentecosts occurred at Samaria, (Acts 8:14-17,) at Cesarea, (Acts 10:44-48,) and at Ephesus, (Acts 19:2-7;) but the first power grew fainter and fainter, and the gift of tongues became less and less marked, as at Corinth, by its original attributes.Since our writing of the above the following paragraph has appeared in the (London) Quarterly Review, commencing an article on Islam, by Immanuel Deutsch:“The Sinaitic Manifestation, as recorded in the Pentateuch, has become the theme of a thousand reflections in the Talmud, and the Haggadah generally. Yet, however varied their nature, one supreme thought runs through them all, the catholicity of Monotheism in its mission to all mankind. Addressed, apparently, to a small horde of runaway slaves, the ‘Law’ was intended, the Doctors say, for all the children of men. ‘Why,’ they ask, ‘was it given in the desert and not in any king’s land?’ To show, it is answered, that even as the desert, God’s own highway, is free, wide open to all, so are his words a free gift to all. The ‘Law’ was not given in the stillness and darkness of night, but in plain day, amid thunders and lightnings. Indeed, the Law itself had been offered to all nations of the world before it came to [Israel] the ‘chosen’ one. But the other nations, one and all, had turned to some one special national bent, or mission, with which one or the other of these commandments would have interfered, and so they declined them all. As for trembling Israel, had they not accepted the ‘Law’ that self-same mountain would have covered them up, and that desert would have become their grave. But, the legend continues, when this Law came to be revealed to them in the fulness of time, it was not revealed in their tongue alone, but in seventy: as many as there were nations counted on earth, even as many fiery tongues leap forth from the iron upon the anvil. And as the voice of the ‘Law’ went and came, echoing from Orient to Occident, from heaven to earth, ‘all men heard and saw.’ They heard the voice, and to each it bore a different sound: to the men and the women, the young and the old, the strong and the weak. In that self-same hour God’s majesty revealed itself in its manifold words and aspects: as Mercy and as Severity, as Justice and as Forgiveness, as Grace and Peace and Redemption. And through the midst of all these ever-varying sounds and visions there rolled forth the Divine word, ‘I am the everlasting Jehovah, thy God, one God!’” 5. Dwelling at Jerusalem—Some, perhaps, only during the interval from Passover to Pentecost to enjoy both feasts. But the Greek word for dwelling implies permanent residence.“The (present) Jewish population has been variously estimated from three to five thousand. The number varies, no doubt, from time to time, since many of them are pilgrims, who come and go in a very uncertain manner. Few of them, comparatively, are natives of the country. The majority of them are aged persons, who repair to the holy city to spend the remainder of their days, and secure the privileges of being buried in the valley of the Kedron, which, as their traditions assert, is to be the scene of the last judgment. Others of them are those who come hither to fulfil a vow, or acquire the merit of a pilgrimage, and then return to the countries where they reside. Among them may be found representatives of every land, though the Spanish, Polish, and German Jews compose the greater number. Like their brethren in other parts of Palestine, except a few in some commercial places, they are wretchedly poor, and live chiefly on alms contributed by their countrymen in Europe and America.”—Hackett’s Bib. Ill., p. 229.This poverty of pilgrim residents goes far to illustrate the so-called “community of goods” of the first Jerusalem Church. Every nation under heaven—”I would like to ask those,” says Erasmus, “who deny there is any hyperbole in Scripture, if they think there were any English or Scotch at the Pentecost.” But Grotius ingeniously identifies all the races named as being branches from the “sixteen grandsons of Noah, from whom all nations were descended.” Luke clearly uses these phrases of wide universality with a feeling that all the world was here represented. 6. Noised abroad—Literally, when this sound occurred; not the rumour of the event, or the loud voices of the speakers, but the sound from heaven, in Acts 2:2. 7. Marvelled—The expressions of emotion on the part of these spectators are reiterated very emphatically. Confounded, expresses their first mental perplexity at the apparent confusion of the scene; amazed, their emotion at the miracle; marvelled, their wonder at the wonderful thoughts expressed from a source so extraordinary. 8. Wherein we were born—The tongue of the country of their birth. A Persian Jew understood Persic, an Egyptian one Coptic; just as an American Jew knows English, and in addition perhaps the vernacular Hebrew or Aramaic.How shall we consider the house such as to admit so large an audience as this one hundred and twenty, three thousand devout hearers, and perhaps, five hundred mockers? We may figure an eastern structure (see fig., vol. i, pp. 121, 326) so built as to enclose a square central area, lined with galleries looking in upon the area from the four sides. The gathering crowds, called by the supernatural sound, fill the area and galleries; and from the most elevated gallery we conceive Peter as addressing the whole. 9-11. To give a view of the above-expressed universality, Luke now spreads out a map of Israel’s wide dispersion. And Israel’s dispersion is the type of the Babel dispersion of the race, inasmuch as these Pentecostally-gathered sons of the dispersion are here to represent all nations.Luke’s survey commences with the far east. Parthia, Media, and the Elamites embrace areas of the old Persian empire, where Shalmanezer, king of Assyria, settled the ten tribes at the first captivity. Westward thence is Mesopotamia, (note on Acts 7:2,) whence came ancestral Abraham, and where Nebuchadnezzar settled the victims of the captivity. Luke’s western progress brings him home to Judea. Turning to the north-west, he ranges through five of the provinces of Asia Minor. By a sudden southern descent he arrives at Egypt, the seat of the old Pharaonic captivity, where large numbers of Jews, especially under the first patronage of Alexander the Great, had settled and flourished. Rome represents Europe. The strangers are the residents there of Abrahamic faith, whether Jews by birth or proselyte. The regular plan of his map then seems finished, but he adds the Cretes and Arabians as a supplement too important to be omitted.Why in this catalogue of countries, whose natives wondered to hear their dialects here spoken, Judea should be enumerated, is an unsettled question among commentators. The manuscripts admit no doubt of the true reading. The opinion of Alford, that it is named because it lay in Luke’s route westward; of Olshausen, because Luke speaks from his stand-point at Rome; of Bengel, Meyer, and others, because the dialect of Galilee was different from Judea, are all rejected by Dr. Gloag, who agrees with Hackett, that it was because Luke would enumerate all the dialects spoken. But what Luke is really enumerating is (Acts 2:8) the countries of those who wondered to hear their dialect spoken by Galileans in Judea. This could, apparently, have been surprising to a Judean solely because the Galilean dialect was different from the Judean. But by our view of the nature of the miracle the difficulty disappears. That from the utterance of the same speaker one should hear Persic, another Coptic, and another Hebrew or Aramaic, would be as wonderful to the Judean as to the Persian. 11. Wonderful works of God—When the human spirit, wherein resides man’s susceptibility to the religious emotions, is breathed upon by the Divine Spirit, and awakened into ecstasy, it may call the poetic powers into action, and evolve itself in the psalm. And if the man be endowed with the gift of genius, his psalm, like those of David, may be a permanent gift of God to his Church. Even among our Aryan ancestors a few of the hymns of their Rig-Veda, or Psalm-lore, evince that there were even with them some faint breathings of the blessed Spirit. Minds less endowed, when awakened to religious devotion, rather avail themselves of the strains of their greater predecessors than succeed in producing psalms of pure and perfect originality. This present passage confirms the idea that Mary’s Magnificat (Luke 1:46) was improvised and uttered in a spiritual ecstasy. And the Magnificat may be read as furnishing some idea of the nature of these raptured Pentecostal utterances.Besides these strains in Luke’s first chapter, the New Testament age was not inspired to furnish any permanent psalmody to the sacred canon. There is nothing in the New Testament corresponding with the Psalms in the Old. The prose narrative, epistle, and prophecy, ending in the semi-poetic Apocalypse, were all that the Church’s discerning of spirits could recognise as entitled to a place in her new Scriptures. I. Peter’s first answer to the question of Act 2:12-21.This is the predicted inauguration of the Church of the Spirit, Acts 2:16-18; by wonderful omens is heralded this notable day, Acts 2:19-21.Peter is now not only an expounder of prophecy, but an empowered and inspired prophet. His comment, and even his variations, are of an equal authority with the original text. 13. Others mocking—Those who asked What meaneth this? spoke in solemn sympathy with, as well as amazement at, the scene. But there was another quite different set, who have had their like in all generations, of worldly, irreligious mockers. The former class are said to be all; that is, all the devout foreign residers in Jerusalem; while these others are more likely to be Palestinian Jews, either profane in character or bigoted Judaists, and so hostile to Christianity. Out of sympathy, they were perhaps unsusceptible of receiving the supernatural impression.New wine—The must, or unfermented juice of the grape, which was a very luscious wine and not intoxicating, but only exhilarating. It is true that the grapes of the year had not been gathered, so that real new wine could not yet have been made. But there were processes by which the fermentation could be prevented, and the must be preserved through the year. One method was to boil it, (see note on John 2:3;) another was to put it into a perfectly tight cask and submerge the cask entirely in water for forty days. The fact that the must was only exhilarating seems to indicate that even these mockers did not see enough in the one hundred and twenty such ecstasies as to suggest a charge of complete drunkenness. Kuinoel quotes a Greek line which describes a minstrel as “exhilarated with must singing the sports of the Muses.” Though the Pentecostal brethren were exulting with joyous rapture, yet was every thing done “decently and in order.”After the mockers had fully exhibited their folly, the miraculous tongues became silent; and, from the mass of the hundred and twenty, Peter stood forth as vindicator and spokesman for the whole. With the eleven—Who, heretofore undistinguished in the body of believers, now stood forth as witnesses, (Acts 2:32,) to sustain the testimony of their orator. Lifted up his voice—Lifted, because the audience he addressed was vast, and, however silent, needed a fulness of voice to be reached. After a graceful defensive exordium, Peter proceeds to answer their question, (Acts 2:12,) What meaneth this? 2. Second Speech of Peter—that at Pentecost. Acts 2:14-40.14. Men… dwell—Of course, during the Pentecost the men of Judea were gathered to the capital. We have, indeed, present several classes of persons more or less mingling—Palestinian Jews, foreign Jews, devout residents and mockers. 15. Not drunken—Base and preposterous as their ribaldry was, Peter replies with a most elevated calmness of denial. The third hour—Eight or nine o’clock, the Jewish hour of morning prayer, when none but profligates, as no one supposed these to be, were drunken. 16. This is that—This wonderful manifestation is the (or a) fulfilment of the ancient predictions of the prophets, especially of Joe 2:28-32, that the age of the Messiah should be the dispensation of the Spirit. This inaugural effusion is the earnest, nevertheless, of future still more widespread and powerful effusions which are yet to be—the characteristics of the last days. 17. The last days—This phrase occurs many times in both Testaments with somewhat different meanings. What the last days are somewhat depends upon what are the antithetical first days. In the Old Testament, the Old Testament dispensation being the first age or days, the last days were the days of the Messiah, or the Christian dispensation. Such is the meaning here. All flesh—Not upon a few priests and prophets alone, but upon all ranks and classes; not for one race alone, but inherited by all nations. Prophesy… visions… dreams—The Pentecostal Church inaugurated by this effusion was a charismatic Church. Yet the signs and gifts here predicted, being really attendants upon the person of Jesus, commenced at his approaching advent. Note on Matthew 1:20.After a long withdrawal of miracle and sign, the Baptist’s birth was announced by a vision of Zachariah’s. Our Saviour’s birth was heralded by the dreams of Joseph, the vision of Mary, and that of the shepherds. Simeon, Agabus the Apocalyptist, and others, prophesied. All these were in essence concentrated in the Spirit’s power bestowed at Pentecost. 18. My servants… my handmaidens—The words in the Old Testament signify servants or slaves, male and female; and the meaning is, that the Spirit shall condescend to the lowest rank. But Peter, in a true New Testament spirit, inserting the my, elevates them into God’s servants and hand-maids. 19. Wonders in heaven—The angels appearing in the sky to the shepherds; the descent of the Spirit, dove-like, from heaven at Jesus’ baptism; the voice from heaven, John 12:28; the Pentecostal mighty rushing as of wind from heaven. In the earth—Birth and miracles of Christ and his apostles, and especially Christ’s resurrection. Blood—The wonderful blood at the crucifixion. Fire—The opening wonder of the Pentecost. Vapour of smoke—At the darkness and earthquake of the crucifixion. 20. Sun… darkness—At the Saviour’s death. Moon… blood—The optical effect of the miracle of darkness. Yet physical wonders are but the visible signs and indexes of the spiritual and moral movements in the kingdom of God. And all these wonders had their type in the manifestations at Sinai. Again, Sinai and Pentecost are antithesis to each other. Notable day—Illustrious day, according to the Septuagint. The Hebrew may mean terrible day. Both were true. The same day has a bright and a dark side to it; the stern old prophet gives the dark side as for God’s enemies; the serene apostle gives to these Pentecostal hearers the side of brightness and promise. Nevertheless, for the persistent mockers (Acts 2:13) the dark side remains true. Day—The prophetic passage quoted by Peter comes to a point upon this very day; and the question (Acts 2:12) What meaneth this? is answered. 21. Shall be saved—And this for his listeners the truest glory of the notable day. It is a day of an offered Saviour, and all these signs are proclamations of a day for men to repent, and accept him of whom the prophets spake. 22. Ye men of Israel—The orator at this point seems to collect his strength and begin anew. He addresses them by their noblest title of Israel, as if to show that it is from no want of love or respect that he lays upon them firmly the charge of being the slayers of Jesus. Jesus of Nazareth— Pity that our English translators, and so our English speaking Christendom, had not retained the true literal terms, Jesus the Nazarene. We should have more clearly felt the power of the prophecy in Matthew 2:23; and we should more constantly recognise the inspired magnanimity with which the early apostles gave the key-note of glorying in the cross of that name. Approved of—Sanctioned by. Miracles… wonders… signs—As prophesied in Acts 2:19-21. And of course to the believers in genuine prophecy there need be no difficulty in believing real miracles. Ye yourselves also know—It was but little more than fifty days since Jesus lived on earth. The devout foreign Jews had, doubtless, all been at the Passover, and witnessed, and in some degree shared in the crucifixion; and most knew Jesus and his miracles as eye-witnesses. But of the dwellers of Jerusalem the knowledge of Jesus’ works and participation in his death were matters that Peter could safely charge. 23. Determinate—This Greek participle is derived from a noun signifying boundary line; hence, the determinate counsel is the well-defined counsel, the definite counsel, namely, his counsel that Christ should redeem the world by voluntarily dying for it. The term counsel in Greek, âïõëç, is the word from which our words volition and will are derived, but signifies a counsel or decree. Wicked hands—The best reading omits have taken. For with wicked hands the preferable reading is with the hands of lawless men. They had used the instrumentality of a Gentile (without law, Romans 2:12) soldiery for the deed. The apostle discriminates with delicacy between the act of God and the act of man. He is no fatalist or predestinarian. The delivery of Christ was His act; the wicked slaying was their responsible act, foreseen by the foreknowledge of God. There were thousands of ways in which Christ could have died without being obliged to these wicked hands for its accomplishment God needs not any man’s sin. But God selected that point in human history where the most wicked men were ready to show how far wickedness could go, to place his consenting Son at the post of duty and death. Hence, he was holily delivered by God’s counsel, but wickedly slain by wicked hands. And now, graceful and respectful as is the style in which our apostle has addressed these men, he firmly reveals to them, in the light of prophecy and well-known fact, that they have committed the greatest crime in human history. See note on Acts 4:28, and Romans 8:29-30. 24. Whom God hath raised—Now comes the great sequel to this crucifixion—the resurrection. The listeners knew the crucifixion; the apostles, as Peter will assure them, (Acts 2:32,) knew the resurrection. But first he will prove it by testimony infallible, namely, testimony before the fact, being Divine prophecy. Loosed the pains of death—In his resurrection Jesus was not released from the “pains of death,” for they had ceased when he expired. In Psalms 18:5, the Hebrew word for “snares” or “bonds of death” may signify either snares, or birth-pains, or agonies in general. The Septuagint Greek has ωδινες, a word of this last signification. Luke, in translating Peter’s speech from the Hebrew, in which it was spoken, into Greek, uses the Septuagint word. Probably in the Hebraized Greek of the day the word had the same double meaning; so that an English translator might suitably render it snares or “bonds of death;” a meaning suggested by the terms loosed and holden. Not possible—The impossibility that Christ should fail of a resurrection was not because it was prophetically predicted, but it was predicted because it was an impossibility. The Prince of Life could die in order to be the author of life to dying men; but the conquest of death must give way to a resurrection. His death was voluntary, his resurrection a necessity. The impossibility is additional, in Peter’s own view, to the prophecy. He knew it to lie in the very nature of Christ, who was able not only to lay down his life but to take it again. Hence in a true sense his resurrection was a natural event, being the legitimate effect of a sufficient cause. Hence, there is a fine truth in a striking reply of Goldwin Smith to those who object to a religion’s depending on human testimony. The resurrection of Christ is a necessary result of the high perfection of his character. If his life is a true life, and his death a transcendent death, then his resurrection is a necessary sequence, whether proved by human testimony or not. Not only does the testimony prove the fact, but the fact proves the testimony. Holden of it—Holden of death. We have a mighty Saviour who submitted to death, conquered death, and finally holds the keys of death and of Hades. His resurrection, surely, is a very natural event. 25. Concerning him—Namely, Christ. The quotation is from Psalm xvi, which psalm the best Christian interpreters apply to Christ—truly, no doubt, if it be true that David, even as a representative man, speaks in the first person of the Messiah, the Holy One. (Acts 2:27.) This is an epithet that no mere man is entitled to apply to himself; and if it could be truly applied to any being, that being would be entitled never to see corruption. If David were truly inspired, he could mean such a title only for some One higher than himself. I foresaw—The prefix fore merely implies what is expressed in the following word, before. Right hand—As my right-hand man, that is, my aid or seconder. 27. Hell—The place of departed spirits, Hades. (See notes on Luke 16:23,) Thine Holy One—A term which David under inspiration would hardly apply to himself simply. Corruption—Rationalists have denied that the Hebrew word used by David signifies corruption; but they are refuted on this point by Hengstenberg. As he well remarks, corruption refers to the body, as Hades refers to the soul. Good proof that in both David’s and Peter’s theology body and soul are different things, and may exist apart. 28. Ways of life—In the Hebrew, the way of life; signifying, as applied to the Messiah, his path through resurrection to life. Thy countenance— After his ascension to God. 29. Freely speak—In spite of your great reverence for David. Patriarch—Evincing his profound respect for David by this unusual, but most venerable title, which belonged more strictly to Abraham, Isaac, Jacob, and his twelve sons, the fathers of the twelve tribes. Sepulchre is with us—And the “tomb of David” is still standing on the brow of Mount Zion. From Nehemiah 3:16, we learn that “the sepulchre of David” was near to a “pool that was made;” and the present tomb is near the pool of Gihon. It is jealously guarded by the Turks, no Christian being allowed to enter upon pain of death. Dr. Barclay, in his “City of the Great King,” narrates that his own laughter, by a singular adventure, obtained entrance long enough to sketch a picture of its gorgeous interior, which is exhibited in rich colorings in his book. Peter could, of course, assume this tomb to be monumental evidence that David had not passed through a resurrection and ascension. 30. A prophet—In the sense both of speaking by inspiration and of predicting the future. An oath—In 2 Samuel 7:5-16, God promises to David a successorship on the throne forever; in Psalms 132:11, David affirms that God had so sworn; both in consequence of David’s determination to build a house for Jehovah. Fruit of his loins—Peter speaks as if it was, as it were, through his line of descent that David was able to look prophetically as through a line of light. Thereby he identifies himself with his great descendant the Messiah, and speaks in Psalm xvi as Messiah himself. The best reading, instead of he would raise Christ to sit on his throne, would substitute, that of the fruit of his loins One should sit on his throne. With that future One Peter now (in Acts 2:32) identifies Jesus. 31. Spake of the resurrection of Christ—The word Christ signifies Messiah, and it is worth while to note how Peter changes from Christ or Messiah to Jesus in the next verse. His meaning is that Messiah was predicted as having a resurrection; that this Jesus had a resurrection we know, and, therefore, a presumption, in the surrounding circumstances, that this Jesus is Messiah. For his soul was not left in hell, a reading more probable would be, he was not left in hell. The copyist probably borrowed the word soul from Acts 2:27. 32. We—The men whose divine authority you have seen demonstrated in this pentecostal miracle. Witnesses—See note on Luke 1:2. Our eyes can testify the accordance of fact with prophecy. 33. Therefore—As the result of the whole. Exalted—A clear testimony to the ascension. Shed forth this—So that we have here Peter’s second answer to the question, (Acts 2:12,) What meaneth this?—It is a manifestation sent down from the ascended Jesus Messiah. Peter now confirms the exalted Lordship of the ascended Jesus by further prophecy. 34. David is not ascended—And it is not, therefore, David’s exaltation that the prediction announces. And as the Jewish Church admits that the Messiah, and he alone, is foretold in David’s psalms, so if it be not David, it must be Messiah. The Lord—David’s Hebrew for Lord (Psalm cx) is JEHOVAH, which is God’s proper name; just as David is the proper name of the man so named. It is, therefore, an incommunicable name, belonging to the God of Israel alone. So solemnly did the ancient Jews reverence is as never to utter it vocally; and as the ancient Jews had no vowels in their writing, so both the pronunciation and the proper vowels are lost. When the sacred name occurred in the Holy Text, the Jews in reading substituted the word Adonai, Lord; and when the vowel characters were afterward invented, not knowing the proper vowels to be added to the consonants of the sacred name, they gave it the vowels of the word Adonai. Nor is it probable that these were the proper vowels, nor are they certainly known. The English translators, most improperly following in many places the example of the Septuagint, have rendered the name Jehovah by the word LORD, spelling it, however, as here, in capitals. 35. Thy footstool—A figure taken from the custom of ancient conquerors of setting their feet on the heads or necks of their captured foes. So Josephus paints the Jewish hero Jonathan as treating Pudens the Roman: “Treading upon the dead general he shook his bloody sword, with his shield in his left hand, shouting many things to the army, boasting over his fallen foe, and scoffing at the Romans looking on.” But the conqueror in the present Messianic image is sitting in quiet victorious state beside the throne of Jehovah, with all his foes lying like a footstool beneath his feet. 36. Therefore—And now comes the inference in conclusion. The crucified and ascended Jesus, from whom this Pentecostal effusion has come, is Lord and Messiah; and well it is that the house of Israel should note the assured fact. Whom ye have crucified—Your crucified victim is your triumphant Lord. 37. Pricked—Pierced to the heart. Remorse for their sin, and terror at its consequences from the triumphant Christ on high, are their struggling emotions. Even these devout Jews (Acts 2:5) discover that the prophecies of the Testament, and all the forces of the old dispensation, are against them; that the great Messiah has truly come, but that, instead of being his friends, they are the foes beneath his feet. What shall we do?—We, crucifiers of the Jesus who is now the glorified Lord and Christ. 38. Repent—Literally, change your minds, namely, from your guilty hostility to Christ to a full faith in his name. In its full Christian sense repentance includes a perfect and saving faith in Christ. Repent, and be baptized—By repentance they renounce their hostility to the crucified One, and all the sins that slew him; by baptism they are accepted into the body of his friends; and by the gift of the Holy Ghost they become truly one with the sanctified hundred and twenty, (Acts 2:1,) and are empowered to do mighty wonders in behalf of Christ the exalted Lord. For the remission of sins—Baptism is the external act and manifestation of an internal justifying faith already existing. As the outward act and manifestation of the conditional faith, baptism is mentioned before that remission which follows the internal faith, although the instant divine act of remission has actually preceded the baptism. Internal faith precedes the divine act of remission; while the external baptismal act of faith is the organic condition to the normal state of remission. Hence only the justified person is rightly baptized. The infant is baptized as a virtual, and the adult as an actual believer. From all this it would follow that a wilful neglect of baptism, where no impossibility exists, endangers the permanence of the remission, and so of the salvation. To the question whether a justified, unbaptized person may rightfully commune at the Lord’s Supper, we should reply that it is the wrong order; nevertheless, the wrong consists not in the communing, but in the omission of a previous baptism. Baptism externally brings us into the Church; communion testifies that we are in the Church. 39. The promise—The promise, of Acts 2:21, that in the new age of Christ the Lord, all that call on him shall be saved; and hence the save yourselves of Act 2:40. Unto you—Even, emphatically, unto you, who (Acts 2:36) have crucified this Lord. And, more abundantly, it dies not with you, but extends to your children, your offspring. Nor geographically is it limited to your lineage, but extends afar off; for that promise of salvation to all that call upon the Lord (Acts 2:21) shall extend even to all that the Lord by his Gospel shall call. To ask whether this means Jews or Gentiles is an empty question; for the apostle has not race in view, and is thinking only of the extension of the Gospel invitation in its blessed but indefinite vastness. Good proof this that the apostles and their followers expected the conversion (and not the immediate destruction) of the world. 40. Save yourselves—Rather passively, be saved. Perform the conditions necessary to being saved; saved, that is, with a present salvation from sin, and liability to hell. Untoward generation—Which has upon it the guilt of special crime, and a doom of special destruction. (See notes upon Matthew 23:33-36, and upon Luke 21:32.) 3. Pentecostal Church—First Repose Period with community of goods, Acts 2:41-47.41. Then—Forthwith at the close of the sermon. Pity that the routine of modern congregations were not oftener thus broken up by immediate repentance, faith, and self-consecration to Christ. Three thousand souls— The unforced words affirm that three thousand were baptized in one day. Places enough for immersion, doubtless, there might be; but the publicity of the movement, in addition to the previous excitements, would have been eminently unsafe, and is not a supposable thing. 42. Steadfastly—Though the conversion was sudden, the perseverance was steadfast. Apostles’ doctrine—The apostles’ instruction. As yet no Gospels were written for them to read, and they listened to and studied the oral teachings of the apostles as their living Gospels. See our vol. ii, pp. 5, 6. Theirs was that pregnant faith in the unknown whole of the apostolic Christianity from which ready belief in its details of truth was produced. Believe, in order that you may understand, and soon you will believe because you understand, and understand because you believe. Under their inspired teachers they studied the life of Christ and its relation to prophecy; the death of Christ, its relation to their salvation; the example of Christ, its power over their lives; and the love of Christ, its spirit within their own hearts. And such being their tuition under the Pentecostal refreshing, we see what manner of Christianity appeared in them. A brief millennium brightened, in one blessed spot, upon the world! Fellowship—What is called in the Apostles’ Creed “the communion of saints.” Breaking of bread—Repeated in Acts 2:46. The time of large church edifices had not yet come, and so the religious exercises were conducted in various private homes, when not using the Pentecostal house and not at the temple. Nor were the different sorts of religious exercise classified and separated. Hence, melted into one large, loving family, the new Church variously assembled in as large a number as allowable, every day took a repast, called the agape, or love-feast, preceded or followed by the Lord’s Supper.So the Lord himself had united a meal with his first eucharist.The Agape, or Love-Feast, was an institute of the earliest apostolic times, and was continued for centuries, though often abused, and finally disused. Besides this place, they are alluded to in Jude 1:12 as feasts of charity, and, perhaps, in 2 Peter 2:13. St. Ignatius: “Not without the bishop is it lawful either to baptize or hold a love-feast.” St. Chrysostom calls the love-feast “a custom most beautiful and most useful; for it was the supporter of love, a solace of poverty, a moderator of wealth, and a discipline of humility.” Abuses of the institution are rebuked in 1 Corinthians xi, consisting in making them a luxurious and riotous meal. In later centuries they are recognized as existing in various places. They were revived in modern times by the Moravians, and adopted by Mr. Wesley as one of the institutes of Methodism. 43. Fear came upon every soul—This refers to the nearest margin of population outside the Church. There appeared something so supernatural upon these “Nazarenes,” their doctrines of judgment upon unbelievers, and the wonders and signs done by the apostles combined, as to hush the mockers and stay the hand of persecutors. The Church had power and peace. 44. Together—Not residing together, but united together, having their common family reunions at their agapes. All things common—Common not by joint ownership, but by freedom of use. On this special liberality we may note, 1. It partly arose from the non-resident or pilgrim character of a large part of the converts. (See note on Acts 2:5.) 2. It was not an obligatory rule; the laws of ownership or property were not disturbed or questioned. Even Ananias might have kept all his lands unblamed. (Note on Acts 5:4.) 3. This liberality was local, being confined to Jerusalem; and temporary, not surviving the dispersion of the Church by the Sauline persecution. 4. It was not what Renan calls it, a coenobitical or communistic institute, had no monastic quality, but was a common impartation arising from the exigency of the times and the free spirit of Christian love. 5. The Jerusalem Church, under pressure of the hierarchy, was a long time impoverished, and Paul labored largely for contributions to its poor during years of his ministry. 45. Sold their possessions—Under the Pentecostal power the solids melted into fluids. 46. Daily… in the temple—They not only forsook not the old Jewish temple service, but were specially punctual at the morning and evening sacrifices (John 1:29) and other services therein, even after the great atonement, following the example of Jesus. To the Jews they thereby still appeared to be true Jews, only with the peculiarity of a special sort of piety, and a belief that the expected Messiah had come in the person of Jesus. One accord—The accord of perfect Christian unity. From house to house—In social worship at their various dwellings. 47. Favour with all—Not being considered apostates, their piety seemed to excuse their slight heresy, and their lovingness won love. Such as should be saved—A prolix and excuseless mistranslation of a Greek participle signifying the saved, or, those being saved, that is, with a present salvation from sin and guilt. (See note on Acts 2:40.) Peter had exhorted them to be saved and they did become saved. And so the Lord added daily the saved to the Church. III. CHURCH IN MIRACLE AND OF , Acts 3:1 to Acts 4:37.Few were the days of the Pentecostal peace described in the closing verses of the last chapter. Our historian will now relate, not what Baumgarten calls “the first miracle,” for, in addition to the Pentecostal miracle, signs and wonders had already been done, (Acts 2:43;) but a closing miracle, which by its boldness roused the powers of the State and Church from their lethargy, and brought on “The First Persecution.” The complete narrative, to be taken in at a single reading, extends to Acts 4:31, when the writer pictures a second interval of holy, triumphant peace. 1. Peter and John—The two pre-eminent apostolic leaders; the eldest and the youngest, probably, of the noble twelve. Together at the last supper they had consulted the Saviour as to who was his betrayer; and together at the last breakfast (John 21:18) they had received from Jesus the intimation of their respective futurities. 89504e470d0a1a0a0000000d49484452000000af000000a70803000000501ffc2a00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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a428bdd2840828078e52b04126838d0ab449af4101969600061c52ca3ee2b40802103d84e22428c5301985003ab95566c0b9 d96e705f7e330ecea87fa2103e9de2faf895fe0fd8c16d5566caca55f8cecf9cede1ac1a8ce0dc968be08815d6102c465951 bb85535b2861b5777e76fd63b239409cb21879b41adbc179e67f59cb7f4818865d622d62252d1a3357fa1d668b1d34e80cec ff01b213715b17951c3b0000000049454e44ae426082Into the temple—The word temple, in its narrower sense, designated simply the holy house of God. This house was the residence of King Jehovah, (2 Samuel 7:6,) who dwelt by his presence in its Holy of Holies, and the courts were his enclosed grounds. In the holy front room of the house were his candlestick for light, his table and bread, and his perfumery the altar of incense. In front of the house was the grand altar on which the slain animals were roasted, which typified the food of Jehovah. But no image of him was allowed. Thus did Israel teach, in the most conspicuous and costly manner, the personal, yet incorporeal, nature of the true God.This house was “exceeding magnifical,” “covered all over,” says Josephus, “with plates of gold of great weight, and at the first rising of the sun reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. Man lame… was carried—Was being carried. He is borne to the spot while they are walking to it. The cripple and his restorers, unknown to each other, are coming to the same point. Laid daily—At a path where troops of the benevolent are supposed to pass. There are many irreligious humanitarians who pretend that the Christian Church preaches a great deal, but does little in the cause of humanity. Such a statement is false in fact. Statistics would show that the great current of liberal giving flows from Christian, evangelically Christian, hands. It is in Christian countries almost alone that great benevolent institutions have heretofore existed. Lame from his mother’s womb—Proof that none but miraculous power could cure him. Beautiful—The gate entering from the Gentile court into the women’s court. It is remarkable that there was in the city of Constantinople a gate called by the same Greek epithet ‘Ωραια, beautiful, and Constantinople itself was sometimes called Καλλιπολις, Beauty-city. Such epithets do not usually displace the ordinary name. Leaving the marble floor of the court of the Gentiles, the apostles ascend a flight of steps to a broad platform called chel, a few steps above which stands the Beautiful gate, and upon which probably also lies the lame-born. It is customary even at the present day in the countries of Europe, especially of papal Europe, to place beggars, sometimes even by public authority, at the doors and gates of churches, hotels, and bridges. Such should never be the case in a well-ordered government, in which Christian principle requires that ample provision, to which all should contribute in proportion to their means, should be legally made for all the truly and necessarily poor. The same Christian principle which in our Saviour’s time required a limitless individual benevolence, requires of Christian governments to make such provisions as shall as far as possible render individual alms-giving unnecessary. 3. About to go in—He lay, therefore, on the chel outside the gate. This platform, chel, really extended entirely round the temple, and was the standing-place in time of war for a line of soldiery. A breastwork lined its edge, so as to form a defensive rampart. Into the temple—Into the women’s court, where the public worship at the sacrifices was held. An alms—This English noun has gradually glided from a singular meaning to a plural on account of its terminating in s. 4. Peter—The junior apostle is reverently silent, (John, indeed, never speaks in the book of Acts,) while his senior alone speaks and performs. How graceful is reverence for honored age even in most honored youth! Fastening his eyes—As if conscious of being prompted, perhaps even impelled, by the Spirit, with a power to perform a miracle upon this perfectly hopeless lame-born. Look on us—Requiring, at least, a slight conditional response from the lame-born. And this whole solemn process served to mark and demonstrate the proceeding of cause and effect, showing that there was no mere accident, but the intended result of an intentional putting forth of power. (See note on Mark 8:22.) This gaze may, however, be but the glance of the spirit of discerning whether or not the man had faith to be healed. Every scientific physician knows that faith predisposes the patient’s system toward health. “It is,” says the celebrated physiologist, Dr. Carpenter, “to a state of fixed expectation with implicit confidence that we may fairly attribute most, if not all, the cures which have been worked through what has been popularly termed the ‘imagination.’ A couple of bread pills will produce copious purgation, and a dose of red poppy syrup will serve as a powerful narcotic, if the patient have entertained a sufficiently confident expectation of such a result.” This fact, no doubt, accounts completely for a large amount of the miracles of healing in the later Christian Church, especially in nervous cases. The preternatural is the avenue through which the supernatural may reach us. And we may even say that our Lord and his apostles often used the preternatural receptivity of the patient, arising from faith, to pour in upon the patient the supernatural force that worked the miracle. And thus was shadowed the healing of the soul through a similar, yet higher, willing, and expecting spiritual faith.Paul, at Lystra, selected the cripple for a miracle, “beholding him and perceiving he had faith to be healed,” and, reciprocally, that he himself possessed the miraculous power. So with the elders of the Church, “the prayer of faith,” faith both of the elders and the patient, “shall save the sick.” This gift was a preternaturalism, but hardly, perhaps, a miracle. (See note on Acts 8:24.) That power, we doubt not, still exists in the Church, were it faithfully exerted. The profoundly pious physician often possesses, perhaps, a means of health-giving of which he is unaware. Yet nothing less than true, full miracle could be supposed to restore sight to the blind-born, as did Jesus, or walking to the lame-born, as Peter here, or the cripple-born as Paul at Lystra. It is for this reason that the congenital character of the ailment is carefully stated. 6. Silver… none—Much he had that was better than silver or gold, but of those nothing. He was a penniless, but a rich apostle; nor did he perform his apostolate to fill his coffers. Peter’s exact words are, Silver and gold are not to me. The Aramaic not having the verb to have, uses this mode of expression to signify that verb; we probably have, therefore, a literal Greek translation of Peter’s Aramaic words. In the name… walk—Literally, in the name of Jesus, Messiah, the Nazarene, rise and walk. The highest and the humblest earthly epithets of the Lord are here combined in this act. Each movement and every exact word seem given by Luke as if himself present, and emphasizing this as a most important miracle. 7. And lifted him up—This clause is of doubtful genuineness, and may well be omitted. The man was not raised up, but, according to the next verse, when touched by the apostle’s hand sprang up. 8. Leaping up—His first spring as the apostle lifted him, before he stood; as if the conscious strength to rise came into his feet and ankles like a quick throb. Stood—A moment, as if to be sure of himself. Walked—Or rather, in the present tense, walks in a regular style, like any body else. Into the temple—Through the gate Beautiful into the women’s court of worship. Leaping—Springs of involuntary joy united with rapturous shouts of praise, not to the apostles but to God. He goes in the right direction, he has the right spirit, and his happy disorderly action is quite pardonable even in the solemn place of prayer. 9. All the people—Even within the holy court a general attention, not of a disorderly populace, but of the worshippers in Jerusalem, rests upon the happy, restless shouter. 10. They knew—His was a case like that of the blind man, (John ix,) of long standing and great notoriety, notorious especially to those who had often contributed to the beggar at the gate. 11. Held Peter and John—Luke presupposes that as they went into the temple (Acts 3:8) worship and sacrifice were duly performed, and that they are now returning out. The lame-born during that time held, that is, closely adhered, or clung, to the apostles, and thereby marked them out to the devout multitude as authors of the deed. All the people—The out-coming worshippers. Ran together—Collected in a dense crowd. Porch… called Solomon’s—It was in the previous winter, probably, (as John narrates,) that John saw a crowd surround Jesus in a similar manner as this company surround himself and Peter in this same Solomon’s Porch. (See notes on John 10:23.)Solomon’s Porch, as above noted, was formed by the rows of pillars sustaining a roof of Lebanon cedar parallel to and joining upon the inner side of the great eastern wall of the court of the Gentiles through its whole length. It bore the name of Solomon either because it was a part of Solomon’s original work, or, more probably, because it was based upon the ground of a filled-up valley, upon which ground stood, in the first temple, a similar porch built by Solomon. The crowd has therefore moved from the court of the women across the court of the Gentiles, on its way out of the temple enclosures. 2. Peter’s Third Speech—that in Solomon’s Porch, Acts 3:12-26.Peter promptly avails himself, in this bold speech, (made perhaps from some elevated platform or position in the porch,) of the great excitement to base Christ upon this miracle. Do you ask what this miracle means? It declares that your Messiah, by whose power it was alone done, has come to you, even He whom you have slain, Acts 3:13-18. The momentous inference is, that you must repent of your crime against him and submit yourselves to his divine authority, Acts 3:19-26. 13. The God of Abraham—This is no foreign false miracle opposed to Jehovah and condemned by Moses; on the contrary it is in the Abrahamic line, under the sanction of God, and by the true Messiah. Peter presents next a striking series of contrasts, which at once honour Jesus and condemn his Jewish hearers. God glorified Jesus; they surrendered him. Pilate would have freed him, and they denied him. They rejected the Holy One, and preferred a murderer. They destroyed the life of the Prince of Life. They killed, but God raised to life. His Son. Rather, ðáéäá, servant, the Septuagint epithet of the Messiah in Isaiah 40:65, and therefore a claim of Messiahship for Jesus. 15. Prince—Compounded of ‘Αρχη, beginning, or origin, and αγω, to lead; the word may signify prime author or original source. But as a military term it may signify prime leader or general. So Hebrews 2:10, “Captain of our salvation.” This last meaning designates Jesus as leading his followers in the way of life. Witnesses—Notes on Acts 2:32 and Luke 1:2. And the miracle just performed rendered its performers conclusive witnesses of the resurrection miracle; doubly so from the fact of Christ’s real authorship of the miracle, affirmed next verse. 16. Name—His name as uttered by us was the mediate cause; his divine self, called by that humble name, is the primal, real cause. Jesus was therefore present in the deed and in this assembly. Through faith—The connecting link between this deed and its divine Author is our faith. The faith of these witnesses renders them receptive of the divine power, and becomes the avenue through which the divine energy streams into them. By him—Or through him. This faith, though exercised by us, is truly through his beneficence made possible to us. Presence of you all—Visible to your own eyes is the demonstration of the divine power which we affirm! If this man is sound, Jesus is the risen Messiah! And if Jesus is Messiah, then your Messiah have you murdered! 17. At the climax of the crime Peter skilfully and gently places the palliation. Brethren—Descendants of the same our fathers, Acts 3:13. Wot—know. Ignorance—How far excusable, see note on Luke 23:34. Repentance is not the child of despair; and so Peter softens his language in order to melt these hearts to a genial penitence. But if ignorance retained them within the scope of pardon, it is full time for them now to know, Acts 2:36. A preached Gospel brings its new responsibilities, and under liabilities to deeper condemnation. Also… rulers—Brought in to prepare the next remark. Christ’s death, both as a private and a state procedure, wrought through a common ignorance, was foreseen by God and interwoven into his divine plan. 18. All—A suggestive term of universality. The whole Old Testament is a one prophet to Christ. All the special prophecies of old Scripture, about lesser persons and objects, are but subsidiary and supporting to the prophecies of Christ. The passages that pre-delineate him are the keystone of the whole prophetic arch. That Christ should suffer—That the Messiah should be a suffering Messiah. Peter’s words glance at the objection ready to rise to every Jewish mouth, “Jesus the Messiah! Why he was put to death by law, and our Messiah is to be glorious king of Israel.” Aye, but the prophets all agree that he “should suffer.” Your slaying him proves not that he is not Messiah. He… fulfilled—Not by directly obliging the deed; not by decreeing it; but by admitting others’ foreseen wicked deeds into accomplishing his great and wonderful purpose. 19. Repent ye therefore—Such is the bold inference from the whole, pushed with a home thrust upon them. Great is this Jesus, great your crime against him; but his greatness stole upon you in a humble guise, and the excuse of ignorance renders pardon possible; therefore, repent ye! Identify yourselves with the Messiah you have murdered.Repent—The literal meaning of the Greek word for repentance, μετανοια, is after-thought, implying in its sacred use that change of mind by which we renounce the evil and adopt the good with a perfect purpose and effect. It here specially refers to the renunciation of their one great sin, and is properly followed by Be converted, which refers to their turning about from Judaism to Christianity. Blotted out—Rather wiped out, a metaphor borrowed principally from wiping off oil from any surface; thence, to erase from waxen tablets or written parchments any record. When—’Οπωςαν, which should most unquestionably be translated in order that. They should repent unto the wiping out of their sins in order that, 1. times, etc., may come, and, 2. (Acts 3:20,) He may send Christ, etc. Both the times of refreshing and the sending of Christ are plainly described as having some dependence on their repentance and conversion. Hence arises the not unscriptural idea that the time of Christ’s second advent is conditional upon human conduct. (Note on Acts 1:7.) But it is the blessed side of that advent rather which is here conditional. Times of refreshing and Christ’s glorious coming to us may depend upon our repentance and faith. Times of refreshing—The literal meaning of the Greek Word αναψυξις, for refreshing, signifies a cooling after intense heat, or a recovery from exhaustion of labour. Hence, spiritually, the repose of the blessed after the labour of life. A similar but not the same Greek word is used by Paul in 2 Thessalonians 1:7, to designate the blessed rest, or repose from persecution, of the righteous at the second coming of Christ. And in Paul’s language, while the blessed side of the coming of Christ is described as rest, the adverse side, namely, to the wicked, is also described as destruction. And it is remarkable that the destruction in Thessalonians, like the refreshing here, comes from the presence of the Lord. Peter here speaks, as was usual in the apostolic Church, with that vivid conception of the second advent as if its immediate shadow was cast upon the present.Some interpreters apply this word refreshing to times of religious revival like the day of Pentecost. This would make a good meaning; but there is no indication of such a use in Scripture. 20. And he shall send—In order that he may send. Before was preached—It is generally agreed now that the true reading here is, which was chosen or appointed. The same Greek word occurs in Acts 22:14, “Hath chosen thee, that thou shouldest know his will,” and Acts 26:16, “To make (or choose) thee a minister.” The verse should read: And (in order that) he may send the chosen Jesus Messiah unto you. The unto you depends upon send. 21. Heaven must receive—The Jews held but one coming of Christ, and Peter, in order to correct their view, declares that he must remain in heaven until a second advent. There was a great debate among expositors whether, according to the Greek, Jesus was to take possession of heaven or heaven was to receive him. The former is the loftier expression; but the latter, as impartial scholars generally agree, is the better Greek. Times of restitution of all things—Great differences of opinion have existed in regard to the nature of this restitution, and consequently in regard to the meaning of this entire verse.1. The millenarian view of a renovation of the earth at Christ’s second coming, and the resurrection of the righteous dead gloriously to reign with Christ a thousand years before the resurrection and judgment of the wicked. To all this an obvious objection is, that this could be no restoration of all things, since the vast majority of the dead are not restored to life, and ultimate justice is not done in the earth.2. A better view, well elucidated by Limborch and, lately, by Dr. Fairbairn, relieves this difficulty. It supposes the resurrection of all the dead and the general judgment, in which all things are restored to the absolute reign of God. Thereby the very first prophecy that Satan’s head should be bruised by the seed of the woman is completely fulfilled, and all the prophetic announcements of God’s judgment in righteousness revolve their final consummation.3. But to both these interpretations of the word restitution there are serious objections. First, by way of Greek criticism, we may say that in the phrase παντωνων, all things which, it is perfectly inadmissible that a writer or speaker should not see that the reader or hearer would naturally, from the very sound, unite them (“by attraction,” as grammarians say) as antecedent and relative. Which, therefore, cannot refer to times, but to all things. Second, such a phrase as times… which God hath spoken—(making times the antecedent of which) is neither Greek nor English. What can be meant by times… spoken? Spoken must require for its object some sort of utterance. We cannot speak times, but only words. Third, we are forced hereby to a meaning of the Greek αποκαταστασις, given by Hesychius, namely, fulfilment, or consummation, or, rather, as the noun is a verbal one, fulfilling or consummating. And then we have the clear meaning: until (or rather during) the times of the fulfilling of all things… spoken… by his prophets. Fourth, this translation alone renders the connection with the following verse immediate and natural. By either of the former constructions the thought has landed us at the close of Act 3:21 beyond the second advent; whereas, as will be shown in our next notes, the real stand-point of Act 3:22-24 is, in these days. Until—Until, αχρι, an event may be until its beginning or until its close. Thus in Acts 20:6, we have in the Greek until five days, that is, during or until the end of five days. And Acts 12:11 until (the end of) a season. And so we here render it until (the end of) or during the fulfilling of all things spoken by the mouth of all his holy prophets. Christ shall come at the closing up of the great Messianic ages to which all prophecy points since the world began.The word restoration, that is, recovery from a depreciated state to a former better, very easily verges into the sense of fulfilment or verification. When a promise or prediction is made, the author of it commits his veracity or fidelity to the accomplishment of the result, and the fulfilment, as we say, makes it good, restores the committed veracity to its unquestioned state. So the fulfillment of all the prophecies is the making good, the restoration of their pledged veracity to its uncommitted state. This interpretation is imperatively required: 1. By the correspondence with Acts 3:18. There Christ’s sufferings are declared to be a fulfilment required by all prophecy, and here his stay in heaven is in fulfilment of all prophecy, which furnishes a solution of the difficulty why the Messiah is gone to heaven, and tells how long he is to be absent. 2. By Christ’s prediction of the earth-wide spread of the preached Gospel, Acts 1:8; by the universality of the pentecostal symbols, (Note on Acts 2:4;) and by Peter’s intimation in his former speech Acts 2:39. And all these points are in conclusive disproof of what Renan claims, and even Pressense too forwardly admits—the positive apostolic belief of the immediateness of the second advent. (See supplementary note to Matthew 25.) Since the world began—A very unsuitable rendering of the Greek απαιωνος, from of old. (See note on Luke 1:70.) Same Greek phrase at Acts 15:18. 22. For—This word connects 22-26 with Acts 3:21. Jesus must stay in heaven while the prophecies of Moses, Samuel, and all are being fulfilled— that is, during the these days (Acts 3:24) of Gospel probation. A Prophet— Peter in this and the following verse gives the substance in brief of Deu 18:15-19, in which God by Moses promises a prophet yet to come like unto Moses. By Jews, and rationalists, semi-rationalists, and even, strange to say, by some evangelic divines, this prophecy has been held to predict, either solely or secondarily, not Christ nor any single prophet, but a line of prophets. Kuinoel asserts this to be proved conclusively by its context. On the contrary we submit:1. The Jewish writers themselves maintained a single prophet to be meant, and he the Messiah, until the application of it to Jesus induced them to invent a different interpretation. The Samaritans, also, who, even to the present day, hold to a Messiah to come. (see note on John 4:25,) and who derived the doctrine from the Pentateuch. (since they rejected all the other Old Testament hooks,) must have drawn it from this passage. Candid rationalists would admit that such expressions as “the prophet,” John 7:40, “Messias cometh,” John 4:25, “that prophet that should come,” John 6:14, are good proof of the prevalent interpretation found at Christ’s first coming. We may therefore assume that a single prophet, and he the Messiah, was found in this text by the ancient Jewish Church.2. A single prophet, and not a line of prophets, is the undeniable import of the words of the text, Deuteronomy 18:15-19. The singular alone, and the singular repeated in various forms and connexions, is in express terms used. Not the slightest hint is given of a collective or plural sense. “A prophet,” “a prophet like unto me,” “him,” “his mouth,” “he,” etc. In saying that a single prophet is meant, we only say that what is said is meant.3. But, it is replied, the context shows that Jehovah is warning Israel against necromancers and other false foretellers, Acts 3:9-14, and as against them he promises a line of true prophets, Acts 3:15-19, and a test of false prophets, Acts 3:20-22. But, asks Kuinoel, in warning them against soothsayers, what force was there in telling them that God would hereafter raise up a Messiah? Very great force, we reply. Moses assures them that, 1. That prophet would be not like the ordinary prophets, such as existed during his own day (Numbers 11:24-29) and formerly, (Genesis 20:7; Jude 1:14,) but one like unto himself; a mediator-prophet, standing thee to face with God, and so a standard prophet, the expectation of whom should be a conserving rule and regulation for their faith, and a test against all pretenders. A Messiah future should be their regulator, as Messiah past is ours. 2. God would “raise him up unto thee,” “from the midst of thee, of thy brethren.” That is, the faith-ruling standard prophet should be an Israelite and in Israel; therefore need they never go to foreign nations, whose predictions were not to be authenticated by any mediator-prophet, and were therefore unreliable and dangerous. And so even at the present day Christ, the true God incarnate, and his Church of all ages from Moses until now, with their holy revelation, furnish our standard and test by which we decide that all miracles not agreeing with them are either juggles, or works of Satan or satanic beings, human or otherwise. The grand antidote to all demonism in both Jewish and Christian Church is Christ.And then in Acts 3:20-22 Moses furnishes the test by which they should judge an ordinary Jewish prophet; just as in Acts 3:9-14 he had given a sweeping warning against all the predictions of the foreign sort. It is plain that the “a prophet” of Acts 3:22 means any prophet, and not the prophet “like unto me” of Acts 3:15.4. By a prophet “like unto me” cannot merely be meant “a prophet just as I am one,” but a prophet of extraordinary nature. He must be a prophet that could face the very blaze and thunder of Horeb, before which, even in the distance, Israel, with all her ordinary prophets, trembled and shrunk. He must be no prophet of mere inspiration, or vision, or dream; but a prophet looking in the face of Jehovah. Other prophets might be disobeyed with impunity; but whoso obeys not this one, dies.5. If, then, as is unquestionably the case, a one great personage, a Messiah, is predicted by many passages in the Old Testament, there can be no just excuse for declining to assign this passage to that class. And how wonderfully the position and character of Moses do shadow forth those of the human Jesus is shown in Bishop Newton’s chapter on this passage with great force, but at too great length for our space. If such a thing as true supernatural prediction ever existed this is one, truly applied by Peter in his present words.Like unto me—Christ was mainly, like Moses, the founder of a dispensation. Under each, the theocracy or kingdom of God was in form, and largely in spirit, reconstructed. There arose nothing like either between their two existences on earth. And hence, reasoning from a Christian standpoint, we could hardly fail to expect that there should be, as it were, a divine sympathy between them, and that there should be vouchsafed to the former some prophetic anticipations of the latter.Shall ye hear—So that Peter has an order from Moses enjoining upon these Jews to hear Jesus. And the adducing this prophecy was a powerful stroke in the Christian argument. The claim of the Jews against Jesus would be that his miracles infringed against Moses and the law and were, therefore, demoniac. This prophecy avers that Jesus is not only in the line of Moses, but was personally predicted by Moses as the second highest founder, who was to be obediently heard. He is not to be tested by any other thing or being, but is the supreme test for all. All things—Even should he in fulfilling render obsolete something of Moses. 23. Destroyed from among—In the Hebrew, I will require it of him. Both expressions designate destruction under the divine wrath. Compare 2 Thessalonians 1:9. 24. All—See note on Acts 3:18. From Samuel—Between Moses and Samuel prophecy was mostly withdrawn. In 1 Samuel 2:10; 1 Samuel 2:35, the Messiah (Anointed) or Christ is first mentioned. Before David, Moses is the type of the coming one; after king David, Messiah is imaged as a king. These days—So that it is of these days, the days before the second advent, that all his holy prophets in Acts 3:21 have spoken. That is, the times of the αποκαταστασις or fulfilment spoken of in Acts 3:21 are these days of the present Gospel probation and of waiting for the judgment advent at the end of this world. 25. Children of the prophets—As Jews the prophets are your ancestors, and you are, unlike Gentiles, their children, heirs to the blessings they predicted on the chosen race. Of the covenant—Genesis 17:2. The agreement, compact, or covenant between God and Abraham, including his seed after him, pledged obedience on one side and blessing from the other. In form it was often absolute, in essence it was conditional. In thy seed— Genesis 22:18. Thy seed or posterity, including the Messiah preeminently though not exclusively. All the kindreds—As this prophecy is shown by the historic result to cover these our Christian ages, so it follows that the these days of Act 3:24 and the times of Act 3:21 are within these same mundane Christian ages, antecedent to the second advent of Christ. 26. Unto you first—See note on Matthew 10:5. To the Jews, as the ancient theocracy, the Gospel was to be first presented that they might be the main body of the theocracy still. Christ was their birthright until they had fully rejected him. But when they fully, like Judas, betrayed and rejected him, like Judas they were cast away and another came into the birthright. The churchdom, the covenant, all the promises, went to the heirs by faith, who now became the true Israel. First—Implying that Jesus would be sent to the Gentiles next. Peter fully understood from the teachings of Jesus that the Gentiles should be called; the real error of the apostles was the supposition that the Gentiles were to be circumcised and become Jews. (See note on Acts 10:1.) Turning… every one of you—It was a weak cavil of the Jewish advocate Orobio that Jesus could not be Messiah because he did not, as according to this passage, turn every one of them from sin. The same sophism is persistently used by modern Universalism. It ignores the fact that even according to the Old Testament (for instance, Ezekiel 33:11) the purposes of God’s mercy, being conditional upon man’s consent, are often not fulfilled. Christ was sent to turn them under proviso, often expressed and always implied, that they consent to be turned. They cannot turn unless he turn them; he cannot turn them unless they turn. 3. Arraignment before the Sanhedrin, Acts 4:1-22.1. Though no other speech is given than Peter’s, and that probably but in outline, the plural they implies that John also addressed the people. That a great crowd had gathered into the porch is clear from the large number of converts mentioned in Acts 4:4. That the exercises were of some hours appears also from the late hour to which the judicial commitment (Acts 4:3) brought them. Time enough had elapsed for the authorities, probably in Gazith, or even the Romans in Castle Antonia, to receive intelligence of the greatness of the gathering and the nature of the doctrines preached. The Jewish captain forthwith calls out the police of Levites who kept order in the temple grounds, and, led by some of the priests, with a few zealous Sadducees, came upon them so suddenly as to interrupt the two apostles as they spake. (Compare our notes on Matthew 23:12; Matthew 26:5; Matthew 26:47; Luke 13:1.)Sadducees—It was by an unexpected revolution that the Sadducees became the leading assailants of Christianity. While Jesus lived his collisions were mainly with the Pharisees. His issue was mainly with the matters for which they were zealous, namely, the temple, the ritual, the rabbinical traditions. But after the death of Jesus his followers zealously attended the temple worship, while the doctrine of the resurrection became their prominent point, against which the Sadducees, holding neither angel, spirit, soul, nor resurrection, were utterly opposed. A Pharisee could say to himself: “These Nazarenes seem a very religious folk, always praying among themselves, and always attending the temple. They do, indeed, think the crucified Nazarene our prophesied Messiah, though he did not deliver our nation; but they say, what may possibly be true, that he is to come again and restore the kingdom to Israel.” So now when assailed by the Sadducean leaders the popular religious feeling sides with them, the chief Pharisee, Gamaliel, leads the way in their defence, and they actually triumph over the Sanhedrin! All goes smoothly until Stephen arises and restores the emphasis upon the doctrine that the Gentiles will be converted, and temple and ritual, and even nation, must disappear. Then all the Jewish parties unite, and the Pentecostal Church is scattered to the four winds.See note Acts 8:1. 2. Grieved—Vexed or tired out. Jesus… resurrection—We see, therefore, the three pretexts upon which this assemblage was broken up by the three assailing parties, the hierarchy, the military, and the theology: namely, By the priests, because these laymen taught the people; by the captain and his police, because so large a gathering was disturbing Solomon’s Porch, perhaps obstructing the passage through Gate Shushan, and threatening the tranquillity of the city; and by the Sadducees, because their doctrine was the resurrection. 3. In hold—Detention or imprisonment. Eventide—Evening time. The old word tide signified time. The Jews had a double eve; the one beginning at about three o’clock, prayer time, (see note on Acts 3:1,) and the other at six o’clock or sundown. The proceeding at this time had just filled the interval between the two. 4. Many—Who as Jerusalemites had probably been acquainted personally with Jesus and his history, and as regular temple worshippers were religiously disposed. The author of “Ecce Homo” well remarks that probably nearly all the moral worth at this epoch in Jerusalem went into the Christian Church. Five thousand—Adding since Pentecost two thousand men, without enumerating females and children. So that the body of actually professing believers may have been ten or twelve thousand. The number of Christians then was nearly as large as the present entire population of Jerusalem! 5. On the morrow—The night brought their imprisonment, the morning (probably early morning, note on Luke 21:38,) brought their arraignment. Rulers… elders… scribes—The two apostles are now before the , for an account of which body see our note to Matthew 26:3. The case before them belongs to their jurisdiction over all cases of alleged miracle, their duty being to examine and decide, 1, whether the miracle be real, and, 2, whether it be a truly divine miracle or otherwise. 6. Annas—The same court, the same judges, are to be faced who arraigned their Divine Master some sixty days ago. (See notes on John 18:13; John 18:19.) Caiaphas—See notes on Matthew 26:3; John 11:49. John, and Alexander—However important these two characters were in their day, (and Luke intimates by mentioning them that they were weighty personages,) no other certain trace of them exists in any history besides this verse. They are indebted to their participation in the trial of these two humble apostles for all the sure record they have left on earth. Only some have conjectured that the first was Johanan Ben Tachai, famous in Jewish tradition; and others that Alexander was brother to Philo the Jew. (See notes on Luke 1:5; John 1:1.) But these were very ordinary names among the Jews; the former for its Old Testament odour and its propitious meaning, God favours; and the latter in honour of Alexander the Great, who was so gratefully remembered by the Jews for his kingly favour that they called all children of priestly rank born on the anniversary of his visit to Jerusalem by his name. Kindred of the high priest—Meaning probably the relatives of Annas and Caiaphas in the Sanhedrin. Gathered… Jerusalem—Coming in, perhaps, from their country homes to attend this session.What gave this case such importance as to bring the highest dignitaries of the nation to the capital? They had a very grave case before them. A decisive miracle, attested and accredited by hundreds, had been performed within the very courts of the temple before the assembled crowds of worshipping Israel, and that in the name of the One claiming to be Messiah, whom their own high court, with these same high priests at its head, had sentenced to death. The question now to be decided is, Are these men prophets of Jehovah, or seducers to idolatry? Deuteronomy 13:1-5. 7. In the midst—If we may suppose the Sanhedrin sat in its customary semicircle, our apostles must have stood, attended by the healed lame-born, nigh its centre, facing the august Caiaphas, with his high-priestly assessors on either side, who may be supposed to propose the solemn question. (See notes on Matthew 26:3, and Acts 6:12-15.) By what power… name—They ask not, Have ye indeed performed a miracle? but, By what authority? By medical, magical, demoniacal, or divine? Or name—Incantators and exorcists were accustomed to perform their prodigies in the name of some mighty one, as Solomon, Abraham, Raphael, or God. 8. Filled with the Holy Ghost—The fresh, sanctifying, inspiring, and empowering Spirit of the Pentecost.Fourth Speech of Peter—that before the Sanhedrin, 8-12.Peter’s four speeches rise in a climax both of publicity and magnanimous boldness. The first was to the inner circle of the eleven; the second was before the pentecostal assembly; the third was before the Jews in Solomon’s Porch; this last is before the high court of the nation. The first filled up the ranks of the young Church; the second pronounced its manifesto; the third opened its aggressive movement upon Israel; this fourth announces the separation between the now dead Church of the past and the new living Church of the future.Face to face stand the representatives of obsolete Judaism and those of vital Christianity. Here is commenced the rupture. Here the two begin to branch off, the apparently stronger into weakness and withering; the weaker into growth and power, revealing itself as the actual trunk. Says Wordsworth: “May not Caiaphas and Cephas be from the same root, ëéôà? At first Cephas had quailed before Caiaphas, but now that the Holy Ghost is given, Caiaphas cannot resist Cephas, (Acts 4:14;) the one falls, the other rises.”Ye rulers—As secular magistrates whom, in all things unforbidden of God, we are bound to obey. Elders of Israel—The religious representatives of the old theocracy, who are bound to follow the divine order. 9. If we… be—Rather, since we are. Good deed—Their misdeed is a good deed. There might seem a gentle sarcasm in this expression, but there was a warning and awakening truth. Made whole—The Greek word is Σεσωσται; the same word as is rendered saved in Acts 4:12, and should have been so rendered here. 10. You all, and all… Israel—The whole race, with its rulers at its head, is summoned to witness this new announcement. By the name of—Not Solomon or Raphael, but of Jesus, Messiah, the Nazarene. (See note on Acts 3:6.) Had Peter said, In the name of Jehovah, God of Israel, it might have been safer for himself; it would have been true; but they would have considered him as staying within the bounds of their own old Judaism. It was according to their law that miracles be performed in the name of Jehovah. But when Peter pronounced the name of Jesus they recognized apostasy from Jehovah; and when he styled him Christ=Messiah, he adopted an impostor; and when he added, Nazarene, whom ye crucified, he uttered a shame and a charge to arouse their wrath; a charge which the ages since have fearfully reechoed. Whom ye crucified—Guilty of a good deed, these prisoners arraign their judges for a most bloody deed. By him—Heroic reiteration. This man—Like at once a monumental proof and a firm confessor, the lame-born stands with his benefactors in the semicircle of the court. Stand—And so his legs speak though his tongue be silent. 11. The Stone—Peter quotes Psalms 118 and thereby identifies Jesus with David, who there speaks in the first person. And Peter may have remembered that Christ quoted the same passage. Matthew 21:42. See note there. 12. Salvation in any other—As the building cannot be saved without the corner stone, so the world cannot be saved without this name. Be saved— From the fact that the Greek word for saved is applied to the restoring of the lame-born, some commentators have thought that the salvation here named must also be of a temporal nature. But it is plain that Peter passes from a salvation which only the lame-born needs to a salvation they all needed, and that all men need. It is very absurd to suppose that Peter meant that in Jesus’ name we all are to be saved from bodily disease or any other temporal evil. Peter meant the same salvation as is ever implied in the very name of Jesus—he shall save his people from their sins. For man there is no Saviour but Christ; no salvation but from his atonement. Even those who never heard his name, if saved, are saved by his gracious power.Actual faith by those who truly know him, and virtual faith, “the spirit of faith,” in those who know him not, are the tie which binds the sinner to the cross and its salvation. 13. Boldness—There was in their style both of action and language a clear, calm freedom; not as if they strained themselves to hardihood, but as if they were unconscious of any demand for nerve. It was quiet self-possession, as if they were speaking respectfully and evenly to equals. Unlearned—Not literati, but men of the ordinary education. Ignorant— Not a very correct translation. The word signifies that they were not priests, but laymen; not magistrates, but private men; not rabbis, but non-professional men. Took knowledge—This does not mean (with Meyer and Dr. Gloag) that they now for the first time caught the idea that these men were followers of Jesus. This was known before they were apprehended, (Acts 4:2,) (Caiaphas and John were acquaintances, John 18:15,) and was the reason for their apprehension. Nor is there any thing that indicates (as Alford) that the memory of the court was now so awakened as to recollect the having seen them with Jesus; which would have been a fact of no significance. The Greek word signifies fully to know, to recognize, realize, appreciate. These very judges, Annas and Caiaphas, had but a few short weeks previously seen Jesus himself before them. And in these men, filled with the spirit of Jesus, they recognized and appreciated the same clear, divine self-possession and unshrinking retort, and they referred these qualities to their intimacy with the Master. With Jesus— The preposition with was often used by the Greeks to express the attendance of inferiors upon a superior, as “Xenophon and those with him.” 14. Standing with them—The firmness of the man and the silencing power of his presence upon the rulers form a graphic picture. 15. Commanded… out—The apostles were directed to withdraw while their judges should hold consultation. It is not an unimportant, though in some sense an unanswerable question, how Luke obtained his information of what was said in privy council. There were many ways in which he might have obtained it, and there was some way in which he certainly did obtain it, since he here reports its substance to us. There may have been secret believers like Nicodemus in the council. Caiaphas, as above noted, knew John personally, (John 18:15,) and so report may have reached John through intermediates, and the Christians thus have been informed. 16. We cannot deny it—Hence we have a clear case of men acting against absolute knowledge, and endeavoring to suppress, not only known truth, but the acknowledged advocates of known truth. The solution of the fact is self-interest. These men feared to lose power by the propagation of truth. Notable—Well known to all. 17. It spread no farther—It refers not to the miracle, nor to its notoriety, but to the Christian doctrine, the unexpressed consequence of the miracle. 18. Speak—Privately. Teach—Publicly. 19. Unto you more than unto God—The apostles here separate between God and the old theocracy, which is now of God forsaken. This Sanhedrin is to them a body of civil magistrates over a secular nation. Firmly, also, they recognise that where the decree of man contradicts the decree of God the former must give way. Government is government and law is law only and so far as divinely authorized; but no human government and no human law is authorized by the divine law to contradict and annul the divine law. No doubt this principle may be misused by disorganizers; but that can make no difference as to the intrinsic truth of the rule itself. No man has a right to sin against God because he is so ordered to do by a human government. He must obey to the last point, and of his non-obedience for righteousness’ sake he must suffer the consequences, unless, indeed, the right and obligation to revolution require open and belligerent resistance. Even heathens have acknowledged the existence of this divine law higher than human. Said the Achaean ambassadors at Rome, “We indeed revere you, O Romans! and if you so will we tremble before you; but we more revere and tremble before the immortal gods.” And Socrates is made by Plato to say: “I embrace and love you, O Athenians! but I obey God rather than you.” Judge ye—The ye here is in contrast with we in the verse following. Judge for yourselves and take the consequences; but we—See note on Romans 13:1-7. 20. Cannot but speak—This cannot is, we suppose, a specimen of what a certain class of theologians absurdly call “a moral inability;” that is, “the cannot is a mere will not.” But the apostles really mean, they cannot in consistency with their moral obligations or their own highest well-being. The two things being incompatible but one can be done. And to say that they cannot do one is but a decisive way of saying that they have settled the point that they will do the other. Seen and heard—The deeds and doctrines of Jesus. 21. Because of the people—The highest dignitaries of the nation had assembled upon the case; but a cold stiffness seems to paralyze all their movements. So far have they committed themselves that they can neither go forward nor back out. They are in the irresolute condition of men not without moral sensibility in a dilemma between the right and self-interest.And then the people, who have no self-interest to oppose their convictions, are all in full tide with the apostles. The result of their action is disheartening failure. All men—The word men, as its italics indicate, is added by the translators. The sense, of course, is that the feeling of the people was unanimous, not in affirming that Christianity is true against Judaism, but that this Nazarenism is compatible with true Judaism. 22. Forty years old—The apostle here follows the track of popular thought. The miracle was genuine, for both the notoriety and the age of the man so demonstrated it. 23. Their own company—The body of Christians at their own large assembly room. (See note on Acts 1:13.) 24. One accord—See note on Acts 2:1. This was their common prayer. Not that they all at once broke out into this utterance together, but that, uttered by some leading voice, (perhaps Luke’s own,) it was in heart the prayer of all. God… made heaven—Their prayer is not to any saint, virgin, or angel, but to God sole and supreme, since he is both foundation and summit of all things. 25. By… David… said—Psalms 2. In that Psalm a son of God is endowed, as king upon Zion, with the empire of the world. The image is borrowed from David’s own, or perhaps Solomon’s, coronation, but enlarged to a superhuman magnitude. The Psalm was applied by the Jewish Church to the Messiah, and is in good proof that other Psalms do, under the image of David, shadow forth a far greater than David. 26. Heathen, people, kings, rulers, are all in array against Jehovah and his Anointed, (Psalms 2:2,) that is, his Messiah or Christ. 27. Herod… Pilate… Gentiles… Israel—All these four forces are pictured as gathered together at the crucifixion as the image of the persecuting powers still in operation. 28. To do… thy counsel—Happily, most happily, the rage of all these elements is limited and mastered, though not inspired or impelled, by the God which made heaven, Acts 4:24. Upon the rulers there is an Overruler. Here, as in Acts 2:23, (on which see our notes,) the dividing line between the human side and the divine side is so exquisitely drawn that God as Overruler is not made author or predeterminer of man’s sin. “It is not said,” Limborch well remarks, “that these powers gathered to do what thy hand and counsel decreed that they should do, or should by them be done, but simply to be done. God decreed that his Son Jesus should redeem the human race by his own sacrificial death, and that the Christian Church should be led through crosses and sufferings to life eternal. To this end it was not necessary that God should by his own decree or providence determine and powerfully direct the wills of certain particular men that they should slay Jesus or persecute his followers. But inasmuch as the kingdoms and powers of this world are, without divine prevention, in the hands of the wicked, to their power he simply leaves his Son. The very piety of Jesus and his followers becomes an incitement to men’s free voluntary malice, so that of their own wicked wills they accomplish the divine counsel of the sacrifice of Jesus, although God has neither foreordained their actions by his decree nor secured them by his providence.” And this distinction, we may add, is so carefully drawn by the disciples as to be plainly intentional. (See note on Acts 2:23.) 29. And now—Thus far we have had the statement of the case; the petition based upon it now commences. Amid the storm the Church prays not for the destruction of their foes, nor even for refuge or protection, but for boldness, or rather firm freedom in maintaining their sacred cause. It is a heroic martyr prayer. 30. By stretching—Literally, In the stretching. That is, Give boldness to us whilst thou art stretching forth thy hand in miraculous healing, and whilst signs and wonders are being done. 31. Place was shaken—In token of answering assurance to their prayer a measure of the Pentecostal miracle was repeated; the house was shaken, the Spirit bestowed, and a power of utterance was exercised. Word of God with boldness—Prayer-strengthened and Spirit-inspired, these men now speak words of faith and firmness which no human power can disturb.They are soon to feel the full trial of their dauntless spirit. 32. One heart… one soul—It is the outpouring of the Spirit, melting every heart in Christian love, which produces oneness. And that same melting of heart causes the stream of benevolence to flow. Said… his own—The very term said implies that the law of property still remained while the surrender was in language and spirit. When men have virtually surrendered their lives, and are calmly standing in hourly danger of losing all earthly things, it is not so difficult to hold their property as not their own. 33. With great power—Natural and bestowed by the Spirit. Resurrection—They had seen the risen Jesus, and they had mighty power in testifying to that fact as the fundamental point in the history of the Lord. 34. As many as—The phraseology is not strictly universal, expressing all. It was the voluntary custom that whose had real estate should sell it, all or in part. (See Acts 5:4.) 35. Apostles’ feet—Tables and desks were then less used than with us, and deposits would often be made on floor or ground. But officials, sitting on elevated seats, would receive presentations laid on the step of the platform at their feet. 36. Joses—Joseph. Barnabas—Where a man had so ordinary a name as Joseph he needed a second name to individualize him. But this surname honoured as well as individualized its receiver. Son of consolation— Perhaps more properly son of prophecy or preaching. Acts 13:1, he is called a prophet. The epithet was probably a testimony from the apostles to his sacred eloquence. Eusebius says he was one of the seventy. An Epistle said to be by Barnabas, and certainly of very early antiquity, is still extant.A Levite—The Levites had no share in the division of Canaan to the twelve tribes, yet could own land within the precincts of the Levitical cities. But Barnabas may have owned land in his native Cyprus and have sold it in Jerusalem. Of the country of Cyprus—Literally, by birth a Cyprian—Barnabas, the Cyprian, with his Levitical rank and training, his sacred eloquence, his wealth, and his noble presence, that made the Lystrans identify him with Jove, is here signalized among the many both on account of his future eminence, and for the purpose of picturing him in contrast with the unhappy pair next to be narrated. Barnabas becomes a star of the firmament, while Ananias goes down in darkness. 1. But—A contrast to the free benefaction of Barnabas is now introduced with a but. Ananias—The Greek form (shortened into Annas and Latinized by Josephus into Ananus) of Hanan or Hananiah. Sapphira— Signifying beautiful. Possession—Namely, a piece of land, Acts 5:3. 2. Brought—It would seem that the money was brought and presented to the apostles in the meeting-room (note Acts 2:2) of the church. Yet the three hours of Act 5:7 presuppose a lengthened stay at the place. 3. Satan—As in this Church there is a present Spirit, so there can scarce be scandalous sin without a present Satan. Lie to the Holy Ghost— Dwelling not in Peter or the apostles alone, but in its fulness in the entire Church; so that the unhappy man walks into the very presence of Infinite Purity with a hypocrisy in his heart and a lie on his tongue. The terrible collision is, therefore, immediate and unmitigated. 4. Not thine own—He could have kept his own and be held as maintaining his own right unquestioned. Sold—These questions of Peter show that the bestowment of goods was perfectly voluntary and not a law, and that the crime was a free and deliberate act in its successive stages. Lied—His crime was a lie, and before God every liar is worthy of death. The wonder is not that a liar should be struck dead, but that liars should be allowed by God to live. It becomes modern sinners not to cavil at Ananias’ fate, but to wonder at the mercy of its not being their own. Unto God—That is, unto God the Spirit. That Spirit, then, is a Divine Person. He is not merely an emanation from God, but he is God emanating from God—God in emanation, God going forth in his holiness and power. This is, therefore, an important text in explanation of the personality of the Spirit. 5. Fell down—Not by any exertion of Peter’s power. The insulted Holy Spirit stepped in and gave an instance of his estimate of sin. 6. Young men—It does not appear that these were in any proper sense churchly officers. Their corporeal strength as young men occasioned their being the natural doers of the heavy work of the Church. Wound him up—In extemporized funereal wrappings, in apparently awful haste, probably by the apostle’s orders, unknown even to his wife! But on account of the heat of the climate in the East burials are usually on the day of death; in Jerusalem within three or four hours. Connected with the same fact, doubtless, was that ceremonial uncleanness of touching a corpse, (Numbers 19:11,) which also induced rapid interment. 7. Three hours—During which they carried the corpse to the burial-place, usually without the city, prepared the grave, performed the burial, and returned to the assembly room. Sapphira may be supposed to be remaining at her perhaps distant home. His wife… came in—Hapless woman! Little knows she that she has been three hours a widow; that her husband lies a dishonoured corpse in a shameful grave. Still less does she dream how brief her widowhood will be. Her heart is full and eager with the deadly sin. 8. Peter answered—The term answered presupposes previous interchange of words, omitted for brevity. Tell me—It is asked, Why did not Peter kindly forewarn her against committing the fatal crime and so prevent her fate? But, alas! her crime was already committed. To speak the lie out only made it vocally manifest to men. The full-formed, long-retained lie in the human heart, the definite will and determination, were all complete and visible to the divine Spirit. Exposure and penalty were all that remained. For so much—Either Peter named the sum which Luke vaguely implies in these words, or he pointed to the money lying in exact amount before them both. Sapphira’s echoing affirmation, For so much, indicates both the latter to be the fact and the fixed precision of her falsehood. 9. Agreed together—So that it was a deliberate, contrived, mutual sin. To tempt the Spirit—That is, to try and put to the test the present Holy Ghost. The Romanist commentator to the Rhemish Testament deduces a strong case here for the hierarchy: “To take from the Church, or from the governors thereof, things dedicated to their use and the service of God, or to lie unto God’s ministers, is so judged before God as if the lie were made and the fraud done to the Holy Ghost himself.” 11. Great fear—A solemn consciousness how awful in judgment is even the Spirit of love was the feeling of the Church. Heard—Without but near the Church. 12. All—Luke now proceeds to give an illustration of the awe of the public toward the apostles. When Peter and John addressed the people on a former occasion in Solomon’s Porch some of the class of opposers present in their assembly went and informed the authorities and brought on a persecution. Since that they had held their meetings in their own room. (Note Acts 5:2.) But now the apostles, not two but all, had again met with one accord in the Porch with the following result. The all here refers to the apostles just mentioned; but we need not deny that a company of attendant Christians is implied as present with them. 13. The rest—The rest besides and hostile to the apostles and their company, such as those who on the former occasion produced the persecution. Durst no man—From a sense of guilt and a remembrance of the fate of Ananias. Join… to them—Mingle again in their assembly. It was a great triumph not only that the believers dare enter the Porch, but their opposers dare not. The people—The same sort of people as in Acts 4:21, deterred the rulers from persecution. Magnified them— Acknowledged their great goodness and mighty power. 14. Believers… added—Luke had given the increase in numbers formerly, (Acts 4:4,) but now they were too numerous for his census. 15. Insomuch that—What is now stated, the bringing vast numbers to be healed, was the consequence of all that is narrated in the last three verses; namely, the miraculous deeds, the awe and love of the people, and the increased number of believers. Beds and couches—Beds and pallets or mats. Shadow—Mentioned as showing the enthusiastic, perhaps superstitious, faith of the people, not as affirming that miracles resulted from Peter’s shadow. But see note Acts 8:24.Upon this passage, Acts 5:11-16, a variety of interpretations have been given; but without discussing them we give our own, which differs slightly, especially in Acts 5:13, from all others. Dr. Clarke thinks the order of the verses deranged and gives a rearrangement. So great a liberty with the text is inadmissible, and, so far as we can see, wholly unnecessary. 17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (Acts 5:30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1. 19. The angel—An angel, rather. (See note introductory to Acts 3:1.) Thrice does an angelic interposition occur in the first half of Acts. Renan, admitting the authenticity of the last half makes this supernaturalism the ground of questioning that of the first half. But, 1. Our very plan of the book, p. 12, shows the symmetry and oneness of the whole. 2. We have shown reason for supposing that Luke was present and witness of the scenes of this first half. 3. During this half the pentecostal power was unspent. (See p. 10.)It is asked, Of what use was this miracle, since the apostles were again forthwith surrendered to the Sanhedrin? To this Baumgarten well replies, In the miracle God showed that he left his servants to suffer for his cause, not because he is not able to serve Caiaphas as he did Ananias and Sapphira, deliver his apostles, and make Jesus Messiah triumphant over all by omnipotent miraculous power, but because he purposes to leave human agents to their own agency. And the result was that, though the apostles severely suffered, yet they rejoiced “that they were worthy to suffer shame for his name.” Just so, we may add, Jesus before surrendering himself to his apprehenders (John 18:6) first struck them to the ground and then accepted their bonds. 20. Go—A new commission from God assuring them that a higher power than high priests and Sanhedrins was on their side. Stand—A sublime word for these apostles occupying the post of danger for the salvation of the world. In the temple—In the very citadel of the persecution, at the very spot of their arrest, on the very pedestal of their former address to the nation of old Israel. This life—Such a life as the world never knew before. So in Acts 13:26, word of this salvation; and Romans 7:24, body of this death. 21. Early in the morning—Literally, at daybreak. (See note on Luke 21:38.) High priest came—Came not to the temple, but to Gazith, the hall of the Sanhedrin at the southwest corner of the Court of Israel. With him—Probably the parties named in Acts 4:6. The council—The Sanhedrin. Senate—The Greek word for senate here used is γερουσια, (derived from γερων, an old man, as the Latin word senatus is derived from a word of the same meaning, senex,) and is equivalent etymologically to eldership. This word is in the Apocrypha applied to the Sanhedrin itself, and perhaps even here it is but a magnifying phrase for the council or Sanhedrin already mentioned. All the senate—The most imposing body possible to the Jewish state was summoned together on this occasion; not solely because a most solemn question under the old Mosaic law was to be tried, namely, whether the workers of certain miracles were prophets of God or agents of Beelzebub. It was also because the contest now was with the people, who were largely on the side of the apostles, endangering the predominancy, as was feared, of the ruling Sadducean powers. 23. Shut with all safety—The supernatural agent had not only opened the prison doors and sent the apostle from prison to temple, but had again closed the prison, and all so quietly that the keepers tranquilly supposed that the prisoners were still in custody. 24. Captain of the temple—The Jewish commandant over the Jewish police guard who kept order on the temple grounds. Chief priests—The heads of the priestly courses and priests who were relatives of the high priest. Whereunto this would grow—Literally, what it might become.The matter had already assumed a very supernatural shape; these men were reputed as possessing miraculous powers; and truly, if prison doors could not hold them how was it possible to manage their case? 25. Came one and told them—This high court is ridiculously relieved of its perplexity as to the whereabouts of their prisoners by a chance messenger, who declares that they are standing in the temple repeating the offence for which they were imprisoned. 26. Without violence… feared the people—The officers find the apostles apparently in the midst of high discourse, with the people so strongly on their side that they doubtless courteously invite them to wait on the high priest at the Sanhedrin office. 28. Saying—The high priest institutes not first inquiry into miracle, though that may afterward come up. He takes high ground upon charge of disobedience to the sacred magistracy. And here the sceptic asks, How did this court dare attempt to arraign men of miraculous powers? Could not beings who had set dungeon bars and bolts at naught bring down the roof of the council house upon their heads? And how happens it that not the slightest reference is made to the wonderful miracle by which they had nullified the power of the court? No old English court, we reply, ever hesitated to try a sorcerer however mighty his supernatural powers. The Sanhedrin doubtless believed itself possessed of divine authority by the Mosaic law to try the genuineness of a miracle. No prophet or wonder-worker of the Old Testament, whether supernal or infernal, was supposed to be empowered arbitrarily to work miracles at his will so as to endanger the court divinely authorized to try him. This name… this man’s blood—Phrases that show a dread to mention the solemn name of Jesus. Straitly—Strictly. Filled Jerusalem with your doctrine—With the cowardice of guilt, these men imagine that all Jerusalem is about to turn up Nazarene. Bring this man’s blood upon us—The adherents of this high priest did at the crucifixion utter the awful imprecation, His blood be upon us and our children; and it is no wonder that he fears its awful fulfilment.He dreads lest the rising of the people, becoming Christian, should inflict the punishment due to his crime, or even, perhaps, that, being divinely empowered, these apostles may bring a divine judgment upon his head. 29. Then—To the charge of disobedience the apostles take the high ground that obedience to them would be disobedience to God. This was in fact declaring that, though they might be magistrates of secular Israel, yet they were not authority in the present kingdom of God, the new theocracy. Caiaphas was no high priest, for the only high priest was at the right hand of God. The Sanhedrin were no judges in the new theocracy; for these twelve apostles, by them falsely judged, were now in spirit and in truth sitting upon twelve thrones judging the twelve tribes of the true Israel. Peter and… apostles… said—Either Luke gives a summary of the utterances of all the apostles, or the words of Peter alone in the name of all the apostles. We ought—The apostles here explicitly affirm what they submit to the judges in Acts 4:19. 30. God of our fathers—By this solemn expression the apostles assume that Jesus and themselves are in true line of descent from the fathers and under sanction of their God. It was the God of Abraham by whom Jesus was exalted. Raised up Jesus—These confessors are most careful in face of those Sadducees to insert the doctrine of the resurrection of Jesus in their avowal. Ye slew—Here again is the charge direct and personal. All sins and all sinners have virtually nailed Jesus to the cross; but these men literally, by direct authorization, performed the deed for all. A tree—The Greek word does indeed literally signify tree or wood; but it also signifies the perpendicular beam of a cross, and so the word might have been correctly rendered cross. 31. With his right hand—Rather, to his right hand. For to give—The preposition for, placed thus before an infinitive, has been so long disused in English as to have become nearly vulgar; but it is strictly philosophical, and is a literal translation of the Greek itself. The infinitive being in fact the name of the action has the nature of the noun, and so with proper accuracy would take a preposition before it. Repentance… forgiveness— Repentance, being a human act, can hardly be said strictly and simply to be given, and therefore it would seem that it is the privilege or power of repentance which is here meant. So when “the blind receive their sight” it is the power of seeing, not the act that is received. But foregiveness may indeed be granted or given; and yet it is not in its fulness and reality given by God to all Israel. We understand, then, that the apostle is talking not of what is actually given in either case, but what it is God’s conditional design to give; that is, it is what Christ is exalted as a Saviour to give upon the proper condition on Israel’s part. 33. When—The firm repetition by the apostles of their conscientious disobedience to the Sanhedrin, and of their explicit charge against them of Messiah-murder and of the exaltation of Jesus to God’s right hand, was the greatest of possible offences. They were forbidden to proclaim the name of Jesus, and they promptly proclaimed it, first in the temple and then in the Sanhedrin. Cut to the heart—The phrase to the heart, as the italics indicate, is superfluously added by the translators. The phrase they were cut signifies literally in the Greek they were sawn through, and it describes by a strong figure the pang of indignant passion cutting through the entire person of a perfectly angry man. Took counsel—Not that they entered into consultation audibly, but that they framed the purpose unanimously in their heart. To slay them—As a court they had not the power of capital punishment, so that they were now simply inspired with a mad impulse of slaughter of the whole twelve by illegal violence, such as was perpetrated seen after upon the proto-martyr Stephen. But in the midst of their paroxysm a man of no ordinary presence stands forth, and, with words of singular calmness, brings them to a semblance of reason. 2. Speech of Gamaliel—Peaceful results, Acts 5:34-42.34. Gamaliel—”Gamaliel Hazzaken,” says Dr. Etherbridge in his “Hebrew Literature,” is “deservedly regarded by the Jews as one of the most illustrious of their princely teachers. He is held to have been the thirty-fifth receiver of the traditions from Mount Sinai, and he added to all the amplitude of Hebrew lore a large acquaintance with Gentile literature, the study of Greek being connived at, in his case, by his rabbinical brethren on the plea of his having need of that language in diplomatic transactions with the secular government. A master also in the astronomy of that day, he could test, it is said, the witnesses for the new moon by a chart of the lunar motions he had constructed for the purpose. His astronomical skill was employed also in the rectification of the Jewish calendar. It is recorded that he delighted much in the study of nature, and in the beautiful in all its manifestations. In short, Gamaliel appears to have been a man of an enlarged and refined mind, and no very stringent Pharisee though connected with the sect. Casual notices of him in the Talmud make this evident. Thus, he had a figure engraved upon his seal, a thing of which no strict Pharisee could approve. Nor could such an one have permitted himself to enter a public bath in which was a statue of Aphrodite. But this Gamaliel is reported to have done at Ptolemais, justifying himself by the argument that the bath had been built before the statue was there; that the building had been erected not as a temple, but as a bath, and as such he used it; and, moreover, that if it were not lawful for him to be except where idolatry had not held its rites, he should not be able to find a place to remain in upon the face of the earth. The attitude assumed by Gamaliel toward the Christians has induced others to surmise that this distinguished rabbin was at heart a believer in the Messiahship of Jesus. That he was a more enlightened and liberal man than his colleagues we see no reason to doubt; but the degree in which he approached the truth as it is in Jesus we have no sufficient data to ascertain. Neander has observed that ‘the great respect in which Gamaliel has been held by the Jews is a sufficient proof that they never doubted the soundness of his creed, or thought he could be accused of any suspicions connection with the Nazarenes.’ Some time after his elevation to the presidency, Gamaliel, pressed by the distresses of the times, transferred the locality of the sanhedrial schools from Jerusalem to Jamnia or Jophna, a town on the coast, not far from Joppa. He there completed the labours of his life, and died some fifteen years before the final ruin of his country. At his decrease men said that the kabod hat-torah, ‘the glory of the law,’ had departed, and on the solemnization of his funeral obsequies his favourite disciple Onkelos expended eighty talents of money in perfumes.”A Pharisee—As a leading Pharisee, and a believer with the apostles and against the Sadducees in the resurrection of the dead, Gamaliel was inspired with a moment of sympathy with the apostles. Had in reputation—A diffuse phrase for honoured. Gamaliel’s popularity among all the people, who generally favoured the Pharisees, furnished to the Sanhedrin some assurance that a ground might be taken by which the present hostile feeling of the people against them might be neutralized. Sensible that they had gone too far, they were inclined to accept a compromise which he should propose. To put the apostles forth—In order that the consultation might be in their absence. They are recalled at Acts 5:40. They did not, therefore, hear the discussion, nor the speech of Gamaliel, which was its principal feature. A little space—Of time. 36. Theudas—Josephus relates an account of a Theudas which precisely agrees with this statement of Gamaliel, but which happened a number of years after this speech was made. Hence writers have charged a contradiction between the two. But surely Josephus’ statement that a Theudas of this sort existed after this speech does not contradict the assertion that a Theudas existed with similar fortunes a good while before. The fact that an Adams was American President in 1827 who was born in New England, was American minister in Europe before he was president, and, unlike the presidents of his times, served but a single term, being defeated by a Democratic successor, does not disprove that there was a President Adams in 1798 of whom precisely the same facts were true. Theudas was a very common name among the Jews, and the rise and destruction of small insurgents was a very common fact. Dr. Wordsworth says that there were two apostles named Judas and two James; and there were three eminent rabbies named Gamaliel. Josephus’ Theudas was very probably a descendant of an earlier Theudas, whose dispersed followers he rallied and sustained his ancestor’s fame. Inasmuch as the name Theudas, being a contraction of Theodorus, is the Greek translation of the Hebrew name Matthew. Dr. Beard, in Kitto’s “Cyclopaedia,” identifies Gamaliel’s Theudas with an insurgent Matthew who lived in the time of Herod. This Matthew rallied a host of soldiers in Jerusalem to oppose idolatry. Upon a false rumour of Herod’s death he attempted to remove certain Roman eagles placed by Herod over the great gate of the temple; but his followers were dispersed, and Matthew was burnt. 37. Judas of Galilee—This statement by Gamaliel is either confirmed or left undenied by Josephus’ account of him. He is called Gaulonite from his having been born in Gaulonitis; but Galilean, probably because he afterward lived in Galilee. Taxing—The taxing consequent to the census of Luk 2:1, (where see our note,) and about seven years subsequent to it. 38. And now—As the inference from these narratives. There is in Gamaliel’s counsel the non-committalism of a politician rather than the decision of a sage or a saint. Not so did Gamaliel’s great pupil wait to see how things would turn out before he made his moral decision. 39. If it be of God—Gamaliel here does suggest the possibility that Jesus was from God. It may have been a momentary sincere feeling. The real fact probably was that, knowing that the popular mind was just in this state of doubt, Gamaliel grounded himself upon it to work a defeat of the Sadducean party. Lest—This lest depends upon the phrase let them alone in Acts 5:38. 40. To him they agreed—Doubtless from the self-possession of Gamaliel, as well as his affording the Sadducees a mode of compromising the matter with the popular party. Beaten them—In contradiction to the advice of Gamaliel, which they had accepted. But it was still politic compromise. They had yielded their surrender to Gamaliel’s party; they must claim the prerogative to beat the apostles as their own compensation. Should not speak—They here repeat that order which they very well knew the apostles had promised to disobey, and which they afterward very faithfully disobeyed according to promise. 41. Worthy to suffer shame—By a beautiful paradox they feel the glory of the disgrace. The scourge or whip usually had two lashes knotted with bone or brazen circles, or terminated with hooks, and was significantly called the scorpion. It was inflicted upon the bare back; apparently of the entire twelve. Paul suffered this five times; Jesus, once. 42. Ceased not to teach—They preached not in dark corners or private rooms merely, but daily in the temple. Jesus Christ—That is, Jesus the Messiah. These unsilenceable men, with a persistence that truth and duty alone could justify, ceased not to proclaim to reluctant Israel that the Messiah had come and was yet to come again. VI. CHURCH FORMING ITS ECONOMY.Choice of the Seven, 1-8.1. In those days—A Hebrew phrase used in Acts 1:15, to mark a period of a few days, and in Matthew 3:1, to imply an indefinite number of years. As thus far Luke has given but few dates, the reader may suppose that we are advanced but a few months from the Ascension. But according to the best chronology the events of this chapter take place in the year thirty-six. (See note on Acts 9:24.) Assuming the crucifixion to have occurred in the year 30, we must either overleap a few years, or, more properly, distribute the events thus far as we best can over a period of six years. During this period the management of the affairs of the Church, as limited to Jerusalem alone, rests upon the apostles. Yet the real power lies in the body of the Church. The apostles, though divinely appointed, are the personal representatives and executives of that power.Their authority is undefined by any exact limits. With them as its heads, the whole body moves with spontaneous harmony and freedom. The hierarchy in form is a democracy in spirit.Meanwhile they are now beginning to find that, like Moses, (Exodus 18:13-26,) their task is too large for their hands. The instrumentalities they are obliged to use, especially in the charitable distributions, are too irresponsible, and negligences and partialities give rise to murmurs. Baumgarten entitles this section “The first dissension,” but he might as well define it the first official deficiency; for that the administration was defective is proved by the prompt thoroughness with which the radical correction was made.A murmuring—The Greek word γογγυσμος is an imitative word expressing a low buzz of discontent gradually reaching the apostolic ears. Grecians… Hebrews—Three classes of persons are to be carefully distinguished in this earliest Christian history—the Hebrews, the Proselytes, and the Grecians or Hellenists. The FIRST were claimants of the real Hebrew blood, more or less pure, speaking mainly the vernacular Hebrew of the day, (the Aramaic or Syro-Chaldaic,) inclined to reside in or connect themselves with Palestine, and especially Jerusalem, and standard zealots for Moses and the law. The SECOND were Gentiles who, tired of idolatry and polytheism, were glad to learn from Judaism the doctrine of one true and holy God. One class went only so far as to accept the Monotheism and the so-called moral precepts of Noah, without undergoing circumcision and the ritual of Moses; and, because thus stopping at the threshold, (or rather, perhaps, because they were strangers “within thy gates,” Exodus 20:10,) they were significantly named Proselytes of the Gate, while the receivers of the whole law were proudly styled Proselyres of Righteousness. The Grecians, Grecising Jews, or Hellenists, (see note on Acts 9:29,) were Jews by birth and circumcision, who, born in a foreign land, spake a foreign language, especially the Greek, and were held by the pure Jews to be tinctured with Gentilism, and so defective in the perfectness of their Judaism. They were inclined to liberalism, except when prompted by emulation to become more Jewish than the Jews themselves.It was among the two latter classes that Christianity found most ready acceptance. The Gentile inclined to Monotheism was glad of a religion teaching holiness, salvation, and God, without circumcision and the burdens of ritual Mosaicism. The liberal Greek-speaking Jew or Hellenist glided easily into a resignation of the ceremonial law for a more spiritual piety. But the rigid, proud, intense Jew, most inflexible of all, was disposed to reject Christianity with a flout, or to accept it by the half, and to carry into his Christianity fragments of old Judaism with a conscious superiority over his Christian brethren often intolerant and fanatical. It was from this class of Jews and Jewish Christians that Paul, though by blood a pure “Hebrew of the Hebrews,” suffered through his whole apostolic career.The extremest of these became the Ebionites of later, but very early, Church history. It must therefore be acknowledged that this murmur, if not the first buzz of a long quarrel, did indicate a division of classes from which subsequent permanent quarrel would arise.Widows—A turbulent and bloody age throws large numbers of widows upon the benevolence of the Church. Daily ministration—The daily distribution of food to the home of each widow. Ministration—Greek, διακονια diaconia, from which deacon and diaconate or deaconship are derived. Its composition from δια, through, and κονις, dust, if correct, implies a service through drudgery of a very humble sort. But Scripture nowhere applies the official title deacon to these men, and Luke seems even to avoid so doing (Acts 21:8) in calling Philip one of the seven. This is not parallel to calling the apostles the twelve, for that was their divinely limited and permanently fixed number. Luke’s phrase indeed apparently implies that “the seven” was a unique and memorable, though discontinued, class of men. The application to their office of the generic term diaconia, ministry, or the verb form of the word, is no proof of specific deaconship. The generic term is rendered ministry in Acts 6:4, serve, Acts 6:2, Luke 10:40, Luke 12:37, Luke 22:26-27. 2. Then the twelve—This is the first recorded movement for forming a Church economy; we can hardly say government. Beyond the appointment of his twelve, Christ had left no draft of a constitution for his Church.There is clearly no connection between this seven and the seventy deacons sent forth by our Lord, nor any certain connection between them and the deacons of the Epistles or of subsequent ecclesiastical history. The whole movement of their election is a measure of immediate expediency, suggested by an incidental want, adopted without any claim or consciousness of special inspiration, and without the least apparent thought that they are adopting a permanent order for the universal Church, without which a complete and valid Church cannot exist. The whole act suggests the doctrine that any Church is endowed by the great Head of the Church with the right of shaping itself into any organic form most conducive to its great mission of salvation. (See note on Acts 13:3.)Called the multitude—The apostolic mind originates the new idea, but the body of the Church alone can give it reality. The thought moves in the brain, but the energetic and active soul lives in the whole body. Serve tables—The Greek word τραπεζα may signify either a money table or a meal table indifferently, (Matthew 16:27, Acts 16:34, and also Matthew 21:12, and Luke 19:23,) and perhaps includes both here.This deaconship was certainly not a merely pecuniary office, a mere agency to apply the moneys laid at the apostles’ feet. In all probability the seven, with the funds, supplied the ministrations of the daily table-provisions where the oversights took place. 3. Look ye out—The laity were to look the seven men out, and the laity concurred (the saying pleased them) and chose the men. It is thus the business of the Church in all ages to provide for itself a ministry. Though the ministry does at first call, and so in a sense create the Church, yet normally in turn the Church creates its ministry. It must search, find, bring out, and perform its part in choosing them. We may appoint— Κατατησομεν, may make-stand, may station or establish. The electing by the laity did not make the officer without the appointing by the apostles. Both must, and, animated by one spirit, would spontaneously concur. Seven—Doubtless this number, like that of the twelve, had a symbolic character, as we have illustrated in our notes on the Sacred Numbers in our second volume. So the Jews, according to Maimonides as quoted by Dr. Gill, had seven good men of the city as a kind of trustees of the synagogues. Some suppose, without much reason, that the Jerusalem Church was divided into sections worshipping in seven different houses, with a deacon to each. Dr. Clarke supposes, with more reasonable probability, that one deacon served in turn on each of the seven days of the week. A symbolical and a real reason could easily coincide in a given case. It is a curious instance of the service of the letter that the Church in Rome scrupulously limited its deacons to seven even while its elders amounted to forty. Honest report—Honourable reputation. Holy Ghost… wisdom— The high qualifications of the deacons implied that even they were not to be limited to a mere manual service. To feed the poor and tend the sick in a Christian way require service to the soul as well as body. In point of fact we find that of two of the seven preaching was largely the providential duty. For this their official character was an authorization. 4. Give ourselves… continually—Προσκαρτερησομεν. We will persevere in, or continue in; constantly, yet not exclusively. Their spiritual office exempted them from official attention to temporal charities, but was no cessation from spontaneous alms. As Christ was, at first, divine Apostle, (Hebrews 3:1,) and contained within himself all authority, so his apostles were the source whence all church-official grades are derived. As Dr. Schaff well says, (“Apostolic History,” 499:) The higher (the apostolate) “includes the lower, not the reverse.” “The apostles were at the same time prophets, evangelists, pastors, and teachers, and at first had charge even of the business of the deacons, Acts 4:35; Acts 4:37; Acts 6:2.” What was peculiar to the apostles alone left the earth with them; but all other ministries are carved out of what was transmissible in them, and all true ministers are successors of the apostles. Prayer… ministry of the word— These every minister inherits as his blessed perquisite and privilege from the apostles. In the divine establishment of the Church the “ministry of the word” is a permanent institution. “Go into all the world and preach the Gospel to every creature” is the command, followed by the promise of Christ’s presence “until the end of the world.” So that preaching and preacher stand while the world stands. It is by the foolishness of preaching the world is to be saved. And such a preacher is divinely “called” to his work. That call by the moving of the Holy Ghost is manifested to his own soul by an impressive sense of duty, an assuring testimony to the soul from God upon prayerful inquiry, and a deep love and attraction for the blessed work of gaining souls for Christ and heaven. Without such a “call” no man should ever enter the ministry of reconciliation.We do not say that a man may not, by the same Spirit and in a similar way be “called” to some other “calling,” as to be a physician or a mechanic. Did men consult the divine will in a profounder spirit of devotion the divine “call” would be oftener recognized. But if the call and the Spirit may be much the same, the destination to which the call directs is profoundly different. Medicine is not a spiritual institution; it has not the direct notice of revelation; it forms no part of a divinely established Church; and the divine call directs a man to it as to a secularity. But the minister is divinely called to a divinely constituted work, office, responsibility, danger, and dignity. And we may add that such a call may be outlived and forfeited. Many a minister gives evidence, by the loss of the true spirit of a minister, that he has lost his call as a minister. 5. Pleased… whole multitude—The organic consent of the entire body of both sexes, apparently, without which the measure would not have been adopted.Full… faith… Holy Ghost—Luke pauses after Stephen’s name to add a precious eulogy, premonitory of his future history. It is remarkable that of the names the entire seven are Greek, a uniformity which could not exist without a cause. Hebrews had often indeed Greek names. Of the twelve apostles, as their names appear in the Acts, four are Greek. From the uniformity here it is perhaps too much to infer with some that the whole seven were foreign Greekish Jews added to Hebrew deacons already existing, for, as we have already intimated, the present office was entirely new. We may infer that possibly the Church, magnanimously to the weaker party, chose Greekish Jews alone. Or perhaps three were Hebrews with Greek names, three were foreign Jews, and one proselyte through Judaism from the Gentiles. Nicolas a proselyte of Antioch—First a Gentile, then a Jew, then a Christian. He was led by Moses from Paganism to Christ. Of the seven, two alone, Stephen and Philip, have any history in the New Testament; while a third, this Nicolas, possesses a singular note in ecclesiastical literature. He was said by Irenaeus to have been the founder of the vile sect of Nicolaitans condemned in Revelation 2:14. And this statement is confirmed by the recently discovered work of Hippolytus, an authority considered by Pressense decisive upon this point. It is indeed certain that that infamous sect claimed him as their founder. Yet the statement of Clement of Alexandria, an early and discriminating authority, seems well to account for the assumption of his name by the sect and yet exculpate him from guilt. It was a favourite maxim of Nicolas that “it is right to abuse (παραχρησθαι) the flesh.” This maxim was doubtless identical with the maxim that “all evil lies in matter,” or flesh. (See note on Acts 8:8.) Both these maxims could alike be interpreted to mean either that the flesh should be mortified ascetically, or indulged licentiously. It is very possible that Nicolas meant it in an ascetic sense, while a licentious sect used it as a license for infamy and claimed the credit of his name. Just so Epicurus taught in a good sense the maxim that virtue and pleasure coincide, meaning that true pleasure could be attained only by virtue. But the Epicureans made it to mean that the pursuit of pleasure is all the virtue there is. 6. Whom they set before the apostles—The people selected and elected the men; the apostles were to ratify the election by laying hands upon them, implying a veto power in an extreme case where the good of the Church was at stake. Laid their hands—This imposition of hands, the form of patriarchal benediction, was derived from Moses, (Numbers 27:18,) and was permanent in the Jewish Church. It implied the identification of that touched individual from all the world for that office, and poured, as it were, through the hands of the imposer, the official individualization. This imposition of hands, adopted from the Jewish Church, is the true type by which every Christian Church would properly authenticate its established ministry. Were a pious layman to be cast upon a pagan island and by his holy labours to convert the people and gather a Church of thousands or millions, of which the ministers were chosen and authenticated by other credentials than imposition of hands, both the Church and ministry should be accepted by others as valid in spite of the absence of the New Testament form. Doubtless such a Church ought, in Christian propriety, upon learning the biblical example, to conform thereto. The neglect to do so would be worthy of disapproval, but would not invalidate the Church or ministry. (See note on Acts 13:3.) 7. Increased… multiplied—In consequence of this wise action of the apostles, peace and increased prosperity returned to the Church. And this is a clear indication that the complaints of the Grecians (Hellenists) (Acts 6:1) were originally just. Priests—The number of priests in Jerusalem even at the return of Ezra from Babylon was more than four thousand, and must have been much larger in the time of Stephen. It was a great evangelic triumph to reach this class, the hierarchy; and then the ingathering seems to have been suddenly great. A sanguine spirit might now begin to anticipate that all the priesthood, and thence all Jerusalem, and finally all Judaism, were about to accept the faith, and so Christianity about to triumph in the capital and the nation. This was the zenith of the Pentecostal Church—its moment of highest popularity just previous to its downfall. That downfall is the next event of this history.What was the theology of the Pentecostal Church? Special interest in this question arises from the fact that Rationalists have maintained that it was Ebionitic; that is, that this first Church maintained the cessation of property, and denied the divinity and vicarious atonement of Christ. With regard to the first of these points, enough has been already said in our foregoing notes. In regard to the latter, 1. If we confine our investigation simply to Luke’s history, we shall find that Jesus was held to be enthroned at the right hand of God, (Acts 2:33-36;) the hearer of prayer, (Acts 1:24;) the sender of the Spirit, (Acts 2:33;) the receiver of the spirits of the dying, (Acts 7:59;) and the final Judge of the human race, (Acts 2:25.) Salvation is possible only through his name, (Acts 4:12.) All these things are affirmed incidentally, without any formal purpose of laying down a complete system of doctrine, and they imply, if they do not fully express, the full theology of the evangelical Church of the present day. But, 2. We are not rightfully limited to Luke’s brief history, written with no purpose of framing a doctrinal programme. We have a right to say that there is no reason to doubt that this most primitive Church held the entire doctrine taught in the entire New Testament. We must not forget that the formers of this holy canon were members of that holy Church. Matthew and Mark, and John, and probably Luke, the four Evangelists, were all there. Peter, the author of two epistles, and James, of one, were also there. And Paul, if not there in person, was well represented by Luke, whose theology the epistles of Paul, and especially that to the Romans, may be safely held to have embodied. The Hebrew edition of the Gospel of Matthew was published, we believe, not much later than this, and that Gospel, in its baptismal formula, (xxviii, 19,) contains the fundamental trinitarian dogma. The exact relations of Christianity to the Church of the Circumcision, and the real era of the coming of Christ, inspiration itself professedly withheld from the infant Church. (See sup. note to Matthew 25.) There is no just ground to doubt, with these two exceptions, that the doctrines found by our present Evangelical Church in the New Testament were the doctrines of Pentecostal Christianity. Early in the second century, Hegesippus, having ascertained by extensive travel, declared that one Gospel doctrine was unitedly held by all the apostolic Churches. 9. Certain of the synagogue—The five synagogues here mentioned, out of the four hundred and eighty synagogues in Jerusalem, were all held by Hellenists or foreign Jews, and so glad, perhaps, to signalize their zeal for Judaism against their brother Hellenist, Stephen. Libertines—That is, freedmen, emancipates from slavery. They probably belonged to the Roman Jews, who were mostly of this class. (See section on the Roman Church in our Introduction to Romans.) About seventeen years before this period Tiberius had ordered the Jews to depart from Rome, and we may thence infer that some of them immigrated to Jerusalem and built their synagogues. Libertines here would therefore be equivalent to Roman Jews.The structure of the verse implies a twofold classification into Roman and African Jews, and Asiatic Jews.Cyrenians—See Mark 15:21. About one fourth of the African city of Cyrene were Jews. This city had representatives at the Pentecost, (Acts 2:10,) and probably from among them it was that certain came and preached at Antioch, (Acts 11:20,) and Lucius of Cyrene was one of the eminent men who commissioned Barnabas and Paul from Antioch, (Acts 13:1.)The more fully we investigate the subject the more strongly we incline to the belief that Luke is identical with “Lucius of Cyrene” in Acts 13:1, (where see our note,) and so was himself a Cyrenian and an attendant at this synagogue. Supposing, according to our note on Luke 24:13, that he was one of the two from Emmaus, he arrived in Jerusalem (from Cyrene by way of Alexandria perhaps) at the Passover of the crucifixion, and was some way connected with the Christian disciples. He was a physician, and both Cyrene and Alexandria were medically celebrated. He was, thence, at the Pentecost, as his full narrative of the preparations and of the Pentecost, as well as his full report of the speeches of Peter, show. He was part of the Pentecostal Church through the whole six or seven years of its history. Then upon the Stephanic dispersion he was one of the “men of Cyrene,” who went first to Cyprus (Acts 11:19-20) and thence to Antioch, where he is the “Lucius of Cyrene,” of Acts 13:1, where see note.Alexandrians—Alexandria, the chief maritime city, and for a long time the metropolis, of lower Egypt, received its name from its founder, Alexander the Great. Its advantageous commercial position raised it among the most eminent cities of its period, and well attested the wisdom of its founder in its selection. Alexander was a favourer of the Jewish race, and gave them such advantages in this new metropolis that they became numerous, wealthy, educated, and influential. The Jews never had a man of greater erudition than Philo, who adorned this city with his genius, and left works extant and valued at the present day. Here the Hebrew Old Testament was translated into the Greek, forming the celebrated Septuagint. (Vol. II, p. 10.)Cilicia—Paul’s native province. It was the long, narrow strip of territory lining the northern shore of the eastern part of the Mediterranean. It was bounded, or rather walled in from the rest of Asia Minor, by the almost impassable line of Taurus mountains. Yet, though thus isolated, it formed the marching route of armies between Europe and Asia. At the eastern extremity, where the Taurus range nearly touches the great northeast corner of the sea, was the narrow pass into Syria and Asia, generally called the Cilician Gates, (Issus,) where more than one memorable battle was fought for the right of way. The inhabitants were Asiatic Greeks mixed with Syrians. The aboriginal population, as well as the name, is probably Phenician. Antiochus the Great introduced two thousand Jews into Asia Minor, and the Jewish population appears from this verse to have been numerous enough to need a synagogue in Jerusalem.Asia—The Asia of the New Testament never includes, as in modern times, the eastern great quarter of the globe, (called by a late Roman writer, Justin, Asia Major.) Nor was the term Asia Minor used until the fourth century. Asia under Roman dominion, “proconsular Asia,” usually included the provinces of Phrygia, Mysia, Caria, and Lydia, of which the capital was Ephesus, and this was the Asia of Acts and the Epistles.Disputing with Stephen—It is probable that some of the synagogues of large cities consisted of two apartments, one for public worship, the other for theological education and discussion. 10. Not able to resist—Five synagogues against one man were unable to resist his prowess. Wisdom—That insight into the independence of Christianity which foresaw the vanishing destiny of Judaism. Spirit—That blending (compare Acts 6:5; Acts 6:8) of perfect faith in distinctive Christianity, of divine grace through its experience, and of power to illustrate its truth with miracle. 12. Came upon… caught… brought—The words imply a taking him by surprise and hurrying him by force into the presence of the Sanhedrin. 13. Set up—Made stand. False witnesses—Before the council or Sanhedrin. The facts adduced by these witnesses were mainly true; but the witnesses infused a false spirit and intent into them as to make facts be lies.There were five things of which Stephen is charged with blasphemously predicting a change, namely: Moses, Jehovah, (Moses taking precedence in their talk,) this holy place, (the temple and perhaps city,) the law, (place takes precedence of law with them,) and the customs, or entire body of ritual observances. Touching all these, the predictions of Stephen have become history. The perjury of the witnesses which unjustly produced his death consisted in inventing a blasphemous or hostile animus. Stephen announced the disappearance of all that was transient in these, yet not as necessarily, destroyed, but living essentially in their permanent elements with a renewed vitality in the new Christianity. Hence in his defence Stephen seeks to give such a rehearsal of Israel’s whole history as to show that his Christianity joins on to it as the latest and most natural development of the New from the Old. So far from hostility or blasphemy against these venerable five, he reverently claims them as among the antecedents to the divine consequents embraced in Jesus Messiah, and would urge his countrymen to identify themselves while they may with the coming New.And here commences the great fracture anticipated in our note on Acts 4:1, between Judaism and Christianity, which scattered the Pentecostal Church, and has lasted for ages. (See note on Acts 10:1.) Its termination is indicated in Romans 11:32-36. 15. All… sat… council—Stephen now stands the focus upon which the eyes of the Sanhedric semicircle are concentrated. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 3. Stephen’s Funeral—Dispersion of Jerusalem Church, Acts 7:1-4.1. And (rather, but) Saul—A transitional sentence. The same Saul, the indorser of the completed martyrdom, is leader of the coming persecution. At that time—Literally, and doubtless truly, on that day. The martyrdom was the first act of the persecution. Church… at Jerusalem—First mention of a city Christian Church; designating the organic body of all the congregation; a spiritual republic. The word Church (εκκλησια) is used in the New Testament to denote, (1) The whole body of believers, (Matthew 16:18; 1 Corinthians 10:32; Galatians 1:13; Ephesians 1:22; Ephesians 3:10; Ephesians 5:23-24; Ephesians 5:27; Ephesians 5:29; Ephesians 5:32; Philippians 3:6; 1 Timothy 3:15, etc.;) (2) A part of this whole, a particular congregation, as that at Jerusalem, or at Antioch, or at Rome, (1 Corinthians 11:18; 1 Corinthians 14:19; 1 Corinthians 14:33.) (Shaff., Apost. History.) All—The entire Jerusalem Church, with an exception soon to be noted. Scattered abroad—That this dispersion was truly total (with the apostolic exception soon to be considered) is abundantly evident in spite of the unauthorized doubt of most commentators. Luke tells us that all the Church was scattered— scattered abroad into different countries; scattered by a most thorough persecution, ransacking every house, and sparing no class or character. (Acts 7:3.) So far as Saul’s keen eye could detect, not a Christian was left in Jerusalem. And it was because he was well satisfied that his work was thoroughly done in Jerusalem that he extended it to Damascus. And this terrible inquisition, as Mr. Lewin calculates, lasted a full six months.Except—And surely where Luke states explicitly the exception, for himself all other exceptions are excluded. Except the apostles—Why the apostolic twelve remained after the disappearance of the Church from Jerusalem, and how they remained safely, are two very interesting questions, treated scarce satisfactorily to our own mind by the body of commentators. First, the apostles remained, beyond all question, from some known imperative duty, such as an extension of the injunction in Acts 1:4, would impose. Now a very early tradition reaches us, through different independent channels, affirming that that injunction upon the apostles to remain in Jerusalem was extended to twelve years. Thus Eusebius tells us that Apollonius, a writer of the second century, records that “It was handed down by tradition that our Saviour commanded his disciples not to depart from Jerusalem for twelve years.” In an apocryphal work, the “Preaching of Peter,” it is said, “The Lord said to his apostles, If any one therefore of Israel repent, and through my name be willing to believe in God, his sins shall be forgiven him. After twelve years go ye out into the world, lest any say, We have not heard.” This tradition so accords with the fact by Luke here stated, with our Lord’s command. (Acts 1:4,) with the great rule obeyed even by Paul, “the Jew first, then also the Gentile,” that it may safely be accepted as an aid in solving the question of the apostles braving the danger of this terrible moment. And all this goes far to answer the second question. If the great Head of the Church required the presence of the twelve at Jerusalem, He provided for their safety. Not a hair of their head should perish if he needed their survival. Some powerful or skilful concealers, whose conscience was Christian, but whose courage (like that of Nicodemus and Joseph of Arimathea) dared not assume the Christian profession, might, with an inconsistent bravery, venture to cover and protect them from the searching eye of Saul himself, and leave the lion’s whelp bereaved of his prey. Many a lurking place those turbulent times had provided, such as the cells subterranean of the spacious tombs, enabling the apostles to anticipate the Church of the Catacombs. None the less were they the enthroned viceroys of the Great King, (Matthew 19:28,) and none the less would they hold communion with and supervision over the scattered missionaries who were spreading the Gospel abroad. When Philip’s success in Samaria reaches their ears it is as an organic body that they delegate two of their college to supervise the new field. Yet their home is still Jerusalem; and in confining their mission mainly to Jews, they hold themselves as fulfilling the true nature of the Lord’s command. We very decidedly reject the theory of Baumgarten, that the twelve themselves were, as Jews, thrown into the background by the call of Paul, as being a sort of failure. Here in Jerusalem, and after their own missionary dispersion, they were life-long heads of the universal Church, with but one additional colleague, (Paul,) and with no successor. 2. Devout men—The term would in itself include Christians, or pious Jews. Both may have commingled in the funeral of the martyr, and that may have been the reason why Luke uses a term that includes both. This contradicts not the fact that the persecution already existed. The plot was being organized, and its subsequent execution was probably aggravated by the dangerously open display of the funeral. 3. Saul… made havoc—The fierce cruelty of this Sauline persecution appears in every clause. Havoc, in the Greek, is a term that designates ravage done by a beast of prey; every house indicates that no single Christian was permitted to escape; haling (old English for hauling) describes the brutal violence done to persons in apprehending; women implies the disregard not only of the tender sex, but of any respected character; prison implies probably the inquisitorial prison belonging to the temple for religious heretics. Paul in many passages refers with deep contrition to these cruelties, (Acts 26:9-11; Acts 22:3-4.)But while the detail of cruelty is so severe, and the dispersion so total, there is one most interesting feature of forbearance in the statement. Besides the martyrdom of Stephen, Luke intimates no other murder. A later martyrologist would have pictured a score of bloody executions. But in fact the Jewish authorities had no power for capital punishment. A single murder like that of Stephen might be overlooked by the Roman government; but persistence in a series of executions on their own authority would have brought the Roman procurator from Cesarea to exact an account, or even have roused Vitellius, the Roman prefect of all Syria, at Antioch, to appear with his army at Jerusalem. 4. Scattered abroad… every where—Luke repeats the scattering, as if to assure us of the totality of the dispersion. The Pentecostal Church forever disappeared, and of it the subsequently gathered Jerusalem Church was but an indifferent successor.Twice did it appear to the hostile Jews that the life of Christianity was closed: first, when Christ was slain and his disciples apparently overwhelmed; second, when Stephen was martyred and the Church dispersed. Both these sad events were preceded by a brilliant but transient popularity of Christianity with the masses. Before the crucifixion the raising of Lazarus seemed to give almost a triumph to Jesus over the authorities. And before this martyrdom, the bold apostles, at two successive arraignments, seemed to come off by popular favour almost victorious over the Sanhedrin. But in the case of Stephen the terrible charge of hostility to the temple seemed to be so substantiated, and the bloody vengeance inflicted upon him so appalling, that the victory of hostile Judaism seemed to be complete; and the downfall of the Pentecostal Church appeared like the extinction of Christianity. (See note on Acts 4:1.)Preaching the word—But the death of the Pentecostal Church was but its resurrection into a Missionary Church. Unconsciously missionary it probably originally was; for it was through the returning Pentecostal visitors at their various homes, by whom even the first germs of Christianity at Rome may have been planted. But this Jerusalem body was really absorbed in the home intensification of its own piety. That beautiful structure must break into countless fragments, and each fragment scattered abroad must become the nucleus of a new Church. Young Christianity must not conclude to be merely one self-luminous spot, but must radiate the world through. She must learn that the world is not now to be ended, but to be converted. The pentecostal emblems of universality must now begin to be realized.Every where… preaching—Those dispersed Christians are, every man, an itinerant preacher! They wait for no “holy orders” forsooth; ask no bishop’s permit to hold prayer-meetings, and do not refuse to exhort or preach because they have received no license. Work is better than formal machinery. Saving souls is better even than churchly order; for no churchly order is established and is good for any thing, only for saving souls and doing good to men. A large share of the wide spread growth of Methodism historically arises not only from the fact that her itinerancy is this scattering abroad organized into system, but also from the fact that her laymen so often have such a spiritual life in themselves that when flung out of the reach of the regular ministry they forthwith, like these dispersed ones, set about the work of preaching the word themselves. Such vitality in such circumstances every earnest Christian should show forth whether he possess the parchment or not. The church order that does not rejoice in this freedom sacrifices the spirit to the form. It idolizes the machinery at the expense of all the machinery is good for. The electrical apparatus was made for the fluid, not the fluid for the apparatus. I. PHILIP, ONE OF THE SEVEN, SAMARIA, Acts 7:5-40.5. Philip—Stephen closes the Pentecostal Church; Philip opens the missionary or modern Church. To Stephen belongs the headship of the glorious army of martyrs, to Philip the leadership of the glorious army of foreign missionaries. Both were forerunners of Paul; the former in proclaiming the cessation of ritualism, the latter in heralding the Gospel beyond the boundaries of Judaism. Paul was Stephen and Philip united and enlarged.It may appear a strange accident that not to apostles, but to mere so-called deacons such honours should be given. The fact, however, tells deacons, and even laymen, that working and dying for Christ are not privileges confined to dignitaries alone. But special reasons existed for this apparent accident. The great Head of the Church designed that the apostolic twelve should not yet be diminished by martyrdom; so they were holden back by a divine official conservatism, and to a deacon was it given to do the martyr’s work of first proclaiming the downfall of the ritual.A striking contrast is apparent in the characters of Stephen and Philip. The whole history of the former grows out of his own intense, stern, tragic personality; whereas the latter appears cheery, spiritualistic, and alert, and the effects he accomplishes are produced almost unexpectedly to himself, and rather through him than by him. The only express words of his recorded (Acts 7:30) contain a pleasantry.Went down—Down not from higher grounds, but from the more eminent capital. The city of Samaria—Without the article in Greek, and so held by most later scholars to mean a city; that is, some unknown city of the province of Samaria. But neither our view of Luke’s acquaintance with the present facts, (note on Acts 7:9,) nor the familiar fulness of the narrative, permit us to suppose that the true locality was to him unknown. We find in πολιντηςΣαμαρειας a genitive of apposition like πολειςΣοδομωνκαιΓομορρας, Cities of Sodom and Gomorrah 2 Peter 2:7. So Urbs Romae, Flumen Rheni, city of Rome, river of the Rhine. The definite article is omitted because the city is made definite by the genitive. (See Winer, Gram. New Test., pp. 125, 531.) Some authorities supply the article, such as Lachmann and Tischendorf.Samaria—The city of Samaria was the capital of the great province of Samaria, and of the kingdom of Israel while independent and separate from Judea. Its position is nearly the centre of Palestine. It was founded by King Omri, upon a hill bought of its owner, Shemer, after whom it is named, and signifies watch-height. It was a place of singular beauty and of powerful defences, excelling Jerusalem in both respects. During the kingdom of Israel it was eminently idolatrous, was the seat of a temple of Baal, and was denounced by the voice of the prophets. It was the scene of many of the acts of Elijah and Elisha. It was depopulated in the time of the captivity, but rebuilt and adorned with magnificent streets and edifices by Herod, who received it as a present from Augustus, whose name it bore in the Greek form, Sebaste. Such were its condition and name when visited by our Philip.Preached Christ—The Christ who, less than nine years ago, had preached himself to Shechem, in Samaria. There may have been hearers of Philip who remembered the person of Jesus himself. And Philip himself had, doubtless, heard from the apostles the parable of the good Samaritan. In connection herewith, read our notes on Matthew 10:5, and John 5. 6. With one accord gave heed—As we have mentioned in the fifth chapter of John, the Samaritans believed in a Messiah or Converter, and the miracles and touching discourse of Jesus found open ears and hearts.The present unanimity of heed, or attention, implies that Philip was for the hour the topic of the town. 7. Unclean spirits—Demoniacs were not limited to Judea, nor to the time of the Saviour. It is to be noted that they are expressly distinguished from the diseased, namely, the palsied and the lame. 8. Joy—Not merely wonder and perplexity at mere prodigies, but joy, as at a divine and blessed salvation. 9. Simon—Celebrated among the early Christian writers as Simon Magus, or Magician. (See note on Matthew 2:1.) The term Magos is not applied to Simon by Luke, but the word for used sorcery (μαγευων, magizing) is the same word in a verb form. Elymas in Acts 13:8, is a μαγος, magus, rendered sorcerer.The best and earliest Church fathers, Justin Martyr and Hippolytus, gave credit to Simon for having a sort of theological (or theosophic) doctrine, and held him as the father of heretics. According to Hippolytus, he taught that the original source of all things, the primitive Nature, unfolded itself in a twofold form, the stronger as masculine, and the feebler as feminine. Of this masculine divine energy he was himself the incarnation; and a Tyrian courtezan named Helen, associated with him, the feminine. The passive or feminine principle was, by becoming material, held in bondage; and it was the purpose of the incarnation of the higher power in Simon’s person to redeem it or her. This redemption was to be accomplished by magical incantations and ritual performances. Not rising into the conception of the omnipotent personal God, Simon, of course, had no idea of sin as a transgression of God’s law, and so no idea of sanctification or redemption from sin by a true holiness. Knowing no God but nature, and no sin but physical evil, redemption could be only by magical processes, and consisted in an emancipation from the burden of matter in which all evil resides.The doctrine that all evil resides in or consists of matter, borrowed from the Oriental system, and widely spread through the world at this time, practically led to opposite moral results. First, it led to asceticism; for the believer held it to be his duty to become spiritual by mortifying and subduing the material body. Second, it led to the sensual; for the believer, contrariwise, could infer that the body was base and worthless, and could be abandoned to all licentiousness without defiling the spirit. (See note Acts 6:5, and Romans 14:1-6) This doctrine of the innate evil of matter may be shown, we think, to have been the vital germ of gnostic heresies, the mystery of iniquity even now working, (2 Thessalonians 2:7,) which in the various forms troubled the Apostolic Church, was fully systematized in the second century, and became permanent in the monasticism of the Romish Church. So there was a deep truth in Simon’s epithet, “the father of heretics.”Justin Martyr, in the second century, (who was himself a Samaritan, see note on John v,) says that Simon was a native of Gitton, in Samaria. Justin adds that he went to the city of Rome in the time of Claudius, where he gained such reputation as to be worshipped as a god. He professes to have himself seen a statue on an island in the Tiber with the inscription, To Simon, the Holy Deity: Simoni Sancto Deo. It is a very curious fact that in 1574 a stone was found standing on an island in the Tiber bearing the slightly different inscription, Semoni Sanco Deo; that is, To the Deity, Semo Sancus; the name of the Sabine Hercules. This indicates that Justin Martyr really saw what he intended to describe, but mistakenly described what he saw. The learned writer on the article Simon Magus, in “Smith’s Biblical Dictionary,” however, thinks that Justin could have made no such mistake, inasmuch as the full inscription explicitly identifies Semo with Hercules, and excludes its reference to the Magus.Beforetime—Previous to the arrival of Philip. Bewitched—Amazed and seduced the people into belief. After Alexander the Great conquered Persia and India, a high road of communication was opened between Asia and Europe. And this intercourse was completed by the Roman conquests in the East. Thence the stupendous superstitions of the imaginative East, especially from the Brahmins and Buddhists of Asia, passed in varied streams into the West. They broke up the narrow circle of Roman mythology. A dreamy pantheism invaded the religion of Roman Jupiter. A strolling swarm of supernatural pretenders appeared, teaching mystical doctrines, and claiming powers to conjure with the dead, to read the stars, to predict fortunes, to insure life, or health, or safety, or to hold intercourse with invisible powers. A large part of their craft was pure trickery; but another share consisted in an intense cultivation of those parts of our nature most allied to the preternatural and demoniac. (See note on Matthew 5:1, and Acts 2:13.) Their systems lay largely in the mysterious regions of ventriloquism, somnambulism, legerdemain, mesmerism, animal electricity, and diabolism. Samaria—Clearly of the city of that name, for the whole transaction is thus far in the city of Act 7:5. 10. From the least to the greatest—Both old and young, pauper and magistrate, freely credited the super-naturalism of Simon. It was not the low and ignorant alone, but ladies of high rank, philosophers, generals, and emperors, that listened to magicians, fortune-tellers, and necromancers. Pompey, Crassus, and Cesar consulted Oriental astrologers; Brutus beheld an apparition summoning him to the fatal Philippi; and Cesar was warned by the soothsayers to “beware the ides of March.” Tiberius, at Capreae, “had a flock of Chaldeans around him.” Tacitus styles them “a class of men faithless to the powerful, fallacious to those hoping from them; which will ever be legally prohibited in the State, yet always retained.” In an age when old religions are dying out, the empty hearts of men are hungry for something beyond dead nature. Vacate men’s spirits of a true religion, and they will hanker after the vilest superstitions. There are at the present day so-called philosophers, who tell us that the age of faith is passing away, and the higher age of reason, the glorious millennium of Atheism, is coming on, when men will be far too wise to believe in God. But such an age would be rife with demon-worship and base paganism. We see in the sorceries of Simon something identical with the sorcery of the Old Testament, (and with the execrable pseudo-spiritualism of the present day,) something rather basely below nature: sub-natural rather than super-natural; where the depths of vice may perhaps be so fathomed as to reach clown to the infernal.The great power—The true reading is, This man is the power of God, which is called great. It refers, doubtless, to the masculine or greater power of nature in distinction from the feminine, of which Simon professed to be the incarnation.It, of course, became the ascended Head of the Church, (see note on Acts 1:1,) the Lord Jesus, to overcome these spurious miracles by the genuine, and the false doctrines by the divinely true. 11. Our fathers—The same phrase, our fathers, is used in Acts 7:12-13, indicating that Stephen intends to claim for himself and the Church of Jesus the fatherhood of the patriarchs. 12. Believed Philip—But so total a desertion of Simon as to compel him to surrender, indicates the manifestation of an entire superiority of the deacon’s manifestations over the magician’s.They were baptized—Their faith in the miracles of Philip deepened into an experience of the truth and power of the Gospel he preached. 13. Simon himself believed—Simon was aware both of the falsehood existing in his own juggleries, and of the strange appearances of truth sometimes disclosing itself in his magical practices. He supposed that there was the same mixture of juggle and mysterious supernaturalism in Christianity, with a yet higher theurgic power. Christ was a daemon of more powerful name than he had known, and the miracles sprung from a deeper magic; and baptism was the method of induction into the new art. He continued with Philip, in hopes of acquiring the doctrines he preached; and, wondering at the signs, he hoped to acquire the power to perform. He might become himself a deacon, a wonder-worker, even an apostle!Was baptized—But why did not Philip, with the gift of discerning spirits, detect and reject the hypocrite from baptism? Gifts, we reply, were not at the absolute command of those endowed, so as to be used at will. Philip may have perceived tokens of wrong in Simon, not sufficient to exclude him from baptism, but quite sufficient to need an apostle’s skill and power to deal with. 14. Apostles… Jerusalem… heard—The greatness of the event and the inferiority of the instrument alike surprised them. Cooperation, oversight, and control by them were evidently the demand of wisdom.Sent… Peter—The apostolic body acted organically, so that they must have been still in secret organized and authoritative position. And as Samaria, the capital of the northern kingdom, was the most important post, after Jerusalem, in all Palestine, so they sent thither the senior apostle. 15. When they were come down—We do not, with Dr. Goulburn, (Acts of the Deacons,) extol Philip’s modesty in now standing in the background. Philip held the apostles as much his superiors here as in Jerusalem; and the apostles came with the same spirit of wise and holy supervision as they exerted in first establishing the deaconship.Prayed for them—The apostles seemed to think that praying was better than criticism. Rather than be too ready at exercising their own authority, they sought the decision of the Lord Jesus Christ. 16. Into Sychem—Sychem is the Shechem or Sychar of Joh 4:5; and for a full account of the place and of Joseph’s tomb see our notes there. Abraham bought… of the sons of Emmor—To make this correct history Jacob should be substituted for Abraham; for, according to Genesis 33:19, it was Jacob who purchased the family tomb at Shechem. Far earlier indeed than this the venerable Abraham did make a somewhat similar purchase, namely, of the cave of Machpelah of the sons of Heth, wherein to bury Sarah his wife, of which see the interesting account in the twenty-third chapter of Genesis. We see no other plausible way among all the proposed expedients of sustaining the accuracy of Stephen but by supposing that in the earliest copies from Luke’s manuscript the word Abraham was by mistake inserted for Jacob, for which, however, there is no manuscript support. But for a mistake committed by Stephen the sacred historian himself could not be held responsible.Dr. Wordsworth ingeniously argues that Emmor or Hamor was a hereditary princely name like Pharaoh and Candace; that Abraham in all probability had bought the same spot from an earlier Hamor, and that Jacob as matter of peace re-bought the same ground. 17. Laid… hands—What is called the rite of confirmation by the laying on of episcopal hands, though of venerable antiquity in the Church, is not made obligatory in this or any other passage of the New Testament. This was an imposition of hands by a miraculous authority and for a miraculous purpose. Received the Holy Ghost—In his miraculous and extraordinary manifestation; not merely sanctifying but charismatic. They had been doubtless regenerated by that Spirit before their baptism, in his secret and ordinary power and operation.We have here, as at Cesarea (Acts 10:44-48) and at Ephesus, (Acts 19:5-7,) a miniature Pentecost, in which a new inauguration seems to take place by the repetition of the same charismatic effusions, each time under apostolic supervision. (See note, page 30, on Acts 2:4.) Samaria is thus ushered into the kingdom of Christ; and her semi-Gentilism, intermediate between Judaism and paganism, is authenticated as truly called. Hence, we see that not until the apostles came to Samaria might the charismatic Spirit descend. This was part of that miraculous supremacy of the apostles— Christ’s own chosen, original, witnessing twelve—which they could not communicate to any fellow, or transmit to any successor. 18. Simon saw—Simon now takes no share in the laying on of hands. He stood by, a spectator, and saw. Simon the Magus is intently gazing on Simon the Apostle: the very emblem of error and sin malignly eyeing the power of Christian truth and holiness, incapable of understanding its nature. He sees a work performed on the young Samaritan converts that raises them above themselves. He notes how beautiful and miraculous the results. These apostles he sees are higher than the deacon; they are the topmost masters of the new system, the possessors of the original wonder-working power, alone able to impart that power to others. From them, and not from their subordinate Philip, must the true primal secret be obtained. Offered them money—He hopes to buy a seat in the apostolic college. From his name a mercenary traffic in holy things has, through the Christian ages, been called simony. “It is fortunate for us,” Dr. Hackett well says, “that our religious institutions in this country require us to obtain our knowledge of the term from a lexicon.” 19. Give me—As we have noted of Judas’s What will ye give me? (Matthew 26:15,) “This is a true huckster’s proposition.” Judas sold the SON; Simon would have bought the HOLY GHOST! 20. Money perish with thee—Literally, May thy silver be with thee unto destruction; in which the apostle, assuming that the magician is bound to destruction, wishes that he may take his briberies with him. The words of the apostle are a true imprecation; but without any element of selfish wrath, such as the magus might have uttered, being but the judicial anathema of holiness against heinous sin. Money is a mighty power for evil or for good. With it a man may purchase death and damnation; with it he may increase his treasures in heaven. If the rich are to be envied for anything, it is for their means for munificence in endowing schools, colleges, and churches, in providing advantages for the poor, and sending the Gospel to the outcasts. 21. Part—A share by their own right or character. Lot—By the allotment or assignment of God. This matter—Of dispensing the Holy Ghost. Not right—Literally, not straight. Rectitude is a straight line, with which the thoughts of a pure heart coincide. In the sight of God—Who sees with perfect accuracy both the straight line and the crookedness of the heart not coinciding with it. 22. Repent… of wickedness—Literally, repent from thy wickedness. For repentance is a mental turning away from the wrong, and its effect is separation from it. Perhaps—This word does not express doubt of the mercy of God if Simon truly repents, but of the probability of Simon’s ever truly repenting. There are so many depths and so many bottoms to his duplicity and depravity that Peter has slight faith in any repentance he may profess. 23. Gall of bitterness—Bitterness is depravity; true hatred and malignity against holiness and God. But in Simon the apostle sees the very gall of such bitterness, the very quintessence of depravity. Bond of iniquity— Hemmed around by habits and principles of iniquity, as if bound fast by a fetter or bond, from which he cannot energetically even will to escape. Such are all men by nature without Christ and Spirit and Gospel. To such a condition do men tend by habits and principles of profligacy, even in spite of Christ and his provisions. Simon was none the less guilty for these bonds, for his own free will had fastened them about himself. 24. Pray ye—For a moment the Magus is overawed. He believes the divine power to reside in the apostles, and trembles at the perdition into which Peter’s imprecation precipitates his money and himself. He begs their prayer, not as refusing to pray for himself, but as believing they have an interest with the Divine, while his is only with the lower powers. But still his lower dregs of character remain undisturbed. Peter tells him to seek forgiveness; he only wants the aversion of threatened evil. He is at bottom still a sorcerer, and has not the slightest purpose of turning from his deviltries and demonish ways.Josephus relates that, some ten years later than this, the Roman procurator, Felix, sent one of his friends, Simon by name, a Jew, a Cyprian by birth, claiming to be a magus, to seduce by glowing predictions and promises, Drusilla, daughter of Herod Agrippa and wife of Azizus, king of Emesa, to forsake her husband and marry the procurator. Rosenmuller, Kuinoel, Neander, and others, identify the two magi as one. But this Simon was a Cyprian; and the testimony of Justin Martyr that Luke’s Simon was a Samaritan, born at Gitton, is a little too specific to be fictitious, and is confirmed by the newly discovered writings of Hippolytus. If either was mistaken as to Simon’s birthplace it was Josephus.In the early apocryphal writings, Simon Magus was made a legendary hero. His imagined contests with St. Peter were marvellous. He elevated himself into the air, (like a modern pseudo-spiritualist,) but was made to fall to the earth and was crushed, by Peter’s prayers, in Nero’s presence. He shut himself up in a tomb at Rome, promising to rise from it the third day; but, as Hippolytus says, he remains there still!The case of Simon Magus suggests a brief discussion of the differences between a true and a false miracle. We agree with that class of thinkers, including Dr. Samuel Johnson, Baxter, Wesley, and, at the present day, Dr. Bushnell, who maintain that supernatural events of various classes are not confined to Scripture alone, but that the narratives affirming them are too numerous and too well authenticated to be rationally rejected summarily and universally. These narrated events may be roughly classified as 1. Fictitious, 2. Preternatural, 3. Supernatural, and 4. Miracle.1. The Fictitious. Narratives not sustained by contemporaneous evidence of perfectly unexceptionable character are to be held false. This sweeps away the larger mass of pagan and papal supernaturalisms. They are not generally, like the Gospel miracles, sustained by eyewitnesses, or the eyewitnesses were easily deceived by collusion, or mechanical and other contrivances. In countries where supernatural events, in accordance with the established faith, are readily believed without any critical hesitation, abundance of stories of the kind will prevail. Others are true in fact, but explicable by science. Marks of the cross on the body, which were once imagined to be miraculous, are found to be producible by electricity. Apparitions are often the result of disease.2. The Preternatural. A large share of wonders there are, not produced by any superhuman agent, but connected with the human system, which seem to belong to that side of our nature which is nearest to the supernatural, which is divided from the supernatural by no clear line, and which seems to be an avenue through which the supernatural reaches us, but which human scrutiny has never yet fully investigated. Under this class may come somnambulism, mesmeric sleep, verified presentiments, second sight, and some predictive dreams. Here may come those marvels in witchcraft which have never been explained. All these phenomena reveal depths in our nature never yet revealed by science.Our systems are susceptible of preternatural wonders from the intense expectation of their coming upon us. (See note on Acts 3:4.) Here we may place, perhaps, the curing of diseases by the shadow of Peter, (Acts 5:15,) and the handkerchiefs and aprons of Paul, (Acts 19:12.) Here, too, we place mostly the performances of Sceva and his set at Ephesus, as well as the wonders there produced by the spells of Diana; and the casting out of demons by the Jews as narrated by Josephus and alluded to by Jesus. Here we may place the wonder-working of Simon Magus, Elymas the sorcerer, and their class. Many preternatural phenomena take place in intense religious excitements, such as catalepsies, jerkings, and trances. The Mohammedan dancing dervishes perform preternatural exploits in whirling, and the Shakers in dancing.Many preternaturalisms combine the marvel of expectation with the tentative. By tentative marvels we mean those which seem sometimes to succeed, but often fail. Thus the royal touch to cure the king’s evil, (of which Lecky in his “History of European Morals” makes much account,) had in its favour (besides the predisposition to feign and lie for flattery to the king) all the power of intense expectation, and yet often failed, or cured doubtfully, partially, or temporarily. So the public papers, both of New York and London, have contained marvellous paragraphs concerning the preternatural cures of certain classes of cases, performed by a Dr. Newton through manipulations and faith, which cures were partial and temporary, and yet sometimes apparently real. No clear case has ever yet occurred, we may believe, of curing congenital blindness or lameness.The oracles of antiquity mostly arose from a preternatural excitement of the faculty of presentiment, in persons of a predisposed temperament, by artificial means. We have no necessity to deny that real predictions were sometimes produced. The difference between the oracular predictions and the divine prophecies is, that the former were scattered, and were, if not aimless, merely temporal in their objects and origin, and the latter were a collective system converging upon the Divine Messiah, having in view eternal objects as well as claiming a Divine origin.3. Supernatural. The simply supernatural, as distinct both from the preternatural and the miraculous, is a phenomenon that comes upon us from some invisible, yet clearly living superhuman agent. The power of that prophecy which identifies itself to the consciousness as the revelation from God, and is fully sustained as such by a fulfilment, is a supernaturalism.The gifts or charisms of the New Testament Church, as promised by Christ, and forming part of his divine system, though often underlaid by the preternatural, are clearly supernatural. So, also, are the inspiration of the sacred writers, and even the influences of the Holy Spirit. All these are parts of one great supernatural whole, of which the word of God is the record and Christ the centre. All stand or fall together.Under the supernatural, too, superinduced upon the preternatural, we rank demoniacal possessions and the case of the pythonic girl of Philippi. Here come all well-authenticated apparitions of the dead, and the appearance of angels, as to the apostles at ascension. It is impossible to explain the celebrated phenomena occurring in the Wesley family as other than supernatural, that is, as produced by an invisible, intelligent, purposing agent. They were sustained by such contemporaneous, intelligent, and incorrupt testimony as would prove even a miracle; they are authentic facts which no natural or materialistic philosopher has ever yet reconciled with his own system.4. The Miraculous. All miracle is supernatural; and from the standpoint of God himself, the Author of nature, both all nature and all supernatural, as by him performed, are miraculous. But from our human standpoint we may limit the term to a particular kind of supernaturalism, namely, to a supernaturalism visibly originated and performed at the will of a visible agent in attestation of a religious truth, system, or mission. A supernaturalism like a dream or a presentiment, coming upon a man from an invisible source rather than performed voluntarily by him, would thus be no miracle. Miracles, therefore, are in fact mostly limited to Scripture history. And the power for these miracles may be conceived as either in their agent’s permanent and original possession, and completely at his will, or specially delegated to him on only special occasions. Moses performed one miracle of larger physical magnitude than any one performed by Christ; but his miracles were specifically limited and prescribed to him. Christ alone appears to be full master of all miraculous power at will. All other performers of miracles are only occasional, and by special delegation from God, or from the ascended Christ. He stands alone in the attitude of claiming and wielding at pleasure, or in permanent unity with God’s will, any power he pleases in proof of his supreme identification with God himself. The human system, the elements, the gates of death and hades, nay, the powers of hell, submit to his sway and volition. He stands, therefore, without a rival; alone among all wonder-workers, alone among all professed religious founders; and when we superadd the identification of his divine person by antecedent prophecy, the majesty of his personality as it presents itself in the Gospel picture, and the wonderful effects of his life on human history, it is absurd to bring any supernaturalism into competition with his Divine Supremacy. Quite the reverse. Every other visible manifestation of the supernatural serves to remove the presupposition against miracle, and especially against the supreme miracle of Christ claiming to be God-man. 25. And they… returned—Like victors from the field, the apostles return to the capital. They probably pass by the same route which they once travelled with the Lord from Samaria, (Luke 9:51-55. See note on John 4:4.) Then John would have called fire from heaven upon the people. Now they testified the historic fact of the Lord’s history, and preached salvation through his name. For the route they took and the villages they evangelized (reversing our Lord’s course) see our note on John 4:4. 26. The angel—An angel. Perhaps, as to Paul, (Acts 16:9,) in a dream; as the word arise may possibly, but not certainly indicate. Philip is still in Samaria. The apostles return home in the ordinary level of their apostleship, but for the cheery and spiritual Philip there is an angel-call to a lively work.Why are the nearer thousands overleaped, and the distant and lonely one selected for this angel-directed visit through the desert? The reply, From God’s mere sovereignty, is absurd, for God has no mere sovereignty, but always a sovereignty with a reason. Now Abyssinia, to this day Christian, says that it was by this eunuch, his name being Indich, that she was converted to the Christian faith. This our Indich had been on a blessed visit to Jerusalem, and was returning with a heart full of God, and his hands holding God’s book, and his lips pronouncing the syllables of God’s open word. And the Divine Head of the Church said, He must not go to Ethiopia before he hears the name of Jesus. And he spake to his angel to speak to Philip to go and speak to the eunuch. And to such a heart how welcome the name of the Saviour would come! We strongly believe that Indich converted Candace and her Ethiopia. South… way—The road from Jerusalem to Gaza. Philip is to go southward from Samaria until he arrives at that Gaza road which is the desert one. There are three routes from Jerusalem to Gaza: one, the most northern, passes through Wady Aly, (a wady is a valley;) the middle one through Wady Surar; the southern one through Eleutheropolis. To this last the epithet desert is most applicable. Some apply the epithet desert not to the road, but to Gaza itself; but, first, there would be no reason for specifying the condition of the city; and, second, there is no reason to doubt that Gaza was at this time a populous city, having lately been rebuilt by Gabinius, the Roman general. The words of the angel literally are, The same is desert. He gives Philip no information what he will find besides or in the desert; but he must go to that road of the three which is desert. Let him obey and he will find what the desert can afford. Gaza—Gaza is a very ancient city, mentioned as early as Genesis 10:19, and is celebrated as the scene of one of Samson’s most noted exploits, the carrying off of the city gates. It was one of the frontier towns defending Palestine from Egyptian invasion. It was three miles from the sea, but had a seaport town. It was the route through which the eunuch would take ship for Alexandria. 27. Went—Dr. Thomson thinks that Philip intercepted the eunuch somewhere southwest of Latron. Behold—The desert is just now not wholly desert, for the chariot of a princely negro is rolling by, giving it a rare life. Ethiopia—Is a country south of Egypt, including the modern Abyssinia. The word Ethiopia is derived from the Greek αιθω, burn, and ωψ, face, and alludes, of course, to the negro colour. Eunuch—The word etymologically signifies a couch-keeper or chamberlain, and designates a class of mutilated men who are in the East employed to guard the harems. But as in the palaces of princes such persons often gained the personal confidence of the despot, and became his chief adviser, so the very word eunuch was often used of officers of state who belonged not to this injured class. Yet the Greek for of great authority, δυναστης, a dynast or potentate, seems to express the official power, and leaves the term eunuch to its natural meaning. Candace—A name, like Pharaoh, designating not a single individual, but each one of the line of queens by which the country was ruled. Candace was queen of Meroe, (near the modern Sennaar,) an island, or rather peninsula, termed by two arms of the river, a thousand miles up the Nile from Alexandria; to which city the eunuch is on his way to take his upward-sailing Nile-boat, made perhaps of papyrus and acacia. The name of Candace (spelled Kandakatis) is still found on her palace walls in Meroe, as in the cut, in hieroglyphical characters. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 28. Was returning—Very probably he may have been in Jerusalem at the time of Stephen’s martyrdom, when the city was rife with the name of Jesus and his Nazarenes. In his chariot—In vain, at the present day, does the traveller look for such a thing as a chariot in this country. This very desert is more a desert now than when the eunuch travelled by its route. The barbarism of the Mohammedan conquerors of the country has abolished all vehicles, and camels, mules, and asses are the only means of conveyance. A better day is coming when these vile intruders will be vanquished, and the railway will send its wonders through this land. Reading—The rabbies had a maxim which the eunuch here well practises: “The companionless traveller should employ his thoughts in study of the law.” Esaias—The Greek form for Isaiah. 29. The Spirit said—Philip subsequently had four daughters all prophetesses, so that the prophetic impulse was familiar perhaps to his interior consciousness. Go near—Probably Philip encountered the eunuch at the point where his Samaritan road fell into the Gaza road. Both the angel and the Spirit give the briefest possible directions, and in the order of climax. 30. Philip ran—The chariot of the eunuch moved gently, so as not to impede the reading, and Philip by a quick pace could overtake it. Heard him read—The Oriental reads even to himself alone with a full voice. Understandest—The question of Philip, for the purpose of vivacity, contains a play upon words in the Greek, for which the nearest parallel we can invent would be, Heedest what thou readest? (See note on Acts 7:5.) Though he understood not to the bottom, yet his heart understood enough of the divine word to feed its spiritual life on. God’s word has several bottoms, and deeper and deeper surfaces. Beneath the stratum to which the eunuch could penetrate, Philip knew the Divine Saviour lay. 31. Guide me—The eunuch understands that he is challenged to an exegesis of the passage he is reading, and indirectly accepts the indirect proffer. He invites the stranger to a seat and to a biblical investigation.The Christian often needs a commentator, but never needs a pope. When headstrong ignorance rejects the aid of the skill and learning which able expositors have gathered upon the word of God, illustrating its statements by the aid of history, geography, grammar, and suggestive thought, and assumes ability to draw right conclusions from the bare words of the English text, it is very likely to land where rash ignorance ever lands, in the depths of error. But when men, with all the aids of learning and sagacity and the blessed Spirit, give themselves over to a supposed infallible living expounder, they are very likely to be consigned to bondage and perdition. Men must use the right of private judgment by the aid of the best facts, lights, and counsels; but the right itself they have no right to renounce. 32. The place of the Scripture—The section. When the persecutor Antiochus forbade the Law to be read, the Jews divided the prophets into fifty-four sections for reading in the public service. The section now being read by the eunuch was 53-56. The passage given by Luke (Isaiah 53:7-8) is undoubtedly from the Septuagint, a version made in Egypt, and familiar, of course, to the Ethiopian. It differs somewhat in meaning from the Hebrew. Sheep… lamb dumb—A vivid description of our Lord’s silent submission to sentence and death. 33. Judgment was taken away—Not his own mental faculty of judgment, but a fair judicial trial, which was taken away by violence and fraud. His generation—Who shall describe the generation, that is, the men of that cruel age? Life is taken—For they unjustly deprived him of earthly life. 34. Answered—Responded to some previous remark not given by this question. Of himself—Very probably the eunuch, had heard the Jewish tradition that Isaiah was martyred by sawing asunder at the command of the wicked king Manasseh, and so supposed that the prophet might have predicted his own death. 35. Opened his mouth—As if to roll out a large discourse. (See note on Matthew 5:2.) The passage, and the eunuch’s question, furnish large text for large sermon. The expositor expounds, and expands into a preacher. Preached… Jesus—Unfolded the agreement of prophecy and history in him; showed how Jesus was the true Messiah of Israel’s expectation explained how to believe and be baptized in his name is the way of life. 36. Water—The Spirit and the water, the reality and the symbol, are diffused through the world, refreshing both the moral and the material desert of this earth. Baptized—Baptism was indeed suggested in the very prophecy the eunuch was reading: “So shall he (Messiah) sprinkle many nations,” words which the Ethiopian, son of a distant nation, might feel rightly to include himself. Rightly, therefore, he asks, “What doth hinder ME to be baptized?”Robinson plausibly decides that this was “a certain water,” as the Greek signifies, “standing along the bottom of the adjacent wady,” [or valley, namely, of Tell el-Hasy.] “This water is on the most direct route from Beit Jibrin to Gaza, on the most southern road from Jerusalem, and in the midst of the country now desert, that is, without villages or fixed habitations. There is no other similar water on this road.” Undoubtedly “many changes” may have occurred in the earth, rendering all such identifications somewhat uncertain; but the entire presumption is that the traveller stands on the very spot where Philip and the eunuch stood! 37. And—This verse is wanting in the most reliable manuscripts and versions. It is, however, as old as Irenaeus, and Augustine did not question its authenticity. It may have been a later addition by Luke himself to his own work. (See introductory note, John 21.) It was inserted, Meyer suggests, to conform the text to the baptismal service, requiring faith as a condition. With all thine heart—For with the heart man believeth unto righteousness. Faith is affectional as well as intellectual. So the eunuch heartily professes that Jesus, the Messiah, is the Son of God. And he who, believing this from the heart, consents to be baptized in the fulness of the meaning of the baptismal service, is a true, saved Christian, how sudden soever the work. The outpoured water, the symbol of the outpoured Spirit, is the external regeneration and washing away of sin, correspondent to the internal regeneration previously wrought by the descending power. 38. Down—The opposite of up in the next verse. And as this up describes the ascending the bank, so the down most properly describes (not the alighting from the chariot but) the walking adown the bank. Into—The Greek εις, into, signifies prevalently, but not universally, into, and not merely to. Here it is opposed to out of in the next verse. The Greek for out of, εκ, prevalently but not universally signifies out from, and not merely from, which is usually expressed by απο. Taking the correspondent force of both prepositions as they stand here, it ought to be conceded that an entrance of both Philip and the eunuch into the water most probably took place.Even without the force of these prepositions, and in whatever mode the baptism was performed, the parties would naturally step into the water’s edge. A native of a southern clime, passing an arid desert, wearing nothing but light sandals, uninfluenced by a northerner’s fear of spoiling the polish of his boots, would step into the water even for the natural agreeableness. Baptized—Performed that rite which images forth the “sprinkling of many nations.” (See note on Acts 7:36.) Immersion fails to be the type of the antitype, the shedding forth of God’s regenerating Spirit.The main support, we think, of the practice of immersion is derived not from Scripture practice, but, 1, from the pagan meaning of the word βαπτιζω; and, 2, from ecclesiastical tradition.1. The sense of βαπτιζω in pagan authors denotes in some cases the descent of water on the subject.2. Even if the pagan use of the word meant solely plunge, that decides not the New Testament meaning. Nearly every term borrowed from classic Greek to express a Christian use changes its force. The word εκκλησια, church, signifies a political town-meeting; the word δειπνον, supper, would require the Lord’s Supper to be always performed at evening.3. Early Christian practice favours immersion; but the earliest ecclesiastical practice requires self-immersion, naked, thrice performed. 39. Caught away Philip—This, with the correspondent phrase in the next verse, was found at Azotus, can be hardly understood otherwise than to mean that Philip was by bodily “rapture” transferred to Azotus miraculously. So Ezekiel says, (Ezekiel 8:3,) “He (the Lord God) put forth the form of a hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north.” The Old Testament prophets, at one period, not seldom underwent such transport. Said Obadiah to Elijah, “As soon as I am gone from thee, the Spirit of the Lord will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me.” And again: “Let them go and seek thy master, lest peradventure the Spirit of the Lord hath taken him up and cast him upon some mountain or valley.” The Greek for caught up here is used to describe the ascension of glorified saints, (1 Thessalonians 4:17,) and of Paul’s rapture into Paradise, (2 Corinthians 12:2-4,) and of the man-child into heaven, (Revelation 12:5.) Rejoicing—So that as there was a rapture of Philip’s body, there was a rapture in the eunuch’s soul. Joy is one of the fruits of the Spirit; and that the eunuch showed this fruit is good proof that his conversion was as sound as it was sudden. As to Philip the angel of God had given command, so to the eunuch, Philip, like an angel, had suddenly come, briefly but beneficially stayed, and instantly disappeared, never again to be beheld. One was to go beyond the land of the pyramids; the other northward, to the Roman Cesarea. 40. Azotus—The Ashdod of the Old Testament. It stands on the summit of a grassy hill, near the Mediterranean shore, about eighteen miles north of Gaza. It was one of the powerful cities of the old Philistines, made wealthy by being the medium of trade between Asia and Europe across the Mediterranean. This marine town worshipped the fish-god Dagon. It was one of the border towns in the great wars between Syria and Egypt, and hence, being strongly fortified, it was an important objective point. It stood a siege, the longest on record, against Psammetichus. The ancient war between these Philistine coast towns and Judah was in more modern times obliterated, first, by the incoming of Alexander the Great, and, finally, by the overwhelming power of the Romans. Azotus is described as now a small village, with few traces of ancient magnificence. All the cities—The rapid Philip, skirting along the shore, evangelized (such is the Greek word transferred to English) the cities in line; such as Jamnia, Joppa, Apollonia, Antipatris, etc. This beautiful maritime strip of plain, lying between the sea and the Israelite high lands, dotted with towns, and checkered with gardens and grain-fields, was, in the olden time, the land of the . These were descendants from Ham (as the Israelites were from Shem) through Mizraim, and so related to the Egyptians. From these Philistines, the Greeks and Romans, unacquainted with Israel in the interior, called the whole country, even to the Jordan and Dead Sea, . The Philistines had possession when Israel departed from Egypt, and Israel marched by a roundabout circuit to the Promised Land to avoid fighting with them. (Exodus 13:17.) While the Gospel was limited to Israel, this region is unmentioned in the New Testament. When Christianity began to feel the full force of its Gentile mission, among its earliest incursions, as we here see, was this visit to this beautiful margin of the Mediterranean, followed by numerous others; “as if Christianity,” says Stanley, “already felt its European destiny.”This Philistine strip extended northward to the Tyrian Ladder; and then commences the similar sea-shore strip of the ancient Canaanites. These were also sons of Ham, through his younger son, Canaan. But the Greeks and Romans called their country , or Palm land, from its plentiful growth of that picturesque tree. Their early cities were Tyre and Sidon. They were celebrated as the inventors of letters, as the boldest of navigators, the richest of manufacturers; but condemned for the grossness of their sensuality and the cruelty of their idolatry, (Moloch worship,) even to human sacrifices. With the Philistines, Israel was ever at war; with the more distant Canaanites or Phenicians, usually at peace.Cesarea—The Roman capital of Palestine.—A few years before the birth of Christ, almost the entire coast of Palestine, without the indentations that form good harbours, had a point called Strato’s Tower for an insecure landing place. Herod the Great, who was a prince in architecture, a munificent builder of palaces and a founder of cities, resolved to supply the maritime want by placing a great capital at this point. He laid it out in long rectangular streets, lined with structures of white stone, adorned at intervals with stately palaces, and crowned at its summits with splendid temples and royal statues. Josephus pronounced it “a city of palaces!” But noblest of all the works was the harbour. Herod extended a long semicircular wall, like an arm, into the sea, open at the north, to embrace the commerce of the Mediterranean within its sheltering haven. This marine wall was composed of stone, fifty feet long, into a sea sixty feet deep, and the surface of the wall presented a level two hundred feet broad. In honour of his royal master, the Emperor Augustus Cesar, Herod named this city CESAREA. He made it his own royal residence, and the political capital of his realm. The successive Roman procurators of Judea, Pilate, Felix, and Festus, held their residence and courts in Cesarea, under the authority of the great Prefect of all Syria residing at Antioch. Here Paul was two years imprisoned: and here, some years hence, Philip, with his four prophetic daughters, is found by Paul, still true to the cause of Christ. Cesarea afterward became an episcopate, of which Eusebius, the father of Church History, was, in the fourth century, bishop. The Church, though founded by the humble deacon, became renowned in ages of persecution for its confessors and martyrs. It is now a desolation, inhabited by lizards and jackals.Near the time that Paul was imprisoned at Cesarea, there occurred the tragical event which opened the fatal war which closed with Jerusalem’s destruction. It was a standing strife—Was Cesarea a Jewish or a Greek city? “It is Jewish,” said the Jews, “for it was built by Judaic Herod.” “Those pagan temples,” replied the Greeks, “prove it Gentile.” At length the quarrel grew so fierce that the Greeks, aided by Felix, opened an indiscriminate massacre upon the twenty thousand Jews, and in a few hours not a single Jew remained to question the pure Gentilism of Cesarea. 41. Made a calf—Stephen here, in order doubtless to express contempt for the base idolatry, probably coined a word found nowhere else in the Greek language, which may be literally rendered, they bullock-made. Rejoiced in—Revelled in. Alluding to the licentious rites of heathen worship. 42. God turned—Averted himself and gave them up. The host of heaven—Literally, the army of heaven; the body of stars are so styled, being, as it were, a countless host marshalled in the sky. As the Israelites had run after bullock-worship, God abandoned them to run into star-worship also. In the book of the prophets—The book of the minor prophets, which are spoken of as a separate volume. The quotation is from Amos 5:25-26. The question asked, Have ye offered me slain beasts forty years? does not imply necessarily, or perhaps truly, a negative reply. It is not equivalent to an affirmation that during the forty years Israel had not offered sacrifice to God. The import of the question and the retort in the following verse is this: Have you offered thus long sacrifices to me, the true God? Yes, to be sure, but you have worshipped the false gods also. 43. Took up the tabernacle—Have borne the tabernacle of Moloch. That is, you have carried it, according to idolatrous custom, in the public processions of idol-worship. These tabernacles were what were called shrines: that is, they were small model temples which could be carried in the hands, containing the image of the god. These shrines containing the idolatrous image could be kept in the family or about the person in concealment, so that even while Jehovah alone was publicly worshipped a private idolatry could be perpetually maintained. Moloch—The name Moloch in the Hebrew, and other dialects of the posterity of Shem, signified king. It is clear that terrible rites were performed of sacrifice to the hideous image of this idol-god. He is described as a hollow figure with the face of a calf and his arms extended. By fire kindled within his brazen frame was heated, and children were placed in his arms and burnt. Remphan—This is the Greek term by which the Septuagint translators have rendered the word Chiun, found in Amos 5:26. It is the Coptic, or old Egyptian word, for the name of the star Saturn. Beyond Babylon—In the Hebrew it is beyond Damascus, by which the same captivity is designated. The present phrase is suggested by the historical fulfilment. 44. Tabernacle of witness—The tabernacle built by Moses and carried through the wilderness lasted probably until the time of David. It was a movable structure, after whose model the temple was built. (See note on Matthew 21:12.) In the Hebrew language the word signifying to meet or to congregate or constitute, and the word signifying to testify, closely resemble each other, and so this tabernacle was called both the tabernacle of the congregation and (by the Septuagint translators) the tabernacle of testimony or witness. It was called the former because the congregations of Israel gathered to it; it was called the latter because it contained the covenant by which God testified himself as the God of Israel. As he had appointed, speaking unto Moses—More clearly, As he who spoke unto Moses had appointed. 45. Fathers that came after—That is, the second generation; the first having died in the wilderness. With Jesus—Very capriciously, our translators here have put the Greek form of the name Jesus for its Hebrew, Joshua. (See note on Matthew 1:1.) The possession of the Gentiles— The landed possession; that is, the territory Unto the days of David— This depends upon brought. The meaning is that our fathers of the second generation under Joshua brought the tabernacle into the land of the expelled Canaanites, retaining it until the time of David. 46. Found favour… find a tabernacle—This repetition of the finding forms a significant contrast. As David found favour with God, so he would find a tabernacle for God. The word tabernacle here in the Greek is different from the tabernacle of Act 7:44. This signifies a permanent residence; that a movable tent. 47. But Solomon—Instead of David, to whom God did not permit the honour of building the temple. 48. Howbeit—Nevertheless Although Solomon built the house for God, yet (as the following verses affirm) God cannot be circumscribed by an earthly building. And the first clause of this verse is a condensation of what Solomon himself says in 1 Kings 8:27, and 2 Chronicles 6:1-2; 2 Chronicles 6:18 : “Will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded!” Saith the prophet—Isaiah 66:1-2. Stephen makes the quotation nearly exact from the Septuagint. 51. Ye stiffnecked—A customary epithet in Scripture, drawn, probably, from oxen refusing the yoke. Uncircumcised in heart and ears— Circumcision was the material sign of cutting off our sensual desires and all unholy feelings, so that to be uncircumcised in heart was to be religiously and morally corrupt. The phrase “uncircumcised in ears” is implied in Jeremiah 6:10 : “Behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them a reproach; they have no delight in it.” Now when we note that in Acts 7:57 they stop their ears with many signs of fury, it may easily be believed that they had already given some such tokens that Stephen’s words were a reproach to them. Ye do always resist… so do ye—These words clearly indicate a present manifestation of their resistance to the Holy Ghost appealing to them through the words of Stephen. 52. Which of the prophets—This is not equivalent, as some would understand it, to saying that every prophet, without exception, had been persecuted. Being but a question, it allows that some exceptional reply may be made. Them which showed before—The particular prophets who predicted the Messiah. The Just One—Same as the Holy One of Peter, Acts 2:27; Acts 3:14. Betrayers and murderers—The same charge was repeatedly made by Peter on the day of Pentecost and in chap. 3. 53. Law… angels—We have intimated on Acts 7:38 that, according to Scripture, the law on Sinai was given by the Angel-Jehovah; but here the law is said to have been given at the dispensation or disposition of angels, in the plural. We understand this plural to be parallel to the plural of the name for God in Hebrew, Elohim. This plural grammarians explain by what they call the plural of excellence, or majesty, such as when a king styles himself We. We prefer to think it arises from the infinite variety and manifoldness of God, as when we call him the Heavenly Powers. So the Angel-Jehovah of Sinai is angels, from the manifoldness of his manifestations on that memorable occasion. Thus for the Hebrew phrase, (Deuteronomy 33:2, describing the same scene,) “From his right hand went a fiery law for them,” the Septuagint reads, “On his right hand angels were with him,” where the plural angels is their rendering for the singular fiery law. In this same sense (Hebrews 2:2) we have the word spoken by angels as being inferior to the utterances of the Son—the visible fiery symbol being less than the living reality, Christ. So, also, “ordained by angels,” (Galatians 3:19,) used in the same sense.There is, indeed, nothing requiring us to deny that God was attended by angels on mount Sinai; but there should be more precise proof than we have that the law, or word, was spoken even instrumentally by personal angels before we can adopt that view. The former point is confirmed by several passages. Thus in Deuteronomy 33:2, “He shined from Paran, and he came with holy myriads,” (as it should be rendered,) the word myriads probably denotes myriads of angels. Josephus says, “Our best doctrines and holiest laws have been learned from God through angels.” And Philo says, (on the Decalogue,) “There were present at the giving of the law voices visible, flames of fire, spirits, trumpets, and divine men running hither and thither to publish the law.”This uninspired testimony is over fanciful. Admitting, in deference to Deuteronomy 33:2, that Jehovah was attended by personal angels, we doubt that the law was GIVEN by angels in any other sense than the plural of the Angel-Jehovah, unfolding himself by his multitudinous manifestations on the mount.Have not kept it—Though the Angel-Jehovah, amid angel ranks and with manifold unfoldings of his own power, had given the law, these Jews had not kept it. 54. Cut to the heart—See note on Acts 2:37. 55. Saw the glory of God—Saw the Shekinah, for in Jewish phraseology the glory and the Shekinah are convertible terms. The martyr, like Moses, was for the moment permitted to see God face to face, even before quitting his veil of flesh. He was filled with the Holy Spirit, and thereby the eyes of his own spirit were so quickened that no material object and no distance could prevent him from beholding, as through an opening heaven, the very presence of the Ancient of Days. He who in the first clause of his speech affirms in effect that Abraham beheld the God of glory now beholds that glory himself!Right hand of God—If Stephen saw one at the right hand of God, he must have seen the God at whose right hand he was. Now it is abundantly said in Scripture that “No man hath seen God at any time,” John 1:18. God is dwelling in the light which no man can approach unto, whom no man hath seen nor can see,” 1 Timothy 6:16. And yet, on the other hand, it is said of the elders of Israel “they saw the God of Israel,” “they saw God,” Exodus 24:9-11. So Exodus 19:11; Deuteronomy 4:12; Exodus 33:11; Isaiah 6:1; Isaiah 6:5. By this class of passages must be meant that the Shekinah, the glory, was the “face of God,” was his “Presence,” was in symbol or fact himself.If, then, Stephen saw God, he must have seen him so identified and located that one could be at his right hand. He must have beheld the glory condensed to a center, or at any rate there must have been some local symbol which he recognised as God. Daniel, in Acts 7:9, recognised him enthroned as “the Ancient of Days” with the “Son of man” not beside him but before him. 56. Son of man—Beside the luminous presence of God, Stephen sees one who from recollection, or from divinely inspired intuition, he recognises as Jesus, and identifies by the term used by Daniel as “the Son of man.” The glory of God here, parallel to that of Daniel, must have identified itself with God, “the Ancient of Days,” from which the Son of man is distinguished. Standing—Not, as usually described, sitting. He will not reposingly sit while men are thus rough-dealing with his faithful confessor. He stands up to watch the bloody scene, and terribly will he require it at their hands in the day of vengeance. So (Daniel 12:1) “Michael shall stand up for the children of thy people.” 57. Cried… ran upon him—The succession of feeling through which they passed is curiously marked in the narrative. When first his face shone like an angel’s they were awed into quiet listening. As he lingered upon the honourable points of Jewish history their attention seems to have been rapt; but as the point of his argument was felt they began to manifest (Acts 7:51) their unwilling ears and mental resistance. When he charged them with violation of the law (Acts 7:53) they gnashed; but finally, when he claimed to station Jesus the Nazarene at the right hand of the Shekinah, they would stand it no longer. At such unheard-of blasphemy, stopping their ears and raising a howl, they rush, all at once, upon the victim.This case may have begun with due judicial regularity; but it terminated in a scene of mob violence, paying some regard to the forms of law in the mode of execution. It is probable that the Sanhedrin possessed no power for capital punishment; but in those turbulent times daring acts of atrocity as deep as this were constantly occurring. Stoning to death was the Jewish punishment for blasphemy. 58. Out of the city—In accordance with the law that malefactors should not be executed within the city. Tradition as early as the fifteenth century has given the name of St. Stephen to the gate through which it supposes him to have passed, opening over the Kedron toward Gethsemane. Earlier tradition designated the Damascus Gate, opening on the north to the road that leads to the city of that name. To a spectator on any northeastern height, the crowd through either gate would have been visible. Witnesses—According to Jewish law, the witnesses who slay the man by their testimony must execute him with their hands. This was held as a check upon false accusation. Laid down their clothes—Putting off their loose garments in order that they might perform the arduous task of hurling the huge stones, as prescribed for blasphemy. Saul—The first introduction of the name of one hereafter to be a most illustrious defender of the cause for which Stephen dies. 59. And they stoned Stephen—It is with exquisite pathos that Luke returns to say a second time that they stoned the holy martyr: in Acts 7:58 as one of the points of cruelty which they dealt upon him; in this verse as a fact contrasted with the holy demeanour of the blessed martyr himself. They stoned him, laying their garments coldly at Saul’s feet; they stoned him, breathing forth his spirit into the hands of his Lord Jesus. As if Luke was an eyewitness, the image of the brutal stoning seems to linger in his mental vision. God—A word strangely inserted by the translators, and obscuring the fact that Stephen called upon Jesus. Lord Jesus—Still does the faithful martyr, reeling under the force of their missiles, confess his Lord. Into the hands of that Lord, standing in glory before his eyes, captured even in death, he commits the spirit no violence can kill. Good proof that the spirit of man, like the Spirit of God, is no material substance. And thus may every dying follower of a faithful Lord humbly commit his parting spirit to His faithful keeping. Evidences are plenty in the history of dying saints that visions from the excellent glory dawning on their eyes anticipate the glory into which they are fast entering; and this visible presentation by the Lord Jesus of his own living person before the eyes of blessed Stephen does but furnish a type for all that die in the Lord. 60. With a loud voice—Literally, with a great voice; just as (Acts 7:57) they had shouted with a great voice. The clear prayer of the martyr now outrings the loud curse of his murderers. Lay not… their charge— Beneath the gazing eye of his Lord and Master the confessor utters the same prayer as was uttered from the cross, for mercy, upon his destroyers. This was a new spirit and a new prayer in this dark world. Well did he show that his words of rebuke were not words of hate, but uttered by loving lips. Fell asleep—Tranquil as a pure calm in the midst of a great storm.Thus triumphantly fell the first of “the glorious army of martyrs,” presenting a model example for the whole illustrious line. It is one of the most beautiful, if not most truthful, of legends, that the blessed mother of Jesus, standing upon a rock on the other side of the valley, watched with solemn interest the issues of the bloody scene. PART SECOND.THE CHURCH IN FROM JEWS TO , Acts 8:5 to Acts 12:25. Through this Second Part of his history Luke traces in perfectly regular progress the successive steps by which Christianity emerges from her Jewish trammels into a free and universal Church. The Samaritans are first evangelized, and the eunuch is the first apostle to Africa. The Gentile apostle is next converted and put in preparation for his work. Peter, emerging from Jerusalem, is taught by the case of Cornelius the lesson of the direct convertibility of Gentiles to Christianity. The refugee Christians, driven from Jerusalem by the Stephanic dispersion, gather a Gentile Church in ANTIOCH, the capital and sallying point of Gentile Christianity. A second check is given to the Jerusalem Church by the Herodian persecution. Thenceforth old Jerusalem, abandoned by the twelve, wanes to her final destruction, and we are prepared to behold in chapter thirteen the Third Part of Luke’s history, opening with Gentile missions issuing forth from Gentile Antioch. II. THE NEW APOSTLE OF THE CALLED, Acts 9:1-30.1. Saul’s Journey to Damascus—Conversion, Acts 9:1-9.1. And—Our historian, having closed the section narrating the spread of the Church, consequent upon the persecution, (Acts 8:5-40,) now takes up the historic thread of the persecution itself from Acts 8:4, the principal figure, of course, being SAUL. At this point it becomes us to trace Saul’s previous life-story.He was born at the wealthy and learned city of Tarsus. He was, like King Saul of old, of the tribe of Benjamin; born some six years after our Saviour, of parents strictly Pharisaic in sect, who taught him the doctrines and history of the Old Testament from his childhood. Like other Jewish youth, doubtless, he commenced his Scripture studies at five years of age; the traditional law at ten; and graduated to the maturity of a responsible Jew at thirteen. His parents seem to have had wealth and rank sufficient to send him to the capital, Jerusalem, to complete his education under the tuition of the greatest doctor of the day, Rabban Gamaliel. He took the degree of Rab, probably that of Rabbi, and displayed that ambition and superiority of acquirement that justified the ambitious hope that he would one day attain the high rank of Rabban. Yet, as the Jewish maxim was that “He who teaches his son no trade teaches him to be a thief,” young Saul, though destined to a profession, learned the art of a tent-maker. He may have been at Jerusalem some part of the time when Jesus was there; but it is clear that he never was familiarly acquainted with our Lord’s person. He first emerges to view at the martyrdom of Stephen, in which he not only heartily concurred, but forthwith took the leadership in the persecution by which the Church was scattered and Christianity spread abroad. We are now to see in our following history the culmination and close of that leadership. He is just now becoming a fallen star of Judaism, but the rising star of Christianity.And—Rather, but. The persecutions of the Gospel by Saul are contrasted with the spread of the Gospel by Philip. Yet—In continuation from Acts 8:3. Breathing out—Not breathing out, nor exhaling, nor inhaling; but inwardly breathing, referring rather to his temper—his inner atmosphere of soul—than to his external manifestations. Threatenings and slaughter— ”Menace and murder” it is expressively rendered by Dr. Hackett, but with an alliterative point not contained in the original. The high priest— Probably Theophilus, the son of Annas. At the Passover of the year 37 Caiaphas was deposed from the highpriesthood by the Roman prefect, and Jonathan, son of Annas and brother in law of Caiaphas, was put in his place. But at the next Pentecost, by the same arbitrary authority, Jonathan was removed, and his brother, this Theophilus, appointed to the office. He held the place about five years, and was removed by Herod Agrippa I. in A.D. 41. 2. Letters—When the Romans, on their way to universal empire, first began to spread into the East, the Jews, providentially, had occasion to seek them for friends and allies, and accordingly to render them preeminent services. In return the Roman emperors, for many years, conferred on the Jewish hierarchy, especially the high priest, peculiar powers and privileges. The first of the emperors, the celebrated Julius Cesar, led the way. He proclaimed a decree throughout the empire, in which, reciting the great services of the high priest Hyrcanus, he made the high priest arbiter of all questions of Jewish polity that might arise in any city or country. To this he subsequently added an order constituting the high priest patron of the whole Jewish race in all countries, by which he became the prosecutor in behalf of all Jews against any power that infringed their rights. Though in all other places synagogues could be built, in no other place than Jerusalem could sacrifices be offered. From every Jew a poll-tax of a didrachm, and voluntary offerings according to ability, were transmitted to the spiritual metropolis. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 3. There shined… a light—The rationalistic solutions of the events of Saul’s conversion, in order to exclude miracle, are valid only on the assumption that there is no supernatural. He who accepts the miracle of Christ’s incarnation, and the whole supernaturalism therewith connected, has no difficulty with the supernaturalism of this one narrative. Shined— Rather περιηστραψεν, flashed round about him like lightning; yet περιλαμψαν, in Acts 26:13, shining around, like a lamp or luminary, describes the steady continuance of the splendour after the first flash. This was the Shekinah or divine lustre of the person of the glorified Jesus, beheld also by the dying Stephen, and magnificently described by the Apocalyptist in Revelation 1:13-17. (See note Acts 7:2.) John, like Saul, fell as dead. The time was mid-day, (Acts 26:13,) and the light was above the brightness of the sun at that zenith. It was, as Milton says, “like a new morn risen on mid-noon.” The glory of Jehovah-Jesus outshone the blaze of noon-day. Says Stier: “Jesus on the mount of transfiguration ‘did shine as the sun,’ and at ‘the end of the world’ the righteous, too, shall ‘shine forth as the sun,’ (Matthew 17:2; Matthew 13:43;) but the revelation of the irresistible One must now flash down ‘above the brightness of the sun.’”The instant of the light’s flashing about him before he fell was the moment of the visibility of the Lord’s person; the fall, as well as the ocular blinding, being the result of the light radiating from his central figure. After his fall Saul heard, but saw not.Was this a mere vision, or did the actual person of Jesus appear to Saul’s eyes? Paul himself, we answer, claimed not only that he saw the real person of Jesus, but bases the validity of his apostolate upon that reality. To have seen the real Jesus was one of the requisites for a true apostle, (see note on Luke 1:1); and Paul claims this as the time when he so saw Jesus. “Am I not an apostle? Have I not seen the Lord Jesus Christ?” (1 Corinthians 9:1.) “He was seen… by Cephas… by all the apostles… last of all by me,” (Acts 15:8.) And so Ananias, (Acts 9:7,) “The Lord hath sent me, even Jesus, who appeared to thee in the way as thou camest.” With all who hold the authority of Paul as an apostle, these words must be conclusive both for the reality of the miracle and of the visible person of Jesus. 4. He fell—They were also “all fallen to the earth,” (Acts 26:14.) But while the others, immediately recovering, “stood speechless,” (Acts 9:7,) the more deeply smitten Saul rose not until bidden, (Acts 9:8.) Saul, Saul— Solemnly reiterated and in the sacred “Hebrew tongue,” (Acts 26:14.) The utterance of his personal name by the divine voice individualized his whole being; called him out from the human race as sole and peculiar. Repeated, that call was secured from mistake and emphasized to the centre of his soul. The “Hebrew tongue” betokened that he is called, like Abraham and Samuel of old, to a mission even more wonderful than the Old Testament ever knew. In that language of the chosen people he is summoned to be a preacher to all the people of the earth.Me—For Jesus identifies himself with his own holy cause; considers himself to be embodied in his own Church. To persecute my loved disciples is to persecute me. So Matthew 25:40; Matthew 25:45 : Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me. And here Jesus, as at the judgment day, makes a direct issue with his foe: It is thou— me. 5. The pricks—The goad, or goad-points, with which oxen were stimulated and punished, and compelled to submit by their drivers. It was a proverb in antiquity used by AEschylus and other classic poets (as quoted by Dr. Clarke) to describe a vain resistance.Christ, both personally and impersonated in his own on-moving, resistless cause, is, like a relentless driver, requiring Saul’s absolute submission; but Saul, like a refractory bullock, is kicking back, as if to overthrow his true Lord and Master. It is but to pierce himself. And the issue for him is submission or death.These words, however, are found in no Greek manuscript here, but are borrowed from Acts 26:14. And Lord, what wilt thou have me to do? is borrowed from Acts 22:10. 6. Trembling and astonished—Yet prostrate upon the earth. What… do?—The energetic character of Paul speaks out even in his prostrate condition. “He does not,” says Stier, “wail out, ‘Ah! Lord, what have I done?” It may be a deep repentance that ruminates in sorrow over the past; but it is a more effective repentance that seeks, as far as possible, to undo the past by the most earnest use of the future. Arise… go… city—Saul’s narrative to Agrippa declares that at this point God gave him his commission to the Gentiles (Acts 26:16-18) in rich and rounded terms. In his narrative to the hostile Jerusalemites he declares that Ananias confirmed the commission as by divine authority. The direction to be received from Ananias as to what he must do would include not the great commission of his life, but the immediate things to be done, as baptism, etc.The sort of interior which Damascus had, its base streets yet luxurious indoor residences, Mr. Tristam well describes:“In the city we were taken to visit one of the wealthiest houses. After picking our way over heaps of offal, stepping over dead dogs, and kicking aside living ones, through a loathsome dark lane, we turned up a narrow entry and were admitted at a small door. This led into a crypt-like vaulted ante-chamber, through which we passed, and, turning round, found ourselves on a sudden in a marble open court, in the centre of which was a fountain, surrounded by exotic trees. (See our vol. i, pp. 121, 326.) All round the court were rooms, and in the centre of each side an open chamber, or large alcove, up two or three steps, with a little marble fountain playing in front, and silk ottomans, worktables, and easy chairs behind. The roofing of these alcoves and the walls were marvellous in their elaborate workmanship and colouring, the whole one mass of carved and gilded arabesque. The flooring was marble: the walls up to the wainscot marble in elaborate mosaic patterns. Each room had a fountain in its centre, and was furnished with silk ottomans all round, lavishly strewn with brocade and silken cushions. A gallery ran round above in front of the upstairs rooms, which were similarly arranged. Such was probably a Jewish house in the palmy days of the monarchy.” 7. Hearing a voice—The Greek word for voice, like our word utterance, may signify either the vocal sound or the articulate words. So a man partially deaf would be said, popularly but truly, to hear and not to hear the same utterance. It is here said they heard, and in Acts 22:9, it is said they heard not, the utterance. Seeing no man—They saw not, as Saul did, the speaker. How in the midst of that luminous splendour the form of Jesus loomed forth upon Saul’s sight—whether standing on the earth, or in the space exalted above him—we know not. We suppose the latter.And thus to Paul, as to none of the other apostles, Jesus appeared, never in his humble terrene flesh, but solely in his glorification. Thenceforward, consequently, he was troubled with no low Ebionite conceptions of Jesus, but ever thought of him, purely, with intense self-consecration, as the exalted and divine Master of his own soul and body.Yet Saul’s sight of Jesus could have been but for a moment. By its power he forthwith fell to the earth, (Acts 9:4,) and when he arose from the earth (Acts 9:8) he saw no man, being blinded by the glory that prostrated him. 9. Without sight—We look for the cause of this blindness, which affected Saul alone of this company, less into the region of matter than of soul. It was, perhaps, the powerful collision of spiritual forces, the Divine upon the human, which drove the perceptive power of Saul inward and disabled it from action. Neither did eat nor drink—The spirit, forced from external action, concentrated inwardly upon itself.Three days—If we contemplate the awful struggle within the mighty spirit of this great man, in the present hey-day of his young manhood, we shall not wonder that its violence left no vitality for the outer perceptions or sensations. Like a powerful rail-train, he is stopped and driven back by a solid collision, and terrible and apparently wrecking is the recoil. 1. Jesus of Nazareth and his Church, strange to say, are true and divine! Whatever a Christian is, that Paul must now be, at whatever cost. 2. The whole structure of his past life, education, and hopes is in ruins, from which he must emerge a new Man 1:3. The sin of relentless slaughters, real or purposed, presses heavy on his soul and demands deep repentance. 4. He had supposed hitherto that he was keeping the law to the very highest standard; but now he sees that he has never known the law in its essence, and that he has broken and destroyed it to the very foundations. The experience of Rom 7:5-13, is now actually undergone. He was imaginarily alive without the real law; that law comes and he is dead. Who shall deliver him from this death, pressing like a dead body upon him? 5. Stephen beheld the glorified Jesus in Acts 7:55-56. Saul, standing by, beheld Stephen, in a rapture of prayer, commit his spirit to that heavenly Jesus. Saul has now seen that same glorified Jesus, and turns to him for help, committing himself to him for salvation. And now, “Behold, he prayeth!” It is time for Ananias to be called. 2. Ananias Baptizes and Authenticates Saul, Acts 9:10-18.10. Disciple… Ananias—A permanent resident of high reputation (Acts 22:12) at Damascus. How came so settled a Christian there? (See note on Acts 9:19.) 11. Street… called Straight—So called from its cutting the city in two in a straight line. It is two miles in length from east to west, lined with colonnades, and now called the “Street of Bazaars.” It has a spot pointed out by officious tradition as the very house of this Ananias.“We visited the great cathedral,” says Mr. Tristam, “in the street which is called ‘Straight,’ and several of the mosques. The great mosque, once the Christian cathedral, and in yet earlier ages a heathen temple, is a noble structure, though, of course, without the interest or the splendour of the Mosque of Omar. We looked in at one magnificent portal, over which still remains engraven the inscription in Greek, ‘Thy kingdom, O Christ! is an everlasting kingdom, and thy dominion endureth throughout all generations.’ There stand the words, unread by the Moslem. We will take them as a silent prophecy that the day is coming when this dark land shall be Christ’s once more, and he shall reign for ever and ever. Even so, come, Lord Jesus.” 12. Hath seen… a vision—Vision had answered to vision. Paul had been divinely assured upon his prayer what deliverer should come to relieve his spirit of its pressure and thereby his eyes of their blindness. He was assured that his comforter was no counterfeit; Ananias was assured that his patient was a genuine penitent. They met as strangers, yet as well known each to the other. 14. Authority… chief priests—The supernatural character of the events were clearly perceived by Saul’s company; and, however much they may have endeavoured to conceal the mortifying overthrow and conversion of their leader, rumours of the facts could not but be circulated among both Jews and Christians in Damascus. Call on thy name—A clear declaration that the very peculiarity of the Christian was praying to Jesus. 15. A chosen vessel—Literally, a vessel of choice. Not merely, however, a choice vessel, but one whom, in view of his fitness as a man, Jesus hath chosen for a great mission. This, however, implies neither any impossibility that he would disobey his call, nor any eternal predestination to salvation.The word here rendered vessel often signifies instrument or organ; an instrument for carrying something. Kings—See Acts 25:23; Acts 26:1-32; Acts 27:24. 16. I will show him—By the revelations of future experience. Suffer—As he has inflicted hitherto, rather than suffered. 17. Went his way—Ceased expostulation and commenced obedience, by taking, doubtless, the shortest route for the house of Judas in Straight Avenue. Brother Saul—The tender Christian epithet for the late murderous persecutor. Reverent it was, no doubt, as well as tender; for Ananias knew that this man was a future apostle, with the Gentile world for his wide mission. Appeared unto thee—Ananias here authenticates his own mission to Saul, by acknowledging Saul’s mission from Jesus. 18. There fell—Ananias had put his hand upon him, verse (12,) Saul received the Holy Ghost, (Acts 9:17,) and what followed? The regenerated and Spirit-filled Saul burst away the bondage produced upon his external sense. Very probably during the three days the humours had dried upon his eyeballs, and as the abounding of his spirit quickened the whole man, the scale-like particles fell from his eyes, thus forming a striking emblem of his renewed spiritual eye-sight.Arose, and was baptized—Apparently without leaving the room. The interpolation by Lechler of a journey to the banks of some branch of the Barada river is licentious mis-interpretation. There is in the text (whatever there may be in his commentary) no intermediate event or action between the arose and the was baptized. The baptism in this case was preceded by faith, justification, regeneration by the Holy Spirit, and even the special bestowment of the Holy Ghost. It follows the regenerating affusion of the Spirit as the physical picture of a spiritual operation—the water-outpouring imaging the Spirit-outpouring. 3. Saul at Damascus, Jerusalem, Tarsus, Acts 9:19-30.19. Meat… strengthened—If he possessed no strength before taking the meat, how could he have gone forth to endure immersion from the street Straight to the Barada? Certain days—A brief period; unlike, and previous to, the many days of Act 9:23. Disciples… Damascus—Whence were these first fruits of Christ already at Damascus? They may have been 1. Jews who had heard our Lord preach, and had removed to Damascus. 2.Devout persons present at the Pentecost, then for a while sojourning in Jerusalem, (Acts 2:5.) 3. Refugees scattered by the persecution of Act 8:1-4. 20. Straightway—Saul is prompt to appear forthwith in public, both to testify what Jesus had done for him, and to demonstrate that he boasts rather than blushes at the change he had made. 21. Amazed—Sudden conversions are a great stumbling-block to unbelievers and rationalists. But in this case, when the persecutor suddenly turned preacher, the amazement was fairly at its height. It is well when the firmness of the young convert is greater even than the caviller’s amazement. 22. The more in strength—All the arguments which Stephen and his friends had used (note Acts 6:9) now, doubtless, came up to him with redoubled power, confirmed by his own recent experience. This is very Christ—The very Messiah, predicted by prophets, and longed for by Israel. No wonder that he who thus used his spiritual strength increased the more in strength. Confounded the Jews—But, alas! did not convince, or, at any rate, convert them. 23. Many days—Few would suspect here how many these days were. Yet we find that in 1 Kings 1:38-39, many days amounted to three years. And we also find by Galatians 1:15-18, that it was just three years between Saul’s conversion and his going to Jerusalem, as mentioned in Acts 9:26. During that three years he went into Arabia. But, by Jewish reckoning, three years may be only a year and two fragments of a year; less, perhaps, than eighteen months. Arabia is more narrowly the peninsula between the Red Sea and the Persian Gulf. But northeastwardly, as the wandering tribes streamed indefinitely forth, the territory of Arabia stretched up on the south and east to near Damascus. The Arabia to which Saul retired was, perhaps, Iturea or Hauran, lying eastwardly; and he probably continued in intercourse with Damascus. The purpose for which Saul retired into this sequestered region was, perhaps, to acquire by fuller study, under the guidance of inspiration and of the Old Testament, a clearer insight into the facts of Jesus’ life, and the great principles of Christian truth. No hint is given that he preached to the Arabians, which is not enumerated among the early fields of his ministry, (Acts 26:20.) From this retirement he came forth with greater apostolic strength.Was it by revelation (Galatians 1) that Saul learned the facts of the Gospel History? If not, then how, and when? First, he must have acquired the main facts at Jerusalem itself, in his debates with Stephen and the other Hellenists. (See notes on Acts 6:9-15.) We see no reason to doubt that the entire miraculous life and atoning death of Christ had been discussed by Paul with the advocates of Christianity. Admitting the miracles, he would then attribute them to a demoniac power. Afterward he may have more fully grounded himself in them in his intercourse with the Damascus Christians, especially Ananias, some of whom were, doubtless, eye and ear witnesses of Jesus’ ministry and of the apostolic narratives. (See vol. ii, page 5.) Finally, we believe that Luke was the true historical investigator, and that Paul learned the Gospel facts of Luke, rather than Luke of Paul. These facts, when attained, he contemplated in the light of that previous meditation in Arabia, by which he became the profoundest of Christian theologians, and the most effective of Christian preachers. When at the close of this three years he went up to Jerusalem (Galatians 1:18) and abode with Peter, Peter could add nothing to him (Galatians 2:6) of Gospel doctrine, though, doubtless, he could narrate many a historic fact. Took counsel—Formed a conspiracy. To kill him—They could let the quiet Ananias alone; they would not molest the disciples, (Acts 9:25;) but this prince of apostates, this friend to the Gentiles, they will not tolerate, but will assassinate. Wherever Paul appears, though peace before reigned, a flame of wrath springs up. The reason is in one word—. (See note on Acts 22:22.)In 2 Corinthians 11:32, Paul tells us that the governor (ethnarch) of King Aretas headed this conspiracy against him, and stationed the guards at the city gates to prevent his escape. We have narrated in our notes on Matthew 14:1-6, how the daughter of this Aretas, being the wife of Herod Antipas, was repudiated by her husband in order that he might marry Herodias. A war ensued, in which Aretas was victorious, and the vanquished Antipas appealed to Tiberius, Emperor of Rome, who commenced ordering his army to the aid of Antipas; but before the order was fulfilled the emperor died, leaving Aretas master of the territories he had acquired, of which Damascus appears to have been a part. The death of Tiberius, we know from history, occurred in A.D. 36, and Paul’s escape, therefore, was probably in 38. 24. Gates—As the only outlets from the city. 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By the wall—The base or window of a house projecting beyond the wall allowed Saul to be let down without, and so escape. 26. Come to Jerusalem—Three years, by Jewish reckoning, have passed, and for the first time Saul returns, an altered man, to the Jerusalem from which he had so gallantly gone forth “breathing menace and murder.” All afraid of him—The Church had been scattered abroad by his cruelty many months ago. One by one, as they learned that danger had died away, numbers had returned. Some, probably, had heard rumours that their chief persecutor had been converted; but as Saul had retired from public view into Arabia, the rumour died away. When at last that same face, so terrible in its associations, unannounced, reappeared among them, no wonder that a panic arose! 27. Barnabas—As he was a native of Cyprus, a few hours’ sail from Tarsus, he might have been a friend from boyhood to Saul. To the apostles—Peter and James, who were probably the only apostles then in Jerusalem, (Galatians 1:18-19.) These may have known more clearly of Saul’s conversion, but it was necessary that they should be duly certified by a more authentic witness in order that they might reassure the suspicious brethren. 29. Grecians—Same word as in Acts 6:1; Acts 11:20; the Hellenists. One of the names of ancient Greece was Hellas, and Greeks were thence called Hellenes; and a Jew who imitated Greekish customs was said to Hellenize; and a Jew who spoke Greek or affected Greek manners was called a Hellenist. The utter refusal of the Gospel from Paul by the Jews was confirmed to him by the Lord in a trance, (Acts 22:17-21.) Saul, therefore, remained but fifteen days at the residence of Peter, and at the instance of the brethren departed. 30. Cesarea—See note on Acts 8:40. To Tarsus—By sea or land? Probably by land. We have shown in our notes on Acts 8:40, how Philip the evangelist skirted along the beautiful Mediterranean coast, preaching in its ancient cities as he went, until he arrived at Cesarea. Saul takes up the line of march where he stopped, and preaches his way from Cesarea to his Cilician home of Tarsus. It was no doubt at this time that the Churches of Syria and Cilicia (Acts 15:23) were founded by Saul. In Tarsus Saul remained until called thence by Barnabas, (Acts 11:25.) 31. Rest—From both the persecution by Saul, and the persecution of Saul. But concurrently with this, it is supposed that the trouble of the Jews arising from the project of the Emperor Caligula of placing his statue for worship engrossed all their thought and arrested the persecution of Christians. The trouble of her foes was the peace of the Church. NOTE II.—To the extravagant and freakish fool , (see Hist. Note I, Acts 1:1,) the successor was the solemn and stupid fool . He was himself a well-meaning man, but rendered a tyrant by being the tool of wicked advisers. His wife Messalina was guilty of the grossest debaucheries, but after deceiving him for awhile she was, upon detection, put to death. He then married Agrippina, his niece, the mother of Domitius AEnobarbus. Agrippina secured a marriage between her son and Octavia, the emperor’s daughter, and thereby secured to her son the succession to the imperial throne. She then poisoned Claudius, after a reign of fourteen years, and installed her son in his place with a new name which he has made forever infamous in history, NERO. The reign of Claudius covers the period extending from this repose to the commencement of the labours of Paul at Ephesus, in his second mission. It is contemporaneous with the apostolic life of Paul, from his retirement to Tarsus to the zenith of his active ministry; from January, A.D. 41, to October, 54. (See Hist. Note, Acts 19:10.) 32. Peter—The present rural narrative opens the entire final section of Peter’s history in the Acts, ending at Acts 12:17. Peter passed—When Saul’s persecution dispersed the Church, the twelve stood firm in Jerusalem. (See note on Acts 8:1.) Yet they still held central communication with all quarters, and occasionally visited special points. (See note on Acts 8:14.) Peace opens, and Peter makes a general circuit. Throughout all quarters—Rather, through all the saints, or Churches. Lydda—An ancient town nine miles east of Joppa. It was once the seat of a rabbinical school celebrated for its learning. In the sixth century it was the seat of a bishopric. St. George, a martyr in the persecution by Diocletian, was born here, and after the triumph of Christianity his remains were brought hither and a church built over them, it is said, by the Emperor Justinian. In the time of the Crusades great honours were paid to this St. George, and England even adopted him as her patron saint. A considerable town still exists, retaining its ancient name of Ludd, with the immense remains of the Church of St. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 34. Eneas—He appears as a characterless man, quite in contrast with the noble maiden whose story next follows. Jesus Christ maketh—There is a close resemblance between these two miracles and some performed by Jesus. Rightly, for, as these words of Peter show, these very miracles were truly performed by Jesus; Jesus Messiah healeth thee, not Peter; healeth thee in the present tense, and so is doing it at this very instant. Make thy bed—Arise, spread (couch) for thyself. To show that he was paralytic no longer. (See notes on Matthew 9:2-8.) 35. Saron—The ancient and beautiful plain of Sharon, celebrated in the Old Testament for its fertility and flowers. In Canticles it is said, “I am the rose of Sharon;” and Isaiah celebrates “the excellency of Carmel and of Sharon.” The richness and beauty of the plain survives the desolations of the land. All… turned to the Lord—It became an entirely Christian locality. It was a mixed population, Jew and Gentile, but all adopted one faith. 36. Tabitha—Signifying gazelle; alluding, as Baumgarten thinks, to her personal beauty. “The gazelle,” says Lechler, “in the Greek, Dorcas, is distinguished for its slender and beautiful form, its graceful movements, and its soft but brilliant eyes; it is frequently introduced by the Hebrew and other Oriental nations as an image of female loveliness, and the name was often employed as a proper name in the case of females.” (2 Kings 12:1; 1 Chronicles 8:9.) Probably this maiden was addressed in Hebrew by the one name, and in Greek by the other. Full of good deeds—They were not only issuing from her hands; but her heart, soul, and nature, inspired by the power of Christian love, were full of them. 38. Disciples… sent… two men—The Christian love of all for the departed Gazelle is unanimous in the prayer that she may return to life. There is a blessed faith in the existence of a truly present resurrection power. The chiefest of apostles, the wonderful first disciple of Jesus, is but nine miles distant. Perhaps he can restore to us even our beloved dead. Would not delay—They do not expressly utter the request for a miracle. Only they hope he will not delay; just as if the soul might soon go too far to hear and return. 39. Widows—Many, as if some war or desolation had slain many husbands. Coats and garments—The Gazelle seems to have been unmarried, for no husband weeps for her or is named; she seems to have been not poor, as she was not compelled to be industrious for her own sake. But if wealthy, she was neither too indolent to work, nor too proud to work for the poor. The coats and garments may some of them have been upon the persons showing these, others laid up for bestowal. 41. Presented her alive—In the manner of performing the miracle Peter follows the example of Jesus in raising Jairus’ daughter, at which miracle he was one of the admitted spectators; just as if our Lord expected that they might be empowered and required to perform the same great deed. 42. Joppa—The extremely ancient, but not very secure, seaport of the Mediterranean coast before Herod built Cesarea, built on a well-rounded elevation overlooking the Mediterranean. It was an ancient Philistine city, not acquired by Israel until the time of David. When Solomon organized a Hebrew marine, Joppa became port for Jerusalem. In Peter’s day it was a flourishing city. Under its present name, Jaffa, it has about seven thousand inhabitants, of whom one half or more are Christians. 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hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 43. With one Simon a tanner—Tanning was an unclean trade in a Jew’s estimation, spoken of with great contemn by the rabbies, and excluded from Jewish cities, and so Simon’s tannery was by the sea side, (Acts 10:6.) Peter had, no doubt, so far relaxed his high Judaism as to slight this prejudice. 1. Cesarea—See note on Acts 8:40. Cornelius—A common Roman name, and belonging to one of the oldest and noblest Roman lineages. A centurion—Captain over a hundred men. Italian band—A cohort of native Italians, forming the body guard of the Roman procurator, just as an English governor in India needs a body of English troops for safeguard. Cornelius, therefore, as a Roman and a military man, was the proper representative of Gentilism to be met by Peter, the representative of Jerusalem Christianity. 2. Devout… feared God—Men of deep thought and solemn consciousness of sin at this time looked for a true, infinite, holy God, by whose worship the reason would be satisfied and the conscience be assured of divine mercy. Such men often found the true God in Israel, and hence when stationed in the Holy Land (like Cornelius and the centurion of Luk 8:2, and perhaps Acts 27:3) they would first be attracted to the synagogue, with perhaps some repugnance to circumcision and the heavy Mosaic ritual, but would find true relief in Christianity, both from the ritual and the condemnation of sin. With all his house—His own family under the influence of his own devout spirit; his official aids, like the devout soldier of Act 10:7, were selected for their like spirit. Always—With established and regular home devotion.Cornelius, had not the Gospel been brought to his knowledge, would have had his piety, under the influence of that Spirit granted to all sincere and earnest souls, completed unto salvation by the atonement of the unknown Redeemer. Millions of holy men have by this same unknown Saviour gone, even from pagan lands, to glory. Where the Gospel is rightly presented such thirsty souls drink it in powerfully; and by such men and the energetic Church combined the Gospel is destined to overflow the world with a deluge, not of destruction, but of universal salvation. It is the existence of such spirits in all lands which constitute the encouragement for our missionary Church and the hope of a dying world. They are the scattered tinder in the pagan mass to catch the Gospel spark and spread it to a flame. 3. In a vision evidently… ninth hour—The word vision, or, more literally, sight, indicates that it was no dream, but that he was awake; the ninth hour, three o’clock in the afternoon, declares that it was open day not night. An angel—His radiant attire (Acts 10:30) showed him to be superhuman. 4. Afraid—See note on Luke 1:12. What is it?—What business is it you bring? So Esther 5:3, in the Greek of the Septuagint is, What is it, Esther? And what is thy request? Up for a memorial—For a reminder. The continual ascent, like incense, of his acceptable offerings would not allow him to be forgotten of God, and God’s present message win assure him that he is remembered. 5. Simon… Peter—Dr. Clarke, on Acts 8:26, remarks how very minute angelic directions are, as in Acts 9:11, and in this place. Naturally so; for the directions for an errand must be minute and must be remembered, and, being so remembered, can be reported subsequently with verbal accuracy. 6. A tanner—See note on Acts 9:43. By the sea side—For the sake of the necessary water in preparing the hides, and separate from dwellings on account of fetid and unhealthy odours. The Jewish rule was, “Separate corpses, sepulchres, and tanneries fifty cubits from the city.” 7. Servants—Οικετων, domestics, probably slaves. Devout soldier—See note on Acts 10:2. “A very rare epithet for a soldier,” says Grotius. 8. All these things—The whole narrative of the vision and the message to Peter. 9. On the morrow—Starting at three in the afternoon, they completed the journey of almost thirty miles from Cesarea to Joppa on the next day about noon. Thereby their arrival and Peter’s noon-day prayer would coincide. Housetop to pray—The Jewish custom of worshipping (and other purposes) under their clear sky upon the housetop lined with battlements is repeatedly alluded to in the Old Testament. (2 Kings 23:12; Jeremiah 19:13; Zephaniah 1:5; Daniel 6:10.)Writing from Calcutta, our late Bishop Kingsley said: “I had the first genuine experience of the meaning of the word ‘housetop’ as used in Scripture, an experience which has been repeated again and again since I have been in India. The preparation for the ‘housetop,’ or roof, in all this country, is first a sufficient number of strong beams, near enough together to support an immense weight. These are covered with strong plank or thick boards, on which is a covering of brick and mortar, a foot or more in thickness, and over all a thick coat of cement, which by the action of the air becomes as hard and durable as stone. And you have the impression that you are standing on a rock while on the top of the house. The roof is so nearly level that the eye can detect no inclination, and offers a delightful retreat in the close of the day.” Sixth hour—Noon; one of the ordinary hours for the prayers of the devout Jew. So Daniel prayed thrice a day, (Daniel 6:10 :) and David says, “Evening, and morning, and noon will I pray.” 10. Trance—Ecstasy. The Greek εκστασις, derived from εκ, out of, and στασις, standing or position. Mentally it designated the mind or soul out of its ordinary status in the body. This the word expressed in very different degrees. First, any ordinary excitement by which the mind was out of its ordinary state, as by surprise, Mark 5:42; Luke 5:26; or terror, Mark 16:8. Second, a withdrawal of the soul from the use of its outer senses to a condition in which its own conceptions appeared realities. Those conceptions might be framed by the soul itself, as in reveries and dreams; or they might be shaped to the soul by some other mind, as in revelations and in imparted visions. So this trance of Peter was dictated to his conception from a divine source; but not so the appearance of the angel to Cornelius, nor that of Jesus to Saul; for these are not called trance, the appearing object being not a mere conception, but an independent reality. Third, some have held that the soul may entirely leave the body, inanimate like a corpse, and depart to distant regions and deal with external objects. We know no such instance in Scripture except at death, as of Dives, or that of Paul, (2 Corinthians 12:2-4,) who certainly thought it in his own case a possibility. Pliny, the philosopher, however, narrates the case of one whose soul left his body, and in its absence his body was burned by his enemies! Augustine (“De Civitate Dei”) relates the case of a presbyter named Restitutus, whose body could be so abandoned by his soul. 11. Heaven opened—The polished surface of the visible firmament seemed to part and let the square sheet down through. Vessel—An article in which a thing could be contained and borne. Sheet—Of white linen, the emblem of purity. Knit—Rather, fastened, as if the sheet were suspended by cords, which were attached to its four corners and fastened at the upper end to the firmamental roof. Down to the earth—So that Peter could look from the housetop down upon its upper surface. 12. All manner of—Greek, all, by which we are not to understand all that ever existed, nor every kind or manner; but all without any discrimination of clean or unclean, a sufficient universality for the purpose in hand. Wild beasts—These words are rejected by the best authorities. Creeping things—Insects, reptiles, testacea, and even, according to Jewish classification, fishes. For why Lechler should insist that the all means a universality because this is a trance, and so able to include an impossibility, and yet should say that fishes are excluded, it is difficult to guess. The sheet might to the so entranced eye as easily include an ocean with all its finny and finless tribes as an earth with all its animal tribes. 13. Kill—Literally sacrifice. For the clean Jew to kill the clean animal for his own eating was in a manner to sacrifice him. Rather, however, the word symbolizes that the unclean Gentile may, through the great sacrifice of the pure Lamb of God, present himself a living sacrifice to Jehovah. 14. Unclean—Even under the patriarchal dispensation the distinction of animals into clean and unclean was religiously established. (Genesis 7:2.) Man, indeed, by nature makes a distinction. Some animals are so repugnant to human tastes and health that we are disgusted at the very thought of eating them. Early in the divine education of man God so used this natural distinction which he had made, as the basis of a moral discrimination, as to impress the minds of fallen men with the difference between the pure and the impure in spirit and life, and between the righteous and the wicked among men. And when God set apart the posterity of Abraham from the idolatries and licentiousness into which the nations were sinking, he made such a distinction of meats as separated Jew and heathen from the same table, and thus struck out one of the most powerful points of union between men. Thus was Israel alone amid the nations; the lonely maintainer of the true God until the time of the God incarnate should come, and then the distinction should be abolished, and all the world be called to the knowledge of Jehovah. Common or unclean— ”One term,” says Grotius, “defines the other. For the swine (Leviticus 11:7) is called unclean, and the same (1Ma 10:50; 1Ma 10:65) is called common, that is, commonly used by Gentiles, a people not sanctified to God. Seneca narrates that ‘In the time of the Emperor Tiberius foreign religious systems were forbidden at Rome, and the test was abstinence from certain animals.’” 15. Call not thou common—In the expressive Greek the word for call common is a verb: What God has cleansed common thou not. 16. Done thrice—Greek, επιτρεις, up to thrice. The divine number implying that the vision was from God. (See on the sacred numbers, vol. ii, p. 77.) We understand that either there were three separate visions, or that the sheet was thrice let down in continuance of the same vision and withdrawn completely into heaven at the close. Received up again—As if all men might be good enough for heaven. For we do not understand the sheet to represent the Church, into which none but the clean are admitted; but the world, waiting for the Gospel without any ceremonial distinction. 17. What… should mean—The threefold repetition convinced him that it had a meaning; it did not tell him what meaning. Did it mean simply what it said, namely, that all animals were now clean, the old distinction being abolished, so that Peter might eat pork, or oysters, or what he pleased? Or was this meaning pregnant with an inner meaning, an idea within an idea; what theologians have called, perhaps not happily, “a double sense?” The event shows that there was this interior lesson within the exterior. It is what we have described in our note on Matthew 1:15, an antitype indicated by and through the type. The distinction between clean and unclean animals was a type of which the distinction between Jews and Gentiles was the antitype. And thus, verbally or visibly, the typical point in the type is so indicated that it describes and predicts the corresponding point in the antitype. The predicted abolishment of the distinction between typical animals contains a prediction of the abolishment of the distinction between antitypical men. (See notes on John 2:19-20.)Before the gate—The entrance at the front, from the street. The messenger did not enter the house, being of a Jew. 19. The Spirit said—In Acts 10:13-14 there was a voice; but the change of the phraseology here seems to imply that, although there were words, there was no voice. Spirit spoke to spirit, silently yet significantly. 20. Get thee down—By the outer stairs. (See notes on Matthew 9:2; Matthew 26:68.) Doubting nothing—On account of their being Gentiles. So Acts 11:12. I have sent them—The double active, says Grotius: I have caused that they should be caused to come. 22. They said—The use of repetitions in this narrative is after the style of the most antique simplicity, found in the Old Testament and in the poems of Homer. But it indicates also that Luke (probably now at Jerusalem; see note on Acts 13:1) was most fully informed of the facts, and that he esteemed the whole narrative to be of the most impressive importance, being the first great divine assurance that the Gentile, unbound by Jewish shackles, should be admitted by holy baptism into the kingdom of God. Good report among… the Jews—This is a stroke of eulogy not given in Acts 10:2. Speaking to a Jew, the messengers wisely quote the favourable report of all Jews in their master’s behalf. It is a good messenger who enters into the spirit of his orders and of his sender. 23. Certain brethren—Six in number, (Acts 11:12,) for the purpose doubtless of being witnesses to testify and defend, if Peter were arraigned for being too free with Gentiles. 24. Kinsmen and near friends—Not only all his house is influenced and pressed into the way of piety, but his hearty and powerful nature compels relatives and friends into the same self-committal. For the great soul of this captain in its simplicity is full of joy and no shame, in view of this great occasion, when an angel-called visitant shall enter his house. 25. Worshipped him—Some trace of his pagan education Luke impartially notes here. Yet it is not clear nor probable that the centurion held Peter for a god or demigod, nor even an angel, as Grotius conceived. Limborch well replied that it is not likely that Cornelius believed that one angel told him to send for another angel, or that an angel by the name of Simon Peter was lodging with a tanner. Limborch rightly explains it that Cornelius paid a more prostrate reverence to Peter as an ambassador of God and a saint or sacred personage than true Christianity allows to be paid to any mere man. Hence Peter’s words. It is remarkably significant that Peter, the supposed first so-called Roman pope, should be the man to utter this marked caution against ever reverence of saints. 26. A man—A noble title in itself; a humble title when worship is in question. 27. Went in—From the porch into the reception room. (See notes on vol. i, p. 325.) 28. Unlawful—There was nothing in the Mosaic law rendering it in itself unlawful to keep company with one of another nation. Grotius remarks that the word unlawful here corresponds to the rabbinical àñåø, signifying the unlawful, not by the law of Moses, but by the decree of the doctors, which was held equal in rank. God hath showed me—First, by the symbolical sheet; second, by his Spirit bidding me meet your messengers; and, third, by the fact that your angel corresponds with my vision. For these two last facts fully answer Peter’s doubt, Acts 10:17. And the whole will receive the closing and conclusive confirmation of Act 10:44. Any man common—For though the sheet included only animals, he knew that the truth symbolized embraced man. And as the symbol forbade calling any man common, so the sheet symbolically includes all men, and not the Church alone. 30. Until this hour—Until this time on that day. He does not mean that he has now been fasting four days, but that he fasted to about this hour of day on the day of the angel’s appearance, namely, the fourth day before his present speaking. 33. Hast well done—Hast generously done; a phrase of thanks. Grotius finely remarks: “The angelic ministry was surpassed by apostolic; for the former directed Cornelius to an apostle, the latter directed him to Christ.” 2. Uncircumcised Converts receive the Holy Ghost and Baptism, Acts 10:34-48.34. I perceive—What had always been true; though through Jewish prejudice he had never before realized it. He had believed that no one who never beard of Judaism could be saved; just as many believe now that no one who never heard of Christianity can be saved. No respecter of persons—A true judge applies the law without regard to whom it severely cuts. He regards the principle irrespective of the person. Wherever a responsible man exists, the temper of heart is, or has been, in his power, so that he might obtain grace if he would. So that in whatever age, land, or dispensation the man exists, God, without respect of persons, gives him his fair opportunity for salvation. 35. Feareth him, and worketh righteousness—In heathen lands this will appear in rectitude of life. In Christian lands it will appear in faith in Christ and obedience to his holy requirements. The unbelieving moralist who quotes this text to prove his acceptability with God shows by the very fact of his unbelief that he does not truly fear God. That Cornelius feared God and was a devout man truly appears from the fact that from the very moment Christ was announced to him he accepted Christ. And so there may be thousands who never heard of Christ, who have that spirit of faith which would heartily accept him were he truly known to them. [On this subject see the chapter on “Probational Advantages” in our work on “The Will.”] Is accepted with him—”Through Christ, though he knows him not,” says Wesley most truly. Accepted with him—Just as Cornelius was accepted even before the angel appeared to him; as he evinced by his ready and hearty faith in every syllable of Peter’s preaching. 36. The word—The term word (meaning the Christ-history) in this and the following verse is the object of know. They in Cesarea had heard of the propagation of that Gospel history to Israel by the preaching of Philip, the evangelist; but they had never heard as yet what they now hear, that it is a Gospel as free to Gentiles, as Gentiles, as it is to Jews. Peace—It was a word of peace, equivalent to the remission of sins, Acts 10:43. Lord of all— Peter cannot name Christ here, for the first time, without stopping to pronounce his universal lordship, namely, over every man in every nation. 37. Judea… Galilee… John—Peter recites the facts of his history backwards. Rightly, for he thus begins with the latest and best known facts, and runs his narrative into the earlier and less known facts. And this having brought him to the beginning, he in the next verses runs down from the beginning to the present. 38. Anointed—Christ, Messiah, both signify the anointed. How God Christed, Messiahed Jesus, the Nazarene. 39. We—The apostles. Land—The countries of Judea, Galilee, and Perea.Jerusalem—The capital. The verse should have closed here, having given a summary of Christ’s life and its proofs; next follows his death and its results, beginning with the last clause of this verse. 41. Not to all the people—(See note introducing Matthew 28, vol. i, p. 345.) 42. Quick—Living. Those who are living when Christ comes, and those who are then dead; the former to put on the resurrection nature by a change, without death; the latter to be raised from the dead. 43. To him—The last verse touches the preaching of Christ in his judicial character; this in his redeeming office. All the prophets—Not each one individually, but the whole in sum. Whosoever—Whether Jews, like these men of Joppa, or Gentiles, like these of Cesarea. Remission of sins—The dismissal of sins in their condemning power, forgiveness. 44. While Peter yet spake—With a wonderful, immediate, and self-surrendering faith did these Gentiles embrace every word by Peter uttered, and every heart melted. At once, with a sudden, yet most acceptable abruptness, Peter’s words are interrupted by the rushing descent of the Holy Ghost upon all present. There is, as at Samaria and Ephesus, a pentecostal scene. (See note on Acts 8:17.) 45. They of the circumcision—The Jews from Joppa with Peter. 46. Speak with tongues—The Roman was inspired beyond any power of his own to pour forth his soul, perhaps in exalted Hebrew, while he heard the Jew utter his joy in fluent and rapturous strains of Latin. Magnify God—The languages of both the Roman and the Jew were surely raised to their highest glory in praising Him who gave the marvellous utterance. 47. Forbid water—Forbid the water to be applied in cleansing symbol upon the person; not forbid the person to be applied to the water. Have received the Holy Ghost—As they have received the reality so they should receive the symbol. Such was Peter’s reasoning. He did not, like a Quaker, reason that because they had the reality they did not need the symbol. 48. Commanded—He performed not, it seems, the baptism himself, but gave direction that others, namely, the Christians from Joppa, should perform it, as an inferior office seldom performed by apostles. So Jesus baptized not, but his disciples, and Paul seldom himself performed the rite. (1 Corinthians 1:17.) The relation of the baptismal consecration, as to Christ, is stated with different prepositions in the Greek. Into the name of Father, Son, etc., Matthew 28:19. Into my own name, 1 Corinthians 1:15. Into Christ, Acts 6:3; Galatians 3:27. Here in the name. To be baptized into Christ, or into his name, is to be consecrated, as it were, into his mystical body; to be baptized in his name is to be consecrated by or in his authority. Tarry certain days—Fully to indoctrinate them in the Gospel history and principles. The ancient tradition is that Mark’s Gospel was really in substance written from Peter’s oral narration of its facts. Had Mark been with Peter at this time he probably could have mainly written his complete Gospel from Peter’s utterance; and very likely written records were made for the Church at this time. We have here, then, a Gentile Church commenced in Cesarea, with its Gospel tradition and documents derived from apostolic lips. (See note on Luke 1:1-2. 1. The apostles—While the Church was dispersed the apostles stood firm. (See notes on Acts 8:1-14; Acts 9:32.) They are probably all, certainly James and John, still resident at Jerusalem, and all interested in the present matter. Gentiles… received—The favourable side of the news comes first, namely, that Gentiles were becoming Christian, not so prominently that they were baptized without being circumcised. The general feeling doubtless was that expressed in the last half of Act 11:18. 2. Come up—From the maritime lowlands upon which Cesarea and Joppa stood. But in ancient times the term up was customarily used not only in regard to approaching any high locality, but any great capital, or point of moral or political eminence. Xenophon’s history of the march to Babylon (from which his ten thousand made a famous retreat) is entitled the Anabasis, that is, the Going-up, although Babylon was in a vast plain really lower than Asia Minor, whence Xenophon started. This use of up arises partly front the fact that ancient great cities were usually for defence placed upon some strong height, and, partly from the idea of elevation, associated with greatness and power. They that were of the circumcision—Greek, οιεκπεριτομης, those from circumcision. All the Christians then in Jerusalem were circumised Jews, and so of the circumcision; but Luke uses the phrase as designation of the partisans of necessary circumcision. Contended with him—They held him not for a pope, but a heretic. What will become of Moses, the Law, and the Temple if he, the most eminent of the apostles, lowers himself to the level of Saul of Tarsus, and allows baptism to be, not the sequence, but the substitute of circumcision! 3. Didst eat—It was unpopular to make it a charge that he had won Gentiles to Christ, (for with that phase of the matter, as appears by Acts 11:1, the Church was pleased,) and so, like cunning accusers, they select the unpopular point, he had eaten with the uncircumcised. 4. Rehearsed—Peter at once sweeps them clear by unfolding the wonderful facts, the angel, the trance, the command of the Spirit and the pentecostal outpouring. Luke, aware of the momentous nature of these transactions, again gives them in Peter’s words. 12. These six brethren—Peter’s testifiers are present from Joppa; not, indeed, as if his own word were not sufficient in regard to the bare material facts, but by the fulness of their united spirit to withstand opposition, and corroborate the rich fulness of the pentecostal Spirit by which the call of the Gentiles was made at Gentile Cesarea. 14. Be saved—An additional phrase implied in Acts 10:6. They were, indeed, now saved, with a present salvation; and yet, now that Christ is presented, acceptance is necessary to a final salvation. 15. On us—The apostles. At the beginning—Namely, at the day of Pentecost, the commencement of the Spirit dispensation. Peter hereby recognises the diminished, but real, continuance of the pentecostal effusion. 16. Then remembered I—With a fuller realization than ever before. Baptized… water… Holy Ghost—This text fully proves that baptism with the Spirit is not figurative, but literal. The Spirit is as true and a far more real substance and nature than water. The water is the shadow, the figure, the picture, of which the Spirit is the original. And the picture must conform to the original. The outpouring of the Spirit must be shadowed by the outpouring of water. Immersion is no figure of such an original. 17. I could withstand God?—By this question, in the first person, Peter involves the disputants in the predicament of withstanding God, and by that they are for the time being silenced. (See note on Romans 9:20.) 18. Held their peace—Luke’s word is carefully significant, ησυχασαν, they became still, as silent but not satisfied. They evaded the offensive point in the matter, and for the fact that there was repentance conceded to the Gentiles somehow they glorified God. The exact how is a matter postponed until the popular tide of the Church may turn. Granted repentance—Note on Acts 5:31. 4. The New Gentile Christian Centre formed—Antioch, Acts 11:19-26.19. Now—Luke now resumes the previous thread of his narrative, a thread which, beginning from the scattering of the Church by Saul’s persecution, (viii, 4,) more than three years before, stretches through the conversion of Saul, his return to Jerusalem and Tarsus, and through the admission of uncircumcised Gentiles by Peter, to the establishment of a new Gentile metropolis of Christianity coequal with Jerusalem, namely, at ANTIOCH. The holy and zealous refugees from the Sauline persecution are here said to have scattered the Gospel in Phenice, (Phenicia,) Cyprus, and Antioch—a province, an island, and a city.For Phenicia, see our note on Acts 8:40.CYPRUS is an island near the northeast angle of the Mediterranean Sea, next to Sicily in size, remarkable for its richness of soil and the dissoluteness of its inhabitants. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 20. Cyrene—If Lucius of Cyrene in Acts 13:1 (where see our note) be identical with our Luke, then it is clear that he was one of these exiles from Jerusalem. The men of Cyprus and Phenicia were moving toward home, the men of Cyrene were tending to the great Syrian metropolis. The Grecians—It is now settled that the true reading here is not Grecians, that is, Hellenists, but Greeks, that is, pure Gentiles. This preaching the Gospel to the uncircumcised in Antioch probably was after the conversion of Cornelius at Cesarea. In contrast with those of Act 11:19, who preached to Jews only, these of Act 11:20 preached to Gentiles also. Of these preachers to Gentiles, Luke, who so modestly relates this, was likely to be the leader. This was, in fact, the great transition step from Jerusalem to Antioch, from Judaism to Gentilism. 22. Barnabas… Antioch—Barnabas was evidently sent as a committee of inspection to see whether this new Gentile movement was genuine, and whether it confirmed the doctrine of Christianity without circumcision. His coming, and favourable decision and cooperation, doubtless settled the permanence of the Antioch Church under the maternal recognition of Jerusalem. 23. Came… seen… glad—Like Julius Cesar, He came, he saw, he triumphed; but triumphed in the conquests not of war, but of grace. 24. For—Commentators are at a loss for the reference of this for; that is, For what in the preceding context does this verse assign a reason? Kuinoel thinks it gives the reason for selecting Barnabas; but that fact is too far back. Others refer it to exhorted, (Acts 11:23,) as if his zeal in his ministry was because he was a good man. Dr. Alexander refers it to his being spiritually so glad. All this seems to overlook the real facts. Gentile Luke is accounting for Barnabas’ deep and ready sympathy with this Gentile movement, by Barnabas’ own Christian liberality and goodness. 25. Barnabas… Tarsus… Saul—Barnabas also may have been Saul’s friend in youth; he was his certifier to the apostles. And now that Paul has retired to his native Tarsus, Barnabas feels that Saul, the man of mighty spirit, Christ’s chosen apostle to the Gentiles, is the very man for this mighty, wicked Gentile Antioch. Saul, heretofore in the shade, is now, though for a while subordinate to Barnabas, forevermore drawn forth, like a Damascus blade from its scabbard. 26. Whole year… assembled… much people—For one year these two apostolic men perform heroic work in this great metropolis with a success that tells upon its future history. We doubt not they assembled weekly, upon the Lord’s day; for the earliest ecclesiastical history finds Sunday the sacred day at Antioch, and it is utterly improbable that any alteration took place of the day then first by the apostles established.John Malela, an historian of Antioch, (says Mr. Lewin,) in the sixth century, tells, on the authority of Domninus, an antiquary of a much earlier age, the spot where Paul and Barnabas hold their public meetings. It was in Singon Street, near the Pantheon. So public a matter may perhaps have been transmitted by the Christian Church.Christians first in Antioch—Antioch was celebrated for its Greek wit and levity, and these it often displayed in inventing nicknames. The term Christ is not a name, but a title, the Christ; that is, the Anointed or Messiah. But a Greek, like an English speaker, naturally taking it for a proper name, and hearing that this sect styled themselves followers of Christ, would very easily add the usual adjective termination, and call them Christians. On the other hand, a hostile Jew would feel that to call them after the glorious name of their nationally expected Messiah would be a blasphemy. He would prefer to call them Galileans, Nazarenes, or perhaps Ebionites, paupers. For themselves the Christians had preferred the title brethren, believers, disciples, saints, etc. The word Christian is but twice found elsewhere in the New Testament, and in neither is it uttered as an accepted name. The termination in ian belongs, indeed, rather to the Latin than to the Greek language; but it had at this time become naturalized to the Greek, and it is little likely that the grave Romans, who were comparatively few, and connected generally with the government, would have invented this epithet. For this Greek appellation, which is now naturalized in all civilized languages, we must doubtless thank the genius of the lively Greek pagans of Antioch. Yet Luke, though he never uses the epithet himself, evidently recognises that the name has now acquired a prevalent currency, so that its first invention is a fact worth mentioning. Chrysostom, when preacher at Antioch, with a stroke of Greek wit, once told the Antiochians that, though they had invented the Christian name, they left to others the practice of the Christian virtues. 5. Antioch sends a Relief Deputation to Jerusalem, Acts 11:27-30.27. Prophets—A term which designates any utterer of inspired ideas, whether moral, spiritual, or predictive. In the present case there was prediction. From Jerusalem—The primal mother was still eminent in piety, doctrine, and spiritual gifts. 28. Stood up—Doubtless in the public congregation. Agabus—The name is probably derived from the Hebrew verb òâá, Agab, he loved; cognate with the Agape, love. Agabus again appears a true prophet, but a prophet of evil, in Acts 21:11.All the world—Literally, the whole inhabited land. The extent of this land depends upon the subject of the discourse. In this case Agabus was doubtless speaking of a particular land, namely, Palestine. This appears plainly from the fact that the Antiochians forthwith determined to send relief to Judea, as if there, and not in Syria, was to be the dearth.The Codex Beza has here a remarkable addition: “And when we were all gathered about him he said,” etc. This would be, if authentic, an addition to “the we passages,” and prove Luke to have been at Antioch at this time. (See note on Acts 16:10.) It only indicates, as it is, an ancient belief that he then was there. 29. According to his ability—The readiness of their determination shows their unhesitating confidence in the certainty of the prediction of their Christian prophet.At Jerusalem there were men of wealth and rank who became Christians; but, first, such in the first fervour of their love impoverished themselves in devoting their whole wealth to charity; next, they were broken up and dispersed by persecution; and last, they were afflicted with a famine, by which Josephus tells us that many Jews died of starvation. The Christians of neighbouring countries, therefore, in imitation of the tribute sent by the Jews of all countries to the temple service, sent their contributions to the relief of the Christian poor of Jerusalem and Judea. 30. To the elders—The first mention of elders in this history, as of Church in Acts 7:1, and of something not quite called deacons in Acts 6:1-8. The very incidental way in which they are introduced indicates, 1. That Luke did not consider the history of Church organization intrinsically important, and, 2. That the form of Church polity arose spontaneously, created and shaped by immediate convenience and expediency. The apostolic Church adopted not the temple for its model, and so has no priesthood. A Christian community or assemblage resembled a synagogue assembly, and so adopted similar forms. But the synagogue was not modeled to any divine pattern. It had risen humanly under Providence. And so at its own convenience, and by its own reason and will, under Providence, the Christian Church adopted the arrangements customarily before its eyes. There is nothing in the New Testament to show that any Church of any age possesses not the same liberty of adopting such form as shall enable it to produce the most efficient ministry, the most edifying sacraments, and the most widespread holiness of life.Apostolic sanction was given to any form of Church government that worked well. It seems probable that before the apostle John died the episcopal form was generally prevalent, and probably with his sanction.But it is not clear either that the episcopal form was ever divinely enjoined, or prescribed as indispensable to a legitimate Church; or that an absolutely unbroken successorship was required for all ages, except so far as such regular succession was, in the given case, most conducive to the Church’s well-being. The absoluteness of the succession is governed by the best Christian expediency, and not the best expediency by the absoluteness of the succession. Higher reasons than the succession itself may often require that the succession be not maintained: and then it may be wrong to maintain it. Hands… Saul—This token of love from the uncircumcised by the hands of the apostle to the circumcised must have touched the hearts of the circumcision of all parties in the Jerusalem Church. It may have been a help in need in more than one sense. For if it came after that Church had lost Peter, the apostle, some influence may have been needed to check the growth of ultra-Judaism.That the donations of money were delivered to the elders indicates that the apostles were no more in Jerusalem. Their twelve years’ limitation to Jerusalem (see note on Acts 8:1) had expired, and this Herodian persecution had probably dismissed the last apostle from its precincts. For, doubtless, as the return of the two is mentioned, (Acts 12:25,) they arrived at Jerusalem during the events of chapter 12.It is a question much discussed, Is this Paul’s visit mentioned in Galatians 2:1, as having occurred fourteen years after his conversion? For, it is said, Paul’s argument requires that there should be no visit between the two. And as fourteen years could not now have passed since Paul’s conversion, a contradiction is found between Paul and Luke. But with Paul in Galatians, the question is not how many times he had been in Jerusalem, but how much intercourse he had with the apostles. Had his opponent objected that he had visited the city within less than fourteen years, his reply would conclusively have been that the apostles at that time were notoriously absent from the city, their twelve years’ sojourn having been closed by the Herodian persecution. We may, therefore, safely identify the visit mentioned in Galatians with that in Acts 15. IV. OF CHURCH BY HEROD; ITS , Acts 12:1-25.1. James Slain; Peter Imprisoned and Released, Acts 12:1-19.1. Now—Luke now narrates a persecution less sweeping than the Sauline “havoc,” but severe enough, in addition to the departure of the apostles, to give the Jerusalem Church another check, while the Gentile Church is rising into power. About that time—Contemporaneously with the Antiochian benefaction. Herod the king—This Herod Agrippa I. was the accomplished and fascinating, but wicked, grandson of Herod the Great and Mariamne; his father being the unfortunate Aristobulus, and his sister, Herodias, the adulterous wife of his uncle, Herod Antipas. (See notes on Matthew 2:1; Matthew 16:1-11.) He was born at once a prince and a pauper, with a splendid rank, but no other support than the purses of princely friends. He was the brilliant accident of a variety of romantic fortunes. In the palace of the Emperor Tiberius, having been the special mate of the emperor’s son, he was driven from court at the son’s death, because Tiberius could not bear the sight of one reminding him of the deceased. He wandered into Idumea, and would have committed suicide but for the kindness of his sister, Herodias, who induced her husband, Herod Antipas, to give him an office in the town of Tiberius. Being insulted for his dependence by Antipas, he departed, after various vicissitudes, for Italy, when Tiberius, made aware of his heavy indebtedness to the treasury, forbade him his presence. But having borrowed the whole amount from Antonia, the mother of Claudius, (who was afterward emperor,) Herod Agrippa paid the debt, and became intimate with young Caligula, who was prospective heir to the sceptre. But Tiberius, being informed that Herod Agrippa had expressed to Caligula a wish for the emperor’s speedy death in order that he, Caligula, might succeed, ordered Herod to be chained, clothed as he was in purple, and sent him to prison preparatory for execution. Suddenly news was received of Tiberius’ death, and the jailer forthwith releasing Herod Agrippa, invited him to his table; when, suddenly again, the news being contradicted, he sent the unlucky prince back again in chains to prison. Again the news was confirmed, and Caligula, at the earliest practical period, took him from prison, and made him king of the tetrarchy of Herod Philip. When he came into his new dominions a king, Herodias, whose husband, Antipas, was but a tetrarch, fired with jealousy, forthwith started with her husband to the Roman court to obtain a like royal title. But the object of their embassy being known to Herod Agrippa, when the unhappy pair arrived into the presence of the Emperor Caligula, the emperor received a letter from Herod Agrippa charging Antipas with having seventy thousand stand of arms accumulated for rebellious purposes, and they received sentence of banishment into Lyons, in France, and their tetrarchy was conferred upon Herod Agrippa. Upon Caligula’s death, Claudius, whose friend Herod Agrippa had taken care to be, conferred upon him the kingdom of Judea, so that this man of strange fortunes became, as here we now find him, sovereign of all the dominions of Herod the Great!Certain of the Church—Rather, certain selected from the Church; being, doubtless, its leaders, since if the shepherds are slain the sheep are scattered. The king—Paley remarks upon the striking proof of Luke’s historical accuracy here exhibited. Save the three years of Herod Agrippa’s reign, there had been no king of Judea for thirty years; there never was one after him; yet Luke perfectly incidentally places a king with the right name in the right place.Hug, in his Introduction to the New Testament, has some striking remarks upon the impossibility that a forger, or even a truthful writer of a later age, should not commit geographical or historical mistakes. Of truthful writers Curtius, Virgil, and even Livy, are found applying the geography of a later to an earlier period. Of forgers, the author of the Life of Apollonius, (a book written as rival to the Gospels,) though claiming to copy his facts from ancient authority, largely describes Babylon as a stupendous city when it was a desert, and confounds the Spartans with the Lacedemonians, making them a free republic when they were the subjects of the Romans. Difficulties of avoiding mistakes are immensely increased when great changes are sweeping in succession for a long time over a country. But seldom in history have revolutions so vast, so constant, so swept a country as these did over Judea during the century of Christ. Changes of geographical names, of forms of government, of boundary lines of countries, were constantly succeeding each other. “Under Hadrian,” says Hug, “fifty important places and nine hundred and eighty-five villages and hamlets were razed to the ground.” The very language of the New Testament writers, a dialect of blended Grecism and Hebraism, was swept away with the overthrow of the Jewish state, and by the next century no one wrote or spoke it. 2. James, the brother of John—Son of Zebedee, “son of thunder,” first of apostolic martyrs, brother of an evangelist, one of the elect three of the elect twelve. His prominence, even though Peter was near, made him the first victim of the persecutor’s experiment. Sword—The instrument of his beheading, ordered summarily and without trial. Thus under a Roman procurator the Jews were restrained from taking Christian life; but the moment a native king ruled blood began to flow. (See note on Matthew 10:3.) 3. Pleased the Jews—Favour with the emperor of Rome, and popularity with the Jewish people, were the special objects for which the Herods were ready to sacrifice religion or right, the law, Moses, or Christianity. Unleavened bread—The Passover. No criminal was executed during that week. (See next verse.) 4. Quaternions—A body of four soldiers. Four such bodies succeeded each other during the four watches of the night. Two soldiers would be stationed in the prison and two at the gates. Easter—The Passover. Bring him forth—For trial. 6. Two chains—A light chain each, attached by the one end to the prisoner, by the other to a soldier. “The same chain,” says Seneca, “couples the prisoner and the guard.” 7. A light shined—The angel brings to the prisoner no lantern, lamp, or candle; yet he brings a light, the beaming of his own person. Peter sees by it his prison, his chains, his cloak, his sandals, and his emancipator. 8. Bind… sandals—The minuteness of the details are ample answer to the irrational drivel of the so-called rationalists, who endeavour to explain this transaction by natural means. We may add, that before this chapter closes we shall find that even a secular historian, Josephus, discloses a supernaturalism in close sequence to this narrative. 10. First and the second ward—The terms ward and guard are but different forms of the same word. The first guard was the two keepers of the four to whom Peter was chained; the second was the two of the quaternion at the door of his particular room or cell; having passed both he would come to the great outside iron gate of the whole prison building, which let them into the street. Of his (its) own accord—Striking emblem how God may cause obstacles to move themselves out of the way of those who tread the path of his assignment. Passed on through one street— One street’s length, by which Peter was brought to a locality which he could recognise. 11. Come to himself—From the bewilderment of his sudden waking and strange surroundings. It aided his coming to himself to be in a familiar spot with no company but himself. He said, Now I—Having no company but himself Peter talks to himself. From all the expectation—What that expectation was the fate of James had assured him. 12. Mary the mother… Mark—She was sister of Barnabas. (See life of Mark prefacing our Gospel of Mark.) 13. The gate—The street gate entering into the area in front of the house. (See note in vol. i, p. 326.) Rhoda—Signifying rose bush. The mention of this name, with the maiden’s behaviour, marks the thorough minuteness of the narrative. Luke may have derived it from John Mark himself. 15. His angel—To translate this his messenger, as some do, makes no intelligible sense. The damsel’s reason for knowing it to be Peter must have been her recognition of his voice; and how would it explain that fact to say that it was a messenger from Peter? But the Jews did popularly entertain the belief that a man had a guardian angel who sometimes assumed his form and voice. This belief, entertained by the present company, can be no valid proof of the doctrine for us. They were not inspired persons, as their mistaken talk to Rhoda shows, and they only expressed a personal belief. 17. With the hand—Because their clamour was so great that he could not make them hear his voice to hush them. Unto James—The apostle James is slain, Peter is banished, the entire apostolic body has probably disappeared, and the supervision of the Christian cause seems to devolve upon the Lord’s brother. (See note on Matthew 10:3.) Into another place—Commentators have been as much exercised to tell where Peter went on this occasion as Herod Agrippa doubtless was, and with quite as little success. The Romanists say that he went to Rome and there founded the popedom; had the which been true, Luke would have known it and told it. Luke simply means that Peter sought some other locality than Jerusalem for safety. 19. To Cesarea—Very possibly after having put his soldiers to death he may have suspected some supernatural fact about it, and have withdrawn in perplexity if not guilty terror. At any rate he retires defeated in regard to the purposes with which the present chapter opens. Josephus says that he went to Cesarea at this time to attend a great celebration of public games in honour of the Emperor Claudius. Cesarea—See notes on Acts 8:40. 2. Herod’s Judicial Death, Acts 12:20-23.20. Displeased—Fighting in mind, is the literal force of the Greek; quarrelling, carrying on, perhaps, a war of commercial hostilities. Tyre and Sidon—Two great commercial towns on the Mediterranean coast, to whom Herod’s new city, Cesarea, was very probably a troublesome rival, and Herod would, of course, espouse the quarrel of his Cesareans. One accord—The embassies of both cities visiting Herod together. Chamberlain—Superintendent of his bedchamber, and so very intimate, and thereby influential, with Herod. And as the funds were often retained in these inner apartments the chamberlain was often the treasurer. Desired peace—The cessation of all quarrel, and the removal of all restrictions upon trade. Nourished—They were large cities with small inland territories; for Phenicia was but a narrow strip of sea coast. They were, therefore, largely dependent on Herod’s territories of Palestine both for country supplies and for all their trade with the East. 21. Upon a set day—A day appointed for a public interview with the ambassadors in presence of the citizens of Cesarea. Josephus is unaware of the facts furnished by Luke, Acts 12:20. He informs us that the stated day was the second day of the games in honour of the emperor, which would, of course, be a suitable day for the ambassadors to attend, as Luke says, and for Herod to make his personal display. Herod, arrayed in royal apparel—A long robe reaching to the feet. Josephus adds here that the robe was wholly overlaid with silver, and that, the assembly being at sunrise, the rays shining on the silver robe wrapt Herod’s person in a wonderful splendour. He omits the mention of the harangue, as he had omitted all account of the ambassadors of Tyre and Sidon. Sat upon his throne—Rather, sat upon a (bema) platform or rostrum, his throne being placed upon it. Thence he could either see the games or harangue the people. Oration unto them—The word oration is in Greek a compound; literally, a people-harangue. The address was, therefore, made in presence of the ambassadors, and on the affairs of the State, but probably directed to the people. It may have been a congratulatory one on the restoration of amity and the great consequent prosperity of the various sections and cities, and so was likely to be in the highest degree popular. 22. The people—Josephus, knowing nothing about the ambassadors or the harangue, has no other cause to furnish for the applause than the splendour of Herod’s appearance, which Luke implies, and supplies more, namely, the king’s oratory. As to the applause, Josephus furnishes some details. He says the applause began with Herod’s flatterers, who, acclaiming to him as a god, said, “Be propitious to us, and, although thus far we have revered thee as a man, in the future we will esteem thee greater than mortal.” Of course the attendant crowd of people joined in, and gave a shout, and pronounced his oratory the voice of a god. 23. The angel—Josephus gives the pagan form of the story. He says that at that moment Herod, looking up, beheld an owl, a bird of evil omen, perched upon a cord! “Herod,” says Josephus, “thought the owl to be the (αγγελος, angel) messenger of evil things as he had once been of good.” For some years before, when Herod was imprisoned by Tiberius preparatory to execution, an owl appeared to him, and a German soothsayer explained it as a sign of his release and future greatness, but warned him that when he should see the owl again he would expire in five days after. The appearance of an owl in so public a place in a great city, on a splendid morning, is very improbable as a natural event. Gave not God the glory—Heathen princes often received divine titles. But for Herod, a Jew, whose instruction in the oracles of God taught him the great crime of such blasphemy, the indulgence of these Gentiles in such flattery was a heinous sin. It was the culmination of that same blasphemous vainglory which prompted him to the murder of the apostles to win the applause of the Jews, and so was really identical with his spirit of persecution. Eaten of worms—A bowel complaint seized him; putrefaction, producing worms, and death in five days, ensued. 25. Returned—See notes on Acts 11:27-30. Took… John… Mark— See note on Acts 12:12; Acts 13:4; Acts 13:13; Acts 15:37.The death of Herod Agrippa is one of those events by which we gauge the chronology of the Acts. Josephus tells us that he received the entire dominions of his grandfather, the first Herod, on the accession of Claudius, namely, A.D. 41, and that he had completed his third year from this event at the time of his death. He died, therefore, A.D. 44. From this we know the time of James’ martyrdom, of Peter’s arrest and departure from Jerusalem, and of Paul’s beneficent visit thither. PART THIRD. AMONG THE . From Chapter Acts 13:1, to End of Acts.Through the remainder of his work Luke’s subject is the evangelization of the Gentiles, and his hero is Paul. His field is western Asia and Europe; his terminal point is Rome, and the work is the laying the foundation of modern Christendom. At every point, even at Rome, Luke is careful to note the Gospel offer to the Jews, and how the main share reject, and a remnant only is saved. And thus it appears that Luke’s steadily maintained object is to describe the transfer of the kingdom of God from one people to all peoples.I. PAUL’S FIRST MISSION From Antioch, through Cyprus, into Asia, as far as Lystra and Derbe, thence back to Antioch, Acts 13:1—Acts 14:28. 2. They—These five Christian ministers alone. Nothing is said of any others as being present or sharing. Ministered—In prayer, praise, and, perhaps, sacramental communion. It was a special devotional assemblage of these five eminent men, probably, intended to learn the will of God in the promotion of the Christian cause. Said—Either to one, or, more probably, to all alike, by a supernatural communication, heard, in the very words here given, by the ear of the human spirit. I have called—The Spirit gave the call; the ministers authenticated that call to men by visibly laying their hands upon the persons of these same men, and no other. To all, then, who recognised the authority, or acknowledged the weight of character of these layers-on of hands, the men sent were duly certified. 3. Laid their hands—The imposition of hands is here used to “ordain” these men, not to an “order,” but to a mission. It did not make them deacon, elder, or bishop, but missionaries, either for this single expedition, or to the world at large, Jew or Gentile, as the Spirit pleased. The rule that limits the laying on of hands to special permanent orders is ecclesiastical rather than biblical. The two were not certainly at this time ordained as apostles, for no man was ever so ordained but by Christ himself. Christ’s acts ordained the twelve; his choice through the lot ordained Matthias, (Acts 1:23-25;) his call (Acts 22:21; Acts 26:17) ordained Paul, as the fulness of the Spirit authenticated him. (See note on Acts 13:9.) Sent them away—As in the following verse they are said to be sent by the Holy Ghost. 2. Barnabas and Paul in Cyprus—Elymas the Sorcerer, Acts 13:4-12.4. So… departed… to—The words indicate that the same Spirit that sent, directed their course. Crossing the Orontes, they probably took the south of that river, and proceeded sixteen miles to Seleucia, the seaport of Antioch. The city itself was situated on a high eminence, and the port below. From Seleucia, in a clear day, the isle of Cyprus was dimly visible a hundred miles west.Cyprus—This island lies in shape like a tadpole, with his long tail stretching toward (Issus) the Syrian Gates. In it Barnabas and Saul would find a base of Oriental population with a large infusion of Jews, overlaid with a Greek civilization, and overruled by Roman power. The synagogues furnished the apostles the means of bringing the Gospel before them. Looked upon alike by Antioch and Tarsus, Cyprus formed with the two a triangle; and as the home of Barnabas, was an obvious field for both missionaries. Salamis—The nearest city in their approach to the island after a few hours’ sail. Preached—With what success the missionaries were favoured in this, their first effort, we are not informed; but it seems neither to have detained nor discouraged them; for they took the high straight road for Paphos, the capital, at the southwestern end of the island. John—John Mark, author of the second Gospel. (See note on Acts 5:15.) Minister—The original Greek word etymologically signifies an under-rower; hence a subordinate of any kind. As a junior, he doubtless performed many of the inferior duties of travel; and as Paul, like Jesus, seldom baptized, the minister generally performed that function. (1 Corinthians 1:14-17.) 6. Paphos—This city would be reached by an easy journey over a Roman road of a hundred miles. Paphos was celebrated for its temple of Venus, and for the corresponding dissoluteness of its inhabitants. Here, too, resided Sergius Paulus, the Roman governor of the island.Sorcerer—According to the Greek, a magus or magian. (See note on Acts 8:9; Matthew 2:1.) False… prophet—Who falsely professed to be a prophet of the true God; for, as a Jew, he would be a professor of the doctrine of one God, and his monotheistic discourse formed his doctrinal attraction to Sergius Paulus. The prefix Bar in Hebrew (like the prefix Mac in the Celtic) signifies son of; and Bar-jesus signifies son of Jesus or Joshua; Jesus being the Greek form of the Hebrew Joshua. It was singular that this opponent of Jesus should bear his sacred name. 7. Deputy—The proconsul. When Augustus became by military fortune master of the Roman empire, he provided that all the provinces requiring a military government should be in his own imperial hands; and those at peace, and needing only a civil authority, should be in the hands of the Senate; thus skilfully retaining all military power under his own control. The provinces under the emperor were governed by a legatus or representative, namely, of the emperor. The provinces under the Senate were governed by a proconsul. This title is rendered deputy in our translation, from the fact that the officer was deputed by the Senate to govern under its authority. The original term proconsul really signifies literally a consul’s substitute, a title which was inherited by the Senate from the republican age of Rome. Now, a century ago, according to all existing evidence, it was supposed that Cyprus was under the emperor, and that its governor was not a proconsul, as Luke calls him, but a legatus, and Luke’s accuracy was impeached. And, in fact, it was governed by a legatus at first; but later investigations have historically proved that Augustus subsequently surrendered the island to the Senate; and thus was shown Luke’s peculiar accuracy in calling the governor just at this time proconsul. Later still a medal has been found bearing the picture and name of a proconsul of Cyprus. A prudent man—An understanding man; namely, in the matters here discussed. Called—in consequence of his intelligent interest in spiritual and religious matters he had a desire to know what these preachers of the crucified Jesus could present. Word of God—He sent not to see prodigies, but to hear truths. He both saw and heard, and, in consequence, believed. 8. Elymas—An Oriental name signifying wise-one, or wizard, and was doubtless assumed as a profession of knowledge of supernatural matters. 9. Also… Paul—Literally, Saul, the also Paul. It has ever been a question how, when, and why this second name was assumed. We have repeatedly had occasion to allude to the custom of the Jews, when surrounded with Gentiles and speaking two languages, to have two names, a Hebrew and a Greek. Sometimes the one was a translation of the other, as Thomas became Didymus, both signifying twin. Sometimes the new name was conferred, even in the same language, from some new event or newly developed fact or quality; thus Joses became Barnabas, a son of Christian exhortation. Sometimes the new name was selected from vocal resemblance, as Jesus, Justus. As to Paul’s name we may note, 1. From this time his mission and apostolate were to be among Gentiles, and all the ordinary rules of custom and convenience required the adoption of a Gentile name. Luke’s mention of the change at this point, his uniform use of Saul heretofore, and uniform use of Paul hereafter, decisively prove that it was at this point that this change was made. The Gentile apostle assumes a Gentile name. This amply explains the assumption of a new name, but not of this particular name. 2. For the particular name there was the resemblance of sound. The almost identity of Saul and Paul would render the last of all names most suitable. But the singular proximity of the proconsul Paulus does clearly suggest a confirmatory reason. So that we must finally agree with Jerome, who says that, as Scipio was surnamed Africanus from having conquered Africa, so Saul became Paul from the conversion of Sergius Paulus. With this transition from Saul to Paul there is a plain transition to the full recognition of his apostolic and Gentile office. Paul was his apostolic as well as Gentile name, perhaps divinely bestowed. Filled with the Holy Ghost—From this moment of filling by the Spirit and mighty authentication by consequent miracle and assumption of his new apostolic name, Paul, as acknowledged apostle, henceforth takes precedence of Barnabas. Set his eyes—Burning with an inspired indignation. 10. Full of all subtilty—As the apostle was filled with the Holy Ghost. Child of the devil—A striking contrast with, perhaps an allusion to, his name Bar-jesus. Right ways—Literally, straight ways. Of the Lord—Of Jehovah-Jesus. The straight ways of the Lord are God’s straight course in Jesus, saving the world through him. These straight ways Elymas distorted, made crooked, by his sophistical mis-constructions and perversions. 11. And now—Most of the miracles of the New Testament are miracles of direct mercy; this was one of justice in that it was a due yet slight penalty for sin; but also of mercy, as it converted the proconsul, and may have ultimately resulted in the conversion of the sorcerer himself. For a season—Mercy in judgment. Proof that the apostle spake not in personal resentment. Perhaps it intimated that, like Saul himself, the sorcerer should find his blindness of body result in light both to soul and body. Immediately—So instantly as to prove the connection between the apostle’s words and the sorcerer’s ill. A mist—Deepening to a darkness. Seeking… hand—Titus showing how little fit he was to lead men by the hand to the true light. The original is very expressive: He, groping about, was seeking for hand-guides; a line which has furnished a subject for one of the masterpieces of Raphael’s pencil. 12. Done, believed—The penal miracle performed upon the magus overthrew the divinity of his claims; performed by the apostle, it established his. So the superiority of the miracles of Moses over and in penalty upon the sorcerers of Egypt, and of Paul over and upon those of Ephesus, are specimens of the divine method of defeating the preternaturalisms and demonisms of paganism by the supernaturalisms and miracles of Jehovah and Jesus. Astonished—Thrilled, electrified. The miracle wrought belief; the doctrine wrought salvation. 3. Paul and Barnabas at Pisidian Antioch—Address and Results, Acts 13:14-43.13. Paul and his company—At once Luke uses language which implies that Paul has become chief, and the rest, including Barnabas, are sunk to the position of subordinates. The Greek phrase is literally, those about Paul, an idiom frequently used in Greek. Those about Proserpine (Thucydides) means Proserpine and her attendant maidens. Those about Socrates means Socrates and his scholars. Those about Xenophon means Xenophon and his soldiers. Those about Paul must mean Paul and his retinue. Of this change of Paul’s position, the change of his name, when the Holy Ghost empowered him to rebuke Elymas with anathema and blindness, is the palpable crisis. He was an apostle elect when first called by Jesus: he rose to the fulness of his apostolic power and position when then filled with the Holy Ghost. 89504e470d0a1a0a0000000d49484452000000a8000000a308030000002952a54500000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The only marked success which Luke mentions in their entire tour through Cyprus is the conversion of the proconsul. Why their movements were so rapid and their stop at each place so brief, we are unable to conjecture; but the whole life of Paul was of that same arduous and rapid strain. He was one of those rare mortals who seem so charged with an intensity of nature that rest is impossible, and they are impelled by the sense that their mission requires the utmost tension of nerve, through every instant, for its fulfilment. What rebukes are the lives of such men, when devoted to the sublimest of all ideas, to the levity of the vast numbers who make our solemn life an easy time, a play-spell, a series of trifles!Came… Pamphylia—Trace their course from Paphos, cutting the Mediterranean with their keel, in what would now be considered a light row-boat with sail superadded, in a slant line northwest-ward into the gulf, and up to the continental shore of Pamphylia in Asia Minor. Very probably the reason why Paul chose this missionary field was because Pamphylia bordered on his native Cilicia. as Cyprus was the native home of Barnabas, and as he had already, while residing at Tarsus, planted Churches in Cilicia, he had reasons for believing that he could extend the work into Pamphylia. Dwellers in Pamphylia (Acts 2:10) had shared the pentecostal outpouring, and had carried, probably, an ardent but not fully instructed Christianity into that province. Yet it needed an apostle to found Christianity amid the wild population of Pamphylia.John—(See note on Acts 13:5 and Acts 12:12.) Their young servitor, Mark, may with unquestionable truth be said to have deserted them and the work. Nobly did the young minister, however, subsequently redeem his reputation, regain the high regards of Paul, and record a Gospel of Jesus, which, though said to be drawn from the narrations of Peter, possesses much of the nerve and fire of the mighty Paul. The obvious conclusion is, that the highlands of Pamphylia, familiar as they were to Cilician Paul, loomed so darkly before the inexperienced eye of Mark that he longed for his quiet Jerusalem home and returned. For it was amid the fastnesses of Pamphylia and Pisidia that Paul encountered his “perils by robbers” and “perils by rivers.” The very name, Pamphylia, signifies All-tribes-land, from its heterogeneous races and dialects. Here was the meeting of the oriental and occidental populations, Greek predominating in numbers, Latin in power, underlaid with intermingled Phenicians, Syrians, and Jews. Robber chiefs often held the fastnesses, and even Alexander the Great encountered some of the worst dangers of his wars in passing from Perga to Phrygia. 14. On the sabbath day—They seem to have withheld any proclamation of their doctrines until the synagogue opened the way. Sat down—Not, as some think, in a seat of dignity as prepared to teach, but quietly in the congregation. 15. Sent unto them—As strangers of Jewish features, pious demeanour, and intellectual expression. Men and brethren—Literally, men-brethren, or simply brethren. Word of exhortation—Or consolation. For with Israel in her history of sorrows, consolation and exhortation were the same word. And by that same word, consolation of Israel, (Luke 2:25,) was the Messiah designated. When Paul, therefore, unfolded the Messiah to their view, he very suitably responded to their courteous, we might almost say Christian, invitation. 1. Jesus grounded in Old Testament history, Acts 13:16-23.16. Paul stood up—The first presentation of Paul, the Christian orator. Beckoning with his hand—Waving down his hand, as if solemnly invoking their attention. It expresses in majestic action what give audience does in majestic words. Ye that fear God—That is, Gentiles who conscientiously adore the only true God. He thus addresses both classes of men, the men of Israel and the Gentile proselytes, and all conscientious believers in monotheism. Give audience—Thrice does he, in the train of this address, make a similar solemn invitation, namely, besides this at Acts 13:26; Acts 13:38. To such history as follows the Israelite never tired of listening, being their old ancestral story. To it the Gentile proselyte ever listened, as revealing a scene of novelty and wonder. 17. Chose our fathers—These words send the thoughts back to the dim beginning at the call of Abraham. Exalted the people—Namely, exalted Israel, even in her slavery, over despotic Egypt, by inflicting plagues on the despots withheld from the bondsmen. 18. Suffered he their manners—Instead of the reading ετροποφορησεν, suffered he their manners, the reading preferred by modern scholars, ετροφοφορησεν, he bore them as a nurse. 19. Seven nations—The names of which may be found in Deuteronomy 7:1. 20. After that—The true reading of this passage, as adopted by Bornemann, Lachmann, and Wordsworth, would be: “He assigned their land to them by inheritance for about four hundred and fifty years; after that he gave them judges.” The about four hundred and fifty years would measure the period of covenanting the inheritance, namely, from the birth of Isaac to the commencement of the judges. There is, then, no discrepancy between this passage and 1 Kings 6:1. But see Alford, who, after his method, denies that the two passages can be reconciled. 21. Son of Cis—The Greek Kis, being the softened form of the Hebrew Kish. Forty years—The apostle furnishes these repeated lengthened periods to show the perpetuity and constancy of the dealings of God with Israel. 22. After mine own heart—Not as being absolutely conformed to the perfect heart of God, but, as compared with Saul, a king who would reign according to the law of Moses, and in obedience to the commands of God. Paul traces the history of Israel to its culmination in the person of David, the regal type and ancestor of the Messianic king, and then fastens Jesus the Saviour to him by the tie of hereditary and prophetic lineage. 23. Of this man’s seed—In this verse, which may have been uttered before the Gospels were written, it is remarkable that Paul gives his attestation beforehand to the truth of the genealogies which trace the time of Jesus up to the royal David, thus making Jesus a human prince and legal heir to the throne of Palestine. 2. Jesus grounded upon John the Baptist, Acts 13:24, Acts 13:25.We do not suppose that even here, in distant Pisidian Antioch, the name of Jesus was wholly unknown. And John the Baptist, whom all the people of Palestine held to be a prophet, was a familiarly known and revered authority. 25. John… said—Paul here quotes in substance words spoken by John in testimony to Jesus as given by different evangelists, and probably uttered at different times by the Baptist. 3. The Jesus-history unfolded as sustained by prophecy and miracle, Acts 13:26-31.26. Men and brethren—Opening now the evangelic history the apostle makes an earnest recommencement. To you… sent—He presents Jesus as a precious boon sent to them in consideration of their Abrahamic lineage. 27. They that dwell at Jerusalem—Paul here touches with delicate skill upon a critical point. Have the hierarchy at our spiritual capital accepted this Jesus? And, if not, shall we in the distant wilds of Pisidia, accepting this stranger’s word, pretend to know better than they? Voices of the prophets—In these beautiful words does the apostle refer them to a higher authority than himself, or even the hierarchy of the day. The voices of the prophets speaking from the holy record are resounding through the world in the synagogue service of every sabbath day—even in this synagogue of Pisidian Antioch. The rulers knew not this Jesus aright, because they understood not the sweet utterances of those old prophetic voices. They have fulfilled them—They have not only not known the prophecies, but they have actually in their ignorance fulfilled them. And here the apostle is a true Protestant. He appeals from the hierarchy and the pontiff to the private judgment and the individual conscience. 28. No cause… yet desired… be slain—These be bold words following upon the apostle’s heart-touching appeals to his brethren in the flesh. They are a charge of causeless murder against the spiritual lords of Judaism. There could be no doubt that upon some minds in the assembly the words would be appalling. But it would not be the Gentile monotheists, but the Judaists that would be thrilled with horror. 29. Fulfilled all… written of him—And so by their very slaying him demonstrated his Messiahship. 30. God raised him—Here by one bold stroke the malefactor is made divine. Jesus not only worked miracles, but he was in his history and in himself the greatest of miracles. Is the Sanhedrin great? this Jesus is infinitely greater. 31. From Galilee… witnesses—The predictions are proved by the record, their fulfilment by living testimony. 4. Glad tidings! the promise fulfilled, Acts 13:32-37.32. Glad tidings—The news which Paul brings is not a message of terror or destruction, but glad tidings of salvation, promise, remission of sins. 33. Raised up Jesus again—The word again is here unauthorized by the Greek. We do not understand the passage here quoted from the second Psalm to describe or prove the resurrection of Christ, but his birth and consequent inauguration as king upon Zion. Paul in the three Acts 13:33-35 quotes three proof texts in the order of a beautiful climax. This first quotation proves the divine Sonship of Christ, which prepares us to accept the proof of his superiority to death and corruption. The second, from Isaiah 55:3, (Septuagint version,) proves the everlasting kingdom of the Messiah, and his consequent personal immortality. The third, from Psalms 16:10, directly proves the exemption of Messiah from bodily corruption, thus bringing the argument to its complete point. Thou art my Son—In this second Psalm, which was applied by the Jewish Church to the Messiah, Jehovah is introduced as inaugurating his Son upon Mount Zion. That Son is heir to the uttermost parts of the earth; the Gentiles, with all their kings, are bidden to forestall a forced subjection by a voluntary obedience. It is this Messiah whom Paul this day proclaims to Antioch. 34. Sure mercies of David—We can give no better commentary upon these words than is furnished by Bishop Pearce: “For the sense of these words we must have recourse to what God said to David in 2 Samuel 7:11-12, etc., explained by what is said in Psalms 89:3-4; Psalms 89:28-29; Psalms 89:36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David’s seed should endure forever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah (Isaiah 55:3) speaks, and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the son of David,) which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psalms 16:10.” 35. Holy One… corruption—Paul here uses the same argument with Peter in Acts 2:25-31, yet in words and connexion so different as to show them to be independent arguments. 36. Fell on sleep—Old English for fell asleep. 38. Through this man—For, perfect man as Jesus is, it is through his great name the salvation must come. 39. Justified—Paul’s favourite term, borrowed from the Roman law, being the key-word to the doctrine here indicated, but more fully expanded in his epistles. While thus introductorily preaching to unconverted Jews and Gentiles, the resurrection is the prominent topic; but in writing his epistles to his converts, he unfolds the consequent doctrines of faith and the atonement. 40. Beware therefore—Having unfolded the Gospel, Paul now warns them against the perdition resulting from its rejection. 41. Behold—The words are quoted from Habakkuk 1:5, Septuagint version. Ye despisers—In the Hebrew text, Ye among the heathen; which, however, the Septuagint, apparently from a different Hebrew text, translated as here quoted by Paul. The work in Habakkuk refers to God’s judgment in bringing upon Israel an invasion by the Chaldeans. It here, perhaps, dimly foreshadows the overthrow of the State by the Romans. Perish—The original word signifies to disappear from recognised existence, to perish. Though a man—Authorized to reveal the truth. Declare it—Make clear and announce it. 42. Jews were gone out—The congregation was not broken up until the next verse. Hence it is supposed that the Jews, in anger, left the synagogue instantly upon the close of the discourse, leaving the Gentiles in a very different state of temper. That the Jews were in a state of irritation is clear from 45-48, but it is to be noted that the best manuscripts omit both the words Jews and Gentiles. And the meaning, then, would be, that as the apostles were going out, they—that is, impersonally a number—desired their preaching again next Sabbath. The reading adopted by our authorized translation probably arose from additions made by explanatory words creeping into the text. The explanatory words, perhaps, express the full facts as they really took place. 43. Congregation was broken up—Namely, after the going out of the previous verse, whether of offended Jews or of apostles only. Many of the Jews—Yet probably a small minority of the whole. And religious proselytes—Namely, Gentile monotheists, being a commencing number enlarged at Acts 13:48. Followed Paul—As the apostles were walking from the synagogue, these awakened persons followed to converse with them, and receive from them strong persuasion not to allow their awakening to pass away, but to continue in the grace of God. How often the impressions produced during a faithful sermon are breathed away by the fresh air after leaving the house of God! How all important it is that the mind of the convicted person should refuse to allow the gracious impression to depart like the morning dew! Let such persons like these Jews and Gentiles hold solemn converse with their minister. Let the minister be in heart and soul fully prepared to persuade them to continue in the grace of God. 5. Second Sabbath at Pisidian Antioch—Jewish Unbelief and Gentile Faith, Acts 13:44-52.44. Almost the whole city—Antioch was that day, almost entire, within the synagogue. The apostles for one day had near a whole city for a congregation: for the report of the preceding Sabbath, with the intervening excitement, had aroused the inquiring population. Not wholly lost was the effect, for by Acts 13:49 we learn that in consequence the word of the Lord was published throughout all the region. One of these noble apostles may have addressed the multitudes within the house; the other may at the same time, standing near the threshold, have harangued the multitudes in the front area. 45. Filled with envy—With indignation at seeing these two itinerant Nazarenes taking possession of their synagogue, and filling it with the city population. 46. Waxed bold—Rising above all useless altercation with the Jews. Judge yourselves unworthy—Not that they literally believed themselves to be unworthy of life eternal. On the contrary, they believed themselves eminently, and even exclusively, the heirs of that inheritance. But they determined themselves to be such sort as truly is unworthy eternal life. Everlasting life—Eternal life is not solely a future, but a present, possession. (See notes on John 4:14; John 5:24; John 6:40.) It is a possession commenced in this life to be perpetuated, in a life to come. There is a present as well as a future salvation. These Jews were indisposed to eternal life, and so rejected the Gospel; the Gentiles, in Acts 13:48, as many as were disposed to eternal life, believed. 47. A light of the Gentiles—Paul here quotes Isaiah 49:6. What Isaiah there says in a diluted sense of himself, the apostles here apply in its fulness to Christ. Having complained of his rejection by his own countrymen, the prophet is assured by God that to gain the Jews were a small thing, for he is beautifully told that he should be a light of the Gentiles, a salvation to the ends of the earth. 48. Gentiles… glad—When now these Gentiles learn from the gracious words of Hebrew prophecy that this Gospel was promised to them of old, their hearts go forward with eager joy to embrace it. Ordained to eternal life—Should be rendered, disposed to eternal life. It plainly refers to the eager predisposition just above mentioned in the heart of many of these Gentiles on learning that old prophecy proclaims a Messiah for them. As many as were so inclined to the eternal life now offered committed themselves by faith to the blessed Jesus.Rarely has a text been so violently wrenched from its connections with the context, and strained beyond its meaning for a purpose, than has been this clause in support of the doctrine of predestination. There is not the least plausibility in the notion that Luke in this simple history is referring to any eternal decree predestinating these men to eternal life. The word here rendered ordained usually signifies placed, positioned, disposed. It may refer to the material or to the mental position. It is a verb in the passive form, a form which frequently possesses a reciprocal active meaning; that is, it frequently signifies an action performed by one’s self upon one’s self. Thus, in Romans 9:22, The vessels of wrath fitted to destruction are carefully affirmed, even by predestinarians, to be fitted by themselves. Indeed, the very Greek word here rendered ordained is frequently used, compounded with a preposition, in the New Testament itself, in the passive form with a reciprocal meaning. Thus, Romans 13:1, Be subject unto the higher powers, is literally, place yourselves under the higher powers. So, also, Romans 8:7; 1 Corinthians 16:16; James 4:7, and many other texts. The meaning we give is required by the antithesis between the Jews in Acts 13:46 and these Gentiles. The former were indisposed to eternal life, and so believed not; these were predisposed to eternal life, and so believed. The permanent faith of the soul was consequent upon the predisposition of the heart and the predetermination of the will. 49. Word… published… all the region—This Romanized city of Antioch applied the old pagan Latin language, with all possible flexibility, to uses it had never known before, to thoughts of faith, and joy, and love new to the Roman soul. 50. Devout and honourable women—It is noted in the history of these times that many pagan women of the higher ranks were predisposed to Judaism. These honourable women were probably wives of the chief men of the city, and used their influence with their husbands against the preachers of the new doctrine. It is a curious corroboration of this narrative that Strabo, the Greek geographer, speaking of this district, says: “All agree that the women are prime leaders in superstition, and these appeal to the men in favour of large reverence of the gods, and feasts, and worships.” 51. Shook off the dust—According to the command of Jesus, (Matthew 10:14,) upon which see our note. Unto Iconium—For Iconium see Acts 13:1 of the next chapter. 52. Disciples—Luke does not adopt the name Christians himself, but still retains the usual epithet disciples. Filled with joy—As the Gospel was a message of joy, so those who were filled with it were filled with joy. And with the Holy Ghost—And this was the source of their joy, their strength, and their firmness. Great is the power of Christian joy. A religion of gloom, of asceticism, of self-accusation, may be sincere and solid; but it wants the abounding strength, the rich consolation, the glorious attractiveness, of a religion of joy, especially if it be the joy of those filled with the Holy Ghost. Our apostles were slandered, were persecuted, were banished; but they left behind them blessed, joyous, living monuments of their labours: monuments enduring unto that eternal life for which they were disposed, in which they believed, and by which they triumphed. 5. At Iconium—Preaching of Paul, Acts 14:1-5.1. Iconium—Driven from the capital of Pisidia, our two apostles betake themselves to the capital of Lycaonia. This, like Antioch, stood upon the great thoroughfare which we have described (Acts 16:10) as extending from the AEgean on the west through the Syrian Gates on the east, being the solely possible direct route to Syria and southern Asia. This was in the direction southeastwardly toward Tarsus, the native home of Paul, and therefore probably preferred rather than to go deeper into Asia Minor or farther toward Europe. Since that day Iconium has been distinguished in history as the capital of the Seljukian Turks, originally a Tartar race, but then working their onward way to the conquest of Constantinople and the attempted conquest of Christian Europe. It stands in a vast plain near the foot of Mount Taurus, about fifty miles from Pisidian Antioch. The synagogue—Large as the city was, the Jewish population seems not to have been extensive, since the synagogue appears to have been but one. The population seems to have consisted of an upper stratum of Greeks and Jews, and an underlying mass of primitive Lycaonian people, probably of Syrian origin, mentioned in Acts 14:11. Over all these were a few haughty Romans, moving about with the air of masters by conquest. So spake… multitude… believed—They so spake, that is with such method and power as to attract the faith of the hearers. They appealed with spiritual power to the spiritual sympathies in man, and there would be those whose sympathies were awakened, and whose spirit, touched by the heavenly Spirit, would yield to the divine attraction. 4. Multitude… divided—Powerful as the opposition is, the apostles divide the city with their opponents, yet probably being in a minority. 5. Assault—Rather an onset or rush, for before the assault could be made the apostles, being informed, escaped. Rulers—Probably the rulers of the Jewish synagogues, leading the Jews to inflict the Jewish punishment of stoning. At Lystra—Healing of Lame Man—Attempted Sacrifices, Acts 14:6-18.6. Cities of Lycaonia—Driven from the great metropolitan cities of Pisidian Antioch and Lycaonian Iconium, our apostles now take refuge in the more rural towns of Lystra and Derbe. They find here an almost exclusively primitive population, with little of the Greek, Jew, or Roman upper stratum, and an inferior civilization. There is no synagogue for them to enter. There are few resident Jews to gainsay. Primitive paganism still prevails. And it is a curious fact that the very word pagan signifies villager, which arises from the fact that when the Roman empire became Christian, the rural regions and villages were the latest to be pervaded by its power, and so the latest in retaining their old idolatries. 8. Lystra—The apostles still persevere in their southeastern course, as if rather gravitating homeward than the reverse. Lystra is supposed to be a little to the east of south from Iconium, yet geographers and travellers are still uncertain as to its precise position. Sat a certain man—The word sat, according to the Greek imperfect, implies continual, perhaps repeatedly habitual, action. The man was sitting, or was in the habit of sitting. Never had walked—The fact of his well-known paralysis of feet rendered the change notorious to his fellow villagers. 9. Heard Paul speak—In the discourse, doubtless, he learned how the blessed Jesus performed many a miracle, which cured at once both soul and body, administering forgiveness of sin and restoring health and soundness. He may have been told that that same Jesus still reigned on high, willing and able to save, and empowering even his apostles often to work miracles of mercy upon the diseased of soul and body. He may have learned that the very first miracle performed by the Lord’s apostles was the healing of a cripple like himself at the Beautiful gate of the wonderful temple in ancient Jerusalem. Steadfastly beholding him—See note on Acts 3:4. Faith to be healed—The Greek word here signifies not to be healed, but to be saved, including the whole salvation both of body and soul, the earnest and type of the complete salvation of body and soul in the glorious resurrection. 10. With a loud voice—As the earnest action of the apostle in discerning the spirit required an intense exertion of the eye, so the performance of the miracle required energetic personal action expressed in the loudness of the voice. So even Jesus (John 11:43) in calling forth Lazarus for once used a loud voice. (On which see our note.) Stand upright—Paul did not, like Peter, use the name of Jesus; because, unlike Peter, he had doubtless already in his preaching fully declared that any miracle he might work was wrought by Jesus’ power. 11. Speech of Lycaonia—What this dialect precisely was there is no record to inform us. Probably it belonged to the eastern rather than the western type; approaching more nearly the Hebrew or Syriac than to the Latin or Greek: for the lowest stratum of population, being the earliest, is from the East, while the Greek and Romanic peoples are a return population from the West, which, nevertheless, originally flowed from the primitive Eastern cradle of the human race. Of course, this last reflex current of population was but the thin upper stratum. The gods are come down—The very name of Lycaonia, according to the tradition, was derived from an old mythological fable of Jupiter having come down in the form of a man to pay a visit to their king, Lycaon. Lycaon, doubting the divinity of this visitor in human shape, determined to put him to the test. For this purpose he butchered a child, and had him brought upon the table as disguised food for his guest. Jupiter in wrath burned his palace with lightning, and transformed the brutal king into a wolf. The Lystrans therefore resolved not to subject themselves to any calamity by any want of respect to the possible deities now present among them. 12. Barnabas, Jupiter… Paul, Mercurius—Chrysostom was probably right in supposing that Barnabas was a man of venerable age, majestic presence, and dignified reserve, and so fitted to make a very suitable Jupiter. And as Jupiter was usually, in his visitations among men, accompanied by an attendant, so it was very supposable that Paul was Mercurius. Mercurius, too, was the god of eloquence, and was the nimble-tongued, wing-footed messenger of the gods, well represented by the younger, agile, eloquent chief speaker, Paul. 13. The priest of Jupiter—For Jupiter, who was probably the tutelar deity of Lystra, there was a chief pontiff to preside over the worship and sacrifices. Jupiter, which was before their city—A statue there may have been, fronting their town, called Jupiter-before-the-city; but it was not to statues that sacrifices were brought, and so it was probably a temple which was designated by this name, standing before the town. Garlands—With which the sacrificial victims were usually crowned. Unto the gates—Not the gates of the city, but the front door at the street of the house where the apostles were lodging. The purpose was to sacrifice to them personally. 14. Apostles… heard of—From the performance of the miracle the apostles had evidently retired to their lodging place, and had known nothing of this sacrificial movement, so that they now first hear of their own deification. A Jesuitical policy might have induced them to accept the worship in order to transfer it to the divine Jesus. Among the people—We would rather suppose that these words were uttered at first from the threshold of the door, and reiterated in various forms after rushing among the crowd. 15. Sirs—Addressing them in a tone of dignified respect. Men of like passions—Not gods, but men. And all men are created with the same psychological faculties, emotions, and appetites by nature, though those passions may acquire very different qualities by education and by grace. Yet neither grace nor any other experience can add to or take from the complete set of natural faculties and feelings. 16. In times past—Before Christ came to establish a universal religion to be preached to every creature, abolishing all false systems, and filling the world with truth. 18. Scarce restrained they the people—As old Lycaon had been destroyed by not recognising the incarnate Jupiter, so these Lycaonians are fearful lest they shall make a similar mistake, and be deceived in mistaking these gods for men. They would, therefore, insist upon it, and stay on the safer side. 6. Paul, Rescued from Death, Retraces his Route back to Antioch, Acts 14:19-28.19. Jews from Antioch—Of course our country village is soon convinced by visitors from the capital. They now are told that these two men, instead of being gods, forsooth, are nothing but a couple of itinerant apostate Jews and jugglers. The Lystrans realize their mistake with a sense of ridicule, and a feeling of indignation against the innocent apostles, whom they hold responsible for their own stupidity. Having stoned Paul—This death by stoning is partly Jewish, and partly extemporaneous, as handiest for the mob. Drew him out of the city—Dragging him as a dead man from their streets, that he may putrefy without. 20. Disciples stood round—The murdered man is not deserted by his faithful converts; surrounding him, doubtless consulting with what obsequies to honour him. But before they had decided the murdered man rose up, relieving them from their tasks, and came into the city. We have called him the murdered man, assuming that the Lystrans, who dragged his body out of their town, had full opportunity for a correct judgment, and we have their authority for it that there was violence enough to kill him, and symptoms sufficient to prove him killed. But mark the calm boldness of Paul, rising and firmly walking, equally independent of Barnabas and the surrounding disciples, into the city from whose streets he had just been dragged as dead. Yet prudence dictated that he should leave the ensuing day, and he obeyed.Among the disciples here made there was a young man who became to Paul a minister more true than John Mark, a fellow apostle more persevering than Barnabas. This was TIMOTHY of Lystra. By his mother Eunice, and his grandmother Lois, Timothy was taught the Scriptures from his childhood. Two of St. Paul’s epistles were to him addressed, (Acts 16:1.) To Derbe—Which lies eastward from Lystra, distant a few hours’ journey. 21. Taught many—At Derbe, as at neither of the last three places, Paul seems to encounter no persecution, but to have won many converts. The simple omission of any mention of persecutions strikingly coincides with Paul’s own account in 2 Timothy 3:11, where Paul reminds Timothy of his persecutions at Antioch, at Iconium, at Lystra, and there stops. Paley draws a striking argument from this plainly undesigned coincidence between the Acts and the Epistle to prove the authenticity and the truth of both.Here terminates the journey of the apostle, and from this point he retraces his steps, by Lystra, Iconium, and Antioch, mainly by the route which he came, to the Mediterranean, thence by sea to the great Syrian Antioch whence he started. A few hours’ journey eastward from Derbe would have brought him to the Syrian Gates, whence he could have taken a shorter route to metropolitan Antioch, visiting by the way his native Tarsus. But objects nearer to his heart even than his home and kindred lay in the route he took. 22. And that—The that depends upon exhorting; or we may supply saying, after and understood. Much tribulation—This is true especially of ages of persecution; it is true, in a less degree, even in Christian lands, and in the ordinary state of a world unconverted. Nay, it is even true internally of every Christian, since the depravities of the heart itself are ever prone, unless kept in firm subjection, to rise up in insurrection against the grace of God. But this text cannot be so overstrained as to prove that there shall never come an age in which all shall know the Lord from the greatest even unto the least, and when external persecution shall have dwindled to a minimum, perhaps to nothing. 23. Ordained—The Greek word signifies to elect by the outstretched hand. This election is a different act, expressed by a different word, from the imposition of hands, by which ordination is performed. The election in the present case is expressly said to have been done by the apostles. We may suppose reasonably that they consulted the views of the members of the Church; but there is not the slightest ground for doubt that Luke attributes the authority of the act to the apostles. Elders—So far as there was pastorship, oversight, instruction, exhortation, or even preaching, the elders performed or provided for it. In Jewish Churches such an officer was called a presbyter, that is, elder; in Gentile Churches he was called an episcopos, that is, overseer or superintendent, from which Greek word our English bishop is derived. 24. Throughout Pisidia—They passed through the province southward.Pamphylia—(See note on Acts 13:13.) 25. Perga—(See note on Acts 13:13.) Now on Paul’s return southward the inhabitants have returned, and he accordingly preached the word. Into Attalia—In going into Asia Minor they had sailed up the Cestrus; but in this their return they take a land route to Attalia, and there embark to Syrian Antioch. 26. Sailed to Antioch—Trace upon the map their line of voyage cutting through the Mediterranean, between Cilicia and Cyprus, to Seleucia, the seaport town of Antioch. Whence they had been recommended— Antioch had been the departing point, (Acts 13:1-4,) and Antioch is now their returning point. 1. Came down—As from a high metropolis. (See note on Acts 11:2.) So go up in Acts 15:2. Judea—Probably, though not necessarily, from Jerusalem. Taught—According to the Greek imperfect, were continuously teaching. 2. No small dissension—Paul and Barnabas seem to have been avoided at first by these men. They determined—This they refers to the brethren in Acts 15:1. 3. Brought on their way—Honourably escorted and authenticated, so as to be hospitably and deferentially received and forwarded by the Churches on their way. Through Phenice and Samaria—Not through Galilee, but along the Phenician coast probably as far as Ptolemais; then turned eastward through the plain of Esdraelon; thence by Samaria to Jerusalem. Declaring—We see by tracing this journey how Christianity had overspread these regions, and their joy indicates that the Judaizers had sought to oppose them, and shows how largely this Christianity was Gentile and Pauline. 4. Come to Jerusalem—Paul tells us in Galatians 2:2, that he went up not solely by the prudential conclusion of the Church, but by or rather according to revelation. This may have been a revelation to the Church, or to Paul directing him now to go to the metropolis and obtain from the apostles the full acknowledgment of Gentile rights and his own Gentile apostleship. They declared—That is, in general conversations before the meeting in Acts 15:6. And during this interval before the general meeting Paul held his private interviews with James, Peter, and John, (Galatians 2:2-9,) which, together with the public discussions, resulted in settling Paul’s equal apostleship. 5. There arose—started up; not in the public council, but in the preparatory discussions. These certain were the counterpart and copartisians of the certain men in Acts 15:1. Pharisees—Paul describes these very zealots in Galatians 2:4-6. 2. Session of the Council, Acts 15:6.6. Came together—We have not here an example of what has in Church history been called “a General Council,” that is, an assemblage of delegates and representatives from the various parts of Christendom to consult and decide the affairs of the universal Church. We have simply a respectful delegation from one Church to another Church possessed of superior special advantages for agreeing upon a great question.The so-called General Councils receive from the Romish and Greek Churches profound deference, as of binding authority over their faith. The Seven General Councils are a final appeal for all members of the Greek communion. But none of them could show the inspired authority of this apostolic assembly, who could truly say, It seemed good to the Holy Ghost and to us.On the question discussed at this council there still remained a variety of shades and opinions. 1. The views of Paul, which were at first unknown to the Church, became the true central doctrine of the Apostolic Church. He consented to the indulgence of all who insisted upon it, in the performance of all those rites of Judaism which were in themselves solemn and devout, though not obligatory performances; , it was not claimed or granted that they were a necessary part of Christianity, or necessary to salvation, and provided they became not a real impediment to the salvation of souls by Christ. 2. But there afterward came the celebrated Marcion, of Pontus, who was an ultra Paulist, discarding not only circumcision and the ritual, but discarding the Old Testament and the very Jehovah of the Old Testament. 3. On the other hand, James, the Bishop (presiding Presbyter) of Jerusalem, rigidly persisted probably in keeping the whole law so far as himself was concerned, and perhaps counselled the same of all Jewish Christians. He with his section of thinkers probably attended through life the prayers, sacrifices, and solemn services of the temple. 4. The Judaists who figured at Antioch went much further than James, and held forth to Gentiles as well as Jews, Ye cannot be saved without the deeds of the Mosaic ritual law. (See notes on Acts 10:1; Acts 11:19; Acts 21:40.)A significant fruit of the triumph of Paul and Gentilism was (as adduced by Paul, Galatians 2:3) that Titus, though a Gentile, was not required by the Council to be circumcised. He was doubtless brought there by Paul as a test case. On the one hand, even if Paul were willing himself to circumcise him in Asia Minor to secure him access to Jews, he would refuse all consent to his circumcision when the requirement of circumcision was the point of controversy at Jerusalem. On the other hand, for the Council to yield the point that this young Gentile could be an uncircumcised Christian, was to surrender the whole matter to Paul. Titus was a living monument of pure Gentile Christianity. 7. Disputing—A free discussion, the main object of which was to bring the facts and principles before the apostles and the Church. It is not perfectly clear that the certain of the sect of the Pharisees of Act 15:5 formed part of the assembly, since by Acts 15:22; Acts 15:25, the final action was unanimous. 9. Purifying—Peter here touches the vital matter. What is any religion good for but to purify the heart and make it just before God? If Christ can now do it without circumcision, what need of circumcision? 10. Tempt ye God—Putting his forbearance to the test by requiring what he does not require, namely, circumcision as a condition to the grace of the Holy Spirit. Able to bear—The Jews could not so sustain the burdens of the law as to attain salvation by the perfection of their obedience. Ever was there that shortcoming that required the ritual atonement, and that failure even in attaining the efficacy of the ritual atonement which left the Jew in sorrowful condemnation, savable by grace alone. Herein, however, the ritual law was but a type and illustration of the absolute moral law, which humanity cannot keep, and, therefore, must be saved by grace. Peter would, therefore, now leave man, without the ritual, to the moral law and Christ’s grace. 11. Grace… saved—Peter here goes the full length of the Pauline doctrine—salvation by grace of Christ to Jew and Gentile alike. If the twelve apostles were formally apostles of but the twelve tribes, why should there not be at least one thirteenth apostle for all the outside Gentile world? And since that Gentile world was far larger than the twelve tribes, why not its thirteenth apostle be mightier than all the twelve? 12. Kept silence—Hushed, not from the tumult of debate, as some commentators think; nor by the power of Peter’s speech, as others; but hushed from eager expectation of what the Antiochian ambassadors will say, and held silent by the thrilling interest of their narrative. Barnabas here, by local propriety, takes precedence, as also in the letter of the Council, (Acts 15:25,) just as James takes precedence of Peter in Galatians 2:9. Yet it no doubt is true that Jerusalem never so expanded her soul as to take in the greatness of Paul’s apostolate. Miracles and wonders—The tale of these two hardy itinerants could not but possess all the novelty and power of romance to their listening ears. For a brief hour, at least, they stood upon the high platform of Jesus Himself, and their horizon extended into the breadth of his commission, “Go into all the world.” For a moment they realized that Christianity was to become a universal religion by shedding Judaism from its back. 4. Speech of James of Jerusalem, Acts 15:13-21.14. Simeon—Old fashioned Judean James (see note on Matthew 10:3) must not say Peter; and he must pronounce Simon after its ancient form, Simeon. The characteristic fact is a unique proof of the accuracy of Luke’s report. A people for his name—Who shall bear his name, or give honour to his name. James in this verse repeats the point of Peter’s speech; in 15-18 he shows that it is in accordance with God’s predictions and plan according to old Jewish Scriptures. 16. The tabernacle of David—The two verses are quoted nearly accurately from the Septuagint of Amo 9:11-12. The Jews applied it to the times of the Messiah. By David’s booth or tabernacle is meant the royal dominion of David; to which, as James, the brother of Jesus, well knew, Jesus was the lineal heir by human birth. And, as Jesus was dead, James himself was lineally king of Jerusalem!It is a remarkable proof of the popular use of the Greek translation of the Old Testament, the Septuagint, that Judaic James should thus quote it even where it seems to vary from the ordinary Hebrew text. Yet the substance of the Hebrew prediction is conveyed in the words quoted. The residue— Other than Jews; a depreciatory term for Gentiles. 18. Known… from the beginning—God is not taken by surprise; nor has he changed the eternal plans of his own conduct. What seems a great change to us is, in fact, fully accordant with Jehovah’s most comprehensive plan, which takes all the wise changes into its own scope. 19. My sentence is—Literally, I judge, or vote. It was the ordinary phrase, agreeing with the Latin Ego censeo, which a Roman senator used in giving his vote. It will not bear the meaning, by some forced upon it, that James, as bishop, finally decides the whole question by authority. What he actually does is to propose the compromise upon which they all harmonize. 20. Write—Four things are to be prohibited on the grounds of being specially offensive to Jews, namely: 1, idolatrous meats; 2, fornication; 3, flesh of strangled animals; and, 4, eating of blood. These grounds, of course, permit both cautions against committing acts offensive to the ceremonial feelings of the Jews, as the first, third, and fourth, or offences against true morality specially offensive from ritual reasons, as the second.1. As to idolatrous meats: after parts of the animal idolatrously offered were given to the priests, others were eaten in a banquet, or salted for use, or even sold in the market. From idolatrous feast and market meat the Jew abstained with abhorrence. For he held the meat to be offered to devils, and that the eater ceremonially consecrated himself to the devil so honoured. 2. Fornication was held by the heathen in many cases to be not a sin, but a religious rite performed to some voluptuous deity. Antioch was celebrated for its temple and groves of Daphne, in which licentiousness was a consecrated religious rite. There was no one thing in which Christianity produced a greater revolution than in re-creating the virtue of chastity. But it is against unchastity as connected with idolatry, and avowed to be sacred, that the caution is here directed, and the present grounds are its special offensiveness to the Old Testament conscience. 3 and 4. The shedding of blood was, in the Mosaic ritual, the sacred sacrificial mode of death. Without the shedding of blood there was no remission. Hence, the blood was the symbolical, if not the physical, seat of life. Christians can see that thus the type and the antitype were to harmonize. And as the seat of life, the Jew was taught to hold it sacred from his eating. And as the strangled animal retained his blood, so he was not to be eaten. All these views of reverence for blood were cherished to educate the Jewish mind to the great thought that death is the wages of sin; and that by a death realized by the shed blood is to be the remission, both typical and real. So far as the special reasons for giving these cautions in the document to be issued are concerned, they soon ceased, and the prohibitions ceased with them. But reasons immutable render the second prohibition immutable. 21. For Moses—As the synagogues, with their sabbath services, spread the Mosaic doctrines, and the appended Jewish prejudices, far and wide, so far and wide should these cautions be diffused. 5. Results of the Council, Acts 15:22-36.22. Pleased it—It was the pleasure or decree. This was one of the forms of passing a law. Apostles and elders seem to decree, the whole Church concurring. Chosen men—Who might testify for Jerusalem that she had received the delegates from Antioch with becoming honour, that the epistle from the Church was genuine, that its true meaning thus, and so that Antioch might be assured that Jerusalem reciprocates her sending of delegates. Judas… Barsabas—Mentioned here only. Silas—From Jerusalem now comes one destined to acquire the free progressive spirit of Gentile Antioch, and to be associated with Paul in his labour’s and trials, and to be recorded honourably in his epistles. In Paul’s epistles he uniformly receives his fuller Roman name, Sylvanus. 23. Apostles… elders… brethren—Clerical and lay are here associated. Syria—Including here all between the Mediterranean and the Lebanon range, but excluding Judea and Samaria. Greeting—It is a curious “undesigned coincidence” that the word greeting is used but once more in the New Testament, and that in the Epistle of James. We may safely from this infer that this letter is also an epistle written by James, and that both are by this same hand. 24. No such commandment—They went out from us carrying the weight of their Jerusalemite origin, but with no authority from Jerusalem. So, subsequently, Judaists pretended to be followers of Peter, but with no authority from Peter, (1 Corinthians 1:12.) 26. Hazarded their lives—A courteous reference to the narratives given by the two apostles of their missionary journeys. 28. Holy Ghost, and to us—See note on Luke 1:3. Two concurrent minds in the same matter, the divine and the human. Man as free in the choice as if God did not will; God’s will as perfectly accomplished as if man’s will were overruled. 29. Fare ye well—The ordinary close of a letter anciently, χαιρειν. Be ye in health and vigour. 30. Multitude—The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address. 33. In peace—For a brief period the two blessed messengers from Jerusalem are lovingly detained as by the bonds of Christian affection. Then they are dismissed with the word of peace from the Church to the apostles especially, under whose inspired guidance the happy result was obtained.It is sad to think that one of these apostles, Peter, in a subsequent visit to Antioch, after for awhile indulging in the freest social life with the Gentile brethren, did, upon the coming of the persistent Jewish zealots from Jerusalem, change his course and withdraw from Gentile communion, and with “even Barnabas” following his example! It called for all the energy of Paul to rebuke in firm language his venerable senior. But in his last epistle the aged Peter still affectionately remembered “our beloved brother, Paul.” 34. Silas to abide—This verse is probably not genuine; being added, as Alford suggests, to account for the fact of Silas’ being still present at Antioch, Acts 15:40. 35. Teaching—Unfolding the system of Christian truths. Preaching— Awakening the Christian emotions by impressive appeals. Many others— Successful preaching and revivals generally make new preachers.PAUL’S SECOND MISSION from Antioch, through Syria and Asia Minor, into Europe; namely, in Northern Greece, Philippi, Thessalonica, and Berea; in Southern Greece, Athens, and Corinth; thence back by sea, touching Ephesus, Cesarea, and Jerusalem, to Antioch, Acts 15:36 to Acts 18:23. 1. Disagreement and Separation of Paul and Barnabas, Acts 15:36-41.36. Paul said—The invitation is given by Paul, and he clearly in Luke’s view is the principal in the expedition. Just as in Acts 14:21-25, he turned back to review their former ground, so now his energetic spirit would revisit the scenes of their former labour, and, city by city, ascertain their state, and more fully confirm their faith. How they do—How they hold or prosper. 37. Determined—He presumes not to decide the amount or share of blame. He might have so selected, grouped, and coloured his facts as to have shown to which party he belonged. Yet the sum total of the facts, as he states them, combined with facts elsewhere learned, produce the impression that Barnabas acted from personal affection to a relative, Paul from a regard to the apparent right and the good of the enterprise. He takes his nephew and flies off the track, leaving Paul to select a new colleague instead of Barnabas in Silas, a new minister instead of Mark in Timothy. He goes unblest of the Church, even his own Antioch, leaving Paul and his chosen to receive its commendation to the grace of God. 38. Thought not good—Barnabas previously determined, Paul thought not good; these phrases, both in the Greek and the English, imply personal will on the one side, and moral decision on the other. Departed… went not—Mark’s fault is unreliability, desertion from the post where he was invited and needed. He had probably gone home to his mother’s (Barnabas’ sister’s) house at Jerusalem, and staid until Barnabas took him thence to Antioch, and had given to Paul no proof of any new firmness of character. 39. The contention was so sharp—There was a sharpness, παροξυσμος, or excitement. The principal word may signify an excitement, whether good, bad, or indifferent. It has been adopted as a medical term, paroxysm, which, however, would not rightly express the mental term. The excitement of a purely ethical emotion, in opposition to a wrong collision from another, may be in a high degree right. Such was very probably the case here with Paul, but certainly not with Barnabas. There was equally a παροξυσμος in Paul’s rebuke of Peter at Antioch; but the Church has ever pronounced Paul wholly right and Peter wholly wrong. The same sharpening pervades Paul’s utterance to Elymas, the sorcerer, and indeed the whole epistle to the Galatians. But it is a sharpening against error and wrong. Took Mark—An abruptness of leaving, indicating passion. He loses the honour of bearing the banner of the cross with Paul into Europe. Barnabas henceforth disappears from all authentic history, being mentioned by Paul alone, 1 Corinthians 9:6. As it was to his native Cyprus he went with his young relative, in Cyprus he seems to have remained. Very possibly the quietude of approaching age had some influence in separating him from the young and too active Paul. Legends alone pretend to relate his subsequent life and his martyrdom in Cyprus. An epistle, early as the second century, bears his name, but is neither worthy of his fame, nor accepted as indisputably genuine by the early Church. 40. Chose Silas—Deliberately remained; made a most wise choice; received the benediction of the illustrious Church of Antioch, and started forth on his second and greater mission, the most important Christian missionary enterprise ever undertaken and accomplished. 41. Through Syria—The eastern coastland of the Mediterranean, of which Tyre and Sidon were the chief cities. Cilicia—(See note on Acts 6:9.) 1. Came he—Paul is now viewed by Luke as the man; Silas as his second, and Timothy will soon be his minister, as John Mark was once invited to be. Derbe and Lystra—Leaving Antioch by crossing over the bridge of the Orontes, our apostle, with his new coadjutor, passes into his native Cilicia through what was called the Syrian Gates, being a narrow gorge between the mountains, affording the sole entrance. (See map.) His present mission at his native province done, he would pass out through the Taurus range by the Cilician Gates, another memorable gorge. He would then enter the great Lycaonian plain, and soon find his late founded Churches, commencing at the point of his former termination, Derbe.Timotheus—(See note on Acts 14:20.) A Greek—Though the law forbade a Jew to take strange or foreign wives, it was not stringent against a Jewess’ marrying a Gentile husband, like Esther. 3. Man of Macedonia, and Crossing to Europe, Acts 16:9-12. 4. Decrees—Conclusions of the Council at Jerusalem; accepted as rules of compromise by all parties. Yet, by some strange reaction, it really took place that the Churches of Galatia, which Paul was now about to found, became Judaistic and almost apostate. (See his Epistle to the Galatians.) 6. Throughout Phrygia—The boundary lines of the provinces of Asia Minor were very vague, and by political changes constantly varying both in name and extent. Phrygia was an extensive range of territory, extended at great length east and west, lying on the north of Cilicia and Pisidia. Galatia—Lying yet north of Phrygia. (See map.)Forbidden of the Holy Ghost—By three separate monitions is Paul warned that his field is no longer Asia, but Europe. Two of these monitions are negative, warning him away; one is positive, inviting him onward. Asia—To our modern ear this word covers the whole continent between Europe and the Pacific. The first known use of the word is in Homer, where the adjective Asian is applied to the meadows near Ephesus. Thence the term enlarged with the enlarged knowledge, by the Greeks, of the eastern regions. At first they distinguished Asia this side the Halys from Asia beyond the Halys. When the Romans conquered western Asia, and governed it by proconsuls, we have proconsular Asia, which included the provinces lining the AEgean, namely Mysia, Lydia, and Caria. The New Testament Asia, the Asia of John’s seven Churches, seems to have coincided with this. 7. Come to Mysia—He had arrived, apparently, at the point where the corners of Phrygia, Mysia, and Bithynia meet. Not yet realizing the fulness of his European mission, Paul modestly makes the trial of Bithynia. But the spirit of Jesus (for such is now generally admitted to be the true reading) vetoes that step. His sole conclusion now points his inquiring way toward the Hellespont. 8. Passing by Mysia—The Spirit had forbidden them to preach in Asia, (in which Mysia was included,) but did not preclude their passing through without preaching. Paul from the Bithynian border bent his western course, probably to Adramyttium; thence, taking the Roman road along the gulf, in the regions of Mount Ida, comes down to the Hellespont at Alexandria Troas. Before him lie the waters that divide Asia from Europe. Divine warnings have bidden him away from Asia; shall he now cross the celebrated straits, and set his foot on European soil? Yonder lies the vast continent. First in order is Greece, brightened with points of a rare civilization; next comes Rome, the seat of empire; and central in Europe are the vast hives of barbarians, noble in race, the ancestors of modern Europe and of us, but as yet dividing the forests with the savage beasts. To the margin of this Europe, our apostle comes, charged with a mission pregnant with the hopes of modern civilization. To all his queries now comes a divine answer. 9. A vision—The Greek word does not indicate a dream, nor imply sleep, although these might be suggested by the phrase in the night. A man of Macedonia—Macedonia is the Greek province on the European shore opposite Troas. It was the realm of Philip of Macedon, the subduer, in spite of eloquent Demosthenes, of classic Greece, and the father of Alexander the Great, conqueror of Asia. It was by crossing this same Hellespont that Alexander went upon his career of Asiatic conquest.This man in Paul’s night vision is the impersonation, or the representative angel, of this same conquering European Macedon. Grotius holds him to have been the angel of that nation, like the “prince of the kingdom of Persia,” and the “Michael” of Israel in Daniel 10:13. Whether a real objective being or not, he is representative not so much of pagan Macedonia itself, as of the invisible Church of pagan Macedonia; that is, of the human souls in Europe’s moral twilight longing and struggling for the true light. (See our work on The Will, pp. 347-355.) Truly did such souls unconsciously call for Help! So Heber, in his beautiful missionary hymn, represents the cry of those who “Call us to deliver Their land from error’s chain.”Perhaps, indeed, this man is the Lord Jesus himself, identifying himself with the sighing sons of Macedon, longing to know the true way of salvation, (Acts 16:17,) and likely to embrace it when presented, as at Saul’s first call he identified himself with his persecuted saints; and now he completes the call then commenced of this same Paul to the Gentile mission.Come over—Literally, crossing over, help us. 10. We—This is the first of what have been called “the we passages;” that is, passages where the use of the first person plural seems to indicate that the writer was present and engaged in the transactions. The passages are Acts 16:10-17; Acts 20:5-15; Acts 21:1-18; Acts 27:1 to Acts 28:16. These passages indicate that Paul found Luke here at Troas, and retaining him as far as Philippi, there leaves him; and that six years afterward Luke again joins him at Philippi, passes with him to Jerusalem, and thence to Rome. The “we” is not in all this route uniformly used, for he still speaks of Paul in the third person in those transactions in which the writer himself is less or not at all included.Called us for to preach—This us indicates that Luke was not only “the beloved physician,” and Paul’s “fellow-labourer,” and the most eminent historian of Christ and the Church, but that he was “called for to preach,” and so was a minister of the word. When he was left, therefore, by Paul at Philippi, there is no fair room to doubt that he was left as minister to the Churches in Macedonia. (See note on Acts 16:40, and Acts 20:1.) 11. Loosing from Troas—Directly before them lie the isles of the AEgean, celebrated by the genius of Homer, Tenedos, Lemnos, Imbros, and, farther to the northwest, the tall cliffs of Samothrace overlooking the others, and gazing upon the shore of Troas. By a brisk wind from the south, it must have been, that they were able to take a straight course to Samothrace, and to accomplish in two days their trip to Neapolis, which often takes five. Neapolis was a small marine town, (now called Cavallo,) too unimportant to detain the apostle, who had the large metropolis, Philippi, in view. And when Paul debarks at Neapolis, he sets his foot for the first time on the soil of Europe. From Neapolis, moving to the northwest, he ascends a mountain ridge, from which, in the rear, a beautiful view of the sea which they have crossed is spread before their eyes; while in front they behold the vast plain of , where was fought one of the great decisive battles of the world. 12. The chief city—Literally, first city. Inasmuch as there is no Greek article before the phrase, it would most properly be translated, as Dr. Alexander suggests, a first city, or, “a first-class city” of that section. A colony—A body of Roman citizens thither transferred, as a part of Rome itself, with all the rights of Roman citizenship. It proudly flaunted all the insignia of Rome. Its magistrates ambitiously bore the Roman titles, as we shall learn from Luke before his narrative is finished. The city itself aimed to be a miniature Rome. The Romans planted here were the soldiers of Antony, sent by Augustus. Of course, it would be a very serious thing here to violate the sacred person of a Roman. 13. On the sabbath—It is not clear that this was the first Saturday-Sabbath after their arrival at Philippi. That depends on the number of the certain days of Act 16:12. By a river side—Of the river Gangas or Gangatis, one of the tributaries of the Strymon, which is nineteen miles distant from Philippi. Prayer—This may have been simply a customary locality of river side prayer, or there may have been a roofless enclosure, or there may have been a complete edifice. For each of these three were customary; and either would be designated by the same word, namely, a proseucha. (See note on Luke 6:12.) Biscoe says: “The seashore was esteemed by the Jews a place most pure, and, therefore, proper to offer up their prayers and thanksgivings to Almighty God. Philo tells us that the Jews of Alexandria, when Flaccus, the governor of Egypt, who had been their great enemy, was arrested by order of the emperor Caius, not being able to assemble at their synagogues, which had been taken from them, crowded out at the gates of the city early in the morning, went to the neighbouring shores, and, standing in a most pure place, with one accord lifted up their voices in praising God. Now (in Flac., p. 982, D.) Tertullian says that the Jews in his time, when they kept their great fasts, left their synagogues, and on every shore sent forth their prayers to heaven, (De Jejun. chap. 16;) and in another place, among the ceremonies used by the Jews, mentions orationes litorales, the prayers they made upon the shores. (Adv. Matthew 1:13.) And long before Tertullian’s time there was a decree made at Halicarnassus in favour of the Jews, which, among other privileges, allows them to say their prayers near the shore, according to the custom of their country. (Jos., Ant., XIV, 10-23.) It is hence abundantly evident that it was common with the Jews to choose the shore as a place highly fitting to offer up their prayers.”Women… resorted—The very fact of there being this proseucha, and not a synagogue, (to which Paul would have gone had there been one,) proves the fewness of Jews. The unpopularity of Jews is indicated in Acts 16:20. Of Jews, how many soever there were, none but women were found at the place of prayer; and of those women, one was a foreigner and a proselyte, faithful, perhaps, when the birthright Jews were faithless. And to her the Gospel is to be an exceeding great reward. 14. Named Lydia—A personal name, often used, derived from the name of the province of Lydia. Seller of purple—(See note on Luke 16:19.) Thyatira—The purple traffic in this region was earlier than Homer, and women were the purplers. By the great Roman roads the traffic between Thyatira was, at this time, easy; and inscriptions are still extant describing the trade as it once existed. Worshipped—In this piety Lydia was remarkably distinguished from the women of her country. Wetstein gives repeated passages from Greek writers affirming that Lydian women were unchaste, all. 15. And her household—There are too many instances of household baptism following forthwith upon the faith of the householder not to justify the belief that it was just such a consequence in the family as circumcision would have been in case of an induction into Judaism. Dr. Schaff well argues, quoting the well-known passages: “Acts 10:2; Acts 10:44-48; Acts 16:15; Acts 16:30-33; Acts 18:8; 1 Corinthians 1:16; 1 Corinthians 16:15. In none of these places, it is said, are children expressly mentioned, and the families concerned might possibly have consisted entirely of adults. But this is, even in itself, exceedingly improbable, since we have here, not one case only, but five, and these given merely as examples, whence we may readily infer that there were many others. A glance at any neighbourhood will show that families without children are the exceptions, not the rule. But, besides, it is hardly conceivable that all the adult sons and daughters in these five cases so quickly determined on going over with their parents to a despised and persecuted religious society; whereas, if we suppose the children to have been still young, and therefore entirely under paternal authority, the matter presents no difficulty at all.”Come—With perfect Christian purity she invites these holy men, while remaining, to sojourn at her house; that, free of charge, they may propagate the Gospel among its inhabitants. 16. Went to prayer—Went to the proseucha, probably on the following day. But the pythoness repeated this, following the apostles many days, (Acts 16:18.) Spirit of divination—Literally, a spirit of Python. Python was the name of an ancient mythical earth-born dragon or snake, which in oldest antiquity existed at the Delphic cave in Greece, and gave oracles to men. The god Apollo, son of Zeus or Jupiter, (so says the legend,) slew Python, and became himself the oracular god. Hence he was called Pythian Apollo; and the female priestess who, sitting upon the tripod, over the vapour ascending from the cave, gave prophetic utterance with agitation and frenzy, was called a pythoness. This Delphic oracle, with its pythoness and predictions, was in the zenith of its reputation when the states of Greece were in the zenith of their glory. Princes, statesmen, and philosophers alike reverenced the inspiration of Delphos. But when Christ came, so agreed both pagans and Christians, the oracles became dumb.But there was no cessation of strolling professional pythons and pythonesses. Generally they were ventriloquists, speaking with deceptive articulations, who, claiming to be possessed with the god, uttered responses from the gastric regions without moving the lips. Whether the maiden thus spoke gastrically is not clear. But when it is said that she had a spirit of Python the words imply possession. Her masters—Her showmen or exhibiters. Soothsaying—Uttering predictions as a mantis or pagan prophet. 17. Servants… most high God—Parallel to this are the testimonies of the demons to Christ in Mark 1:24; Mark 5:7. It is as if the inferior and infernal did by a spontaneous necessity confess and do compulsory homage to the superior and divine. And as the cases are similar, so the conduct of Jesus and Paul are similar. They allow the demon to make his necessitated confession, as if to confound the demoniac side, but do not accept the testimony as congenial or worthy. Christ wants no demon-preachers. Way of salvation—Secular men cannot indulge usually in language so spiritual; but the demons knew the full force of spiritual phraseology. The devils believe and tremble. Yet in this us of the demon there is either a mockery, or the damsel is able to impose a tinge of her own thought into her demoniac utterances. Salvation—Either from Jews, or from the teachings of the apostles, the meaning of the term salvation had become known both to the pythoness and to the jailer, Acts 16:30. 18. Many days—During which the apostles went to the proseucha, at the river side. Thereby we understand that the Gospel was for a length of time dispensed; a Philippian Church was being formed, and the doctrine of the way of salvation had so rung through the city that when the masters at last appealed to the populace against them as introducers of a new religion the mob was cognizant and ready to spring. Come out… he came out— The language of both Paul and Luke implies beyond question that a foreign being possessed her frame. This case may answer the question, How is it that demoniac possession is unknown out of Palestine and out of the time of our Saviour’s life? Underlying all the falsehood and deception of heathen myths and oracles, there was a demoniac element. In the frenzy of the bacchanals, the corybantes, and the pythonesses, there was a true possession, modified by the nature of that dispensation. (See specially our note on Mark 5:2.) 19. Gains were gone—An irremediable change had taken place in the girl, showing both power in the apostle and a previous involuntary condition in her. So impressed was the apostolic superiority over the infernal or the pagan that we wonder not that a Church of intense faith arose in Philippi, as we shall find to have been the fact by reading Paul’s most rich and loving EPISTLE to the Philippians. But, alas for these traders in oracles! they are unable to conjure another response from their pythoness. Drew them—As a plaintiff by ancient law was entitled to drag his defendant. Marketplace—The agora or forum, where legal business was transacted by the magistrates. Rulers—The city was, forsooth, a Roman colonia; the dignity of the Roman law was to be maintained, and the magistrates wore the very titles of a true Roman magistracy. 20. Magistrates—The pretors, for so the duumviri, or twin magistrates, claimed to be called. Saying—It was difficult to frame a charge against them. Had a pig been stolen from them there was law in their behalf, but no compensation for a lost demon. To have restored the unhappy maid from her unhappy condition—fit emblem of the salvation she ascribed to them—was a beneficent deed which Roman justice could adjudge to be no crime.These men—But a mob, with a magistrate to match, will be at no loss for a charge against their common victim. Being Jews… being Romans— Here is an antithesis amply sufficient to start a temper, and the deeds will easily be supplied with a pretext. The Jews had lately been expelled from Rome as troublers of that city; and why should not this proud little Macedonian image of Rome enact the same measure? 21. Customs… not lawful—Roman law did by most solemn sanctions decree that to the magistrates it should pertain to forbid all foreign rites, and banish all priestlings, (sacrificulos,) and prophets or preachers, from the forum, circus, or city; and should abolish every sacrificial institute not established by ancient Roman custom. All who imported new or unrecognised religions, whether in doctrine or ceremony, by which men’s minds were disturbed, should be punished, the nobler by banishment, the humbler by death. Such was the law our apostles were bound to face. 22. Multitude… magistrates—These Philippians would be no true Romans, their illustrious colonia would be no true miniature of the eternal city, if all the blood in their veins was not now in a magnificent tumult.Rent… clothes… beat—No time is taken to examine witnesses, or to try the case of the arraigned; no words are they allowed to utter. What need when all parties, except the prisoners, are agreed? Yet this broke the very letter of the Roman law, which declared, as Cicero says, Cognita causa, possunt multi absolvi; incognita, nemo condemnari potest—”The case being heard, many can be acquitted; unheard, none can be condemned.”The usual sentence after this was concisely and majestically Roman: Summove lictor, despolia, verbera—”Take lictor, strip, scourge.” The wording of this verse, which places the stripping before the commanding, would certainly suggest that the two magistrates on the present occasion did, in the excitement of the moment, perform the lictor’s office so far as 89504e470d0a1a0a0000000d49484452000000b2000001010803000000eb7d0f3500000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 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The rest is at https://www.sermonindex.net/commentary/whedon/ 23. Many stripes… into prison—Showing how intense anger demanded cruel satisfaction. What had raised it? A quiet worship and religious teaching at the Jewish proseucha by the river side; a poor girl relieved from demoniac paroxysms.Howson illustrates this inner prison by that “dungeon in the court of the prison,” into which Jeremiah was let down with cords, and where he “sunk in the mire.” “They were cells, damp and cold, from which the light was excluded, and where the chains rusted on the limbs of the prisoners.” 24. Feet fast in the stocks—The stocks were a wooden frame, often iron-bound, into which the limbs were fastened so as to be immovable. The feet, hands, or neck might be so cramped as to fill the body with weariness and pain. 25. Midnight—When perfect exhaustion from scourge and stocks might have been expected. Praises unto God—For the high privilege of suffering for Christ. Here, as in the case of Stephen, the joy of the martyr in suffering was displayed for an example to all who should suffer. So by glorious suffering the cause of a suffering Master should triumph. Herein the moral glory of Christianity is unsurpassable. No higher attainment can humanity gain than the power to suffer for righteousness. Prisoners heard them—God meant this midnight song not only for the sufferers’ joy, but for the prisoners’ hearing. Let men know how Jesus is glorified in the exultation of his martyrs. 26. And suddenly—What sense, says the Rationalist, in a miracle here where it accomplishes nothing which might not have been attained without one? We reply, with Baumgarten, that the miracle was a true, illustrious, and necessary “Divine Sign,” confirming the apostles in the reality of the divine invitation, from the man of Macedonia, of Christianity into Europe. And Baumgarten also plausibly shows that this whole scene was a symbol and a shadow of the future history of Christianity in Europe. Philippi, as a colonia, is an image, ambitiously so, of the Roman pagan power. She opens the first Gentile persecution against the Church, emblem of the pagan persecution for four centuries. For three centuries the martyred Church sings her songs of triumph in the midnight, the bloodshed, and the stocks. Yet the very foundations of that inner structure are shaken, and by the very majesty of the secular power is the Church at last enfranchised.A great earthquake—The voice of God answers to the voice of man; the earthquake responds to the hymn. The σεισμος was so much an earthquake as a prison-quake. It was not from below, but from above, as truly as the pentecostal house-shaking. It was not, therefore, a mere indiscriminate jar and crash, but a distinct and specific act of the divine volition by which the foundations of the prison were shaken, the prison doors were flung open, and the fetters all sprung, while the power-bound limbs of the prisoners were unable to escape. Doubtless the city and the magistrates heard and were awed by the concussion; for even the ancient pagan recognised in the earthquake the movement of God. The solemn echoes of the apostles’ preaching had for many days been resounding through the city, convictions and misgivings had disturbed the public heart, and it may be saintly supposed that this immediately following sign should dismay the consciences of the guilty inhabitants and magistrates. 27. Keeper… awaking—Luke omits his rising and hurrying to the prison cells with a dim torch for examination. He has seen at a glance that the doors are open, and hastily concludes that all have fled. He is before the open cell of Paul more visible, by the light of his own torch, to Paul than Paul to him.Drew out his sword—He forthwith determines to forestall a worse fate by suicide. “By the Roman law,” says Howson, “the jailer was to undergo the same punishment which the malefactors who escaped by his negligence were to have suffered.” From the escape of the apostles alone he may not have dreaded death; but with how many deaths may not the escape of all the prisoners have overwhelmed him! 28. But Paul—Master of the situation here as ever. Do thyself no harm—A memorable caution, which Christianity addresses, not only to this desperate purposer of suicide, but to every man who is ruining himself by sin, whether in health, in estate, in body, in intellect, in soul. All sinners are suicides, cruel to themselves, relentless upon their own natures. 29. Called for a light—More truly, called for lights, plural. He must have already had light sufficient to have learned the state of things. He now calls upon the servants to bring lights to restore the prison to order while he proceeds to bring the apostles from their inner cell.Sprang in—Into the cell, where Paul and Silas were. Trembling—The jailer at once recognises that God has testified for these men as his own ministers and messengers by the terrible shaking he has given the prison. He recognises his own guilt in being the instrument of the magistrates in violating the sacredness of their persons. He fell down before Paul and Silas, not worshipping them as gods, but, like the pythoness, recognising them as the showers of the way of salvation, salvation, namely, from divine justice. 30. Brought them out—From the inner prison, or interior rows’ of cells. He may have brought them into the hall or aisle between the inner and outer rows of cells. The other prisoners probably remained within their cells, as none appear to have escaped, and to none does the word seem to have been preached.Be saved—Those who make the jailer ask how he shall be saved from punishment for the escape of his prisoners, forget that his prisoners were all safe. Perhaps they forget, too, that the jailer resided in Philippi, where Christian doctrine had been preached many days, (Acts 16:18,) where even the pythoness knew and daily testified that these men showed the way of salvation, and where the whole city knew that they proclaimed a new religion. How the apostles understood the question is shown by their answer. 31. Believe—And what a mighty amount did that word believe embrace in its simple self! Become a full believer in Christ here in pagan Roman Philippi! It meant full self-surrender, in face of whatever persecution, of body, soul, and spirit, of life, name, and history, over to Christ. Yet, instantly, completely, and probably forever, was this great revolution of soul completed! 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The rest is at https://www.sermonindex.net/commentary/whedon/ 32. Spake unto him—The apostles lengthened their reply to the jailer’s earnest question by explaining to him in the briefest words the way of salvation. The lights had been brought, and naturally his whole family gather around him and the apostle standing in the hall, so that the word reaches all that were in his house, but not all that were in the prison. 33. He took them—From among the cells, as we conceive, into the court, where the well or fountain often was. The same hour of the night— Unseasonable as it may have seemed. Washed their stripes—The word ελουσεν probably signifies a plentiful application of water in successive parts to their entire persons. The vessels in the vestibules of the ancient churches for washing hands were called λουτηρες; the water in pitchers for purifying brides by sprinkling was called λουτρον; the boy who brought it was called λουτροφορος? and a bath wash-basin is called a λουτηριον, pp. 208-211. In all these cases λουω signifies the application of water to the person. Baptized—It can hardly be supposed that so many persons should be successively immersed at midnight in the same well, fountain, or tank. Nor could they all have gone down to the river, for Paul’s message to the magistrates (Acts 16:37) clearly implies that he had not left the prison limits. Smith’s “Dictionary of Classical Antiquities.” p. 148, has the following words: “The word baptisterium is not a bath sufficiently large to immerse the whole body, but a vessel or labrum containing cold water for pouring over the head,” p. 336. As this present baptism was performed by one Roman citizen upon another, the passage is in point. There is the purifying of the body and the purifying of the soul reciprocally applied. 34. Brought them—The Greek word signifies brought them up: implying that his house was above the prison. All the previous transactions have been below. Rejoiced, πανοικι, whole-housely. Such is the expressive Greek word. And whether these were infants or not, we are to recollect how completely by the Hebrew law, and still more by the Roman law, the family was identified with its head. When Abraham entered into faith with God (Genesis 17:23) he “took Ishmael, his son, and all that were born in his house, and all that were bought with his money, every male, etc., and circumcised the flesh of their foreskin in the self-same day.” Still more by the Roman law was the personality of the family lost in the father, who could scourge, sell, or execute them at pleasure. Hence, we cannot fairly understand the various phrases here, thy name, Acts 16:31; in his house, Acts 16:32; all his, Acts 16:33; whole-housely, Acts 16:34; otherwise than that all were as infants, with their faith actually submitted to and contained in his faith, under the assumption that all were hereafter to be taught, discipled, and saved in the Christian religion. 35. When it was day—We can easily conceive that after such a day of crime, and such a night of terror, the guilty magistrates, even without any intelligence from the jailer, would be oppressed with fearful misgivings. Their course had broken the Roman law, and degraded their own Roman official dignity. They wish the past undone and their victims well away. Sergeants—Literally, rod-bearers, sheriffs, or constables, who performed judicial orders, called by the Romans lictors. The provincial lictors carried a bundle of rods as their ensign of office; the lictors at Rome bore rods and axes, implements, for scourging and beheading. Those men—Words indicative not so much of contempt, as some suppose, as of an awkward feeling of having two unwelcome cases on their hands. 36. Keeper… told this—While the keeper reports the message to Paul the lictors are waiting the reply. They afterward told (Acts 16:38) Paul’s words (reported to them by the jailer) to the magistrates. 37. Beaten us… Romans—The memorable oratory of Cicero against Verres has universally diffused the knowledge of the fact that the exclamation! “I am a Roman citizen!” exempted the legal utterer from stripes, the punishment of slaves. By the Porcian law the body of a Roman citizen was sacred from stripes or the power of a lictor. Uncondemned— A second violation of law in the same act. And this fact of their allowing of no trial and no hearing deprived them of all plea of ignorance of Paul’s citizenship. It is a difficult question to decide how Paul, being a Jew, became a Roman; that is, endowed with the rights of a citizen of Rome. This right could at some periods be purchased, and some Jews did purchase it on account of its great protective convenience, but Paul “was freeborn,” Acts 22:27-28. Nor did it arise from his being a Tarsean, for in spite of that known fact (Acts 21:39) the chief captain was ready to scourge him. Tarsus was, by favour of Augustus, “a free city;” that is, under allegiance to Rome it was allowed to choose its own magistrates, pass its own laws, and govern itself; yet this did not endow its inhabitants individually with the immunities of a Roman citizen. His father was such a citizen, it may be, by purchase, or by some public service. There, indeed, is a third supposition. A slave, if emancipated within the city of Rome, became thereby a citizen. Now, as it happens, the Roman general, Cassius, offended at the hostility of Tarsus, sold a large number of the inhabitants into slavery at Rome, and of these Paul’s father may have been one. When Cassius was conquered at Philippi the enslaved Tarsians were emancipated, and thus Paul’s father may have been enfranchised, and Paul “free-born.” 38. Feared, when they heard—But how is it that they were struck with panic at the mere claim by Paul of citizenship? It was, first, because they had already sad misgivings that they had violated the persons of holy men whose word was sacred; and, second, because to make such a claim falsely was punishable with death and confiscation. 39. Came and besought—They are now at the feet of the men whose backs they had scourged without law. And the merciful conduct of these two holy men is full proof that personal revenge or pride has no share in this firm claim of their civic rights. It is the holy cause embodied in their person which prompts them to assert their own dignity. To depart—Much as the Gadarenes prayed Jesus to quit their coasts. A sense of their own disgrace prompts them to desire the departure of those who are its authors and reminders. 40. They… departed—The use of the third person indicates that Luke was left at Philippi. While Paul and Silas, as leaders, are assailed by the opposers, and shut in prison. Timothy and Luke retire to the house of Lydia. When the chiefs depart with Timothy, Luke is left at Philippi, as Silas and Timothy unquestionably are at Berea, Acts 16:14. That Luke was left to care for the Church for the ensuing six years we have already (Acts 16:10) shown reason to believe. His skill as a physician, his thorough knowledge of the Christ-history, his gentleness and holy character, would all combine to establish Christianity in Macedonia. Luke, Lydia, and the jailer may be well supposed to have largely contributed to make the Church of Philippi that loving and holy communion which Paul in his epistle describes it. When Paul, coming into Macedonia, visited Philippi, and thence wrote his second epistle, beyond all doubt the author of the third Gospel was the brother “whose praise is in the Gospel, throughout all the Churches,” by whose hand that epistle was sent. 2 Corinthians 8:18.Departed—Deliberately the apostles go out of the prison, pause to return their thanks and adieus to their hostess, Lydia, and then depart in peace, and in genuine, though unostentatious, triumph. In all this scene of suffering and trial Luke and Timothy, as mere attendants, are unmolested.And now, on the dark shores of Europe the first candle is lighted! There may, indeed, already be the elements of a Church formed at Rome by accidental Christian comers, (probably dispersed, however, by imperial decree—see note on Acts 18:2.) but as the landing of scattered old Northmen on the icy shores of Northern America does not invalidate the fame of Columbus as the discoverer of the continent, so the unknown beginnings at Rome cannot weaken the claim of Paul as the founder of Christian Europe. From Paul’s Epistle to the Philippians (which should always be read in connexion with this narrative) we learn that their candle did continue to burn most brightly. 4. Founding of the Second European Church—Thessalonica, Acts 17:1-9.1. Now—Our apostle leaving Luke at Philippi, banished but triumphant, attended by Silas and Timothy, takes the high Egnatian Road westward. In accordance with his plan, rather to plant the Gospel in the greater capitals of the world, he rapidly passes the lesser towns of Amphipolis and Apollonia, lying on the great way. From Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia thirty miles; and from Apollonia to Thessalonica thirty-seven miles. Resting by nights and travelling rapidly by day, the apostle might have been three days upon his journey from Philippi to Thessalonica. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 3. Opening—Unfolding two great points in order; namely, there was, according to the Scriptures, to be a suffering, dying, and risen Messiah; and, second, that our Jesus has perfectly filled out that prophetic idea, so that Jesus is truly the long expected Christ-Messiah. To the Jews a glorious Messiah was far more welcome than a suffering. (See note on Matthew 11:3.) A conquering Messiah is, indeed, far most copiously described by the prophets, but a suffering Messiah is shadowed by the entire system of piacular sacrifices. 4. Some of them—Of Jews a small minority; of the Gentiles a multitude became Christians; so that at Thessalonica there was mainly a Gentile Church. “Ye turned from idols,” says he to them, (1 Thessalonians 1:9,) “to serve the living God.” Devout Greeks—Literally, worshipping Greeks. (See note on Acts 13:16.) Chief women—(See note on Acts 13:50.) From their gallery or separating lattice these eminent ladies could hear the apostle’s Gospel, and whether Jew or Gentile, like the certain women of Luk 8:2-3, (where see notes,) they accepted the crucified Messiah. Yet while the apostle thus demonstrated a suffering Messiah, he must, as a counterpart, have drawn pictures of the Messiah on his throne of glory (Matthew 25:31) so vivid as to leave a most solemn expectation of an immediate second advent on the minds of the young Church. (1 Thessalonians 4:13-17.) Of this error, the pernicious effect then, as in all ages, even our own, was great. There were some who neglected the duties of this life, (2 Thessalonians 3:6-12.) and the apostle was obliged to write his second epistle to them in order expressly to correct the conception that that day was at hand. (2 Thessalonians 2:10.) 5. Envy—At seeing the adherence of persons of rank becoming Christian, by which the Jewish influence was undermined. Lewd fellows—Literally, marketers; vagabonds who hung around the markets or forums, serving for pay in mobs, as in the present instance. Gathered a company— Significantly expressed by a single Greek compound, οχλοποιησαντες, mob-making. Jason—Probably a Greek form of Joshua or Jesus. To the people—More probably, to the demus, public assembly, or town-meeting. 6. Found them not—Probably, anticipating the mob, Paul and his attendants withdrew to some other house. Rulers of the city—Politarchs. Among the instances of Luke’s accuracy are the various names he gives of the public officials in the various localities of the world. At Cyprus there is a proconsul, (see note on Acts 13:7;) at Jerusalem the Roman officer is a chiliarch, (note on Acts 21:31;) at Ephesus there are Asiarchs, (note on Acts 19:31;) at Philippi there are pretors and lictors, (note on Acts 16:19-35;) and here, most remarkable of all, there are politarchs.This word occurs nowhere else in ancient literature; and yet we have a providential proof that it is just the word that Luke should have used. The great Egnatian Way cuts Thessalonica in two; and over this street there still stands an arch bearing an ancient inscription, containing the names of the seven politarchs at the time of its erection. The time was probably near the day of Paul’s visit there; and, singular to say, three of the recorded names happen to be the same as those of three of Paul’s fellow-travellers— Sopater, Gaius, and Secundus. Upside down—There is more truth in this hyperbole than they suppose. The world is wrong-side up, and needs to be turned upside down to be brought right-side up. 7. Decrees of Cesar—Paul’s unfolding the Messiah in his royal character as son of David and eternal king of Israel enabled the Jews to set Jesus against Cesar. It is the same deception as the Jews used in regard to Jesus before Pilate, and with much the same effect. (See notes on Matthew 27:11; Matthew 27:30; John 18:34-37; John 19:12-13.) 8. Troubled… people… rulers—”Judices metuebant tumultum, populus metuebat Romanos,” says Kuinoel: “The politarchs feared a tumult, the people feared the Romans.” Thessalonica is a free city by Roman permission; that is, she is allowed to be a little self-governed republic, electing her own magistrates and passing her own laws, provided there be no sign of rebellion against Rome. A rebellious movement might cost her her freedom, and ruin of unknown extent besides. 9. Taken security—The security was probably a pledge or bail of money, forfeitable if any disturbance occurred. And as the Jews could raise the needed disturbance whenever the apostle again attempted to preach, it was clear that his operations in Thessalonica were at an end. This SECOND CHURCH has had a distinguished history during the Christian ages.For centuries Thessalonica was the bulwark against the Turkish assaults, and the lamp whence went forth a Christianizing light over the northern barbarians. The eminence of her bishops, her Christian literature, and her theological science, acquired her the title of “The Orthodox City.” The Third Church in Europe—Berea, Acts 17:10-14.10. Paul and Silas—Timothy, as the youngest and least obnoxious, seems to have briefly remained at Thessalonica; but he soon reappears and remains at Berea, Acts 17:14. Berea—Paul forsakes the Egnatian Road, retiring southwest-ward and seaward to the beautiful village of Berea, about forty-two miles distant, named from its abundance of water streams. It is still a fine town of eighteen or twenty thousand inhabitants under Turkish rule. He finds a Jewish synagogue, and, what he had never found before, save at the single town of Lystra, a body of Jews who would examine the ward of God to see if it predicted the Jesus-Messiah. 11. More noble—The great body of Jews rejected Christ, not only from belief; but even from real examination. It was contempt by anticipation precluding investigation. The Bereans were more noble than this in character and conduct. 12. Therefore—In consequence of a candid heart and an examining energy many believed. A large Church was arising in a small place. Berea was beautifully promising to be a fair Christian city. 13. Stirred up the people—Paul would gladly now have returned to visit his dear Thessalonian Church, but “Satan” instigating his Jewish foes, “hindered” him, and he diverges still farther to the southeast. 14. As it were—Not that there was any deception, but real doubt whether they should take to the sea or not. Silas and Timothy remain to cherish the infant Church. Yet a charge is left for them to follow, as soon as may be, the apostle to Athens. This they failed to do. Paul had to stand up single and alone in Athens, but was joined by Silas and Timothy at Corinth, (Acts 18:5.) 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The rest is at https://www.sermonindex.net/commentary/whedon/ Christianity offered to Athens, Acts 17:15-34.Sailing from Dium the apostle would look a regretful farewell upon the distant mountain tops of Thessalonica; and, more near, the snowy Mount Olympus, the mythical home of the Homeric gods, would recede from sight. He would sail by Thermopylae, where Leonidas, with his three hundred, died for Grecian liberty; and Marathon, where Miltiades repelled the invading Persian. Finally, after probably about three days’ sail, he sweeps round into the Piraeus, the celebrated harbour of Athens, and debarks to visit her streets. To the cultured mind few passages in the history of the early Church are more interesting or full of suggestions than this contact point between Christianity and classicism. It would have been beyond Luke’s powers to have fabricated so natural a history of so striking an occurrence. A romancer heroizing Paul would have made him more brilliantly successful.As Paul enters the city from the Piraeus through the gateway, he finds the street lined with marble images, carved by the hand of the rarest genius, idealized into the forms of imaginary gods, Jupiter, Apollo, Minerva, Mercury, and the Muses. He walks the main street to the Agora, forum, or “market,” Acts 17:17.Standing in the Agora. and facing northward, Paul sees before him, in a sort of semicircle, the pnyx or slope of the town-meeting, the Mars’ Hill or Areopagus, and the tall Acropolis or state-citadel: and behind him the Museum.The AGORA was margined with colonnades and porticoes, which were adorned with mythological images and statues of the historical great men of Athens, such as Solon, Conon, and Demosthenes. The was crowned with the temple of Mars, from whom its height was named. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 16. Paul waited… at Athens—Having left Silas and Timothy, and dismissed his Berean conductors, the apostle treads the streets a pensive solitaire. He who could quote, even here, the appropriate passage from the Greek poets, was doubtless not blind to the perfection with which art had wrought poetry in marble. But he comes with the firmness of a conqueror, not to be subdued by the beauty of his foe. He is the missionary of the Infinite, and he must not be seduced out of his mission by the fascinations of the esthetic. Under all this exterior of gaiety he knows there lurks a sadness, a sensualism, and a despair; for Greece, in forgetting God, has lost her assurance of life and immortality. Groping in vain for truth, she tries in vain to satisfy herself with beauty and voluptuousness. Stirred in him— Literally, was sharpened. He was impatient at the evidences afforded on every side that the true God was utterly excluded from Athens by a pantheon of false gods, and he was stimulated to assail the system of falsehood by the revelation of the truth. Given to idolatry—Κατειδωλον, an expressive term; literally, under-idoled. The soil of the city underlay the images like a stratum. In Athens, it was said, you could oftener find a god than a man. It was almost as thickly peopled with marble statues as with living inhabitants. 17. Synagogue—Paul was not the first Jew in Athens. And wherever there were ten Jews there was likely to be a synagogue. To the synagogue the apostle goes to offer Christ before he presents him to the agora; “to the Jew first,” even in Athens, “and also to the Gentile.” Devout persons— Athenians inclined to renounce idolatry and adore the true Jehovah. Them that met with him—To three classes then did Paul open his mission: to the Jews, to the monotheists, and to the accidental Athenians in the agora.It was peculiarly to this last class and in the same agora that Socrates unfolded those doctrines for which he drank the fatal hemlock. In the market—In the part of the market or agora nearest the Acropolis was the famous stoa or porch, (called the ποικιληστοα. or Variegated Porch,) from which the Stoic sect of philosophers was named. 18. Philosophers—Socrates was the first who turned the study of men from mere physics to mind and morals. His more legitimate followers were Plato and Aristotle, the former of whom endeavoured to place man’s immortality and the law of immutable right and truth upon a firm basis of positive reason. Of this class of philosophers none seem to have encountered the apostle.Epicureans—The essential principle of Epicurus was that man should aim at the greatest possible amount of happiness. This maxim is capable of the highest and best meaning. And it is said that Epicurus used it to show that the highest pleasure required the most perfect virtue. But as Epicurus admitted no future state, the maxim in most men’s minds took an individual application. Each one said, “I have but one life to live, and I must, by whatever means, or at whosever expense, get the most enjoyment out of it for myself.” Hence, sensuality and selfishness, tending to utter beastliness, were the natural result. This philosophy is, in its essence, being revived at the present day by such men as Comte, of France, and John Stuart Mill, of England. Such philosophers may, like Epicurus, give a high version of this philosophy, and may sustain it by their own exemplary conduct; but its prevalence ever marks a sensual age. Sensual men will ever feel a tendency to adopt the doctrine; the doctrine will ever exert an influence to make men sensual.Stoics—The Stoics, reversing the Epicurean maxim, forbid all regard for pleasure, and require us to act solely for the absolute right. He who so acted, discarding all passion or selfishness, was a wise man, a king, a god. This was a noble philosophy, and some of the noblest men of antiquity belonged to this sect. But, knowing nothing but the energy of human nature to rely upon, it placed a greater strain on fallen humanity than it was able to bear. In endeavouring to make men morally perfect it made them perfectly miserable. While Stoicism would make men perfect by crucifying all man’s passions, Christianity would make them so, through a divine aid, by harmonizing the passions with the right, the true, and the good. Thus it attains for man a higher happiness than Epicurus knew, and a perfect righteousness, a holiness, and a blessedness unknown to Stoicism.But it was in their doctrine of God and a future state that these philosophers came into collision with the preaching of Paul. The Stoics were pantheists, the Epicureans were atheists, and neither knew any future state. Pantheism teaches that the universe, the great whole, the cosmos, is God. Atheism admits, of course, the existence of the cosmos, but denies the existence of any God. In asserting the existence of a true, living, personal God, who exists in entire independence of the cosmos, and able to live without the cosmos, yet author and creator of the cosmos, Paul’s Christianity was at exterminating war with both. Yet pantheism and atheism are at bottom one. Both alike teach that the cosmos, passing through changes and evolutions by laws inherent within itself, is all the God there is. Pantheism avers that there is no God but cosmos, and atheism only denies that besides the cosmos there is any God. With regard to a future state both Epicureans and Stoics maintained that, whether pleasure or duty is our law, all our calculations are limited to this life. Hence, both these sects were at issue with every step of the apostle’s argument. And when Paul uttered the word resurrection, they were as prompt in their rejection of further discourse as were the Jerusalemite Jews when he uttered the word Gentiles, Acts 22:22.Some said—We suppose that this first contemptuous question comes from the haughty Stoics. Babbler—In the Greek the term σπερμολογος signifies, literally, a seed-picker, an epithet applied to birds. It may here mean figuratively a talker who picks up a smatter of petty subtleties to retail. The term was often applied also to loungers and vagrants, who lived about the agora, like birds, on what they could pick up, and so it may have been applied to Paul.Strange gods—The very same term, foreign gods, was used in the legal indictment against Socrates. Some have supposed that the plural gods was here used because in the phrase Jesus and the (anastasis) resurrection they mistook anastasis for a goddess. Hackett, Lechler, and others, deny that the Athenians could have made such a mistake. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 19. Took him—Not violence, but guidance. Areopagus—Capriciously rendered by our translators Mars’ hill, in Acts 17:22. The term is compounded of Αρειον, belonging to Mars, and παγος, hill, and the place was so named because, according to mythology, on that height the god Mars, having slain the son of Neptune, pleaded his case before the twelve great gods. Here the most ancient and reverend court known in Greece, consisting of the weightiest characters of the state, held its solemn sessions by night alone. Among its duties was the sacred one of judging the lawfulness of any religious rite or dogma. Paul was not arraigned before the court, but only invited by Athenian curiosity to speak in the place. Yet certainly one of the Areopagite judges was present, and, perhaps, others, in their judicial seats. May we know—Literally, can we know, a most respectful form of request. 20. Strange things—A new form of religion from the East! Something from Syria that even the Jews of Athens do not recognise! 21. Strangers—Including the students of philosophy, who at this age resorted to Athens as the most enlightened school of the world. Hear some new thing—Long anterior to Luke, Demosthenes, the great orator, rebuked the Athenians for lounging in the agora with their eternal “What is the news?” when they should have been marching against their dangerous enemy, Philip of Macedon. 22. Midst of Mars’ hill—Led by the gentle pressure of the Athenian crowd, the apostle ascends, by a flight of limestone steps, a steep of sixty feet height, and finds upon the summit a broad plateau. This, like all the other places of public assembly in the pure air of Athens, was roofless under the open sky. Hewn in rock are the elevated seats of the venerable Areopagite judges. Around him below is a city of temples, altars, theatres, and statuaries, the works of the greatest human masters of art. He has the bold summit of the Acropolis fronting him, crowned with the Parthenon, and the Parthenon surmounted, above all, by the colossal Athene, goddess alike of wisdom and of war, protecting the philosophy, art, and religion of Athens from the innovator, as well as her power from the invader. In the diminutive but lithe apostolic figure that now stands before her, the goddess faces a foe who pronounces the death-sentence of her own divinity.Said—In arguing with Jews St. Paul could use all the antecedents of Israel; her history, her sacrifices, her prophecies, and all her hopes, as premises from which to deduce Jesus the Messiah. But in here addressing the centre of intellectual Gentilism, to what antecedents or premises could he appeal? In his own celebrated city of Tarsus, however, he had already doubtless encountered philosophers. and hence his present masterpiece of oratory was not wholly impromptu. He appeals to whatever intuition of the true God he can discover even in their idolatries, (22, 23;) to the proofs of God furnished by the creation, (24-29;) to the sentiment of retribution in the human soul as the basis of an expectation of a judgment day, (30, 31.) 23. Devotions—The Greek word signifies rather the apparatus of worship, such as temples, altars, and the like. An altar—Amid the countless monuments of idolatry a single altar, alone, seemed to turn from all the deities of the Pantheon, and long for the unknown Infinite. From this pregnant text Paul can deduce God and Christ. “We should make use,”says Stier, “of that modicum of truth that lies concealed in error.” The unknown God—Rather, to an unknown God, or to God unknown. How, it is asked, could the apostle truly say that the unknown God was in fact Jehovah? For to him, a preacher of truth and righteousness, no rhetorical license can be allowed. We are told that there were at Athens altars erected to unknown gods. Thus Philostratus says, Αθηνησινουκαιαγνωστωνθεωνβωμοιιδρυνται—At Athens, where are built altars to unknown gods. And Pausanias says, in his description of Attica, that altars of unknown gods were in the Phaleric harbour of Athens. The language does not unequivocally decide whether each single altar was devoted to a single unknown god, or to several, or all. But, first, we learn by these passages, at any rate, that the Athenians did erect altars to unknown divine power; and, second, we may then fairly allow the apostle’s word to decide for the singular. We also plentifully know that paganism often felt an anxiety as to what god it had offended, or ought to thank for some providential flavour. So the prayer of Horace: “O deorum quiequid in coelo regit,” (Epist. Acts 5:1,) “O whichever of the gods rules in the sky!” And this passage, addressing a single unknown god, confirms the singular interpretation of the above two Greek quotations. To Horace the apostle might have most truly responded, “Whom you, unknowing him, worship, Him declare I unto you.” Ignorantly—Unknowing; namely, the God worshipped. In unfolding here the sublimity of the divine attributes there seems to us a triad which has escaped the notice of commentators. From God’s illimitable nature he argues the insufficiency of temples, (Acts 17:24;) from God’s self-sufficiency, the needlessness of offerings, and so of altars, (Acts 17:25;) from the infinite spirituality, the folly of idol statuary, (26-29.) These are attacks on the threefold concrete forms of paganism. 24. God—A personal being; not a blind force or law of nature; not the sum total of nature’s laws personified; but One who exists independently of nature. Made the world—The world not being a part of Him. nor emanating necessarily from him, nor he from the world; but he being the voluntary Creator of the world. Dwelleth not in temples—He is limitless, though a person; and, therefore, can be circumscribed within no temples. 25. As though he needed any thing—A fatal blow at the whole system of pagan rituals, which assumed that its sacrifices and incense gratified the appetites and senses of the human-like deities. 26. Made of one blood—The apostle does not here explicitly declare that all men have descended from one pair of parents; though, in the opinion of the best philosophers, he states a fact which implies it. He asserts the unity of the living nature (for “the blood is the life”) of men. One of the greatest proofs of the oneness of man’s nature is the power of intermingling the blood in generation. It is a general, if not universal, test of a species that the sexual union be fertile. All the varieties of man are by this test proved to be the same species; and all other earthly beings are by the same test excluded from humanity. Anatomically, “the missing link” between man and brute has, up to this date, never been discovered; and, spiritually, even Professor Huxley declares that the difference “is practically infinite.” Times… bounds—God has not abandoned man, like a pile of crawling maggots, to pure random. He has preconstructed for his race a scheme and a history, with predetermined periods of time and boundaries in space. 27. That—Man is created a social being that he maybe a religious being. He is enabled to form into peoples and nations that he may organically adore the God of all. 28. In him we live—We are surrounded by his pervading Spirit as by an atmosphere; yet, contrary to pantheism, distinct from him. As—This as refers not to the last clause, but back to Acts 17:26, so as to include the whole thought that God has so formed man as that man should realize him.His offspring—And so cognate with him, and thereby competent to appreciate him. We are the offspring of God only, however, in our spiritual nature. And yet we are so spirit as to be like God, yet not identical with him; there being between the spirit of man and the spirit of God, not only an ineffable sameness, but an ineffable difference. Your own poets—And here the poets, speaking from our higher and more spiritual nature, are the best authority. More than one Greek poet had expressed this sentiment. The very words are contained in the Hymn of Cleanthes, one of the most sublime, and absolutely the most Christianlike production of pagan antiquity. Nearly the same words are found in Aratus, a poet, born, like the apostle, in Cilicia. 29. Forasmuch—The apostle then draws his inference: if we are God’s offspring, as spirits, and of spirits there can be neither picture nor image, we ought so to appreciate the omnipotent Spirit as to see that he cannot be represented by base marble or metal, with which he is in absolute contrast. Graven—Carved or sculptured. The Greek word is a noun in apposition with the preceding norms: “gold, silver, or stone, the shapement of man’s art and device.” 30. This ignorance—The ignorance expressed in Acts 17:23, and exemplified in the idolatrous scene around him. Winked at—The Greek word signifies overlooked, that is, permitted to pass on as a temporary dispensation. But now—The proclamation of the Gospel terminates the period of excusable ignorance. Knowledge, to whomsoever it comes, creates new obligations and destroys ancient excuses. Repent—Of an ignorance of God and a base idolatry now not only indefensible, but inexcusable. 31. A day—See note on John 11:24. That man—Crowning the scheme of human history is this judgment-day, at which man, the image and offspring of God, is by man to be judged. Ordained—As the God of all ages has appointed the day, so he, the God of all nations, hath ordained the man. Assurance to all—As the day and the man are great world-wide facts, so of them God has sent forth a world-wide announcement. From the dead—That a common man should be raised from the dead is not credible, for God would not do such a thing. But that a wonderful man, an exceptional man, a miraculous man, the race-born Son of man, ordained by God and set forth by him, should be raised, is credible. And when God has done such a thing, then he furnishes men good reason to believe when he declares that the man raised from the dead will judge the world in righteousness.These Athenians now hear the fact that a man was raised from the dead, separate from all its miraculous and divine connexions, just as incredulously as we would hear that a man was raised from the dead in some neighbouring country town. They listen to it as a thing not to be listened to. And so, in their peremptory haste, they sink the topmost man of the human race, the topmost event of human history, and the topmost day of human existence, into the ordinary, and so into the false. 32. Some mocked… others said—The whole assembly forthwith divides itself into two classes. The first mocks, but seems inclined to stay. The second smoothly excuses itself and departs, postponing the further hearing indefinitely. Of the two—the uncivil ones who stay, and the civil ones who go—the apostle prefers the latter, and departs also. He soon departs for Corinth, with what feelings Luke does not intimate. But certain it is, from his own account, that for some reason he entered Corinth under a sense of most profound humiliation, 1 Corinthians 2:1-3. He felt at Thessalonica the treatment he had experienced at Philippi; did he feel at Corinth the pressure of his failure at Athens? 34. Dionysius—One eminent man, and one woman sufficiently notable to be named, with a few others nameless, who appear not to have been organized into a Church, were the converts of that day. Unreliable tradition, however, makes Dionysius a future bishop of Athens, and a volume of mythical theology, by some unknown writer, is falsely ascribed to his authorship.Opposite as were the tempers and causes which produced the rejection of Jesus by the Jews and the Athenians, they were at bottom the same— traditional prepossession. What the Temple, and Moses, and the Old Testament were to the Jew, that the Acropolis, the tutelar Athene, and philosophy, were to the Athenian—a binder of his whole soul to the proud past, filling him with contempt for the innovator. Alike against the Temple and the Acropolis the apostle pronounced the divine protest, and left his irrevocable words of destruction upon both, to be fulfilled by time and Providence.It was Athens, not Paul, that suffered that day the real defeat. She lost an honourable record in Christian history. She lost the honour of being the Fourth Great European Church. Though repeatedly passed, she was, probably, never revisited by the apostle. She was addressed by no apostolic epistle, received no honourable New Testament mention. When we speak of the Greek Church, we think not so readily of Athens as of Antioch, of Corinth, of Constantinople, or even of St. Petersburg. 1. Departed from Athens—By land, a journey of forty-five miles; by ancient ships, an average sail of two days; by the modern steamer, a trip of four or five hours. 2. Aquila—A Roman name assumed according to custom, signifying eagle; in fact, both aquila and eagle are different shapes of the same primitive word. In rabbinical Hebrew the name became Onkelos. Pontus— A province bordering on the Euxine Sea, where, induced by advantages of trade, the Jews were numerous. To them, in part, Peter addresses his first epistle, (1 Peter 1:1.) Priscilla—Also a Roman name, which was strictly Prisca, (2 Timothy 4:19,) signifying antique. As in our day it is the fancy to use in feminine names the pet termination ie, (as Lizzie for Elizabeth, and Carrie for Caroline,) the Romans used the more euphonious termination illa. So Terentia, Prima, Prisca, became Terentilla, Primilla, Priscilla. Commanded… from Rome—Suetonius tells us that the Emperor Claudius banished the Jews from Rome on account of disturbances “instigated by Chrestus.” Who this Chrestus was we are entirely uninformed by any other history. The best critics, therefore, plausibly infer that it is a mistaken word used really for Christ. The name of Christ would be strange to a Roman ill informed in Jewish religious affairs, and their ordinary name Chrestus (signifying meek or mild) would naturally be substituted. That the Christians were often by them called Chrestians we are informed by Tertullian, (Adv. Gent., c. 3,) who turns it to good account: “For, since you have no true knowledge of the name, it is rashly allowed by you to be Chrestian, an epithet composed of sweetness and benignity.” And Lactantius (fourth century) says: “The true form of this name is to be explained on account of the error of those who, by change of a single letter, are accustomed to make it Chrestus.” It is highly probable, therefore, that Suetonius, from the fact that rumour attributed the commotion to the Christians, really supposed that they were a party led by a man named Chrestus. In such case Christians as well as Jews were doubtless banished from Rome; or, at least, all the Christians of Jewish race. The first Roman Church, therefore, like the first Jerusalem Church, was probably swept off. Yet when Paul arrived in Rome, (Acts 28:15-29,) both Jews and Christians were reestablished in some force. 3. Same craft—has been debated whether Aquila and Priscilla were converted when Paul first found them at Corinth. Meyer argues that they are first mentioned as merely Jews, not as believers; that Paul was attracted not by sympathy of faith, but by similarity of trade, and that the couple were banished simply as Jews. But it is clear that Luke, without alluding to any conversion, speaks of them as a matter of course as Christians, (Acts 18:26,) nay, as mature Christians. Their being of the same craft is given, not as a reason why he became acquainted, but why he made his home with them, namely, to work in their manufactory; and their banishment must have taken place as Jews, whether they were Christians or not. Renan, in his sprightly way, assumes not only that they were Christians, but the true founders of Roman Christianity; and he rebukes the Christian Church for not canonizing them and building cathedrals to their honour. Tentmakers—In Paul’s native province, Cilicia, was a very shaggy species of goat, from whose hair was manufactured a coarse, strong fabric, called, from the province, cilicium, the material for tents. These tents were in large demand in all sections of the country for the use, in various sizes, of ordinary travellers, and for soldiers, sailors, and the tribes of the deserts. They were the only houses of myriads of Arab nomads, who were hence called scenitae, tent-dwellers. It was in accordance with the Jewish rule, (see note on Matthew 13:55,) that even the young rabbi should learn a trade. “Most scholars,” says Maimonides, “practise some art, that they may not depend upon the charity of others.” Paul was able thereby not only thus to preserve his personal independence, but to maintain the policy of defying all charges of personal self-interest, by preaching a gratuitous Gospel. This he did especially at Corinth. 4. Persuaded—Fresh from his disheartening failure at Athens, and burdened with the uncertainty lest his first three Churches in Europe, namely, Philippi, Thessalonica, and Berea, should also prove failures, and so his whole ministry turn out a failure, the apostle on his first entrance into the formidable city of Corinth is in spirit intimidated and lifeless. So he describes his own feelings to the Corinthians (1 Corinthians 2:1-4) and to the Thessalonians, (1 Thessalonians 3:6-8.) Residing with Aquila, he goes to the synagogue and there, under depression and alone, rather persuades with gentle reserve, and conciliates the kindly feelings of the Jews. 5. From Macedonia—(See note on Acts 17:14; Acts 17:16.) The arrival of Silas and Timothy reanimated the apostle. Thence he learns that his Churches stand fast in the truth, and that Thessalonica’s faith sounds, like a trumpet, out into the world. And, reinforced in courage by their cooperation, he was pressed with an urgent spirit to preach Jesus the Messiah with a new and fearless force. The day of conciliation was now past, and the usual outbreak of the Jews accordingly followed.The report made by Silas and Timothy induces Paul now to write from Corinth the FIRST AND SECOND TO THE , (A.D. 53,) which were not only the first of Paul’s canonical epistles, but perhaps the first written documents of the entire New Testament.The second epistle was written to guard the Thessalonians from imagining from any thing said or written by Paul that Christ’s second advent was nigh at hand. (See note on Acts 17:4.) 6. Shook his raiment—A symbolical action indicating that not even a particle of dust belonging to them should adhere to him; hence entire departure. Your blood… heads—The term blood here signifies penalty for the blood shed. (See note on Acts 20:26.) The reference is to Ezekiel 3:18, where Ezekiel is set as a spiritual watchman over the spiritual life of Israel. If any man were negligently left by Ezekiel unwarned he would die, but for the blood of his death Ezekiel should be answerable. As Paul had faithfully warned these Jews, their blood, the responsibility and penalty for their destruction, would rest upon themselves. Upon their heads, as being the object on which divine retribution would descend and rest. 7. Worshipped God—A Gentile who worshipped Jehovah, a devout monotheist. He seems to have been a person of sufficient wealth to afford Paul a spacious room for his congregations. Hard—Near to the synagogue. This house was selected not because near the synagogue, but because the house of Justus happened to occupy that position. But it enabled the two congregations to come into comparison as representatives of old Judaism and new Christianity, the “Church” against the “meeting-house.” 8. Crispus—Their most eminent man, became a Christian with all his house. (See note on 1 Corinthians 1:14.)Of course his secession from Judaism was a vacation of his office; and it seems probable that Sosthenes, (Acts 18:17,) who was a leader of the party opposed to Paul, forthwith stepped into his place. He suffered the penalty of a flogging for his ambition, and perhaps became a Christian, the “Sosthenes the brother” of 1 Corinthians 1:1. Many of the Corinthians—Probably Jews and Gentiles, with a majority of the latter. 9. Vision—At this time of trial another of the manifestations of the Lord to his faithful apostle took place to assure him of support. In that city which he had entered most specially with fear and trembling should arise the most eminent victory. (See Acts 9:12; Acts 16:9; Acts 22:18.) 10. I have much people—Not, as Dr. Hackett has it, “Many who are appointed to become such,” for nothing is said of any such appointment. They were not appointed to become Christians any more than all the Corinthians. In all was the same power of acceptance, and of all the same appointment to accept. Yet divine prescience foresaw who would exercise the power to accept, and styles that class, more or less, by anticipation, the Lord’s people. 11. A year and six months—During the period of eighteen months he founded a Church which, with all its defects of partisanship, impurity, and heresies, was one of the most eminent monuments of the divine blessing on his apostolic labours. 12. Gallio—Marcus Annaeus Novatus was the brother of the celebrated philosopher, Seneca. Being, according to Roman custom, adopted into the family of the rhetorician Gallio, he assumed the name Junius Annaeus Gallio. His brother, Seneca, given him the highest character for a fascinating amiableness. “No one of mortals could be so dear even to a single friend as he was to all.” And the poet Statius gives him the epithet “sweet Gallio.” It is said, but not well authenticated, that he, like his brother Seneca, had the honour of death from the cruelty of Nero. Tacitus says, “He was appalled at the taking of his brother’s limb, and became a suppliant for his own.” Jerome states that he committed suicide A.D. 65. Deputy—(See note on Acts 13:7.) Here is disclosed another instance of Luke’s minute accuracy. Gallio was deputed by the Senate during the reign of Claudius, and was, therefore, a proconsul, as Luke says. But under the preceding reigns the ruler was sent by the emperor, and so was not a proconsul but a legatus. There is historical evidence that Gallio was in Achaia about the time of Paul’s visit, and he appears to have resigned his office on account of ill health, proclaiming that it was “a disease not of his body, but of the climate.”Insurrection—An onset upon him. One accord—Unanimously and spontaneously; but doubtless with Sosthenes, the new president of the synagogue, at their head. Brought… judgment seat—Nothing, it would seem, but the extravagance of passion in these unhappy men could have prompted to this bold course. For the Jews as a race were under the displeasure of the emperor at this time, who had lately banished all from Rome. They could ill have anticipated that a proconsul fresh from that same Rome would be their very hearty friend. 13. Contrary to the law—As having infringed the law requiring every man to remain in his ancestral religion. From Gallio’s words it is clear that the indictment contained a statement of some length, not given by Luke, which he heard completely through. 14. Paul… mouth—Paul was not allowed a defence, because there was no charge. Wrong—Positive crime. Lewdness—Rather, laxity; misconduct from easy carelessness, yet often arising to presumption and recklessness.O ye Jews—The repugnance of the easy and graceful literary philosopher appears in every clause. Bear with you—However severe the endurance. 15. Words—So far as the doctrines were concerned, Gallio would consider them as so much worthless words. Names—Of persons, as Moses and Jesus, which probably occurred in the statement of the prosecutors, and which Gallio would consider an mere names. 16. Drave them—Bid them clear the room so peremptorily as indicated ready compulsion by officers.It is by no means so clear, as commentators represent, that Gallio does not here display more impatience than becomes his office. The tedium of a regal discussion is no good ground of a nonsuit. Perhaps he is already nervous from the climate, which ultimately sent him home an invalid. It certainly was a prima facie question whether Paul had not deserted from his national creed, requiring a discussion. 17. All the Greeks—All the Greeks present at the court. The Greeks of this degenerate age had learned to watch their Roman arbiter’s eye with servile adulation, and to take the cue from his words. When, therefore, Gallio ordered the Jews out of his presence, these Greeks seem, without rebuke from Gallio, to have caught their ringleader and chastised him for having come into the judicial presence. But, in addition to the present unpopularity of the Jewish race, this set of Greeks here present had, probably, taken some interest in this case. They knew that the quarrel between the Jews and Paul was a Jew and Gentile strife. Without any deep sympathy with Paul’s religion, they were at any rate against the Jews in the contest. Cared for none—From the sound of the words, this seems a fine text from which to preach down indifference in religion. And, in fact, this amiable Roman philosopher, this brother of Seneca, did have before him the story of the crucified Jesus, and from indifference, nay, effeminate indifference, rejected it from examination! Still the those things of the present verse refers not so much to the religious topics as to the lawless castigation of Sosthenes by the Greeks. It was not a religious, but an official carelessness; and the text is rather a good whip for negligent magistrates who allow disorders and turbulence to go unchecked. 18. Yet a good while—He was, in consequence of this decisive check imposed by the Roman power upon Jewish hostility, enabled to fill out the eighteen months of Act 18:11 in building probably the most powerful Church in Europe. The experiment was now settled that Europe was a true predisposed field for the Gospel. Japheth was at length to enter and dwell in the tents of Shem. Hereby Paul’s initiatory mission seemed to him fulfilled, and he turns his heart and feet back toward his native East. Shorn his head—Unquestionably it was Paul who had the vow; and not, as some commentators maintain, Aquila. By the Nazarite vow, a Jew for a period consecrated himself to God, avoiding strong drink, and allowing his hair to grow unsheared. At the end of the period he was to go to the temple, make a somewhat liberal offering, shave his head and burn the hair in the sacrificial fire, and so absolve himself from his vow, (Numbers 6:1-21.)A vow of a less sacred nature could be made for various purposes. A Jew, as an act of devotion, would vow not to trim his hair until he had safely accomplished his journey. So the Jews (Acts 23:14) vowed neither to eat or drink until they had slain Paul. By a similar custom the Greeks and Romans were accustomed, after deliverance from some great danger, to trim the head and consecrate their hair to the god who had preserved them. In modern times, the temperance pledge and the baptismal engagements are of the nature of a vow. The jurors in our modern law vow with a formal oath not to eat or drink until they have agreed upon a verdict. As the apostle’s vow ended with his embarkation for Syria, it was probably an act of self-consecration dependent upon being successfully brought to the end of his present mission in Corinth.Dr. Wordsworth notes the difference between κειραμενος, used here, which signifies to cut with shears, and ξυρησωνται, signifying to shave bare with a razor. It was the last of these which was done by the Nazarite at the temple to close his vow. Wordsworth suggests that Paul wore his hair long at Corinth, (where short hair was the sign of a slave,) trimmed his hair at Cenchrea for convenience, preparatory to shaving it at Jerusalem, for which purpose was his haste at Acts 18:21. Had a vow—Rather, had had a vow.Cenchrea—More accurately Cenchreae. Leaving Corinth, Paul would pass by a road about nine miles in length, lined by tokens of zealous paganism, to this the seaport of Corinth, in her vast trade with the East, particularly with Asia Minor, through the great city of Ephesus. The name is still retained in its modern form, Kikries, though the more educated Greek still affects to retain its ancient classical name, which is plausibly derived from the millet, κενκρι, (cencri,) natively growing there. A Church was established there probably by Paul, and from thence his messenger, Phebe, bore his letter to the Romans, (Romans 16:1.) The ancient site is visible at Kalamaki, the eastern station of the modern steamboats. 19. Came to Ephesus—Between Corinth and Ephesus the sea route was a perpetual scene of navigation. It took usually from twelve to fifteen days, about the time of a modern steamboat trip across the Atlantic. Ephesus, the commercial capital of proconsular Asia, we shall fully notice at Acts 19:1. 20. Desired him to tarry—The vessel, though stopping at Ephesus, seems bound for Cesarea. Paul’s first preaching at Ephesus, as at Corinth, seems to have won the Jews. In both places the brief peace was succeeded by violent war. As cultivators of the ground for a future Church, however, Paul left Aquila and Priscilla there, (Acts 18:19.) 21. I must… Jerusalem—This entire clause is found wanting in a number of the best manuscripts; but it is sufficiently sustained to be retained in the text. Paul’s promise to return was fulfilled soon after. Sailed—It is uncertain whether in the same or another ship. The same route was pursued in Paul’s return from his third journey, (Acts 21:1-8,) where see notes. 22. Cesarea—(See notes on Acts 8:40.) Gone up—To the English reader it would appear that these words express Paul’s going from the port up into the city of Cesarea, instead of his going up from Cesarea to Jerusalem. So it appeared to earlier readers; for that construction is the probable reason with the ancient copyists for leaving out the first clause of Act 18:21. They recognised no actual visit to Jerusalem, and so blotted out Paul’s expressed intention to visit it. But the following phrase, went down to Antioch, would not be used of a journey from Cesarea to Antioch. As ancient capitals were built on high grounds for purposes of defence, the phrase go up to them became stereo-typed. (See Revelation 20:9, and note on Acts 11:2.) This assumes that the clause in Acts 18:21 is genuine, and that Luke presupposes that this going up is the fulfilment of that promise. Saluted the church—We infer that nothing of consequence, to Paul personally or to the Church generally, took place when Paul made this visit to Jerusalem. Went down to Antioch—The end, as the beginning, of his second missionary tour of somewhat less than three years.IV. PAUL’S THIRD MISSION from Antioch to and through Ephesus and Greece, thence back by Asian and Syrian coasts to Jerusalem, Acts 18:23 to Acts 21:17.About autumn of A.D. 54, leaving Antioch, Paul commences revisitation of the country of Galatia and Phrygia, confirming the Churches. Thence, after spending a ministry of three years in Ephesus, he journeys through Macedonia into southern Greece, where he spends three winter months at his farthest point, the city of Corinth. Returning, he passes through Macedonia, and, embarking at Philippi, crosses over to Troas. Thence by sea he skirts by the coasts of Asia Minor, through the AEgean isles, and, crossing the Mediterranean, comes to Tyre, Ptolemais, and Cesarea, and thence by land to Jerusalem. It occupied a period not far, more or less, from four years. 23. Some time there—A brief visit of respect suffices for Jerusalem; but some time of residence indicates that the apostle is at home in Antioch. Galatia—”We may suppose,” says Dr. Hackett, “that Paul went first to Tarsus, thence in a northwestern direction through Galatia, and then, turning to the southwest, passed through Phrygia, and so on to Ephesus. That course accounts for Luke’s naming Galatia before Phrygia instead of the order of Act 16:6.” (See map.) 24. Apollos—Contracted from Apollonius, the adjective of Apollo. Alexandria—The city of Alexandria, the birthplace of Apollos, was built near the mouth of the Nile by Alexander the Great, and was intended by that comprehensive genius for a union-point of the eastern and western nations, a centre of the blended civilizations of the earth. The Jews boast that their nation enjoyed his personal favour owing to his having been shown the prophecies of Daniel predicting his great career. Certain it is that they were endowed with the fullest privileges of citizenship, and the fullest enjoyment of their religious rights, in this splendid and liberal capital. The land of their ancient bondage, Egypt, was now the home of their preeminent freedom. Here was made that translation of the Hebrew Scriptures called the Septuagint. Here Philo, the Greekish Jew, wrote those reflections upon the Hebrew Scriptures which prepared the minds of the Hellenists of various sections for the forms of thought presented in Christianity. Similarly our Apollos, an earnest Jew, imbued with the influence of Greek refinement, and trained under the teachings of Grecian rhetoric, would possess an eminent power of handling Christian truth with a pleasing and powerful effect. Eloquent—The Greek word often signifies learned; but that being implied in the clause that follows, the word must refer to his power of oratory. Mighty—It is not merely said that he knew the Scriptures, but he was mighty in bringing out their force impressively upon the hearts of men. The truths burning in his own heart fired the hearts of others. Came to Ephesus—Probably from Alexandria; from the great capital of Africa to a great capital of Asia. 25. Way of the Lord—Of the Lord, not of Jesus, but, according to the Old Testament, of Jehovah. So John was to prepare the way of the Lord=Jehovah. Apollos had not yet distinctly learned of Jesus. Knowing only… John—In his native Alexandria, perhaps, some disciple of John, having left Judea before the zenith of Jesus’ ministry, may have unfolded to him the truths with which John had shaken the multitudes of Israel. The kingdom of God is at hand; the prophetic period for the Coming One is expiring; the world spiritually, and perhaps physically, is to be destroyed and renewed. With such truths and bold conceptions, Apollos’ oratory no doubt, like that of John, could sway the multitudes. 26. Began—Opened his ministry in Ephesus after he came. Expounded… more perfectly—The Greek word for diligently in Acts 18:25 more properly signifies accurately. The same Greek word here is used in the comparative. But if Apollos preached accurately at first, how could he be taught to preach more accurately? The first accuracy, we suppose, was the proper accuracy of a Johnite; than which the accuracy of a Christian was more accurate.Aquila and Priscilla unfolded to Apollos the wonderful fact of a Messiah already come. They gave him the history of the incarnation, the miracles, the crucifixion, the resurrection, the ascension, the pentecostal affusion, and the commission to convert the world. This pupil was soon superior to his teachers. Aquila and Priscilla remained at Ephesus long enough to salute Paul on his return to that city, and to have him send their salutations thence to the Church at Corinth in the first epistle, (1 Corinthians 16:19.) The faithful pair had a “Church in their house.” Afterward, (Romans 16:3,) residing at Rome, they are greeted by the apostle himself as having been ready to sacrifice their lives to his, as worthy the thanks of all the Gentile Churches, and as still possessing a “Church in their house.” Again they return to Ephesus, and are again greeted by the great apostle. (2 Timothy 4:19.) This is their last New Testament record; but tradition reports their martyrdom by the axe. 27. Disposed… Achaia—The narrative of his teachers seems to have inspired his fervent spirit to visit the scenes where they had heard Paul preach Jesus, and witnessed his founding a holy Church. Helped…through grace—Those who at first had believed through grace, were now helped by human aid to persevere in faith. 28. Mightily convinced—Nervously, or energetically and completely, refuted. Publicly—Whether in synagogue, church-apartment, or agora. So popular was Apollos that a party arose with the motto, “I am of Apollos.”The partisan spirit was only in the narrow partisans, not in the noble leaders. Apollos was with Paul, or near him, at Ephesus, when he wrote the first Epistle to the Corinthians, (1 Corinthians 16:12,) about A.D. 57. He declined, or rather deferred, then to go, according to Paul’s wish, to Corinth. Paul requests Titus (Titus 3:13) to “bring Zenas the lawyer and Apollos” to him. This is the last mention of Apollos in the New Testament; but tradition makes him Bishop of Cesarea. From the smooth style and the tinge of Alexandrianism in the Epistle to the Hebrews, some eminent scholars, among them Luther, Tholuck, and Alford, have plausibly suggested that its author was not Paul, but Apollos. PAUL AT EPHESUS, Acts 19:1-41.Rebaptism of the Twelve. John’s Disciples, Acts 19:1-7.1. Upper coasts—From his visit to Jerusalem, (Acts 18:22-23,) and brief residence at Antioch, Paul had taken the circuit of his Churches in Asia Minor, and was now ready, according to his promise, (Acts 18:21,) to fulfil his apostolic mission in the illustrious city of EPHESUS. Four great city Churches had been formed by him in Asia Minor, four in Europe, and between these Ephesus was to stand, a tall observatory, from which both fours could be contemplated, as at a bird’s eye view—a central medium of communication, through which the Churches of the East and West, Asia and Europe, could maintain the communion of saints as one great Christian republic. His success in this purpose was very complete. Here a holy Church of Christ was built, to which a most loving epistle was addressed. Over this Church a Timothy first presided. Then a John here resided, wrote probably here his epistles, and laid here his earthly remains. Here, too, tradition affirms the mother of Jesus lived, died, and was entombed. To this as the head of the “Seven Churches of Asia,” is made the first Apocalyptic address. (Revelation 2:1.)Descending from the upper coasts, that is, the Phrygian and Galatian highlands, near the high sources whence the Meander and Cayster flow down to the sea, on both sides of Ephesus, as Paul moved down from the east, he would behold the city lying on a plateau, less than five miles square, flanked on the left by the long mountain ridges of the Coressus and the Prion, along whose summit the city wall extended, with the buildings lining the lower slopes. Nearer at hand, on the margin of the slope, stood the theatre, so memorable in Paul’s history, whose remains are the largest of the kind extant. More distant, and near the harbour, was the temple of Diana, one of the wonders of the world. Beyond was the blue AEgean, which Paul had so lately crossed on his voyage from Corinth. and which he was soon to re-cross on a brief visit to that same Corinth. The great religious characteristic which Paul was to encounter in Ephesus was the overwhelming power of the worship of the great goddess Diana, (Greek, ARTEMIS.)Certain disciples—These disciples appear not to be pure Johnites, who had never heard of Jesus; but imperfectly informed Christians, who had never heard of the effusion of the Holy Ghost. Followers of John, unknowing of Jesus, would hardly be called . 2. Have… Holy Ghost—Dr. Hackett renders this question, Did ye receive the Holy Ghost when ye believed? Observing signs of their defective Christianity, Paul puts the question preparatory to a fuller work. Their answer also Dr. H. would render, We did not hear, when baptized, even if there be a Holy Spirit. By the term Holy Ghost, as by them used, we do not understand the Divine Spirit as an essential existence, but the Holy Spirit as a conscious manifestation and movement then in the Church. (See note on John 7:39, where a similar meaning exists in the words.) 4. Baptism of repentance—John’s baptism when received obligated the people to repent anew of sin in expectation of a soon-coming Messiah. By accepting the rite they acknowledged the obligation and the expectation. Yet when Messiah came he required a new baptism, obligating a consecration to him, whereby the Spirit of promise would be poured out upon them, and they be emancipated into the full liberty of the sons of God. Christ Jesus—Messiah Jesus. John’s baptism obligated faith in the Messiah; John’s testimony obligated faith in Jesus as Messiah. (See notes on John 1:19-42.) The Gospel of the apostle John, indeed, written by him at this same Ephesus, clearly indicates in its first chapter the need, from the great number of Johnites in that locality, of a clear testimony that the Baptist himself did most explicitly affirm Jesus to be the Messiah. 5. Were baptized—We have here an unquestionable proof of a rebaptism; namely, of a once baptized disciple of John now baptized into the faith of Jesus. 6. Spake with tongues—We have here a miniature Pentecost, a new outpouring of the charismatic Spirit upon a new twelve. Preaching to Jews and Gentiles, confirmed by rare Miracles. 8-12.8-12. When Paul paid his brief visit (Acts 18:20-21) to Ephesus the Jews seemed to welcome him, and desired his stay. He now returns, and is heard by them for a period of three months. He declares the kingdom of God and Jesus its king, and a division takes place. The majority, hardened into the usual Jewish obstinacy, and the leaders proclaimed their hostility before the multitude; but, overawed by the spiritual power of Paul, already manifested, and being perhaps but a feeble minority in Ephesus, they did not, like the Jews of Corinth, appeal to the Roman magistracy, nor, like those of Philippi, attempt a mob. 9. School of one Tyrannus—Ephesus was a Greek city; literature, philosophy, poetry, and rhetoric flourished here. Driven from the synagogue, therefore, the apostle took to the school; doubtless a school of a Greek rhetorician. Here he found a roomy apartment and full congregations. 10. All… in Asia—In the vigour of his manhood, in the plenitude of the Spirit, in the tide of expanding success, did this mighty apostle now make a profound impression not only upon this idolatrous city of Diana, but upon all the border Asia. Aided by his faithful fellow ministers, and, perhaps, by his consecrated twelve, he could not only thunder the law and the Gospel from the academic hall of Tyrannus, but in the surrounding rural territory, and even the other great Asiatic cities. Thousands who came to Ephesus to worship in the cloisters of Diana, came to hear the Gospel of the Saviour at the school of Tyrannus. Other thousands heard that same Gospel from the apostle’s faithful missionaries; so that literally “all Asia heard the word of the Lord Jesus.” 89504e470d0a1a0a0000000d49484452000000b4000000ce0803000000a0aad8a700000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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63783eb1830225c6b182854709b6149eb98dcd3a38e7614501dc109b3878aa7399269beb4e2cdab6748d82b99661b59a81b5 2d4bf4938404651fb1b4608b1425263c3c7c3b007182b538235e8802378c700819363f4a5c88a05004da013f00fb8586069f 22923b534cab0462d1b6285460bf881bf89845131919937321924271d160d55c80f39ea988aac0ff0520c55a4e9fd55d3f00 00000049454e44ae426082 NOTE III.—Nero—It was in about the month of October, A.D. 54, that the news of the Roman Emperor ’ death and of NERO’S accession found Paul in the second of his three years’ preaching at EPHESUS. (See Hist. Note 2 at Acts 9:31.) His reign more than covers the future years of Paul’s ministry. While he was thus planting the Gospel in the empire, Burrus, the statesman, and Seneca, the philosopher, were endeavouring to sow the seeds of wisdom and morality in the heart of the young future Emperor, NERO. Under the influence of those lessons, for the first five years of his reign Nero was one of the best of rulers. But he lived to destroy the lives successively of Burrus, Seneca, and Paul. 12. Handkerchiefs or aprons—While Paul is the great preacher in the desk of Tyrannus, he is also the humble mechanic in the shop of some tent-maker. Hence these, his handkerchiefs, were the sudaria, the sweat-clothes, with which literally he had wiped the perspiration from his face. And these aprons were the semi-cincta, the ordinary overalls, bound upon the front of his person, so as to protect it from the dirt of his labour. (See note on Acts 8:24.)While earnestly engaged in founding a Church in Ephesus, Paul was not permitted to forget his already established Churches. Some disorders in the Church of Corinth obliged him, in deep sorrow, to pay a brief visit across the AEgean, and administer tender reproof and correction. Yet he left the offenders with a solemn warning, (as he himself tells us, 2 Corinthians 13:2,) “If I come again I will not spare.” On his return, across the same AEgean, to Ephesus, he wrote a brief letter, (previous to his two great Corinthian epistles,) which has not been preserved, enforcing his rebukes, and requiring them to separate wholly from fornicators. To this lost letter he alludes, 1 Corinthians 5:9-12. Heathen Exorcism Punished by its own Demons—the Sons of Sceva and the Demoniac, Acts 19:13-20.13. Vagabonds—Called by the Romans circulatores. They were travelling claimants to the power of casting out demons and restoring the diseased. Similarly, nearly to our own times, travelling gipsies and other fortune-tellers have perpetuated old heathen superstitions even through the Christian ages. Exorcists—Men who, by the authority of the name of some powerful being, solemnly assumed to require the demon to depart so effectively as to be obeyed. For some occult reason Solomon, the king of Israel, was supposed to possess that mighty power over demons that used in adjuration would compel or frighten them to depart. Whom Paul preacheth—In the hall of Tyrannus they had heard Paul proclaim the divinity of Jesus. 14. Chief… priests—It is evident from Acts 19:18-19, that the priesthood of Sceva, though a Jew, was in the service of Artemis. For the defeat of his sorcerer sons induced the people to burn their books of Artemisian rites. 15. Evil spirit answered—Speaking from within the man and using his organs. (See note on Mark 5:1.) Who are ye?—The divine purpose is to enable Ephesus to realize that Jesus is divine, and supreme even over the great goddess. To this end: 1. Her jugglers are reduced to use his name as having been proved by Paul’s miracles to be mightier than any spell of their own. 2. The demon is compelled, in disobedience to the sorcerers, audibly to declare the supremacy of Jesus. 3. The Divine Power uses him as an instrument in punishing the sorcerers for their presumption in appropriating the name of Jesus. 4. In so doing the demon so reveals the utter hellishness of his own nature as to till the minds of the spectators with horror. (See notes on Mark 1:24; Mark 5:7.) 16. Leaped on them—With such demoniac force upon the seven that their loose oriental garments are torn off, and they rush from the house naked and wounded, and glad to save their lives. Yet a well-sustained reading substitutes both for them; indicating that but two of the seven were involved. 17. Fear fell on them all—Terror lest they suffer the awful penalty of tampering with the Artemisian sorceries. Name… Jesus… magnified—As superior to every other name, even that of Artemis, and as alone divine, and obeyed by the most terrible powers of hell. And this divine awe was universal, upon Jews and Greeks, so as to produce a deep impression upon Ephesus. (See notes on Acts 13:12; Acts 16:17.) 18. Many that believed—That is, many who were members of the Church before this transaction. Showed their deeds—Revealed how in spite of their Christianity they had still indulged in pagan dealing with the lower powers of nature and demonism. And, as above remarked, even through the Christian centuries there has run a streak of this same paganism. 19. Many—Other than Christian believers. Curious arts—Arts about which men may be more curious than wise; arts which true wisdom would let alone. Books—These books were manuscript scrolls and larger documents, containing the lore of the black art. The stupendous superstition of the Diana worship was formed into a dark science, with its subtle professors and its extended treatises. These manuscripts contained the doctrines, the prescriptions of magical drugs and herbs, and rubrics directing the mode of performing the various ceremonials. These were the celebrated ‘ΕφεσιαΓραμματα, which, being inscribed upon the crown, the girdle, and the feet of the goddess, became impregnated with a mighty nature-power, and, being transcribed upon a scrap of parchment, were worn upon the person as a charm against any natural disease or other evil. Whoever carried about him these incantations would be victorious in every thing. King Croesus is said, upon his funeral pile, to have consoled his dying moments by repeating these mystic syllables. An Ephesian wrestler, while he concealed these charms upon his person, conquered his Milesian antagonist; but the scroll was stolen from his pocket, and he was vanquished.Burned them—Confession is cheap, but reformation is often costly. A false penitence would have sold these books, and kept both the money and the credit for piety. Before all—A blazing declaration that the temple and the idol deserved the same fate. Fifty thousand… silver—Nearly eight thousand dollars. For doubtless the books had a superstitious value far above the price of ordinary volumes of literature. 20. Grew the word—As all these dark superstitions flowed from the one great Ephesian idolatry, so their exposure disgraced the system, and wrought a sense in men’s minds of the true divinity of Christianity. 21. After… ended—In the present two verses Luke states Paul’s new mapping out of his future mission.When he started last from Antioch, (Acts 18:23,) his plan was, after an orderly revisitation of his Galatian and Phrygian Churches, to fulfil his promise (Acts 18:21) to perform a full ministry at Ephesus. For more than two years has he now discharged that ministry, and the most stupendous superstition of the world is trembling before him. Yet he realizes that his present mission here of laying sure foundations for a future growth is nearly accomplished, and he begins to forecast his future. A great definite object now rises up before his mind. He will circuit around through his European Churches back to Jerusalem, and then—ROME. Purposed— ”By the phrase purposed in spirit we must doubtless understand neither a direct intimation of the Spirit, such as he had received during his first residence in this region, (Acts 16:7,) nor yet an ordinary act of human deliberation and decision; but rather an act of the inner life, in which the energy of the Divine Spirit and of the spirit of Paul cooperated together in one common purpose.”—Baumgarten. (See our note on Luke 1:3.)Go to Jerusalem—By this phrase Luke implies that the circuit through Europe was subsidiary, and his aiming at Jerusalem was the main object.How was this? Luke does not inform us, and we must learn Paul’s mind in this from Paul himself.The later Church at Jerusalem, under the terrible pressure of the hostile temple and haughty priesthood, was always half Judaized and quite pauperized. (See note on Acts 11:29.) Toward the apostle of the Gentiles their face was repulsive. (See note on Acts 15:12.) Toward them, in return, St. Paul looked with deep pity for their narrowness, yet with reverence for their position as the mother Church, and with a strong desire at once to relieve their necessities and win their hearts both to himself and to Christ, the Divine Incarnate. (See note on Acts 12:19.) With these views he organized a system of extensive money contributions from all his Gentile Churches, with which in hand he purposed, attended by the chosen delegates of the Churches, to revisit the Jerusalem Church. 22. Sent… two—To prepare his way in the Churches for his visit, he sends, about the Passover of his third year in Ephesus, two harbingers, Timothy and Erastus, purposing, on account of the great and effectual door opened in Ephesus, to remain himself fifty weeks longer, namely, until the ensuing Pentecost. For his own account of these facts see 1 Corinthians 16:5-10, written to the Corinthians from Ephesus during this interval of fifty weeks. Erastus was probably the chamberlain of Corinth, whither he is now going, and is subsequently honourably saluted in Paul’s second letter to Timothy. (Romans 16:23; 2 Timothy 4:6.)From Ephesus at this time was sent PAUL’S THIRD LETTER, THE FIRST EPISTLE TO THE . (A.D. 57.) 24. Shrines—The shrines were portable images or models of the temple of Artemis, or rather of the central chapel enclosed by the temple, and in which the image of the goddess was encased. The shrine was made of wood or metal, and probably contained an image of the great image. As the goddess was worshipped not only in “all Asia,” but “all the world,” these shrines were in great demand for world-wide exportation. They were supposed to communicate all those blessings of health, vigour, safety, offspring, and prosperity of which the original nature-goddess was author. To secure those blessings the shrines were worn about the person, retained in the home, or deposited in some neighbouring temple. Hence we see they were the material of an abundant trade for their manufacturers in Ephesus.Demetrius—If not proprietor of the entire manufactory or sale of the shrines, this person was at any rate qualified in brain and tongue for leading a stirring movement. The preaching of Paul, the growth of his Church, the spreading scepticism chording with the advancing civilization of the age, was making its impression. Of this the shrine market was test, and was exhibiting unwelcome proofs. A counter movement was imperatively necessary. 26. Not… Ephesus… all Asia—Demetrius doubtless exaggerates: but there is truth enough left after all deductions to impress us with the powerful and broad success of Paul’s assaults. He and his ministers confine themselves not to the hall of Tyrannus, but circuit into adjacent country and city. Dissatisfaction is prevailing through this intellectual region of Ionian Greeks, with their past systems, and the soul is hungry for higher and more cheering truth. How dear to many a heart must have come the welcome message of life and immortality of the incarnate Son of God! No gods… made with hands—But did the pagan really hold the image to be not solely the representative and reminder of the god, but the actual god himself? No doubt, we reply, there were enlightened minds of antiquity who affirmed not only that the image was not the god, but that no image could ever represent the Divine. Passages so affirming can be quoted from different philosophers. But then it is equally true that pages of passages could be quoted identifying the god with the image. Image-makers were called θεοποιοι and θεοπλασται, god-makers and god-moulders. And Plutarch says that the Greeks were “Neither taught nor accustomed to call brazen, sculptured, or stone figures images or honours of the gods, but gods themselves.” The converted philosopher, Arnobius, assures us of himself, when a pagan, “If ever I saw a lubricated stone, being smeared with olive-oil, I addressed it with adulation, as if a present power dwelt within it, and begged the benefactions of the senseless block.” After Christianity spread its influence, however, paganism itself grew more reflective and more careful of its language. 27. Our craft—Literally, our part; that is, our branch or share in the common interests concerned. Temple—With a fine show of religious public spirit Demetrius assumes, in words, that our share of interests is altogether subordinate to the great point of the honour and universal worship of the great Artemis. Our impoverishment is rather an evil; but it is horrible to think of our dishonoured religion!This temple of Artemis (Diana) was indeed reckoned one of the seven wonders of the world. Central within the whole structure was a small roofed chapel or cella containing the sacred image. The temple itself enclosing the chapel was an immense oblong four hundred and twenty-five feet in length and two hundred and twenty feet in breadth. The whole was without roof, being in fact rows of columns, colonnades, surmounted by a horizontal entablature. The whole was simply an honorary open columnar structure, enclosing the cell that enclosed the goddess. 28. Great—There were in mythology the twelve Dii Majores, Greater Gods, and Artemis was not generally reckoned one of them. Nevertheless Great was the special title applied by her worshippers throughout “the world.” Here, as in many other cases, vociferation supplies the place of argument. Loud and well repeated utterance is sometimes the only effective support of a false cause.They heard… full of wrath—The oratory of Demetrius takes full effect. Having a common interest, these pagan brethren have a common piety and a common wrath, and their wrath has a common object. Woe to our apostle if he is found in Ephesus! 29. Gaius—Same name as the Latin Caius. This Gaius, mentioned only here, being a Macedonian, must not be identified with Gaius of Derbe, (Acts 20:4,) and probably not with Gaius of Corinth, (Romans 16:23; 1 Corinthians 1:14.) Aristarchus—Name signifying most excellent ruler. He was a native of Thessalonica, and is here first mentioned as endangered for Paul. He seems to have left Ephesus with Paul for Greece; to have returned with him from Greece to Palestine (Acts 20:4) as one of the seven; to have sailed with him from Palestine to Rome, (Acts 27:2,) and there to have been his “fellow-prisoner” (Colossians 4:10) and “fellow-labourer,” (Philemon 1:24.) In short, he seems to have been Paul’s faithful attendant from this time until his appearance before Nero. How much earlier he joined Paul we know not, as the mentions of him are incidental.One accord into the theatre—As the ancient theatre was a place not merely of dramatic gatherings, but for public assemblies of all sorts, especially for city affairs, this mob spontaneously, without very well knowing what it is about, moves to the theatre. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 30. Paul… entered—They had not searched very judiciously for their victim, as it is clear that he was within the excited city. Paul probably believed that on being admitted into the theatre he could so address the assembly as to calm its fury. Such is the spontaneous confidence of great personality endowed with a natural mastery over men. What would have been his success is very doubtful, for the fears of friends, both private and official, prevented the experiment. 31. Chief of Asia—Asiarchs. So the rulers of different provinces were called Syriarchs, Cypriarchs, etc. These were wealthy and honourable citizens who were elected to preside over the sacred rites and to institute public games, which, however, they were to do at their own expense. The president or the college of Asiarchs was styled High Priest, precisely the same title in the Greek as belonged to the supreme Jewish pontiff. The citizen who had once been Asiarch, permanently retained the honorary title, so that these noble friends of Paul may have been only men of Asiarch dignity. It is altogether probable, officials of Artemis as they were, that, like the more elevated minds of the age, they secretly disbelieved the divinity of the goddess; and if they were not Christians, coincided more with Paul’s monotheism than with the superstition of the populace. 32. Cried one thing… confused—The embarrassment of the leaders against Paul was now complete. Could their mob have caught him in the street they could have easily murdered him. Had he entered the theatre, he might have been summarily dispatched. But as the crowd unconsciously moving into the theatre has assumed something of a deliberative form, then coolly to propose and debate any measure to make way with him would have brought the Roman government to say something about it. Nothing takes place now but incoherent and contradictory exclamations. At last a movement is made to put forth a single speaker, namely, Alexander. 33. They—A portion of the crowd. That there should be three Alexanders, all of Ephesus, each coming into relation with Paul, and each mentioned as a well known character, is quite inadmissible. The facts were, perhaps, thus: Certain friends of Paul nominated Alexander, a Jewish convert, to make defence for the prisoners, and the Jews, in order to expose the apostate to danger, push him on, but his Jewish features induce the crowd to clamour him down. After that he became a heretic (1 Timothy 1:25) and an enemy of Paul, (2 Timothy 4:14.) The Jews—The Jews pushed him forward after he was prompted by other parties. Those other parties not being Jews, but intending a defence, must have been friends to the prisoners, probably Christians. 35. Townclerk—The keeper of the city records—city recorder. Coins exist, associating the title with that of the proconsul, and so indicating a high rank. The townclerk here performs the duties of a modern mayor. He said—The tact, moderation, and good sense of the townclerk’s speech have been much applauded since its delivery. But perhaps his administration would have been more commendable had his interference taken place two or three hours earlier. Worshipper—Literally, temple-sweeper, expressing a servile office. But so great a goddess was Artemis that it was a proud prerogative for Ephesus, among the cities of Asia, to be her humble servitor, and wear the title as a badge of honour. Fell down from Jupiter—Literally, the Jove-fallen. Pliny says that there was a modern image of Artemis at Ephesus which had outlasted seven rebuildings of the temple. The pretence of having fallen from heaven was made in favour of other idols of antiquity, as the Palladium of Troy, the ancile at Rome, and the image of Cybele at Pessinus. The notion may have arisen from the descent of meteoric stones; but in fact this image of Artemis seems to have been of wood. It bore more resemblance to the rude images of Hindooism than to Greek statuary, and was probably a remnant of an old eastern idolatry found by the Greeks when they colonized Ionia. 37. Robbers of churches—The Greek pagan phrase signifies temple-pillagers or blasphemers. Some have supposed the townclerk here, in giving the Christians so quiet a character, to have slipped into a smooth untruth. But it must be remembered that Paul was not present; and the two who were apprehended may have been, for-all that appeared, as innocent as the townclerk made them. 38. Law is open—Literally, the court days are going on. Deputies—In regular succession appointed, though but one at a time. By deputies are meant Roman proconsuls. Implead—Contest in law with. 39. Lawful assembly—An assembly regularly called and legally authorized; as this was not. To move an unlawful tumult was a capital offence, and Demetrius was now quite as much in danger as Paul. 41. Dismissed the assembly—The movement of Demetrius had suddenly miscarried; his victim had escaped, and the Church stood intact under Roman law. Yet, on the other hand, the supremacy of Artemis had been reasserted, and the lost ground was so far recovered as that Ephesus felt herself as unanimously as ever pagan and Artemisian. But the words before which the religion, the idol, and the temple should wane away into ruin had been spoken. The spot where the edifice once stood cannot now be identified, and its very materials have been embodied into some of the churches of Christendom. 3. Paul’s Departure for Southern Greece, and Return through Macedonia and Troas, Acts 20:1-12.1. Uproar was ceased—With the close of this tumult closed Paul’s memorable ministry of three years (with perhaps some full vacations) in Ephesus. He had made preparations for departure before the disturbance, (Acts 19:22,) and he had fixed (1 Corinthians 16:8) the Pentecost of A.D. 57 as the limit of his stay. Assuming that this was the point of his departure, as he returned to Jerusalem to the Pentecost of 58, this his third missionary circuit, measured from Ephesus, filled a precise year.Departed—As his route of departure is over old travelled ground, Luke dismisses it with few words; but the return route from Corinth is so pregnant with interest as to occupy a chapter and a half. Into Macedonia—As he promised to the Corinthians, (1 Corinthians 16:5.) After writing his first epistle to the Corinthians he was so anxious as to its effect upon that Church that he sent Titus to Corinth to ascertain and report. Titus and his report he expected to receive at Troas, on his way to Macedonia. No Titus appeared, and in deep distress the apostle crossed over the Hellespont, and visited the Philippian Church. There he would meet Luke, whom he had left in Philippi six years before. And there too, to his joy, Titus came with a joyful report (2 Corinthians 7:6-7) from the Corinthian Church. That Church had expelled the immoral, and returned to its allegiance to Paul. Yet the Judaizers were at work, headed by a bold and talented, and yet to us unknown, leader, and this, in addition to the business of the collections for the poor saints at Jerusalem, called out Paul’s Fourth Letter—THE SECOND EPISTLE TO THE , from Macedonia, autumn, A.D. 57.This epistle was sent by Titus, and a “brother” mentioned but not named in 2 Corinthians 8:18. whom we identify with Luke. For, 1. Luke was at this time at Philippi; 2. The words “whose praise in the Gospel is in all the Churches,” well describes one whose Gospel (probably published during his long residence in Antioch) was already in circulation among the Pauline Churches; 3. A few months afterward Paul, at Corinth, writing his epistle to Rome, named Luke (Lucius) as being at Corinth; 4. In this agree the ancient superscription at the end of the epistle, Origen, Jerome, Wetstein, Whitby, Wordsworth; and other high authorities. (See note on Acts 16:10.) 2. Gone over those parts—He travelled into, or at least as far as, Illyricum, (Romans 15:19.) Greece—Southern Greece, distinguished, as was often the case, from Macedonia. 3. Jews laid wait—Probably at Cenchrea they plotted either to kidnap and slay him before he embarked, or, perhaps, embarking with him, to assassinate him at sea. 4. Accompanied—Seven persons now form Paul’s company, a retinue unprecedentedly large. They are said to have accompanied Paul to Asia; but as we find that both Aristarchus and Trophimus were with him at Jerusalem, it is probable the whole seven went thither. (See note on Acts 21:1.) 5. Tarried for us—Here at starting from Philippi, Luke suddenly recommences the “we passages.” (See note on Acts 16:10.) 6. The days of unleavened bread—The Passover. Paul purposed to be at Jerusalem by Pentecost, seven weeks afterward. He, doubtless, solemnly observed the Passover, or at any rate the Christian Easter or resurrection day. The result was that, owing probably to bad weather, he was five days instead of two in crossing the Hellespont to Troas. Assuming with most commentators that this journey took place in the year 58, we can with tolerable certainty name the days of each advance. The passover feast closed on April 3, which appears to have been on Tuesday; and Paul started from Neapolis, the port of Philippi, on Wednesday, April 4. The five days to Troas would terminate Saturday, April 8. After a week at Troas, he left on Monday, April 17. Seven days—The Christian week. 7. First day of the week—This Church was founded the year before by Paul, and it seems by the phrase, when the disciples came together to, etc., that the practice of Sunday meetings was already established under Paul’s authority. The Roman philosopher Pliny, in a letter to the Emperor Trajan, from the near province of Bithynia, about fifty years after this period, well illustrates this fact in the following words: “They (the Christians) are accustomed to meet together on a stated day (stato die) before it is light, and sing among themselves alternately a hymn to Christ as God, and bind themselves by an oath (sacramento) not to the commission of any wickedness, but, on the contrary, not to be guilty of theft, or robbery, or adultery, never to falsify their word, nor to deny a pledge committed to them; and, when these things were ended, it was their custom to separate, and then to come together again to a meal, which they ate in common, without any disorder.”It was, doubtless, at this second or evening meeting of Sunday night that Paul here preached, expecting to embark on Monday morning. To break bread—Either the Lord’s supper, or the lovefeast, or both. Speech— Rather, converse; implying an interchange of discourse. 8. Many lights—The whole scene, both of ministry and miracle, if not by daylight, took place under clear lamplight. Upper chamber—(See note on Acts 1:13.) 9. In the window—On the window-sill, projecting out like a balcony; and the shutters were probably open to admit air. Dead—Luke means to affirm complete death: for it is the miracle of the matter which forms the whole purpose of his narrating it. 10. Fell on him—Paul is now doubtless, conscious of the same miraculous power and impulse as inspired Elijah and Elisha to embrace the dead to redeem them from death, (1 Kings 17:21; 2 Kings 4:34.) His life is in him—Life or soul. It was not until after Paul’s miraculous embrace that it became true that his life was in him. 11. Come up again—From the ground to the third loft. Departed—Went out, that is, from the upper room of the assemblage. 12. They brought—They presented the young man truly living before Paul and his companions, comforted alike by the restored life and by the miracle. 4. Paul’s Coast Voyage to Miletus, Acts 20:13-16.13. To go afoot—By a short cut across the neck of the peninsula. Very probably Paul was accompanied by some of his converts of Troas desirous, apart from the ship’s company, to continue the converse in which they had beguiled the past night, as they never might see him more. A fine Roman road was open for his travel, lined by a celebrated forest of oaks, then, probably, in full foliage. 14. At Assos Paul is taken, in, and sails past “Mitylene the beautiful;” and Chios, birthplace of Homer, on Tuesday; and Samos, birthplace of AEsop, on Wednesday. Pensively must he have gazed toward Ephesus as he passed! One year ago Demetrius and his mob were plotting his life in the great theatre! 17. Miletus—Miletus, where Paul arrived on Thursday, April 20, was located on the southwestern point of the Latmian Gulf, near the emptying of the river Meander into the sea. Sent to Ephesus—About thirty-six miles distance. Paul may have sent his message on Thursday, and the elders arriving on Saturday probably spent Sunday (the Lord’s day) at Miletus.On Monday, April 24, Paul would leave Miletus. 18. Said unto them—This speech, in its difference from the style of Luke, and likeness both to the style and thought of Paul, furnishes strong proof of being a genuine and very accurate report. It abounds with passages breathing the spirit of the finest strains of his epistles. Compare Paul’s description of his pastoral faithfulness, Acts 20:18-21, with 1 Thessalonians 2:10, and 2 Corinthians 6:3-4; his appeals to his own example in this speech with 2 Corinthians 1:12; 1 Corinthians 11:1; and Philippians 3:15; his tears in Acts 20:31 with 2 Corinthians 2:4; the private teaching of Act 20:20 with 1 Thessalonians 2:11, and 2 Timothy 4:2; the anticipation of persecution in Jerusalem, Acts 20:22, with Romans 15:31; his self-maintenance in Acts 20:33 with 1 Thessalonians 2:9; 2 Thessalonians 3:7-9; 1 Corinthians 4:12 and 1 Corinthians 9:12. 19. Humility… tears… temptations.—”Who is so broken a man, both individually—who so prostrated as Paul? His righteousness had become in his mind a sin, and the law, the highest glory of his nation, had become to him a sentence of condemnation.”—Baumgarten. (See Romans 9:1-5.) 21. Repentance… faith—This is the order of all true conversion. First, the renunciation of all sin, and the turning from Satan to God. But what avails repentance and there stopping? Faith must finish the work repentance commences. 22. Bound in spirit—As if the very cords of a stern necessity were bound around his spirit, must he go. 23. Holy Ghost witnesseth—The prophetic testimony of the Spirit within his own heart. 24. None… move me—The perpetual martyr can smile at martyrdom. Christians who enjoy life, and tremble at death, often wonder in its last hour that its fear has departed. How, then, should he be moved, the soles of whose feet have long trodden and walked upon the fear of death? 25. I know—The anticipation that he would never revisit Ephesus, a large body of critics hold to have been mistaken. They maintain that Paul at his first arraignment before Cesar’s tribunal was acquitted; that an interval of years intervened before a second arrest, arraignment, and execution. In this interval he wrote the epistles to Timothy and Titus, and performed labours and travels indicated in those epistles, including a return to Ephesus. That return, therefore, depends upon the question whether Paul had a first acquittal and a second arrest. The discussion of this question we postpone to the Introduction to the above-named epistles.Those who affirm a revisitation maintain that this I know was simply the expression of one of his uninspired expectations, like the not knowing of Act 20:22, or the strong confidence of Act 26:27. Baumgarten’s deep suggestion is, that, owing to the prayers of Christians in Paul’s behalf, (like the prayer of Hezekiah in his own behalf,) the divine order was changed, and the period of Paul’s ministry on earth extended. And thus it was that Paul’s I know was subjectively true at the time; and yet the Roman tribunal was so withheld from execution that a sacred appendix was added to his life. (See notes on Acts 1:7; Acts 2:1.) 26. To record—To testify. Blood—In its figurative application the death of the soul, the second death. 27. Counsel of God—Both in the Law and in the Gospel; both as Judge and as Saviour. His counsel was, collectively to cast off impenitent Judaism and to accept penitent Gentilism, and individually to deal with every man according to his works. (See note on Romans 9:19.) 28. Holy Ghost—Held to be, through the instrumentalities of the Church, the truer appointer of the ministry. Overseers—The original Greek episcopos, from which our word bishop is in fact derived, (by clipping both ends,) is compounded of a preposition signifying over and a noun signifying seer, and is exactly synonymous with the word superintendent.In post-apostolic times the word episcopos ascended (probably by the custom of one elder’s being president-presbyter of a number of presbyters) into a higher official meaning. The presidency or episcopate of one over a number of elders took place so early as to imply some apostolic concurrence. Strict ministerial equality of function in all cases cannot be clearly deduced from Scripture.Church of God—Whether the word God or Lord here is the true reading has long been s subject of earnest controversy; specially earnest as it involves the question of the divinity of Christ. At the present time the probability is strongly in favour of God. 1. Internal evidence: (1.) From the fact that Church of the Lord is a phrase unknown to Scripture, while Church of God is the ordinary form, (2.) If God were the original reading it would be a strong trinitarian text, and therefore there would be temptation for anti-trinitarians to alter it: but not vice versa, for Church of the Lord would be no contradiction to Trinitarianism. 2. Patristic evidence, from the fact that the earliest Christian writers, Ignatius, Tertullian, and Clement of Alexandria, use the phrase “blood of God.” 3. Manuscript authority, which, since the readings of the Vatican and Sinaitic are found to be God, is strongly balanced in its favour. It must be fairly held to be the true reading. 29. I know this—He might know this by the inspired witness of the Holy Ghost, as in Acts 20:23, or from his inferences from observed facts, as in Acts 20:25. Departing—To Jerusalem. (See Revelation 2:1-6.) Wolves—Not persecutors, but schismatics and heretics. Not sparing the flock—Ready to rend it for doctrinal or selfish reasons. 30. Of your own selves—Internal heresiarchs, not merely from among the present elders, but from the Church they represent. Dr. Gloag says, “Mention is made of no fewer than six heresiarchs belonging to Ephesus: Hymeneus and Alexander, (1 Timothy 1:20,) Phygellus and Hermogenes, (2 Timothy 1:15,) Philetus, (2 Timothy 2:17,) and Diotrephes, (3 John 1:9.)” Here were the Nicolaitans, (Revelation 2:6, and note on Acts 6:5,) and here Cerinthus rose against the apostle John. (See our vol. ii, p. 224.) 31. Three years—In round numbers. Three months in the synagogue, (Acts 19:8,) two years in the school of Tyrannus, (Acts 10,) preceded by a brief visit, (Acts 18:21,) and followed, perhaps, by a short delay, (Acts 20:1.) 32. Commend—Commit, entrust. Word of his grace—The promise of the Gospel. 33. No man’s silver—Cicero in very glowing terms describes the virtue of his brother, who was governor of an Asiatic province: “Wonderful it is that when you possessed absolute power for three years in Asia, no statuary, no picture, no vase, no garment, no slave, no beauty of any one, no inducement of money, could sway you from your integrity and purity.” 34. These hands—Doubtless presenting his hands, hard with the tokens of toil. Yet Dr. Hackett truly remarks: “It may be added that Paul, although he waived his own right to a maintenance from those to where he preached, was remarkable for the decision with which he asserted that eight in behalf of others. Compare Romans 15:27; 1 Corinthians 9:13-14; Galatians 6:6; 1 Timothy 5:17-18; see also the Saviour’s rule on this subject in Luke 10:7.” 35. The weak—The helpless. Words—An unwritten saying of the Lord, for the record of which we are indebted to this speech of Paul’s. More blessed—”Plutarch relates that Artaxerxes said, To bestow is more royal than to take away. And Aristotle says: It belongs to a freeman to give rather than to receive. Both of these sayings correspond in expression to the aristocratic views of antiquity. The former refers to the distinction which existed between rulers and the people; the latter to the ancient distinction between freemen and the slaves. Seneca, on the other hand, speaks in reference to the gods when he says: He who bestows benefits imitates the gods; he who takes, the usurers. There is, however, in all these classic sayings a certain aristocratic pride of sentiment, which cannot fail to be perceived. The saying of Christ, on the contrary, is founded on the fact that God is love.”—Lechler. It will, indeed, be generally found, on close examination, that passages of the Christian Scriptures which are paralleled by some heathen quotation are rooted in deeper and purer grounds, and infused with a higher life. 36. Kneeled down—At a moment of deep earnestness like this we may be sure of two things: that the heart would crave the humblest posture, and that a Paul would find no liturgy competent to express his depth and specialty of prayer. 37. Fell on Paul’s neck—Affectionately embracing his chest, and laying the head upon his neck and shoulder, after the Oriental fashion. 38. Face no more—Probably in a few moments the ship started, and, by the powerful northwest wind usually at that season prevailing, arrived in the afternoon of the same day, by a six hours’ sail, at Cos, “the garden of the AEgean,” the birthplace of the great physician Hippocrates, crowned with the temple of AEsculaplus, the god of medicine. 5. From Miletus to Cesarea, Acts 21:1-8.1. We came—It was about the middle of spring (April 24, A.D. 58) when Paul’s ship cut its quiet and prosperous way through the “isles of Greece,” celebrated in poetry for their romantic beauty, and in history for wonderful events. But Paul journeys in a spirit of ever-increasing sadness. The lying in wait of the Jews (Acts 20:3) had interrupted the very commencement of his journey; at Miletus premonitions of a disastrous result weighed upon his own spirit, (Acts 20:22-23;) at Tyre a presaging warning from others forbade him to proceed, (Acts 21:4,) and at Cesarea an explicit prophecy foretold his surrender to the Romans, and the tears of all his friends implored him to proceed no farther. But he is “bound in spirit” to be in Jerusalem at the feast of Pentecost.With a straight course—Favoured by the strong wind from the northwest, the ship cuts through the strait dividing Cos from the mainland point of Cnidus, and on Tuesday, April 25, might arrive at Rhodes. From its ever-shining sun and perpetual bloom of foliage, both the emblem and Greek name of this island are Rose. Patara—The day following, (Wednesday, April 26.) 2. Finding a ship—Their course takes them from their previous ship, but they are so fortunate as to find a ship waiting for them, as it were, at Patara, direct for Tyre. This, apparently, secures Paul the ample time for arriving at Jerusalem at Pentecost, occurring on May 9, A.D. 58, twenty-five years after the first Christian Pentecost. 3. Cyprus—Through whose length Paul with Barnabas had preached Christianity. Left hand—From Patara they emerged from all the insular straits and launched “O’er the glad waters of the dark blue sea.” In these fresh days of spring, the snows still lingered on the rounded summits of Cyprus, but the shores were clad in rich verdure. The breeze was evidently fair and strong, and their sail now by night as well as by day, through a voyage of three hundred and forty miles, at a rate a little more than seven knots an hour, would land them on Monday, the thirtieth day of April, at Tyre. 4. Finding disciples—Literally, searching out the disciples. Paul well knew that there was a Church there, and perhaps he inquired at the synagogue for its locality, or for the residue of the elders. Seven days— One week, as at Troas, (Acts 20:6.) Through the Spirit—Through the Spirit they learned the danger, and so warned Paul against going. 5. Brought us on our way—But one short week had Paul been with these Tyrian Christians, and yet men, women, and children attend him on his way to the shore. There they prayed and parted. There was no chapel or proseucha; but they kneeled by the sea beneath the open sky. 7. Ptolemais—The ancient Accho and the modern Acre. Lying between Tyre and Cesarea, it is older than either, and has outlasted them both. 8. Departed—Left first the ship, and then the city, and took the land route to Cesarea. “Issuing from the southeastern gate, in ten minutes they would cross the Belus, now the Nahmen; then for three hours would proceed along the beach with the surf breaking at their feet; at the base of Carmel would ford the mouth of the Kishon, (El-mukatta,) and, turning that headland, follow the line of the coast of Cesarea. The distance hither from Akka (Ptolemais) is about forty miles.”—Hackett.Cesarea—(See note on Acts 8:40.) Philip the evangelist—(See notes on Acts 8:26-40.) Residing at Cesarea, Philip may have still performed the work of an evangelist, or Gospel-preacher, wherever he was providentially called. 6. At Cesarea—Philip and Daughters—Agabus, Acts 21:9-14.9. Virgins—Not nuns, devoted by a vow to celibacy. “Their virginity is probably referred to only as a reason for their being still at home, and not as having any necessary connection with their inspiration. We read of prophetesses under the old economy, not only wives of prophets, (Isaiah 8:3,) but themselves inspired, from Miriam (Exodus 15:20) and Huldah (2 Kings 22:14) to Noadiah (Nehemiah 6:14) and Anna, (Luke 2:36.) Joel’s promise of extraordinary spiritual gifts was to servants of both sexes, and to daughters as well as sons.”—Alexander. The prophetic character of the company now at Philip’s house providentially, especially after the arrival of Agabus, attests how high at this time, more than twenty years since the Ascension, was the spiritual life in the Church. 10. Many days—At Cesarea Paul’s distance from Jerusalem was about seventy-five miles, or three days’ journey. So rapid under propitious gales had been his voyage that he has nine days to spare before Pentecost, which he can spend either at Jerusalem or at Cesarea. From motives of prudence, perhaps, he prefers the latter. Came down from Judea—Doubtless on having heard of Paul’s arrival at Cesarea, and, belonging to the Pauline section of the Jerusalem Church, anxious to welcome the apostle. 11. Bound his own hands—Impressing the mind most vividly by impressing the eyes, after the Old Testament prophetic fashion. “As Isaiah (chap. 20) loosed the sackcloth from his loins, and put off his shoes from his feet, to declare how the Egyptian captives should be led away into Assyria naked and barefoot, or as the girdle of Jeremiah, (ch. 13,) in its strength and its decay, was made a type of the people of Israel in their privilege and their fall.”—Conybeare &Howson. Jews bind the man— Agabus’ prophecy was not fulfilled in the letter, for the Jews did not themselves bind the man; but it is fulfilled in spirit, for they bound him with their muscular force, and delivered him into Roman custody and chains. 12. We—Luke and the other attendants of Paul, joined by the Cesarean Christians. Philip and his inspired daughters, in lovely and loving human weakness, joined in the grief and the entreaties that Paul would avoid Jerusalem. 13. What mean ye?—What do ye? or, What are you doing? A question of surprise, yet tenderness. Break my heart—In all their agony he could share; but not for a moment in their readiness to shrink from the duty and the suffering. Die… for… Jesus—They saw the danger and the death; he saw also the duty. Had they seen, even for themselves, the same duty and the same cause, doubtless they too, like him, would have moved on to danger and death: for it is a company of rare spirits who are here clustered by affinity around this holy apostle. To Jerusalem, Acts 21:15-17.15. Carriages—The things that were carried; their baggage, or luggage. Up to Jerusalem—Paul now goes “bound in spirit” from Cesarea up to Jerusalem; he will soon return, bound in Roman chains, from Jerusalem to Cesarea. His journey will best be illustrated, geographically, on his return. (See notes on Acts 23:31-33.) 16. Brought with them—More correctly, brought us to Mnason, with whom, etc. These certain Cesarean disciples or Christians did not bring Mnason from Cesarea, but brought Paul and friends to Mnason’s house. An old disciple—An ancient Christian. He may have been one of Christ’s own hearers and followers, a probability not contradicted by his being of Cyprus.The retinue with which Paul now entered Jerusalem was very large. Besides the original seven from Europe, (Acts 20:4,) there were Luke and a number of brethren from Cesarea. They came apparently as an embassy from the Church of the Gentiles, headed by the apostle of the Gentiles, to James, the representative of Christian Judaism at the capital of the religious world. It came bearing the money collections effected by Paul. (See note on Acts 19:21, and Acts 24:27.) We doubt not that the number was large in order to be impressive and weighty. Paul had a “sister’s son” now in Jerusalem, (Acts 23:16;) and there might have been a sister whose home was too small to entertain so large a body of guests. 17. Come to Jerusalem—The terminus of Paul’s third missionary tour, begun at Acts 18:23. where see notes. Brethren… gladly—It was doubtless cheering to Paul, saddened with the dark predictions of change and death at Jerusalem, to meet the face of smiling friends. These were the friends of his Cesarean friends, the progressive party of the Church, sympathizers with Christian Gentilism and its apostle. REVIEW—Paul’s entrance into Jerusalem calls for a brief history of Judea from the death of Herod Agrippa, whose history is given in our note on Acts 12:1; Acts 12:21-25.§ 1. Herod Agrippa left two daughters, who are mentioned in Acts, namely, Bernice and Drusilla, and an only son, AGRIPPA II. (See Herod’s family table in note on Matthew 2:1.) Bernice married her uncle Herod of Chalcis; and, on account of Agrippa’s extreme youth, the kingdom of his father was reduced to a province under procurators, subordinate to the Prefect of Syria resident at Antioch, while the treasury of the temple and the appointment of the high priests were intrusted to King Herod of Chalcis. The boy Agrippa was kept at the Roman court as the favourite of the Emperor Claudius.CUSPIUS FADUS (A.D. 44) was the first and one of the wisest of the procurators, under whose administration the robber bands infesting the country were repressed and public peace secured. , an apostate from Judaism to paganism, succeeded A.D. 46. During the four years of these two procurators occurred the great famine foretold by Agabus, (xi, 27.)§ 2. CUMANUS, the third procurator, (A.D. 49,) ruled with a rashness that filled the province with commotion and bloodshed.Soon after his accession Herod, king of Chalcis, died, and young Agrippa II., though still remaining at Rome, succeeded to his crown, and to his control over the temple treasury and the high priesthood. Bernice, wife of this Herod and sister to Agrippa, returned to Rome; and such was the relation there between the brother and sister that the Roman poet Juvenal satirized them an incestuous barbarians.During Cumanus’ rule some Galileans, in passing through Samaria to the Passover at Jerusalem, were assaulted by the Samaritans, and a number slain. The Jews forthwith appealed to Cumanus, who, bribed by the Samaritans, refused all justice. The indignant Jewish people resorted to arms, in which they were countenanced by the high priest, Ananias. Cumanus met a large body of the insurgents, and Roman discipline obtained an easy victory. Cumanus sent an exciting account of the rebellion to the Emperor Claudius; and it was in consequence of this that the frightened Claudius decreed the banishment of the Jews from Rome mentioned by Luke.Meantime the Prefect of Syria, Quadratus, at Antioch, thought it due time for himself to interpose. Upon examination he found Cumanus guilty of bribery and Ananias guilty of rebellion, and sent them both to Rome, the latter in chains, for trial before the emperor. The eloquent Jewish Jonathan went to defend the case of his nation. And now there appears upon the stage a person with whom Paul came in important contact.§ 3. Pallas and Felix (the latter subsequently procurator) were two Greek slaves imported by Antonia, mother of Claudius, probably from Arcadia. Their manners and talents won her confidence, and they both became favourite courtiers. When the emperor’s wife was executed, Pallas was so fortunate as to advocate the claims of Agrippina (Nero’s mother) to succeed her. Agrippina became empress, and Pallas and Felix were all-powerful. Through young King Agrippa a compact was formed, by which Jonathan should petition the Jewish nation that Felix might be appointed procurator, and Pallas and Felix, combined with Agrippa and Agrippina, should secure the Emperor’s decision in favour of Ananias and the Jews against Cumanus and the Samaritans. They gained the case, and it is probable that Jonathan was appointed to the high priesthood vacated by Ananias.FELIX now became procurator, (A.D. 51,) and, though Tacitus tells us that “he ruled with the cruelty and lust of a despot and the meanness of a slave,” his administration, at first, had its merits. He destroyed the robber bands, and gave so much peace and prosperity to the country that Tertullus (see note on Acts 24:2) was not wholly a false flatterer.Two years after Felix’s appointment Agrippa II., now aged twenty-six, left Rome, having been transferred from Chalcis to the former tetrarchy of Philip, comprising Trachonitis, Gaulonitis, Batanea, Iturea, and Abilene.He fixed his court at Cesarea Philippi, (Matthew 16:13;) but he also had an ancestral palace at Jerusalem. Thither he made frequent visits, and at one of them heard the celebrated defence of Paul. Bernice accompanied him to Palestine with unimproved reputation. (See note on Acts 25:23.) She then in order to terminate the scandal, married Polemo, king of Cilicia, on condition that he would be circumcised, but afterward deserted him. Bernice some years later won the heart of the Emperor Titus, became the inmate of the palace, and would have become his wife but for the opposition of the Roman public, which compelled the emperor to dismiss her.Drusilla, the other sister of Agrippa above mentioned, married Asisus, king of Emesa; but as both of these attractive ladies often accompanied Agrippa to Rome, Felix became enamoured with Drusilla. By the arts, it is said, of a second Simon Magus, (see note on Acts 8:24,) who was employed for the purpose by Felix, she was induced to desert the king and marry the procurator. Agrippa and Felix were, therefore, brothers-in-law.§ 4. When Paul arrived at Rome, in A.D. 58, Felix had been six or seven years in office. Claudius had died, NERO was emperor, (see notes on Acts 9:31, and Acts 19:10,) and Agrippa was in royal favour. Jonathan, who had procured the appointment of Felix, had so often and so boldly presumed to rebuke him, that the procurator employed an assassin to murder him at Jerusalem with a poinard concealed under his vestments.From the Latin name of the poniard used, sica, the word sicarii became the term for a class of assassins who subsequently became fearfully multitudinous. They entered the most sacred places, and so skilfully committed their murders in the crowd that detection was impossible. The high priesthood, now vacated by the assassination of Jonathan, was for a long time vacant, and Ananias, as named in Acts xxii, was perhaps no genuine high priest. This lengthened vacancy arose from the fact that Agrippa, who had the appointing power, was absent, by Nero’s order, in a distant war.§5. Shortly before Paul’s arrival occurred the overthrow of the Egyptian false prophet mentioned in Acts 21. Though a native of Egypt, he was probably a Jew lately landed in Judea. Announcing himself as the messenger of God to restore the kingdom of Israel, he drew four thousand followers into the Judean wilderness. His soldiers so increased that he took possession of the Mount of Olives with a force of thirty thousand to put down the Roman power. Felix bravely attacked him with horse and foot, aided by the Jerusalemites, who detested the impostor, slew four hundred insurgents, captured others, and routed the whole. The Egyptian escaped; but the whole city was in search of him, and Lysias was in hopes that he was caught in the person of Paul. (Acts 21:38.) V. PAUL IN COUNCIL WITH JAMES—ARREST—SENT TO CESAREA, Acts 21:18 to Acts 23:35.1. Paul, James, and Elders, Acts 21:18-25.18. Went in with us—As principal with his followers. This is a formal and fully appointed assemblage on both sides. James—Our readers may trace him through our notes on Matthew 10:3; John 7:3; Acts 1:14-15 entire. A fuller portraiture of his remarkable character we hope to furnish introductory to the Epistle of James. No contemporaneous proof whatever exists that he was ever ordained to an official order above the eldership. If, however, there was any man living at this primitive day who could claim to be a pope, a universal pontiff and bishop of the Christian Church, it was this brother of Christ, this spiritual potentate to whom the embassy and the tribute are paid, this prince of the house of David in David’s ancient capital.Elders were present—As Paul is attended by his full suite, so the presbytery of James receive them in full session. The two bodies, therefore, meet, headed by the two illustrious personages whom, perhaps, the unanimous vote of each of the two great sections of the Church, the Judaic and Gentilic, would have recognised as the representative men. The great question of the Church of that age is before them as stated in notes on Acts 10:1; Acts 11:19 and Acts 15:6. 19. He… saluted… declared—It was seven years before this that young Paul, as second to Barnabas, yet fresh in his unproved apostolate, had appeared at the Jerusalem Council to discuss the same question. He had now grown in years, in labours, and achievements, and in a widespread and singular renown. Where were the twelve? Save Peter, little is heard of their labours or names. But this Christian hero, now grown a veteran, comes, relating his own wonderful history, pointing to the monuments of his success, yet meekly bearing a peace-offering in his hand. 20. Glorified the Lord—With James and the eldership the question is clear and settled. How can they presume to set a repressing foot upon this magnificent outspread of Christianity over the Gentile world? How many thousands—It was Pentecost, a Christian as well as a Jewish anniversary, and the assembled Christian attendants from Judea, Galilee, and Samaria were doubtless present. The Greek word for thousands is in the original myriads or tens of thousands. Yet its ordinary use is that of an indefinite, but large number. The word is so used in 1 Corinthians 4:15; 1 Corinthians 14:19. (See note on Luke 12:1.) Zealous—Greek, zealots. A word at that day appplied to the most fanatical section of Jews, whose rebellion brought about the destruction of Jerusalem. It is here applied to the ultra Jewish Christians, and, perhaps, somewhat disapprovingly. James and the elders fully recognised Paul. But the less informed masses suspected him, and we are now to have a final proposition for conciliating them. 22. What—What is, therefore, the true course before us? The multitude… together—This clause is, without due reason, rejected by some critics from the text. The intelligence of Paul’s arrival, it means, will collect together a body of the believers inquisitive about Paul, and discussing adversely his views and character. 23. We say—It is the body of the elders who give this advice, James doubtless concurring, and being perhaps spokesman. We have—This implies that the four Nazarites belong to the Christian body. 24. Them take—The elders here advise Paul to adopt the expedient of Herod Agrippa, who had not long since, in order to give a public attestation of his Judaism, when he came to Jerusalem from Rome, laid out a considerable sum in defraying the expense of absolving several Nazarites of their vow. Paul had himself lately finished a vow at Cenchrea by the cutting of his hair, but probably without any Jewish ablutions or expressive sacrifices. (For the vow of a Nazarite, see Numbers 6:1-21.) Shave— Or shear or cut the hair. The wearing long hair was a part of the vow; the cutting the hair was its termination. Paul consented to this proposal, with the hope that it would give him the very object of his visit, access to the ears of these Judaic Christians fully to explain his course, and bring them also to the true position. How glorious a prospect did it open of so bringing the Christianity of Jerusalem into harmony with his own expanded views, and thus put a stop at the fountain head to the Judaizing schism by which he was perpetually assailed and Christianity endangered! What a blessed harmony would be attained! But for the interference, as we soon shall see, of the Antichristian Jews, this would have doubtless been the result. 25. We have written—The elders here refer to the decree of the Jerusalem Council, (Acts 15:28-29,) in order to show that not even this compliance would be necessary for Paul’s Gentile attendants, or for any other Gentiles. 2. Paul’s Arrest—Rescue by Romans, Acts 21:26-40.26. Then Paul—One of the most momentous turning points of Paul’s life has now arrived. He is to become for years an apostle in bonds. He now marches as a victim to the scene of his arrest.Paul enters, doubtless through Solomon’s portico, on the east, into the court of the Gentiles; and, within finds himself walking on a beautiful pavement of variegated stone. He next passes, ascending, as up a terrace, through the Beautiful Gate into the court of the women, where are rooms for the ceremony of release from a Nazarite vow. Here Paul, with his four, is to signify, or announce to the priests there waiting, the accomplishment (now to be accomplished in a period of seven days) of the purification. 27. The seven days—During this period Paul either stays in the temple or daily visits it; probably the latter, as he in seen meantime walking the streets with Trophimus, Acts 21:29. Of Asia—And especially of Ephesus, (Acts 21:29,) where for three years Paul had thinned the synagogue, and depreciated the commerce of the great temple. Gentiles had endeavoured then to destroy Paul in their theatre; Jews have him now in the temple. 28. Men of Israel—A popular patriotic war cry. Brought Greeks—(See note on John 2:14.) To the inscription upon the wall of this court Titus, the Roman destroyer of Jerusalem, once made a most indignant reference: Have ye not, O ye accursed, by our permission put up this partition wall before your sanctuary? Have not you been allowed to put up the pillars thereto belonging at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall? Have we not given you leave to kill such as go beyond it, though he were a Roman?”—Wars, Acts 4:2; Acts 4:4. 29. Trophimus—(See note on Acts 20:4.) 30. All… moved—That four Gentiles, led by a noted renegade, should be committing the capital crime of entering the holy precinct, was enough to startle all Jerusalem. A general rush is made at the outcry, and a mob pours into the immense court to seize and destroy the profane intruders. Drew him out of the temple—From the women’s court into the court of the Gentiles. Doors were shut—The folds of the Gate Beautiful, being of solid Corinthian brass, opening from the women’s court to the court of the Gentiles. Of this gate Josephus relates the following supernatural event as occurring shortly before the destruction of the city: “Moreover, the eastern gate of the inner, (court of the temple,) which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and which rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it, who then came up thither, and not without great difficulty was able to shut the gate again. This also appeared to the vulgar to be a very happy prodigy as if God did thereby open them the gate of happiness. But the men of learning understood it: that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies.” The gate is now witnessing one sin, or rather one part of the great sin for which that predicted ruin was sent, the rejection of the Gospel of Christ. The door was closed at this moment to shut out the tumult and prevent bloodshed in the holier place. (See note on Acts 4:1-2.) 31. Went about to kill him—Were seeking to kill him; that is, dragging him to a place where bloodshed was permissible, and beating him. The surprise of some commentators that the Christians did not come to the rescue of Paul is absurd. Nothing could have been more rash than thus to have drawn on their own heads the vengeance of the Jewish government and people.Tidings came unto—The commotion would be visible to the Roman sentries stationed on the cloisters at the Fort Antonia, and report would be instantly made to the commander. (See note on Matthew 21:12.) Chief captain of the band—The χιλιαρχος, chiliarch, or commander of a thousand men, nearly equivalent to our colonel. Forthwith a large share of his force (which in full would consist of a thousand soldiers led by ten centurions) is upon the mob in the court of the Gentiles near the gate. 32. Left beating—The sight of the approaching military, even before its arrival, checks the violence of the mob. Wonderfully swift of wing is the Roman eagle lighting down upon his prey! 33. Two chains—(See note on Acts 12:6.) 34. Cried one thing—It was difficult for the mob to make out a charge against the prisoner which would be intelligible to the Roman. If a Greek had entered into the holy place he was liable to death; but Paul was notoriously a Jew; nor was there any Greek to be found on the spot. The incoherent maledictions flung out upon Paul would therefore simply perplex the chiliarch. Castle—Literally, the pretorium, or camp; probably the barracks of the soldiers within the court of the castle Antonia. These barracks, or soldiers’ lodgings were in the interior area enclosed by the wall of the castle, and afforded rooms for at least a thousand men, kept as guard over the temple grounds. But the “whole cohort,” (Matthew 27:27,) was probably kept in the “pretorium,” (of John 18:28,) in the western part of the city.Paul was now taken in custody by the soldiers, and, with the chains fastened on his wrists, was led to the northwest corner of the Gentile court, where by a flight of stairs he would ascend to the gallery, and, entering the gate of the fort, would pass down into the barracks within its area. 35. Borne… of—In ascending the stairs leading from the Gentile court up into the tower of Antonia, (which stood against the northwest corner of the temple,) so rapid was the rush of the populace behind, and yet so prompt the exertion of the soldiers to rescue him, that Paul is seen by Luke (probably gazing on the scene) as lifted from his feet and carried upward in their hands! So did unconscious Gentilism on that day, in the hands of Providence, rapidly rescue her great apostle from Judaism and death. 36. Away with him—The apostle is rejected in the same fierce terms as was his Master by the same Jerusalem more than twenty years ago. (Luke 28:18; John 19:15.) Yet in the midst of this wild storm of human passions a Divine result is being worked out. Paul had foreseen that his mission was to go to Jerusalem, and after to see Rome. He has now been to Jerusalem, and he is yet to see Rome; yet not, as he had expected, at his own cost. The iron arm of the Roman power will take him, and at its own expense place him in Rome; but with sufferings and martyrdoms that shall enable him to be a pattern for the Church, to all ages, of heroism for Christ. 37. Thou speak Greek?—Paul, amid the storm, is the self-possessed master of his position. He avails himself, with undisturbed skill, of every advantage within reach, first to assuage the chiliarch, and then the people, in order to attain both safety for himself and triumph for the truth. The very dialect of the first words he utters wins the chiliarch. 38. Art not thou—The question, as put in the English translation, implies that an affirmative answer is expected. It should imply a negative answer. Thou art not, then, that Egyptian, as I supposed? (For this Egyptian, see our Hist. Revelation at Acts 21:17, § 5.) 39. A citizen—Implying a full possession of all the civil rights of a great free city. No mean city—The metropolis of Cilicia, rich by commerce, and noted for its schools of philosophy. It was open by good roads, to the north by the Cilician Gates, and into Palestine by the Syrian Gates. The graceful Greek, the honourable origin, and the impressive manner of the apostle, are producing their effect upon the chiliarch. He doubts his first impression that a criminal or culprit is before him; and, by the very boldness of Paul’s request, put with the unconscious air of conscious power, he is inspired with the idea that the prisoner may be able to appease and sway the angry mob, and explain his own mysterious case. 40. On the stairs—From this precarious rostrum, with fetters upon both wrists, does this apostle make his, perhaps, last appeal to this people of Jerusalem. As he stands above their reach and beyond their power there is a pause, and the very beckon of his fettered hand secures a silence. He addresses them as a Hebrew in their ancestral dialect, the very syllables of which had a charm to subdue their unwilling ears. While he then talks as a Jew, he is allowed to talk as long as he will of Jesus; but his mouth is shut as soon as he utters the fatal word, Gentiles! Jesus, at any rate, was a Jew; and if, as those Jerusalem Nazarenes who attend the temple and keep the law declare, he is to come again and completely fulfil all prophecy, he may after all give supremacy to Israel. But for this renegade and traitor, who talks of giving the kingdom of God to the Gentiles, Αιρεαυτον! Away with him! 3. Paul’s First Defence—to the Jerusalemites, Acts 22:1-23.1. Men—We have here the first of five self-defences by Paul, recorded by Luke, (22-26.) His method of defence is the often very effective one of telling his own experience. With special wisdom in his case; for his experience and history have ever been held as a peculiar and striking demonstration of the truth of Christianity. The argument to these Jews now is: I was once, in your circumstances, a foe of Christ; you, with my experience, would be Christian. Men… brethren—Best expressed in English, brother-men; men who are brethren. Fathers—Probably men of age and office, of high priestly rank, were under his eye, looking down from the stairs. 2. Hebrew tongue—The Jews were bilingual, speaking two languages, Greek and Aramaic, or the then modern Hebrew. The Greek was most prevalent in large towns; and hence, probably, had he spoken Greek, his audience would have understood him. His speaking Aramaic secured the momentary sympathy of the Jews, but lost that of the chiliarch. Could he have spoken both Hebrew and Greek at once, the chiliarch would have learned that Paul’s only crime was favour toward the Gentiles; it would have been rather a merit than an offence to him. We may analyze this speech thus: Paul’s Jewish enmity to Christ, (3-5;) his miraculous conversion, (6-10;) his authentication and baptism by Ananias, (11-16;) his subsequent return to Jerusalem and commission by Jesus, (17-21.)Among all this bitter audience none is so bitter as once, alas! was I. With the highest Jewish education and proudest prospects, I was the bloodiest of persecutors. 3. Nearly every term is emphatic. Verily a Jew, this city, Gamaliel, perfect, law, fathers, all are points of a preeminent instance. 4. This way—As yet Christianity had received no normal and permanent name. Hence this vague phrase repeatedly. 5. The high priest—Who may have now been present. The estate of the elders—The presbyterium or eldership; the Sanhedrin. So that the intensity of his original Judaism was beyond all question. Why had all this been changed? The narrative of his conversion now answers.By the vision of Jehovah repeatedly appearing, (as all admitted,) Abraham had been called (Genesis 17:1) and Moses commissioned, (Exodus 3:1.) So by the repeated vision of Jehovah-Jesus. Saul had been both called and commissioned. This Jesus, like the Jehovah of old, appears in the splendour of the Shekinah; he is Lord, the Just One, the pronouncer of the I will send thee. For the discrepancies between this and the other two narratives, see our note on Acts 9:4-8. 8. Jesus of Nazareth—Jesus, the Nazarene. Paul uses the epithet here in purposed identification of Jesus with the disciples now living in Jerusalem, who bore the epithet of Nazarenes. 9. Heard not the voice—Paul introduces this cautionary clause, because he was, doubtless, aware that his attendants, on returning to Jerusalem, in reporting the wonderful light and sound, testified to nothing of the mission he received from the words of Jesus. That special testimony their ears were incompetent to receive, and the official witness was to be Ananias. 12. A devout man—Paul brings out specially the holy Judaism and wide reputation of Ananias, to show him as a worthy witness to his divine legation from the risen Jesus. 15. Unto all men—In this announcement of his commission by Ananias (not given in the previous narrative) the Gentiles are not expressly mentioned, but are clearly implied. 16. Be baptized—Literally, baptize thyself. The work being supposed to be done by himself through another’s hands. Wash away thy sins—By the external symbol, just as the Holy Spirit has already done the work in the internal reality. (See note on John 3:5.) So 1 Peter 3:21, says, “Baptism doth save us;” but it is carefully explained: “not the putting away of the filthiness of the flesh, but the answer of a good conscience toward God.” Baptism is the external and symbolical salvation, while regeneration is the internal and real. The Lord—The same Lord as named in Acts 22:8; Acts 22:10; Acts 22:19; the Lord into whose name he was to be baptized. The phrase here is the same as in Genesis 4:26. Paul here adds a narrative not elsewhere given, yet most important to his present defence. 20. Thy martyr—The English word martyr is pure Greek, and signifies witness; being the same word as is used in Acts 22:15. But the word was early and beautifully consecrated to designate those who witnessed to Jesus with their blood; as the word confessor designated those who maintained fast faith through a persecution which they survived. The Greek word for witness is properly rendered in Revelation 17:6, “the blood of the martyrs of Jesus.” One of the apostolic fathers, Clement of Rome, says of Peter, “Being martyred, he went to his due peace of glory.”This reference to Stephen must have thrilled the heart of Paul himself with emotion at the recollection of his own share in that deed of blood with some of his murderers now present, and ready to inflict upon himself the same doom. 22. Unto this word—Spellbound by the apostle’s patriotic Hebrew, they listened intently until this word Gentiles, springing up like a sudden serpent, transformed them all to serpents. The word Gentiles does not in the Greek come last in the sentence, but it was the word in the last sentence that stung them to madness. Not fit that he should live—An exclamation of indignation at his escape; the starting point of the ensuing purpose of assassination. 23. Cast off their clothes—In their insanity they forget that Paul is safe from their power in Roman hands, and throw off their clothes to inflict upon him the fate of Stephen. 4. Paul and the Chiliarch, Acts 22:24-30.24. The castle—Again in the barracks. Had Lysias understood the speech, and known that Paul’s crime was favour to the Gentiles, different would have been the result. Examined by scourging—Compelling him to explain his own crime by torture. Lysias is here plainly overhasty. How easy was it for him to learn at least the accusation against Paul by calling in a few chief Jews. This lazy readiness for the scourge was one of the instances of the cruelty in which the Roman under-officers often indulged where the provincial population was alone concerned. But Lysias here committed himself, in that his victim was not a mere provincial, but a Roman citizen as well. 25. Bound him with thongs—Rather, stretched him forward (to the whipping-post) for the thongs with which the lashes were to be inflicted upon the bare back. (See our note on John 19:1.) Is it lawful—(See note on Acts 16:37.) The centurion shrinks back appalled at Paul’s momentous claim of citizenship, and departs to warn the committed chiliarch. 27. Yea—(Note Acts 16:38.) 28. With a great sum—Messalina, the mother of the emperor Claudius, freely sold the right of citizenship for money. The article did not long require “a great sum,” and gradually became very cheap. Free born—(See our note on Acts 16:37.) 29. Departed—The underlings require no order to desist, and depart. The chiliarch is fearful, not because he has bound Paul with chains for security, for that was lawful; but because he has bound him for the scourging. Accordingly, he is not released until the morrow; but from this time the chiliarch treats Paul with consideration, and exerts himself for his safety and deliverance from any injustice from the Jews. 30. The certainty—Lysias is now on the right track, inquiring of the prosecutors what the charge is, confronting the accuser with the accused. Inasmuch as troops could be brought from the castle in a moment, (xxiii, 10,) this meeting was probably held in the cloisters of the court of the Gentiles, very near to the stairs of Fort Antonia.This seems, however, not to be a court for judicial trial and sentence, but an informal calling together for inquiry. Lysias assembles the Sanhedrin simply to know “the certainty wherefore he was accused of the Jews.” And probably himself (and not the high priest, Ananias) presided over the informal inquest. 5. Paul before the Sanhedrin—Second Defence, Acts 23:1-9.1. Earnestly beholding—Scanning the assembly with an intent gaze, to analyze its elements and discover by what method he may again master the crisis, Paul probably recognises some old acquaintances. He notes, probably, those who are his bitterest enemies. The presiding chiliarch, now anxious about his mistake in binding him, is essentially his friend, and has near by a sufficient protective military force. Paul, therefore, feels himself on high ground, and determines to take a bold initiative. Men… brethren—He omits fathers, as used in Acts 22:1, and calls them in effect brethren, or equals, and not superiors. Lived—Greek, “I have conducted as a citizen,” or exercised my citizenship. 2. Commanded… to smite him—The high priest is left in his passion to inflict the usual Eastern penalty of criminal or impertinent speech upon this servant of Christ, an outrage which will draw forth a monitory prediction of his own violent end.This Ananias was the son of Nebedaeus, and was appointed to the high priesthood by Herod, king of Chalcis. (See our Hist. Revelation at Acts 21:17, §§ 1, 2, and 3.) He was assassinated by the Sicarii, about five years afterward. 3. God shall smite thee—Shall is used as often for will, to express a simple future tense. Literally, God is about to smite thee. This is not an imprecation, but a warning to this man, which the apostle was empowered to pronounce to him, of the violent termination impending over the continuance of his violent career. Whited wall—Like whited sepulchres, a phrase used by the Master, who here sustained Paul, of precisely such characters as Ananias. This epithet refers to inward coarseness and vileness, covered with an outside polish, which belonged both to a wall and to the highpriestly hypocrite. 4. God’s high priest—Not only the informality of this assemblage, (see note on Acts 23:1 and Acts 22:30,) but the previous excitements of its members, and the riot with which it broke up, indicate that Ananias occupied no seat of honour, and wore no costume to distinguish him from the crowd. His person was unknown to Paul, who had long been absent from Jerusalem. When, then, he ordered Paul to be smitten, he not only committed a violence for which he had there and then no authority, but there was no sign to indicate to Paul that the order was given by a ruler in due authority. 5. I wist not—Paul virtually concedes that had he known his assailant he would not have uttered the remark. But he does not concede that the warning did not fit the man; nor is he able to say that the arrow is not divinely directed to hit its mark.Some commentators upon Paul’s words have made him confess his wrong spirit by saying, “I did not in my haste consider that he was high priest;” others make him say, I do not recognise such a tyrant as a true high priest; others suppose that he was looking in another direction, and was not aware that it was Ananias who ordered the smiting. Alford absurdly supposes that St. Paul’s thorn in the flesh was a weakness of the eyes, so that he recognised not the high priest; and Lewin maintains that Ananias was in fact not a lawful high priest. Our interpretation, if correct, takes the words in their most natural sense, furnishes obvious reasons for Paul’s personal mistake, yet subjects him to no moral charge, and preserves the prophetic import of his utterance. Written—(See Exodus 22:28.)Paul Divides the Assembly, and is Rescued by the Chiliarch.Acts 23:9 indicates that Paul’s yesterday’s speech on the stairs, with its strong avowal of his original Phariseeism, had made its impression on some of the Pharisees who heard it, and that they were seeking for some construction of Paul’s vision of Christ as would make it allowable that “a spirit or an angel hath spoken unto him.” 6. I am a Pharisee—It is sometimes said that this statement of Paul was false. Yet his additional words, the son of a Pharisee, gave fair warning that he applied the term Pharisee to himself in a modified sense. On that point of the variation between himself and the Pharisees he had yesterday fully and frankly explained himself. Not merely may we say that on the points of division between the Pharisees and Sadducees he was with the former; but Paul might say that he was the truest and most consistent Pharisee present; that a true Phariseeism, being orthodox Judaism, ought by its own premises to develop into Christianity. Son of a Pharisee—The preferable reading is, the son of Pharisees; that is, the descendant of a Pharisaic lineage. The hope—Probably this word is a term for the Messiah. (See note on Acts 26:6.) 7. Divided—Paul aimed not merely to divide and conquer, but to gain a part of the audience. 8. Both—This both includes the resurrection on one side, and angel or spirit on the other. 9. Great cry—That a part of the assembly should favour Paul excited almost as fierce a clamour against them as had arisen against Paul himself. Arose—First there was an outcry; then the Pharisaic Scribes started up from their seats and boldly took sides with Paul. Strove—Literally, fought; that is, they used physical force to rescue Paul from the onset of the Sadducees. It is probable that Ananias was on the Sadducean side. Let us not fight against God—This clause is probably spurious. The sentence really terminates abruptly and unfinished at the word him. Conybeare and Howson ingeniously suggest that the rest of the sentence is lost in the clamour. 6. Paul Rescued and sent to Cesarea, Acts 23:10-35.10. Great dissension—Paul is imminently likely to be divided between the divided assembly. But Lysias is fully satisfied that Paul’s only offence is a religious dissent from the Sanhedric doctrines, which, as a Greek-Roman, he considers but a fancy crime, and he thereupon evidently purposes that their designs to murder him shall not be of easy accomplishment. (Acts 23:29.) A second time does unconscious Gentilism rescue her great apostle from fallen Judaism. 11. Night following—Exhausted with the past two days’ excitements, alone in the desolate barracks, does the blessed Jesus find and console his faithful confessor. Has the lonely advocate for his Lord any misgivings that unholy passion has stained his record that day? This Be of good cheer assures his spirit on that point, and infuses within him the freshness of a new life. Conspiracy, and its Disclosure, Acts 23:12-22.12. Under a curse—By the Jewish anathema a thing was sacredly devoted to God, either for service or for retribution and destruction. The form of the resolution was, “According to my oath I will neither eat nor drink, whose eats or drinks is a double criminal.” But how could they escape starvation in case of failure? Chrysostom keenly says, “Then they were forever cursed; for they did not kill Paul.” But Lightfoot shows that the rabbies had the spiritual power to play pope and absolve them from their vow. Says the Talmud, “To a man that has vowed to abstain from food and drink, woe if he eats, and woe if he drinks; if he eats, he breaks his vow; if he eats not, he destroys his life. What then must he do? Let him go to the rabbies, and they will release him from his vow?” A similar conspiracy and oath were undertaken by ten Jews against Herod with similar failure. 14. Chief priests and elders—Those high dignitaries would not reject such assassination. Taking advantage of the extraordinary example of Phineas, son of Eleazer, the gravest Jewish writers, the Talmud, Josephus, and Philo, maintain the right of summary assassination of apostates from God. Thus the last of these writers, as quoted by Hackett, says, “All who have a zeal for virtue should have a right to punish with their own hands, without delay, those who are guilty of this crime; not carrying them before a court, council; or magistrate, but regarding themselves for the time as judges and executioners.” These appalling authorizations of assassination of course would lead to the dissolution of society. The Sicarii, encouraged by Felix and by such countenance as the Sanhedrists now gave, arose in great numbers, and their daggers did the work of destruction in detail on all supporters of moderate counsels, and led the nation to its final catastrophe. (See our Historical Review, Acts 21:17, § 4.) So awful is the warning against encouragement of lawless violence and secret assassination in any civilized community. Especially in a free government law should be at once just and supreme. 15. With the council—They proposed that the request to the chiliarch should be made by regular vote of the Sanhedrin, those who favoured Paul being probably deceived as to the real design. Or ever—Before. They will assassinate him at a distance, by the way, in order to keep the Sanhedrin clear of any suspicion of cooperation in the murder. 16. Sister’s son—The only appearance of any blood relation of Paul’s in the New Testament history. Whether Paul had, like Barnabas, a married sister resident in Jerusalem, or whether this nephew, who appears thus in view solitary and alone, was a pupil sent to Jerusalem, as Paul once was, there is nothing to decide. The secret of the plot had too many keepers to be well kept. Some of Paul’s favourers in the Sanhedrin may have informed Paul’s relative, and thus he became a link in the chain of Paul’s safety and progress to Rome. 19. Took him by the hand… privately—An act of guidance from the present company to a private place. 22. Tell no man—Paul’s sudden disappearance from Jerusalem was thus left a mystery to the excited Sanhedrin, and a sad perplexity to the oath-bound assassins. 23. Two hundred soldiers—Probably the largest body guard the now rescued apostle ever had. Third hour—At nine o’clock at night this little army, four hundred and seventy strong, horse, foot, and light-armed, prepared for every kind of ground, and every mode of attack, starting from Jerusalem, took the high ridge-road leading toward Sychem, and arrived as far as Gophna by midnight, as their first stopping place. Thence they took a Roman road, of which traces are still visible, slanting northwest-wardly, to Antipatris, where all but the horsemen, who were seventy strong, left to return to Jerusalem. 24. Beasts—The Greek word denotes any riding beast, as horses, mules, or camels. More than one would be needed for a single person for change. Each horseman both rode and led a horse. Felix the governor—The procurator, to whom the chiliarch was subordinate, and he to the prefect of Syria. (For account of FELIX, see Hist. Revelation 21:17.) 25. This manner—This type or form. The regular letter form of this document, according to the fashion of that day, shows that Luke offers it as a literal copy. There is no difficulty in supposing that in the many interviews held by Festus with Paul the latter might have seen the original, and furnished a copy to Luke. The latter would value it as an authentic and characteristic document, and worthy to be inserted in his history. 26. Claudius Lysias—The name Lysias, which is here first given, intimates that he was a Greek; the name Claudius is Latin, assumed, perhaps, after he had bought his Roman citizenship “for a great price.” So that we have here a note from a Greek-Roman chiliarch to a Greek-Roman procurator. Most excellent—An official title. Greeting—The usual epistolary civility. 27. Should have been—Would have been. An army—Rather, the troops, namely, in possession for the purpose. Rescued him—This Lysias did thrice. Having understood—This was true the second and third time, but not the first. The pretence among many commentators that Lysias is chargeable with an intentional falsehood to obtain fictitious credit is preposterous. He deserved all the credit he could claim, namely, that as soon as he had evidence that Paul was a Roman citizen he maintained his rights with all the power of the government. His conduct from first to last would stand honourably justified before the Roman court. The slight defect in the unimportant detail that in the first rescue he had not been informed of the citizenship was easily committed in so brief and summary a note, and is so natural that every one intuitively feels that both the note and the facts to which it refers are genuinely historical. 29. Nothing… worthy of… bonds—Felix was now certified beforehand that the prisoner was in bonds only for imaginary crimes. (Note Acts 23:10.) 31. Antipatris—”If any man,” says Josephus, “was a lover of his father (Antipater) Herod was, for as a paternal monument he founded a city in the loveliest plain of his kingdom, rich with rivers and trees, and named it Antipatris.” 32. The morrow—After their arrival at Antipatris, being forty miles from Jerusalem, and twenty-six miles yet to Cesarea. At this distance from Jerusalem, all danger of attack from the Jewish conspirators having ceased, the infantry return home, leaving Paul in charge of the cavalry escort. Luke’s narrative no more visits Jerusalem. 34. What province—The first question with a Roman governor, in order to be sure that he trespassed on no other man’s jurisdiction. 35. Herod’s judgment hall—Rather, the pretorium of Herod. This was a palace built by Herod, and afterward occupied by the Roman procurators. Such edifices were furnished, like the old mediaeval palaces and baronial castles, with towers for keeping prisoners of state. Paul was, therefore, not confined in an ordinary prison, but resided in the very palace of Felix. The procurator was probably influenced by both Lysias’ pronouncing him innocent, and by his knowledge that the Christians were now a growing religious body. Under this honourable and gentle durance the apostle remained for two years—in a prison and a palace. He resided in the residence of the slayer of the innocents at the birth of Christ. 1. After five days—Reckoned, doubtless, after the completion of the last transaction, namely, Paul’s arrival in Cesarea. Both Paul’s and Luke’s standpoint is at Cesarea. Ananias the high priest—It is probably true that the rebuke of Paul in the Sanhedrin (Acts 22:3) rankled in the breast of the high priest; but it is also probable that the reports brought in from various directions at that Passover of the growth of Christianity, the diminution of the synagogues, and Paul’s leadership in the work, had produced in the rulers a strong sense of the necessity of striking him down. It is now the head of the Jewish State confronting the chief leader of the Christian Church before the Pagan court, (three great religions in triangular contact,) demanding his sacrifice. Elders—The high priest is the prosecutor; the rest are his retinue. Orator… Tertullus—A diminutive of Tertius; it is lengthened also into Tertullianus. The Greek for orator is ñçôùñ, rhetor; (whence our word rhetoric,) originally meaning any public speaker, came to signify a professional pleader. In all the provinces there were numbers of Greek and Roman lawyers who made a living by managing the cases of the natives before the Roman courts. Indeed, it was the custom for young Roman lawyers to practice thus awhile in the provinces as a training for a higher practice in Rome. In Paul’s trial the only language understood by all was no doubt the Greek. 2. Called forth—Felix has taken his seat upon the bema, an elevated platform; the high priest, rhetor, and elders are in readiness, and Paul is called or summoned from the prison apartment of the palace to its court room. Forthwith orator Tertullus opens (began) the indictment.He avails himself most liberally of his free license (of which Paul would be deprived by his conscientiousness) of gaining the procurator’s good graces by the most fabulous flattery. His speech is divisible into two nearly equal parts—compliments to Felix and the charges against Paul. The governor was flushed with his late triumph over the Egyptian insurgent, and to this nearly the whole of the orator’s eulogy skilfully points.We—Our learned barrister speaks in the name of his clients. Thy providence—Thy foresight; one of the attributes claimed by the emperors and inscribed upon the public coin. (See Hist. Revelation, § 3, at Acts 21:17.) 4. Tedious—Tertullus did not fear that his compliments had grown to a tedious length, but that his coming accusations may. His charges are three: sedition, heresy, and sacrilege. 7. But—This verse and the next as far as the colon are not in the best MSS., and are held by the best critics to be interpolated. Their removal clears Tertullus of the impolicy of making a side issue with Lysias. Excluding the passage, we must make the whom of Act 24:8 refer to Paul; otherwise to Lysias. The retention of the passage is strongly sustained by Felix’s expressed expectation of Lysias’ coming in Acts 24:22. 9. Jews… assented—Had Felix considered these as so many impartial witnesses the case against Paul was a sweeping one. But, unluckily for them, Felix comprehended the whole case. He saw it with just the eyes of Lysias. (See note Acts 22:10; Acts 22:29.) 10. Beckoned—The prosecutor is silent and seated. A nod from the judge permits Paul to speak. So veteran a pleader needs not, like the high priest and his elders, a lawyer to put his case.Many years a judge—Paul has not much material for compliment, for he must confine himself to truth; but he makes a most dexterous use of what he has. He compliments the judge on his long tenure of office. Felix had ruled six or seven years; a long period for those times of rapid change by imperial caprice. The more cheerfully—Skilful truth again. Felix had during his six years’ residence in Cesarea doubtless become familiar with the Christian Church there, where Philip the evangelist had long preached and where Paul had so lately visited, (Acts 21:8-15.) He had a Jewish wife, who evidently knew the history of Christ and of Christianity. (See note on Acts 24:24.)Paul now in his reply answers to the charge of sedition, (11-13;) to the charge of heresy, (14-16;) to the charge of sacrilege, (17-21.) 11. Because—On the first charge, namely, of , Paul takes the twelve days of which the present witnesses could testify of their own knowledge, and declares what his conduct was. Because that depends on I do answer.To Jerusalem… to worship—Positively Paul now states his conduct to be that of a loyal Jew going to the religious capital, and his object being to worship there at the great national festival of the Passover. Negatively, he goes on to deny anything seditious, whether in temple, in popular assembly in any of the many synagogues, or in the streets of the city. 14. Heresy—On the second charge of HERESY he now replies (14-16) by professing his faith in the essentials of Judaism and avowal of conscientious life. They call—But I do not admit to be so. God of my fathers—My ancestral God, and, therefore, I am guiltless of breaking Roman law by deserting my ancestral religion. 15. They themselves—Literally, these themselves, pointing, says Kuinoel, to the Pharisees present, who had come with the Sadducees. Allow—With Paul, taught by the resurrection and doctrines of Christ, the resurrection was an earnest and fundamental hope; with the Jews it was a mere allowance; that is, they conceded that it might be held without heterodoxy. A resurrection—The doctrine of the resurrection of the righteous alone cannot be reconciled with this express declaration of the resurrection of the unjust. 17. Now—Upon the charge of Paul gives a brief statement of the facts, and challenges the counter proof. (Acts 21:18-29.) Many years—Rather, after some years more, referring to the period of four years since Paul’s last previous visit to Jerusalem. (Acts 18:22.) Alms—This incidental mention of alms is the only allusion to the fact that Paul was all this four years largely engaged in taking collections from his various Churches for the poor Christians at Jerusalem, of which mention is so frequently made in his epistles. (Romans 15:25-26; 1 Corinthians 16:1-4; 2 Corinthians 8:1-4. See note Acts 11:29.) This is one of those undesigned coincidences, showing that both the Acts and Epistles are genuine documents. 18. In the temple— Acts 21:26-29. 20. These same here—Pointing at Ananias and his elders. 21. This one voice—Voice, exclamation. This sentence was uttered, we suppose, with a smile and a slight tone of irony that reminded the Sanhedrists of their own disorderly conduct in their last encounter with Paul, (Acts 23:6-10.) If that exclamation was sacrilege they may make the most of it; but what of their breaking up in an uproar? 2. Felix’s Last Dealings with Paul, Acts 24:22-27.22. More… way—Felix had a more perfect knowledge of Christianity than would permit him to condemn Paul upon these charges. (Note Acts 24:10.) Deferred them—This court stands adjourned for want of evidence to convict and of a bribe to acquit. Lysias… shall come—The high priest departs, and no Lysias comes. 23. Keep Paul—(Note Acts 23:25.) 24. Drusilla—Felix, the once Greek slave, was eminently successful in matrimonies, being called by Suetonius maritus reginarum trium, the husband of three queens, or kings’ daughters. The present Drusilla was great granddaughter of the first Herod, whose court was disturbed by the birth of Jesus, granddaughter of the Herod Antipas who beheaded John the Baptist, and who met Jesus before the crucifixion. With the hope of the Jews of a future Messiah, with the claims of Jesus to that title, and something of the rise of Christianity, she must have been acquainted.When, therefore, she learned that Paul, the noted “ringleader” of the sect of “Nazarenes,” (as Tertullus called him,) was in the palace of Felix, she entertained much the same curiosity to see him that her grandfather Antipas did to see Jesus. 25. Reasoned—Or rather conversed. Righteousness, temperance— Namely, the righteousness and temperance required under Christ’s kingdom. Righteousness excludes all injustice or dishonesty; temperance (self-control) excludes all irregular or excessive indulgence of any lust or appetite. How the true law of righteousness would destroy him, Tacitus tells us by saying that “he presumed on committing all crimes with impunity.” How the law of self-control would condemn him was illustrated by his adulteress at his side.Judgment to come—A vivid description of the second advent of this Jesus-Messiah to judge the unrighteous and the sensual, (Matthew 26,) such as Paul could draw, (2 Thessalonians 1:7-10,) completed Felix’s disturbance. Trembled—The Greek word is was fearful, not trembled. It describes an internal alarm, not an external commotion. Go—He probably interrupted Paul, as being unable to bear the terrible picture of his own character and impending doom. A convenient season—Not a more convenient season for repentance. It does not appear that he had any thought of repentance; but, being discomposed by the exciting description of judgment, he says, Leave me; I will call you again when I have occasion. 26. Money—How little the preaching of righteousness had affected the man is plain from his expecting a bribe from the preacher! To release a prisoner for pay was forbidden by an express Roman law. Knowing, as Felix did, that Paul was “ringleader” of the sect of Nazarenes, and that he had brought moneys to Jerusalem, he easily inferred that the Nazarenes would readily ransom their chief. Oftener—An exquisite meanness for this Roman ruler to send every now and then for his prisoner in the keep of his palace, fawning upon him for an offer of a bribe for liberation! 27. Two years—Two full years of confinement were thus apparently taken out of the apostle’s mature life. There is no record of action or epistle by him at this time. We cannot suppose that his faithful servitors, Luke, Timothy, and others, left him in neglect. Philip the evangelist, and his prophetic family, and perhaps Cornelius the centurion, were still at Cesarea. Show the Jews a pleasure—As Felix obtained no bribe from Paul, so he determined to make Paul a bribe to the Jews. But he incurred all the meanness of the act without any compensation. The Jews followed him to Rome with charges; but the influence of his brother Pallas at court saved him. Paul bound—The expression intimates that Paul was found by Festus in the prison apartments of his palace at Cesarea, bound with a chain fastened to the wrist of a Roman soldier. 3. Paul’s Treatment by Festus, and Appeal to Cesar, Acts 25:1-12.1. Festus—Of the previous life of Festus history says nothing. He arrived at Cesarea probably in the autumn of A.D. 60. He was not disgraced by the flagitious qualities that belonged to Felix, yet he courted popularity at the expense of right. After three days—A promptness that allowed him but one intermediate day for rest. Cesarea to Jerusalem—From the Roman capital to the Jewish capital of Palestine. 2. High priest—Ananias had been assassinated, and Agrippa, who had the power of appointment, substituted Ismael, the son of Phabi, in his place. Chief—Not merely the Sanhedrin, as before, but the eminent by rank, wealth, or learning. Informed him—Brought accusation to him. They are still vindictive after two years are past, and as prompt in their action as Festus in his. 4. Festus answered—Festus, in Acts 25:16, reports himself to have given a nobler answer than Luke here narrates. That report shows that he could conceive what the magnanimous course would be; but that report (Acts 25:15) also says that they asked summary judgment against Paul untried. Both answers may therefore have really been made. The Jews probably first asked as a favour (Acts 25:15) that Paul might be executed without farther trial, and to that Festus gave (Acts 25:16) his peremptory Roman negative. They then requested that he be sent to Jerusalem to be tried, which appeared not an unreasonable request. But Festus’ suspicions of foul play, being awakened by their first bloody request, he gave them (Acts 25:4) a gentle refusal.Paul should be kept—Rather, Paul is kept, or in custody, a gentler form of refusal than the translation implies: “Paul is secure in Cesarea; I must soon be there; there let his trial be.” 5. Able—Not merely those able to go, but those in power, the officials or authorities, in distinction from the chief of Act 25:2, who were men of weight of character. Festus required responsible accusers. 6. More than ten days—Not so shortly, perhaps, as his answer in Acts 25:4 implied; but his length of stay may have been in itself complimentary. But a better reading of the Greek text is not more than eight or ten days, which implies a keeping of his promise. 7. Was come—Festus seats himself upon the bema, or judicial elevation, his council (Acts 25:12) or assessors are seated beside him; Paul is called from the guard room of the palace, and the Jews earnestly press around the tribunal. Could not prove—The court was not convinced by the evidence. (See Acts 25:18.) 8. Answered—The three neithers of his answer indicate what were the three charges, namely, heresy against the law of the Jews, sacrilege against the temple, and treason against Cesar. This last charge of treason is new, and is probably founded on Paul’s assertion of the kingship of Jesus. 9. Wilt thou—Festus is aware that as a Roman citizen Paul cannot be obliged to undergo trial by the Jews. He probably does not expect that Paul will consent. But he will do the Jews the pleasure of making the query. Before me—He offers to preside at the trial before the Sanhedrin as a safeguard of justice. But Paul has had enough of Jewish treachery, and knows whither his Providential destiny points. 10. Cesar’s judgment seat—Every Roman bema, or tribunal, was Cesar’s judgment seat, including the court of Festus. Where I ought to be judged—And not before a Jewish Sanhedrin. Very well knowest—From their failure of proof on the present occasion. Such was Festus’ own statement, (Acts 25:18.) 11. Refuse not to die—I accept the penalty which the law of the empire decides. Deliver me—Make a gracious present of me. He insists upon Roman law and justice instead of being bandied about by the favour of one party to another. Appeal unto Cesar—By this memorable sentence the apostle irrevocably transfers himself to Rome. 12. Council—A judge was bound by law to admit the appeal, except in cases excluding delay, such as pirates, notorious robbers, leaders of seditions and factions taken in the act. Hast thou—It is now agreed among scholars that this is not an interrogation, but an affirmation. Thou hast appealed unto Cesar, unto Cesar wilt thou go. As this was the proper announcement of the result of the consultation, a question would be out of place. Cesar was originally the proper name of Julius Cesar, who established the Roman imperial power on the ruins of the old republic, afterward it was adopted as the permanent titular name of the successive emperors. 4. Agreement and Preparation for Paul’s Speech before Agrippa II., Acts 25:13-27.King Agrippa II., whose history we have given in our Hist. Revelation , 21:17, was now residing in his ancestral palace at Cesarea Philippi. (Note Matthew 16:13.) The Herod family lost no opportunity to court the Roman officials, and Agrippa would pay an early visit of congratulation to Festus. We have had a sight of Drusilla in the last chapter; her sister Bernice now appears magnificently in view. 14. Many days—It would not do to bring a case of business forward too soon. Paul’s cause unto the king—New in office, and entirely ignorant both of Christianity and of the interior of the Jewish theology, Festus turns to Agrippa for aid. The father of Agrippa and Bernice was both studious and zealous in regard to the rites and tenets of Judaism; and they were, no doubt, themselves fully indoctrinated. Nor is it to be doubted that they had a knowledge of the history of Jesus traditional in their family. They were fully acquainted with the excitement produced by the marvellous conversion of Saul of Tarsus. (Acts 26:26.) Agrippa was precisely the man, therefore, to counsel Festus, and both he and Bernice were persons sure to be interested in seeing and hearing the leader of the Christians. 15. Judgment—(Note Acts 25:4.) 16. Manner of the Romans—We have here a noble maxim, lying at the basis of all just jurisprudence. There is no proof that Festus violated it. 18. Such things as I supposed—Some act of robbery or rebellion, such as was daily being perpetrated. 19. Superstition—The same word as in Acts 17:22, and capable of both a good and a bad sense. One Jesus—The phraseology here indicates first that Jesus and the resurrection were debated at the interview, (Acts 25:7-8,) and, second, that Festus listened with a very cool indifference. 21. Augustus—When the nephew of Julius Cesar, Octavianus became emperor the Senate decreed to him the title of Augustus, the august or worshipful; much like the more modern phrase his majesty. 22. I would—The Greek imperfect tense, here, implying continuity of action, seems to signify that Agrippa had long had a wish to hear Paul. This wish is a very striking parallel to his own great-uncle’s long desire to see Jesus. (Luke 23:8.) 23. Morrow—Paul is here not now on trial. He is beyond this jurisdiction, amenable only to the emperor’s own court at Rome. But he is to be heard, first, to gratify the interest of Agrippa and Bernice; and, second, for reasons assigned in Acts 25:26-27. Bernice—This fascinating but dissolute daughter of the Herodian line was now near thirty. She had been so envious of the superior beauty of her younger sister Drusilla that the latter took hasty refuge in marriage to escape her annoyances. Though inferior in beauty, Bernice was superior in success. (Hist. Revelation , 21:17, § 3.)Great pomp—It is clearly an occasion! Never had advocate for Christianity appeared before so august an assembly. Philip the evangelist, (who had indeed preached to and converted a chamberlain of the Ethiopian court,) with his little band of Cesarean Christians, had no reason that day to be ashamed of their champion. As not only Luke, but the magnates, military and civil, of Cesarea present marked the showy style of Bernice, some recollections may have occurred of the gorgeous array worn by her father on the day of his fatal oratory in this same Cesarea. (Acts 12:21.) Agrippa and Bernice were the last of the Herods! With them terminated that meteoric family, which shone with a dark brilliancy, as a strange background, through just the period of Christ and the apostolic age. The race seemed to inherit the beauty of the unfortunate Mariamne with the unscrupulousness of the first Herod; and they stand as striking representatives of the kingdom of this world in contrast with the kingdom of Christ.Place of hearing—Evidently not the court room in which Paul had been arraigned and tried before Felix and Festus. This is a more suitable assembly room, where ladies of highest quality may be agreeably present. Paul was brought forth—The object of all this high interest now appears, and the eyes of the silent assembly are fixed upon him. A slight mercurial figure, in whom the traces of high vitality are apparent, yet worn doubtless by a two years’ confinement, is led in by a soldier with a chain fastened to his wrist. 24. King Agrippa—Festus now introduces the prisoner to the king, stating with due formality what of course Agrippa already knew. The apostle and king are the two principal figures in the scene. 26. No certain thing to write—In case of an appeal the judge was by law required to transmit to the imperial court apostoli or literae dimissoriae, that is, a due record of the crime charged and the judicial proceedings taken.My lord—My master, the emperor Nero. Here is another instance of Luke’s accuracy. Both the emperors Augustus and Tiberius rejected the title dominus, for which the word lord here stands, with disgust, as too servile for Romans to offer, too invidious for themselves to accept. Yet Caligula did not forbid it; and just at this time of which Luke writes the spirit of flattery was persisting in its use until it became a regular title under Domitian. 5. Paul’s Fourth Defence—that before Agrippa, Acts 26:1-32.1. Agrippa said—As highest in rank as well as referee by the procurator, Agrippa is president of the occasion.A proper understanding of this noble piece of Christian oratory requires the reader to note two things: 1. This is not properly a judicial trial, as said note Acts 25:23. 2. The charge against Paul, and to which he replies is this: He has infringed that Roman law which requires upon pain of death that every man shall adhere to his own national religion. To show himself not guilty of this charge, Paul maintains that his is in fact the true Judaism. He first shows how strict a Jew he originally was, and how persecuting he was of the followers of Jesus, (Acts 26:4-11;) next how he was converted and commissioned (like Moses) by the visible Shekinah, and the audible voice from above, (Acts 26:12-21;) and third, that all this is but the continuity of the Old Testament religion, inasmuch as it, as a whole, is embraced in the prophets and even in Moses, (Acts 26:22-29;) and this true identity, we may say by the way, of Christianity with true and primitive Mosaism is the gist of Paul’s Epistle to the Romans. The whole tone of Paul’s mind in the speech appears buoyant and elastic, exhibiting both in his artistic argument, his rounded periods, and in his prompt and masterly replies, a temperament and character raised by the occasion to the height of its demand.Speak for thyself—To show that he may be reported to Cesar as innocent of all wrong. 2. Happy, king Agrippa—A conciliatory, yet strictly truthful exordium. (See notes on Acts 24:2; Acts 24:10.) Doubtless Paul felt a genuine relief in stating his case, not to an obtuse and unintelligent pagan, but to one possessed of insight enough to penetrate its real merits, yet without the bigotry of the Sanhedrists. 5. If they would testify—Which as enemies it is not certain that they would have the magnanimity to do. Most straitest—A double superlative retained from the old English of the first translator, Tyndale. 6. And now—In accordance with and springing from this deep Judaism. I stand—A phrase of manly firmness. Promise—Namely, of the Messiah. 7. Unto which promise—That is, unto the fulfilment of which promise. Twelve tribes—A single word, δωδεκαφυλον, the twelve-tribedom. From the time of the rending of the robe of Jeroboam into twelve parts by the prophet Ahijah, and the fulfilment of its symbol in the separation of the ten tribes (1 Kings 11:29-39) from the two, there never was a united yet distinct twelve-tribedom restored. The truth seems to be, first, that a remnant was left of the ten in Northern Palestine; and second, that no distinct traces of a distinct ten tribes are to be found anywhere else. In the time of Paul tribe divisions existed in much confusion, and after the destruction of Jerusalem pedigrees were lost, and the authentic distinctions of hereditary tribeship were obliterated. Yet Israelites still loved to view themselves, ideally at least, as the twelve tribes. James, who of all the apostles may be supposed to have retained the strongest Jewish feeling, addressed his epistle to the twelve tribes scattered abroad, (Acts 1:1.) Instantly—Intensely. Serving God—With prayers, and sacrifices and good works. Day and night—Like the prophetess Anna, (Luke 2:37.) Reversing the order of clauses, we may paraphrase the sentence thus: Our twelve tribes, worshipping intensely day and night, hope to come to the fulfilled promise of the Messiah. Hope’s sake… accused—It was touching this Messianic hope (supposed by him to be fulfilled in Jesus) that Paul was accused by the Jews. 10. I also did—The apostle paints his sad behaviour with a copious accumulation of particulars. Perhaps a true interpretation would reduce some of his indignant and eloquent self-condemnations as hyperboles. Saints—By this striking word here Paul asserts to Agrippa the holy character of his victims, and aggravates his own misdoing. They… death—The plural perhaps for the singular, as it is doubtful whether any person suffered death besides Stephen. Voice—The Greek word signifies the pebble, which (before the invention of the modern paper) was anciently used for voting. Some have inferred from this that young Saul was a member of the Sanhedrin; erroneously, for he was not of sufficient age. Others suppose that his vote was given in the informal consultations that took place. More probably it is a metaphorical use of the word, as we would use the word suffrage to indicate one’s support of a movement. 11. Strange cities—Damascus; the plural again for the singular. 12. Whereupon—The description of the Christophany which follows is far more vivid and abounding in individual touches and rounded periods than either of the parallel passages. 14. In the Hebrew tongue—A new circumstance, showing both the particularity of the apostle’s own memory, and indicating that Jesus acknowledged his Israelite brotherhood even in commissioning his apostle to the Gentiles. 16. Stand upon thy feet—The proper position for receiving the highest commission ever bestowed on man. A witness—(See note on Luke 1:2.) Hast seen—Namely, this wonderful manifestation of Christ, as proof of the divinity of his Gospel. I will appear—This was the first of many personal appearances of Jesus to him, as if his guardian angel were the Angel of the covenant. The other apostles had been under the tutelage of the terrene Jesus; this apostle of the risen Jesus. 17. The people—The Jewish people. 18. To open—The contents of his high office are now unfolded in a rich succession of beautiful clauses. Compare for beauty the prophetic commission of the Messiah himself, Luke 4:18-19.That they may receive—This that, equivalent to in order that, depends upon open and turn. Sanctified—Among the saints of Act 26:10. (See note.) By faith… in me—Paul’s doctrine of justification by faith in Christ is here received from Christ himself. As Christ sets himself forth as Saviour of the world, so the world can be saved only by committing itself in good faith to him. And in the fulness of this faith in Christ is included the very fulness of obedience to Christ in every holy work. 19. Not disobedient—His new faith acted forth in works. In this his will was free to obey or to disobey, like Jonah, the order of Jehovah. The overwhelming light and power of Christ’s appearance were, indeed, irresistible, an “irresistible grace;” but the engaging with full faith in Christ to perform the duties and sufferings of his apostolate was a true act of the free will. 21. Went about—Undertook. 22. Help—A military term signifying the aid a warrior receives from auxiliary or allied forces. The warrior was the apostle; the enemy the Jews; the auxiliary was God. Witnessing—According to his apostolic office. (See note on Acts 26:16.) Small and great—Whether of rank, stature, or age. Prophets and Moses—Hence Christianity is true Old Testament religion, and Paul has not by forsaking his national religion incurred the penalty of death. 23. That—Literally, if, or whether. It was questioned by the Jews, and upon it he gave his testimony. Christ—The English reader often loses the true force of passages in the New Testament by forgetting that Christ is not a proper name, but a title—the MESSIAH, the Messiah of Jewish national hope and pride. (See note on Matthew 1:1.) Should suffer—Rather, could suffer. First—Not indeed the first resuscitated from death, for Lazarus and others were thus revived and died again; but the first of the universal organic and complete resurrection, not only from death, but from mortality. 24. Loud voice—Filling the audience room with its imperious tones.Mad—Become a monomaniac by poring over old manuscripts. The words for much learning are many writings, and often, by implication, much erudition. Plainly what suggests to Festus the idea of Paul’s half-crazed condition was his having a vision of a man who had risen from the dead, and thence having asserted a resurrection. And what suggested to Festus the cause of this monomania, namely, many manuscripts, was the fact that Paul drew the authority for both his vision and his doctrines from the Old Testament records. To say, as some do, that he saw Paul reading old parchments is not proved, yet may have been additionally true. To say with Dr. Hackett that Festus had heard that Paul was a scholar is to go still farther for a hypothetical solution when we have a clear one on the face of the record before us. Festus could not but know, at least, that Moses was held the lawgiver of the Jews, not only more ancient than Solon or Romulus, but a thousand years earlier than Homer himself. He knew that the prophets were the body of old Jewish literature. He saw that Paul had deeply read these musty records, and was deducing the risen Jesus from their pages. What, then, did he infer but that Paul had pored over the old archives until their conceptions had shaped themselves in his brain to a monomaniac day-dream about a dead man’s living and appearing in celestial splendour before his eyes? It was a most natural thought to a secular military Roman after the model of Pilate and Festus. 25. Most noble—His civil title. Truth—In itself. Soberness—Sanity in the individual. A reply at once most respectful and most firm. 26. The king—This king had been called by Festus himself as referee, and Paul, therefore, very reasonably refers to him. Knoweth of these things— Understands the facts of Jesus’ history. A corner—Not in some obscure place, but in Jerusalem. 27. Believest… prophets—As an educated and sincere Jew his reply to this direct appeal must have been affirmative, and so would sustain the value of these many manuscripts which Festus had impeached. I know—A masterly oratorical answer to his own question. Agrippa had refused both his sisters to royal suitors until the kings had consented to be circumcised. 28. Almost—It is now wisely agreed among scholars that the Greek ενολιγω, literally, in little, cannot signify almost. This fact, indeed, destroys the fitness of the passage as a text for such sermons as Dr. Samuel Clarke and Mr. Wesley have preached upon it. And commentators have greatly differed about its meaning, according as they have supplied the noun implied after the adjective little. There are three supposable nouns, implying either time, instrument, or amount, and each of these three have had their advocates. Time, as Wetstein shows, is most frequently implied in the phrase in classic authors, and that fact has misled some commentators into an error. In little time thou persuadest me, besides making a jejune sense, requires persuade to be the future. Nor can the same meaning reappear in the phrase in Paul’s reply without the utmost awkwardness. Supplying instrument as understood, Thou persuadest me with little means or effort, has less philological support and no more plausibility. The third implication, namely, amount, we have not the slightest doubt is the true. Indeed, the word little, without any supplied complement, implies amount. The same phrase is used by Paul in Ephesians 3:3, and signifies neither time nor instrument, but amount, namely, of writing. The meaning then clearly is, In slight degree do you persuade me to be a Christian. And this meaning, as we shall show, is required in Paul’s response. Did Agrippa speak this ironically and negatively, or affirmatively? The latter meaning would be, You do in a small degree persuade me to be a Christian. The former would mean, But slightly [that is, not at all] do you persuade me to be a Christian. This last is the true construction. And Paul’s response is, I wish you were not only slightly, but largely, that is, entirely, a Christian. There is no reason to suppose that this word Christian, on Agrippa’s lips, was other than the most respectful. Had he meant disparagement he would have used, as Tertullus did, the current contemptuous epithet, Nazarene, Acts 24:5. On the contrary, Christian embodies the highest human title known to the Jews, Messiah. The adjective was formed according to a regular philology, and had a beauty and dignity, not only which every follower of Jesus could accept, but which a Jewish king could hardly bestow otherwise than respectfully. Agrippa did give Paul a negative, but not a discourteous reply. 29. Not only thou, but all—Were not only in little, but in much such as I am. Such is the literal Greek. But the true Greek text is not ενπολλω, in much, but in μεγαλω, in great. Paul’s meaning then is, I wish you were a Christian not merely in a little degree, but in a great—entirely. Except these bonds—How delicate a reproof of the men who were consciously holding him bound with undeserved chains. Dr. Hackett quotes a very appropriate passage from Tacitus concerning a Roman named Vibius Serenus, who was prosecuted before the Senate by his son. “The indicted father and his indicting son were brought into the Senate. Recently recalled from exile, and bound with a chain, while his son was making the plea, the father, with undaunted spirit, turning toward his son, shook his chain and invoked the vengeance of the gods.” Thus terminates this rare encounter. The prisoner was master of the field, and of the king. The latter made a quiet retreat. 30. Rose up—There is some appearance of abruptness in this breaking up, but more probably it was a regular adjournment because the plea was closed. Judged as an intellectual performance, this speech must ever rank among the master-pieces of oratory. King… governor… Bernice, and they—In the order of honour. 31. They were gone aside—Not Agrippa and Festus alone; for it was after a consultation by this they that Agrippa gave his conclusion to Festus. Perhaps Festus’ assessors went to make up the they. 32. He had not appealed—In the opinion of Agrippa then not only was Paul innocent, but a Jew might become a Christian without going out of the limits of a true Judaism. Herein he condemned his own father for the execution of the apostle James.If Paul’s appeal to Cesar was the only obstacle to his liberation, why did they not give Paul notice to that effect, allow him to withdraw his appeal, and then release him? Probably, from regard to the prosecuting Jews, Festus preferred to get rid of him by sending him to Rome. VII. PAUL IN ROUTE FOR ROME—AT ROME, Acts 27:1; Acts 28:31.1. In the Adramyttine ship to Myra, Acts 27:1-5.1. And—No packet ships or steamers in this, the palmy time of imperial Rome, crossed the sea at regular intervals, but the waters had been cleared of pirates, and from various directions a plentiful current of commerce tended to the Roman capital. Even consuls and emperors were obliged in crossing the sea to avail themselves of the merchant vessels, which were of a size hardly inferior to the same class of ships at the present day. Other prisoners—From all the provinces appellants and accused parties were constantly going to the imperial bar; some were of honourable character; but from the political and domestic troubles of Palestine, Paul, with his faithful Luke and Aristarchus, probably found himself in an unsympathizing crowd of insurgents, robbers, and sicarii. Julius… Augustus’ band—It has been plausibly conjectured that this band was a detachment from the pretorian guards, attached to the person of the governor at Cesarea, and thence Julius is identified with the Julius Priscus who, according to Tacitus, rose from his present rank of centurion to be pretorian prefect at Rome. When Paul pleaded before Agrippa no one of the military officers lower than chiliarch seems to have been present; but the centurion could hardly have been unaware of that occasion, or unknowing that Paul was no ordinary prisoner. He may even have formed the acquaintance of Paul during the two years of his imprisonment. Hence, from the first he receives marked deference from Julius, and finally becomes virtually commander of the entire body. 2. Adramyttium—A trading town of some note in Mysia, near the Isle of Lesbos. The ship was, doubtless, merely engaged in the coasting trade. We launched—According to Mr. Lewin’s reckoning it was on the twenty-first of August, in the year of our Lord 60, when Paul’s ship departed from Cesarea. The winds at that date are generally from the west, but not violent, and the trip to Sidon was doubtless prosperous.The first intention probably was that Paul and his party should land at Adramyttium, and take the overland route across Northern Greece, by the Egnatian way, through Neapolis, Philippi, and the other Macedonian towns, and thence crossing the Adriatic to Brandusium, the regular route to Rome. (See note on Acts 17:14-34.) The meeting an Alexandrian ship at Myra changed this plan disastrously. One Aristarchus—See note on Acts 19:29. 3. Sidon—See note on Matthew 11:21. A sail of sixty-seven miles. 4. Under Cyprus—The premonitions of their hazardous voyage now begin to appear. From Sidon to Myra would, in the usual course, have Cyprus on the right hand, but so powerful is the west wind that they are glad to steer between Cyprus and the shore. This brings the island between the wind and the ship, enabling them to sail under protection of the Cyprian high lands; or, as the seamen say, “in the lee” of the island. 5. Sailed over—Sailed through. As they rounded the island a favouring breeze would, according to the usual fact, come from the southeastern coast of Asia Minor. But a special aid was derived from a strong coast current which here sets in westwardly, bearing the ship rapidly along.Myra—Entering a river whose channel had been broadened into a port, rendered securer for ships by a cross chain, and ascending the stream two miles and a half, they found the city of Myra, the metropolis of Lycia, situated upon an eminence, and overlooking a broad plain. So late as the twelfth century this city was the great port of the Adriatic, as Constantinople was of the AEgean. It is now a desolation. See Frontispiece Map. 2. From Myra to Fair Havens, Acts 27:6-12.6. A ship of Alexandria—Egypt, with her fertile Nile-valley, was at this time the wheat field of Rome. During the navigable months her ships laden with merchandises in multitudes plied their merry way to the great metropolis. Their shortest route was along the coast of Africa until they neared the Syrtes, and then a northwest line. But when the autumnal west winds begin to grow powerful, they take the Syrian coast and avail themselves of the powerful western current along the shores of Asia Minor. Dr. Hackett has shown with great clearness that the season of Paul’s arrival at Myra would be the very height of the wheat trade from Egypt, when vessels from Alexandria would be surest found. Into Italy— The direct route would have been past Rhodes, westward along south of Peloponnesus, through the straits of Messina to Puteoli. 7. Slowly… many days—As the distance from Myra to Cnidus is but one hundred and thirty miles, a single day’s prosperous sail, it is clear they had a strong west wind in their face. Such winds, usually commencing in August, sweep the Mediterranean for forty days. The wind not suffering us—Not permitting a continuance of their direct western course. There is no intimation that they attempted to enter the port of Cnidus. But this promontory, forming the southwest corner of Asia Minor, having been passed, both the favouring current and the land breezes are lost, and they emerge into the full force of a mastering northwest wind. Under Crete— They were driven almost directly south, yet, happily, so that they were able to pass Salmone and come under the protection of the southern shore of Crete. The island broke the force of the terrible northwester. 8. The Fair Havens—After arriving at the southern shore of Crete, the first port, and that an indifferent one. From it, further west about five miles, was the Cape of Matala, projecting far into the sea, which would have to be passed with much danger in any farther progress. Lasea has lately been identified as the proper town of which Fair Havens is the port. (See chart.) 9. Much time—Delaying some days, waiting, perhaps, for a slack of the storm; visiting Lasea and the interior, they found, finally, that it was a serious question whether to winter there or not. Dangerous… fast was… past—The fast of the great day of Atonement, which fell this year on the twenty-third day of September, the autumn equinox. The period of safe navigation ends here in October and begins in March. Paul admonished— It seems a council was called, of which Paul was accepted as a member. He gave advice to remain in spite of the defects of the harbour. 10. I perceive—Not by revelation, as in Acts 27:23, but by natural perception and inference. Lives—All escaped, so that Paul speaks not here as a prophet. 11. Centurion—As responsible to the government for the safety of the citizens, Julius had the power to decide. Master—The pilot or controller of the matter of the navigation, hence properly the ship’s captain. Owner—The owner sailed in his own ship, having the master as a professional seaman, accepting his decisions in nautical questions. Julius naturally preferred the judgment of men so experienced in navigation to that of a landsman like Paul. 12. Commodious—Well situated. The harbour was open to the winds of half the horizon so far as its main land was concerned; but nevertheless it was so fenced about with reefs and small islands as to be rather safer than the putting again to sea. More part advised—After the council was over the general voice confirmed the centurion’s decision. To Phenice—Port Phoenix, an excellent harbour, now called Lutro, on the southern shore of Crete near its western end. Lieth—The Greek word requires looketh, which gives a very different view of the position of Phoenix. By the annexed chart it will be seen that the harbour of Lutro opens to the east. How then could Luke, or rather the sailors whose report he is giving, say that Lutro looks toward the southwest and northwest winds? For such is the obvious translation. If the sailors meant to say that the harbour opened so as to expose ships to winds from the southwest and northwest, it will be seen at once that it would be a worse harbour than Fair Haven, as exposing them to the very blasts they were trying to escape. Another translation, therefore, would be looking according to (in the direction with) the southwest and northwest winds. Or the sailors here may have followed their own habit of speaking from their own standpoint. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ The Euroclydon—Clauda—Lightening Ship—the Despair, Acts 27:13-20.13. South wind blew—The temptation came at the dangerous moment. If they could only get round Cape Matala, five miles distance, this gentle south wind would send them in precisely the right direction, and Phoenix was then but thirty miles farther. (See the chart on opposite page.) Their purpose—Of securely attaining Port Phoenix. The phrase expresses full confidence up to the moment of the typhonic blast. Close by Crete—As the south wind pressed them close to the shore. 14. A tempestuous wind—Literally, a typhonic wind. The word typhonic indicates a tornado with a whirl. The Greek for arose is flung. The typhonic blast flung down instantly from Mount Ida, from which the ship lying southwest would be directly smitten. Euroclydon—a well known sort of tornado called by Mediterranean seamen a levanter, from the French name of the sea, Levant. It is a Greek compound, euros, east wind, and clydon, broad-wave, an east wind broad-swell. But a reading of some authority is euru-aquilo, a northeaster. This precisely describes the actual direction of the tornado. Alford plausibly suggests that Euruaquilo is the true (Latin) name, and Euroclydon its popular corruption among the Greek sailors. Against it—Is generally referred to the ship, but more probably refers to Crete, and signifies adown it. The typhoon rushed from the summit of Ida, adown the isle, and swept sea and ship. 15. Caught—Seized and taken possession of by the wind. Bear up— Literally, could not directly eye the wind. In the bows of ancient ships were painted two eyes, so as to give the look of a living thing. The ship could not face the wind; the blast whirled it about, and turned its bow southwest, the direction of the wind, and compelled it rapidly to scud to the south of Clauda, by the shelter of which it was for the moment fortunately covered. Let her drive—Let her drift in the straight line of the blast. 16. Running under—Under the shelter of Clauda. (See chart.) The boat—The small boat, which had hitherto been towed at the stern. It was an important means of escape in shipwreck, and the sailors availed themselves of the smooth waters in the lee of Clauda to haul it in. This was difficult, as the boat had probably swamped, and was full of water. 17. Helps—Props placed under loosened timbers to prevent their falling. Or, more properly, the helps may refer to the materials used for undergirding, as follows. Undergirding—Powerful ropes were wound around the loosening ship, as a person draws a girdle around the waist, in order to bind its loosening timbers fast and prevent its going to pieces. This was an ancient practice, and cables were anciently carried on board as the helps prepared for emergencies. It is sometimes practised in modern times on small craft, and is called “frapping the ship.” Quicksands—The immense sandbanks on the northern coast of Africa, called on the map Syrtes. These were fatal to ships, and a persistence in its southwest course would have carried the present ship directly thither. Strake sail—Strake, old English for struck. Ancient ships had from one to three masts. On the principal mast was the large square mainsail, which with the others was now lowered, and they drifted with naked masts. Driven—By the northeaster. 18. Lightened the ship—Casting over whatever could be spared, but saving the ship’s rigging and wheat cargo. 19. Third day—After leaving Fair Havens. Own hands—The passengers, including Luke himself. Tackling—At this second lightening they threw over the ship’s rigging. 20. Neither sun nor stars—It was cloudy, rainy, windy; gray by day, and a black darkness by night. No mariner’s compass existed, and all the signs by which they could know their locality or direction were covered from sight. No small tempest—A perpetual rain. All hope—They were floating as in a wooden trough, they knew not where or whither, at the mercy of the hurricane. But when despair of all human aid has full possession, the hardest heart may look for Divine aid, and humbly recognise it when it comes. 21. Long abstinence—Yet not total abstinence. Cooking had been impossible or difficult, and anxiety had destroyed appetite. Stood forth— Assuming even in his fetters to make a regular and authoritative address. Before starvation and hopelessness had subdued this motley company they might hardly have allowed him the assumption. Should have hearkened— We do not quite agree with Dr. Hackett that there is no “reproach,” or rather reproof, here. The apostle does not mean, indeed, that they ought to have obeyed him as an apostle, but that so good were the reasons for obeying his counsel they ought to have realized them. It was an inexcusable misdoing. Gained—incurred. Harm—Rather, rebuke, condemnation for folly. The same as used in Acts 27:10 for hurt. It was fitting that the apostle should humble his unruly audience in order that a mastery over them should be attained for future use, (Acts 27:31; Acts 27:43.) The rebuke fell upon the majority, (Acts 27:12,) more on the ship’s captain and ship’s owner, but most decisively upon Julius, (Acts 27:11.) 22. Life… ship—There were three clear points, as from a dark background in the future, revealed to Paul: the safety of every life, the loss of the ship, and the falling upon some unknown island. We thus see how partial and fragmentary even a true prophetic foresight may be. Besides these three points Paul was entirely uninformed. Little did this company now sorrow for the ship if only dear life is spared. 23. This night—The previous night, which by Jewish reckoning belonged to the day following. The angel—An angel of God. God—The great body of Paul’s audience were pagans. There were Alexandrians, Egyptian worshippers of Osiris, probably Greeks, worshippers of Zeus, and Romans, worshippers of Jupiter. Probably each, as in Jonah’s ship, called upon his god. And now comes a moment when, as with Egypt of old, the supremacy of Jehovah the true God must manifest itself over nature and life. Whose I am—Not only as by him created, but as to him sacredly consecrated.Serve—With exclusive devotion. 24. Before Cesar—This expectation, so full of terror with others, has become an object of hope and promise with Paul. God hath given thee— To his faithful servant God had graciously made a blessed gift, a gracious present, namely, two hundred and seventy-six human lives. They are given to understand, in a humbling way again, by Paul, that it is from no merit of their own, nor from the power of any pagan gods, but purely from goodness to him and grace to them from the only true God. Herein Paul is wonderfully made a type of Him to whose sole merit the salvation of our souls is granted, so that he has the blessed right to save on his own terms those for whom he has lived and died. Reasonably do some commentators conjecture that this great boon was granted to Paul in answer to earnest intercessory prayer. Yet does God so limit the concession as that there shall, beyond this one thing, be no disturbance of the ordinary course of things, nor shall there be any visible variation of the operations of nature. Winds and waves shall all visibly exert their regular measures and forces; human thoughts and wills shall apparently act according to normal laws, yet the event predicted will at last result. 26. Certain island—The two discriminations are carefully stated. They were not to sail prosperously, but to lose their ship; they were not to reach Italy, but strand on some island. The fulfilment of these signs would be proof of the fulfilment of the promise of preservation of lives. So may lesser lead to greater faith. 27. Fourteenth night—After their start from Fair Havens, Acts 27:13. In Adria—The Adriatic sea. Its earlier and narrower meaning was limited to the sea between Italy and Greece, now called the Gulf of Venice. Its later and large meaning includes the entire basin limited by Italy, Greece, Sicily, Crete, and Africa. It was from taking the word in its narrower meaning that earlier commentators have endeavoured to find the Melita of this shipwreck in the Gulf of Venice. Midnight—When signs of land could only be heard, not seen. Deemed—Conjectured. Country—Land. They conjectured this probably as they were nearing what is now called St. Paul’s Bay from hearing the dash of breakers upon Point Koura. 28. Sounded—Dropped the long line into the water with a leaden sinker at its end to ascertain its depth. Twenty fathoms—One hundred and twenty feet. The rapid decrease of depth was alarming. Before Paul’s speech the danger was from the depths, after it from the shallows. 29. Four anchors—The ancient anchors, being lighter than the modern, were used in large numbers, from four to eight in a ship, both at bow and at stern. These anchors were flung from the stern, because if the bow were fast and the stern loose the waves might whirl the stern upon rocks. The modern Greek caiques are often anchored at stern. Wished for the day— Well they might. In total darkness, beaten by the rain, chilled by the blasts, with the breakers resounding in their ears, and the seas threatening at any moment to dash their shattered craft in pieces! These were hours of horror. 30. Shipmen—The sailors now have formed a plot to abandon the ship and its occupants to their fate. Under pretence of fastening the bow by letting out anchors, they were letting down the small boat into the sea. As this base project could be formed and executed in the dark, so Paul’s eye could detect it in the dark. 31. To the centurion and to the soldiers—Paul is now about as good as commander in chief. The sailors would desert, and he directs centurion and soldiers to arrest them. Ye cannot be saved—The promise of God only engaged to them the power of being saved if they would. It neither pledged that they should not be lost if they disused or misused the means, nor did it even pledge that they should use the means. The condition of the right action on their part was implied. Not so acting, their destruction would have been no breach of God’s promise. 32. Cut off the ropes—The soldiers severed the ropes, the boat drifted into the sea, and the sailors were fast in the ship. However impressive had been the assurances of safety given by Paul, the sailors trusted more to their own villainy than to the promise of God. The surface of a depraved nature may thus be touched while its depths remain unchanged. The soldiers will soon prove worse than the sailors. 33. Nothing—No regular meal. 34. Not a hair fall—Little as the sailors deserved such mercy, and little worthy as the soldiers would prove. 35. Gave thanks—Not asking these heathen for the privilege of saying grace, he establishes a Christian family ordinance on pagan shipboard. Happy is it when strong character exercises its power for good. Too often it is the case that in evil company the Christian easily allows the wicked power to rule. In his bright serenity Paul makes no reproving allusion to the inhuman treachery of the sailors just before occurring. Began to eat— Inducing them by his example. 36. Of good cheer—Revived hope revived the appetite. Meat—Food. 37. All—Now that their rescue commences, Luke proceeds to give the census of the rescued. Souls—The word properly designates man’s spiritual or immaterial personality. The reason why both the English and Greek terms are often used to designate the entire person is rightly given by the Greek philosopher, Plutarch: “We are accustomed to designate a man as soul and head from his most important part.” 38. Eaten enough—So as to have full strength for the task. Wheat—They threw over the grain, as aware that the ship must go to pieces, and that the rescue of life would be easier by lessening the weight of the ship. 39. Knew not the land—From this harbour even a native Maltese would probably not have recognised the spot. Creek—Or indentation into the shore. 40. Loosed the rudder bands—The modern rudder, suspended by hinges, and swayed with a single handle, was unknown to the ancients. Their rudders were rather paddles, one on each side of the stern, which were bound up when they let the ship drift, and now loosed again when they purposed to steer to their point. Mainsail—The word αρτεμων has been a very doubtful one among scholars. But sailors say that none but the foresail, a small sail at the bow, would serve the present purpose of pulling the ship to the given point. The three performances of taking up anchors, letting down rudders, and hoisting foresail, were doubtless achieved simultaneously and rapidly. 41. Place where two seas met—Τοπονδιθαλασσον; literally, if we may coin a parallel term, a two-seaed place. The strait which divides Salmonetta from the mainland unites the outer sea with the inner St. Paul’s Bay. As the seamen sailed in from the east they mistook the just visible part of the mouth of the strait for a bay, and, thrusting their prow into the clayey shore, their stern took the force of the double-sea, still agitated by the storm. 42. Soldiers’ counsel—As each man must now save himself, the soldiers found it necessary each to separate himself from his prisoner. Yet if one escaped, his keeper was answerable with his life. Hence, a plot was formed to massacre the whole. 43. Willing—Determining. To save Paul—It illustrates how unimpressible this company was, that of all the military none revolted from murdering their benefactor save Julius. He, probably, not only appreciated the apostle, but felt competent safely to assume the responsibility of risking the escape of the prisoners. And thus a second time we have the phenomenon of wicked men saved by a merit not their own. They which could swim— Whether prisoners or not. The whole were now divided into two parts, the able to swim and the not able. The first go first, and the last remain until they see the result. 44. Some on boards—Or planks found about the ship. Broken pieces— The italics show that the translators supply words not in the Greek. Some understand chests, barrels, tables, and other articles of furniture in the ship. But all those had probably long since been thrown overboard. More probably the translators correctly understand it of fragments of the wrecked ship. All safe—And so the three points of Paul’s prediction were accomplished; they were wrecked upon an island, the ship was lost, and the lives were saved. (Note Acts 27:22.) Unimpressible as this body of men appear, they doubtless had their solemn reflections at recollecting these scenes and the supernatural character of this apostle. And it was in this way that Christianity made its deep impression on the age, and gathered a Church of heroic sanctity from out the world. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 2. No little kindness—To these refugees from the terrors of the storm the beaming faces even of barbarians were a welcome sunshine. Rain… cold—The wet November blasts were sweeping their bodies, ill-clad, and perhaps some of them unclad. 3. Paul had gathered—The prisoners, safe on an island from which they could not escape, were probably not yet chained again. A viper—The viper is the only viviparous species of serpent, and very venomous. There are no vipers at the present day in Malta. On that island, as in our own country, the increased density of a civilized population exterminates venomous reptiles. Out of the heat—The viper stiffens with a small degree of cold, and recovers his activity with warmth. Supposing himself assaulted, he made a fierce assault. The enraged viper will dart several feet upon his victim. Fastened—With his teeth, and, as appears by the next verse, hung to Paul’s hand until flung off. 4. Beast—Animal. The Greek word is applied to any noxious animal, quadruped, or reptile. Vengeance—The remarkable Greek term here is Äéêç, Dike, Justice, or Retribution. If it does not imply Justice to be a goddess, it certainly constitutes a strong personification. Homer is quoted by Kuinoel as saving, “Wise men of old said that Retribution is the co-assessor of Jove;” and Hesiod, “A virgin is Dike, born from Zeus.” And here Paul found a striking illustration of his own doctrine, “The Gentiles which have not the [written] law are a law unto themselves.” 6. Swollen… dead suddenly—The two stages of dissolution from the bite of the viper are: First, a highly inflamed swelling beginning at the bitten place, and then a rapid death. The pain is exquisite, especially when the patient is touched. Lucian, the satirist, says of the viper, “His bite is violent, his venom thick, quickly bringing on agonies, for it burns and rots and swells, and the victim screams as if burned in fire.” The Scythians dipped their weapons in vipers’ venom, and, says Pliny, “they brought death by a light touch.” A god—A supernatural of any class. 7. Possessions—Landed estates. Chief man—A πρωτος, a Primus, Primate or first man. Two ancient coins have been discovered at Civita Vecchia on which the very phrase “First and patron of the Miletans” is inscribed. This remarkable fact is quoted as illustrating Luke’s accuracy in designating the title of the governor of this obscure island. But it appears, in fact, that the term primus, or first, did not designate the title of the governor, but something still more peculiar. It seems to have been an honorary title like patron or prince in some Italian towns. 8. Fever… bloody flux—Dysentery with paroxysms of fever, diseases, as attested by modern physicians, prevailing in Malta at the present day. Passages like this and Acts 12:23; Acts 13:11; and Luke 22:44, are quoted as illustrating Luke’s exactness as a physician. Dr. Hackett thinks them so quoted with reason. “No other writer of the New Testament exhibits this sort of technical precision in speaking of diseases.”Of this rude isle Paul must have retained pleasant recollections. It is permanently honoured in having its Christianity planted by his hands, and by this imperishable record of the free heart with which he and it were received. Paul’s Journey to Rome, Acts 28:11-16.11. It was about the beginning of February in the year 61 that, after a three months’ wintering in Malta, Julius embarked for Rome. Ship of Alexandria—Malta was in the direct line of the great corn commerce from Alexandria to Puteoli and Rome. This ship, detained probably at Valetta, like Paul’s ship from Alexandria, was more fortunate in escaping shipwreck, though arrested in its career by winter. When the spring of this southern clime approached and navigation opened the Castor and Pollux was ready for Julius’ use. Sign—A carved and gilded statue, (figure head,) sometimes a bas relief or painting, called by the Romans tutela, at the bow of the ship, and from which the ship usually received its name. The figure head of the present ship, Castor and Pollux, represented the deified twin brothers of the beautiful Helen who caused the fall of Troy. They were the fabulous patrons of sailors, and were by them identified with the heavenly constellation, the Gemini or Twins, and were supposed to be the meteoric fire balls (called by modern sailors the “fires of St. Elmo”) which are seen at sea. It was in a vessel consecrated to this complicated pagan superstition that our Christian hero sailed toward the pagan capital. 12. Syracuse—A trip of a hundred miles. This celebrated city was situated on a broad promontory on the eastern coast of Sicily. Three days— Probably for the purpose of trade, for the present ship still bore its corn freight from Egypt. 13. A compass—A curve in the ship’s course. According to Mr. Lewin the wind was from the west; but Mount Etna obstructing the breeze left them becalmed, and obliged them to make an outward circuit in order to fill their sails. Rhegium—Here, as the north wind blowing down through the strait made navigation impossible, they were detained for one day, after which the favourable south wind blew, and the next day, after a sail of one hundred and eighty-two miles, they arrived at Puteoli.A corn ship now arrives at Puteoli, the earliest of the spring! It was always a great arrival, and of all that sailed into this the great Roman harbour, the Alexandrian ship alone was not required reverently to lower her topsail, but might sail into port in towering triumph.It was the bay still renowned as the Bay of Naples into which Paul now sailed. Celebrated for its beauty, this wonderful bay had another celebrity derived from its performing the office (for which the small port of Ostia at the month of the Tiber was wholly insufficient) of harbour to the imperial city. Through this harbour of Puteoli passed the great current of intercourse by sea between Rome and the whole world. 14. Found brethren—Jews were plenty at Puteoli, as a commercial town, and Christians were not wanting. It is a proof of Julius’ high regard for Paul that he delayed an entire week in deference to the wishes of his Christian friends. The week suggests that it was the wish of the Christian Church at Puteoli that Paul should pass a Sabbath with them that his preaching might be heard by a general gathering of a widespread brotherhood. By the delay, as intimated in the verse following, intelligence of the apostle’s arrival surprised the Church at Rome, and drew a joyous delegation thence to meet and escort the “ambassador in bonds” to the capital. Toward Rome—From Puteoli they would go twelve miles eastward to intersect the great Appian Way at Capua, (see map,) the luxurious city which melted away the hardihood of Hannibal’s veteran army. The Appian Way was titled in ancient times the “Queen of Great Thoroughfares.” It was built by Appius Claudius four hundred and eleven years after the founding of the city. It stretched from Rome, the length of southern Italy, until, as seen on the map, it reached Brundusium at the extremity of the heel of the boot-like shape of Italy. From Brundusium a water route across the Adriatic connected it at Dyrrachium on the west coast of Greece with the great Egnatian Way, (see notes on Acts 16:14-40,) and thence formed an unbroken line to the northeastern extremity of Macedonia. From the intersection at Capua to Rome was one hundred and twenty-five miles. 15. Brethren heard of us—To the Church at Rome, Paul had three years previous addressed the greatest of his epistles. To all appearance it was eminently a Pauline Church. They heard the sudden news that the apostle of the Gentiles, adorned with fetters gloriously earned in the cause of the blessed Jesus, was on his way within a hundred miles or more of Rome, we might well anticipate, with rare delight. Appii Forum—About forty miles from Rome. Leaving Capua, on arriving at the celebrated Pomptine Marshes Julius would have his choice to keep the Appian Way in its circuitous route around the Marshes, or take the canal across in a boat dragged by mules. Both routes united at Appii Forum. The Roman Christians not knowing (any better than we) which of the two routes the apostle would take, met him at the junction at Appii Forum. Appii Forum, or Appius’ Market, was probably a cluster of houses formed at the junction originally, around a station where articles were retailed to travellers. Three Taverns—A tavern, taberna, (derived from trabs, a plank,) was primitively a wooden hut, derivatively not an inn, but rather a grocery, a restaurant, “a retail shop where all sorts of eatables and drinkables were kept.” Took courage—Christian sympathy quickened the heart of our genial apostle. It is very possible that many if not all this little band of Roman Christians were within three or four years driven into exile or cruelly murdered by the execrable Nero. On the night of July 19, A.D. 64, a fire burst out in Rome which continued a week, and laid nearly one quarter of the city in ashes. Popular opinion fixed the charge of originating the conflagration on Nero himself. To exculpate himself from this suspicion Nero laid the charge upon the Christians of Rome, and forthwith commenced a series of cruelties which appalled that and every other age. From causes mentioned in our note on Acts 28:22, the Christians were now the object of pagan hatred. Esteeming them as helpless victims, and hoping that popular hatred would sustain his cruelty, Nero inflicted tortures which even a pagan historian, Tacitus, records with abhorrence. Of those who refused to call the emperor Lord, to swear by his name, to offer sacrifices to his image and to the heathen deities, “some,” says Tacitus, “were disguised in the skins of wild beasts and worried to death by dogs, some were crucified, and others were wrapped in pitched shirts by night that they might serve as lights to illuminate the night.” No longer protected by Roman power, the Church, condemned as holding an unlawful religion, was exposed both to the violence of the populace and the severity of the magistrate. 16. Came to Rome—Starting from the Three Taverns, our ambassador, with his company of bondsmen and escort of freemen, would pass the celebrated Alban Hills, and on a summit a little beyond Aricia would cast his first glance upon the imperial ROME. It was itself a magnificent nation, the head of the nations of the earth. 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The rest is at https://www.sermonindex.net/commentary/whedon/ Offer of Gospel to Jews, Acts 28:17-29.17. And—According to his own motto in his epistle to the Romans, “to the Jew first and also to the Gentile,” Paul first makes his appeal to the Jews at Rome. Unable to go to them, he invites them to himself. The usual result occurs; here in the world’s metropolis a minority believe, the majority harden themselves, and he announces his future and final departure to the Gentiles. After three days—Spent in recovering from fatigue and seeing his special Roman friends. Chief—In character and influence rather than office. Paul’s purpose was not mainly to exculpate himself from infidelity to Judaism. This exculpation is but preparatory to the pressing Jesus the Messiah upon their faith. Yet was I delivered—He states the proceedings of the Sanhedrin against him in the most gentle terms possible, giving the fact passively without holding any body responsible. 19. Not… accuse my nation—The fact of his being compelled to appeal implicated the heads of his nation; but he repudiates the feeling or purpose of accusing. The terms brethren, constrained, my nation, all indicate the deep affection for his kinsmen expressed in his epistle to the Romans, and his burning desire to win them to the Gospel. (Romans 9:1-6.) 20. For this cause—From the fact of his being a true brother Jew in undeserved bonds. Hope of Israel—A deeper underlying cause, the real cause of his chain, is the hope of Israel, the Messiah. And that brings up the main point of discussion, not himself, but Christ. 21. Neither received letters—Paul’s voyage from Jerusalem to Rome was latest in fall and earliest in spring, so that probably he outstripped any other intelligence to the Roman Jews. That came—In the same ship with Paul. His fellow passengers brought no charge against him. This does not imply that his career as a leader of a sect is unknown to them, but that no charge of a judicial nature had been reported to them. As the head of a sect they desire to hear his thinkings. This does not imply, as some have inferred, that there was little or no Christian Church now at Rome, or that these head Jews were unaware of its existence; but that in their view Paul, the celebrated pupil of Gamaliel, was such an expositor as had never been at Rome, such an expositor as it might be worth their while to hear. 22. Spoken against—Elsewhere and here at Rome. Frankly, then, though they will listen, their prepossessions are against the argument.The hatred and calumny now poured upon Christians, by which Nero was emboldened to perpetrate his cruel persecutions, arose from various causes. As a sort of Jewish sect, they inherited in the first place all the odium of Jews. As abhorring the gods of paganism, they were stigmatized as “atheists.” As standing aloof from unholy amusements, they were held as unsocial and haters of the human race. As refusing to swear by the name of the emperor and sacrifice to his image, they were held as disloyal. As looking to a future, and perhaps near, conflagration of the world, they might plausibly be accused as incendiaries. And as being alleged to assemble by night to partake the mystical body and blood of Christ, they were even slandered as nightly cannibals! It is said by Justin Martyr that, previous to this period, the Jewish hierarchy had sent delegations into all parts of the civilized world denouncing the whole Christian body. In such a storm was rocked the cradle of the Christian Church. 24. Some… and some—A division arose, and some became believers. How many is not intimated; in fact, Luke loses sight of the believing part during the remainder of the narrative. 25. One word—One final utterance of sorrow and rebuke. 26. Saying—Hereby the apostle places these rejecting Jews on the same footing with the fathers who rejected Isaiah and the prophets. Shall hear—Will hear. These shalls are simply futures, not imperatives implying what will be, not what must be. And they will be not with all, for even here were some exceptions; with all who chose to have it so. The sad result arose from their own perverse determination, not from God’s appointment. 27. Waxed gross—From their own spiritual carelessness and hardness. Lest—Depends upon closed. They have closed their eyes to evidence lest they should be converted and healed. 28. Gentiles… will hear—The great voluntary contrast by which the Jew ceases to be, and the Gentile becomes, the true Israel. 29. Departed—In an excitement of discussion, leaving the apostle to that deep grief which he expresses so profoundly at the commencement of Romans 9. Roman Residence and Ministry, Acts 28:30-31.30. Two whole years—A whole two-year. It is clear from this that Paul was released from his first Roman imprisonment at the close of two years. Own hired house—For the payment for which, as he seems not to have had the means of labouring at his occupation, he was doubtless aided by the Christian Churches. Whether this hired house was the same as the lodging in Acts 28:23 is uncertain and very unimportant. Received all—Was ready to give his attention to every coming inquirer, preaching to the full congregation, and teaching the individual inquirer. No… forbidding—The Romans not having the wish, and the Jews not having the courage, to interfere. Here then in the imperial city the Jew rejects and is rejected, and Christianity has struck her immovable root in representative Gentile soil.As Luke’s purpose is not to write a biography of Paul, but a history of this great transition, his task is now complete, and his pen ceases its work. (See page 10.)If we wish to know the spirit with which Paul was animated during this imprisonment we must study his four Epistles then written, remembering the bonds, fettered as he was to a soldier in his own hired house, or in the prison, in which he wrote:1. His EPISTLE TO THE Colossians.2. His fraternal note to Philemon.3. His EPISTLE TO THE Ephesians.4. His EPISTLE TO THE Philippians.Two opinions exist, as we have already noted, as to the date of the martyrdom of St. Paul. One (as Conybeare and Howson and Alford) maintains that after his first imprisonment and trial (62-64) he was acquitted, travelled, preached, wrote his Epistles to TIMOTHY and to TITUS, and was again arrested, tried, and executed in A.D. 66-68. The other (Schaff and Pressense) that he was martyred upon his first trial before the fulness of the Neronian persecution, A.D. 64. It is agreed that he was not crucified, but, as a Roman citizen, executed with the axe. He was led for death to the Aquae Salviae and buried in the road to Ostia. Peter, it is said, was on the same day crucified at Rome and buried in the Vatican. Caius, a Roman presbyter, about A.D. 212 could make the Christian boast, “I am able to point out the Christian trophies of the apostles, for if you go to the Vatican or to the Ostian Way you will find the mementoes of those who founded this Church.”