<hi type="bold">8. Saul arose ... and when his eyes were opened, he saw no man--</hi>after beholding the Lord, since he "could not see for the glory of that light" (<reference osisRef="Acts.22.11">Ac 22:11</reference>), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [Bengel].

8. Saul arose... and when his eyes were opened, he saw no man-- after beholding the Lord, since he "could not see for the glory of that light" (Ac 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [Bengel].


<hi type="bold">9. And he was three days without sight, and neither did eat nor drink--</hi>that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' <hi type="bold">duration can be mentioned of equal importance in the history of the world" [Howson]. Since Jesus had been revealed not only to his eyes but to his soul (see on <reference osisRef="Gal.1.15">Ga 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--</hi>must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?

9. And he was three days without sight, and neither did eat nor drink-- that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [Howson]. Since Jesus had been revealed not only to his eyes but to his soul (see on Ga 1:15, 16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy-- must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days?


<hi type="bold">10-16. a certain disciple ... named Ananias--</hi>See on <reference osisRef="Acts.22.12">Ac 22:12</reference>.

<hi type="bold">to him said the Lord--</hi>that is, Jesus. (See <reference osisRef="Acts.9.13">Ac 9:13</reference>, <reference osisRef="Acts.14.17">14, 17</reference>).

10-16. a certain disciple... named Ananias-- See on Ac 22:12. to him said the Lord-- that is, Jesus. (See Ac 9:13, 14, 17).


<hi type="bold">17-19. Ananias went his way, and putting his hands on him, said, Brother Saul--</hi>How beautifully childlike is the obedience of Ananias to "the heavenly vision!"

<hi type="bold">the Lord, even Jesus--</hi>This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also.

<hi type="bold">who appeared unto thee in the way--</hi>This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.

<hi type="bold">and be filled with the Holy Ghost--</hi>which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]--for Cornelius and his company received it before theirs (<reference osisRef="Acts.10.44-Acts.10.48">Ac 10:44-48</reference>)--but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.

17-19. Ananias went his way, and putting his hands on him, said, Brother Saul-- How beautifully childlike is the obedience of Ananias to "the heavenly vision!" the Lord, even Jesus-- This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also. who appeared unto thee in the way-- This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect. and be filled with the Holy Ghost-- which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]--for Cornelius and his company received it before theirs (Ac 10:44-48)--but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.


<hi type="bold">20-22. preached Christ ... that he is the Son of God--</hi>rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so <reference osisRef="Acts.9.21">Ac 9:21</reference>, "all that call on this name," that is, Jesus; and <reference osisRef="Acts.9.22">Ac 9:22</reference>, "proving that this Jesus is very Christ").

20-22. preached Christ... that he is the Son of God-- rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Ac 9:21, "all that call on this name," that is, Jesus; and Ac 9:22, "proving that this Jesus is very Christ").


<hi type="bold">23. And after many days were fulfilled, the Jews took counsel to kill him--</hi>Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in <reference osisRef="Gal.1.17">Ga 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference> we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on <reference osisRef="Gal.1.16-Gal.1.18">Ga 1:16-18</reference>). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, <reference osisRef="Acts.22.16">Ac 22:16</reference>, <reference osisRef="Acts.22.17">17</reference>, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.

23. And after many days were fulfilled, the Jews took counsel to kill him-- Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Ga 1:17, 18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Ga 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Ac 22:16, 17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.


<hi type="bold">24-25. they watched the gates night and day to kill him--</hi>The full extent of his danger appears only from his own account (<reference osisRef="2Cor.11.32">2Co 11:32</reference>): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.

24-25. they watched the gates night and day to kill him-- The full extent of his danger appears only from his own account (2Co 11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.


<title type="x-s3"><reference osisRef="Acts.9.26-Acts.9.31">Ac 9:26-31</reference>. Saul's First Visit to Jerusalem after His Conversion.</title>

<hi type="bold">26. And when Saul was come to Jerusalem--</hi>"three years after" his conversion, and particularly "to see Peter" (<reference osisRef="Gal.1.18">Ga 1:18</reference>); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles."

<hi type="bold">he assayed to join himself to the disciples--</hi>simply as one of them, leaving his apostolic commission to manifest itself.

<hi type="bold">they were all afraid of him, &c.--</hi>knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.

Ac 9:26-31. Saul's First Visit to Jerusalem after His Conversion. 26. And when Saul was come to Jerusalem-- "three years after" his conversion, and particularly "to see Peter" (Ga 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles." he assayed to join himself to the disciples-- simply as one of them, leaving his apostolic commission to manifest itself. they were all afraid of him, &c.-- knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.


<hi type="bold">27. But Barnabas ... brought him to the apostles--</hi>that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (<reference osisRef="Gal.1.18">Ga 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>). Probably none of the other apostles were there at the time (<reference osisRef="Acts.4.36">Ac 4:36</reference>). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [Howson]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (<reference osisRef="Acts.11.24">Ac 11:24</reference>), and with the name "son of consolation," given him by the apostles (<reference osisRef="Acts.4.36">Ac 4:36</reference>); and after Peter and James were satisfied, the disciples generally would at once receive him.

<hi type="bold">how he had seen the Lord ... and he--</hi>the Lord.

<hi type="bold">had spoken to him--</hi>that is, how he had received his commission direct from the Lord Himself.

27. But Barnabas... brought him to the apostles-- that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Ga 1:18, 19). Probably none of the other apostles were there at the time (Ac 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [Howson]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Ac 11:24), and with the name "son of consolation," given him by the apostles (Ac 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him. how he had seen the Lord... and he-- the Lord. had spoken to him-- that is, how he had received his commission direct from the Lord Himself.


<hi type="bold">28-29. And he was with them, coming in and going out at Jerusalem--</hi>for fifteen days, lodging with Peter (<reference osisRef="Gal.1.18">Ga 1:18</reference>).

28-29. And he was with them, coming in and going out at Jerusalem-- for fifteen days, lodging with Peter (Ga 1:18).


<hi type="bold">30. they brought him down to Cæsarea--</hi>on the coast (see on <reference osisRef="Acts.8.40">Ac 8:40</reference>); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on <reference osisRef="Acts.22.17-Acts.22.21">Ac 22:17-21</reference>).

<hi type="bold">and sent him forth to Tarsus--</hi>In <reference osisRef="Gal.1.21">Ga 1:21</reference> he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on <reference osisRef="Acts.11.25">Ac 11:25</reference>). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in <reference osisRef="Acts.23.16">Ac 23:16</reference>, &c.; <reference osisRef="Rom.16.7">Ro 16:7</reference>, <reference osisRef="Rom.11.21">11, 21</reference> [Howson].

30. they brought him down to Cæsarea-- on the coast (see on Ac 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Ac 22:17-21). and sent him forth to Tarsus-- In Ga 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Ac 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Ac 23:16, &c.; Ro 16:7, 11, 21 [Howson].


<title type="x-s3"><reference osisRef="Acts.9.31">Ac 9:31</reference>. Flourishing State of the Church in Palestine at This Time.</title>

<hi type="bold">31. Then had all the churches rest--</hi>rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.].

<hi type="bold">throughout all Judea, and Galilee, and Samaria--</hi>This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.
 <title type="x-s3"><reference osisRef="Acts.9.32-Acts.9.43">Ac 9:32-43</reference>. Peter Heals Eneas at Lydda and Raises Tabitha to Life at Joppa.</title>
 The historian now returns to Peter, in order to introduce the all-important narrative of Cornelius (<reference osisRef="Acts.10.1-Acts.10.48">Ac 10:1-48</reference>). The occurrences here related probably took place during Saul's sojourn in Arabia.

Ac 9:31. Flourishing State of the Church in Palestine at This Time. 31. Then had all the churches rest-- rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.]. throughout all Judea, and Galilee, and Samaria-- This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter. Ac 9:32-43. Peter Heals Eneas at Lydda and Raises Tabitha to Life at Joppa. The historian now returns to Peter, in order to introduce the all-important narrative of Cornelius (Ac 10:1-48). The occurrences here related probably took place during Saul's sojourn in Arabia.


<hi type="bold">32-35. as Peter passed throughout all quarters--</hi>not now fleeing from persecution, but peacefully visiting the churches.

<hi type="bold">to the saints which dwelt at Lydda--</hi>about five miles east of Joppa.

32-35. as Peter passed throughout all quarters-- not now fleeing from persecution, but peacefully visiting the churches. to the saints which dwelt at Lydda-- about five miles east of Joppa.


<hi type="bold">36-39. at Joppa--</hi>the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.

<hi type="bold">Tabitha ... Dorcas--</hi>the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.

<hi type="bold">full of good works and alms-deeds--</hi>eminent for the activities and generosities of the Christian character.

36-39. at Joppa-- the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest. Tabitha... Dorcas-- the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name. full of good works and alms-deeds-- eminent for the activities and generosities of the Christian character.


<hi type="bold">40-43. Peter put them all forth, and kneeled down--</hi>the one in imitation of his Master's way (<reference osisRef="Luke.8.54">Lu 8:54</reference>; and compare <reference osisRef="2Kgs.4.33">2Ki 4:33</reference>); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle.

<hi type="bold">opened her eyes, and when she saw Peter, she sat up--</hi>The graphic minuteness of detail here imparts to the narrative an air of charming reality.

40-43. Peter put them all forth, and kneeled down-- the one in imitation of his Master's way (Lu 8:54; and compare 2Ki 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle. opened her eyes, and when she saw Peter, she sat up-- The graphic minuteness of detail here imparts to the narrative an air of charming reality.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Acts.10.1-Acts.10.48">Ac 10:1-48</reference>. Accession and Baptism of Cornelius and His Party; or, The First-fruits of the Gentiles.</title>
 We here enter on an entirely new phase of the Christian Church, the "opening of the door of faith to the Gentiles"; in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made in this direction (see on <reference osisRef="Acts.11.20">Ac 11:20</reference>, <reference osisRef="Acts.11.21">21</reference>); and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in the admission of uncircumcised Gentiles into the Church, the Jewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the verge of a disastrous schism. But on Peter, "the apostle" specially "of the circumcision," was conferred the honor of initiating this great movement, as before of the first admission of Jewish believers. (See on <reference osisRef="Matt.16.19">Mt 16:19</reference>). After this, however, one who had already come upon the stage was to eclipse this "chiefest of the apostles."

<hi type="bold">1-2. Cæsarea--</hi>(See on <reference osisRef="Acts.8.40">Ac 8:40</reference>).

<hi type="bold">the Italian band--</hi>a cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [Akerman, Numismatic Illustrations of the New Testament.]

CHAPTER 10 Ac 10:1-48. Accession and Baptism of Cornelius and His Party; or, The First-fruits of the Gentiles. We here enter on an entirely new phase of the Christian Church, the "opening of the door of faith to the Gentiles"; in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made in this direction (see on Ac 11:20, 21); and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in the admission of uncircumcised Gentiles into the Church, the Jewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the verge of a disastrous schism. But on Peter, "the apostle" specially "of the circumcision," was conferred the honor of initiating this great movement, as before of the first admission of Jewish believers. (See on Mt 16:19). After this, however, one who had already come upon the stage was to eclipse this "chiefest of the apostles." 1-2. Cæsarea-- (See on Ac 8:40). the Italian band-- a cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [Akerman, Numismatic Illustrations of the New Testament.]


<hi type="bold">3-6. saw ... evidently--</hi>"distinctly."

<hi type="bold">the ninth hour of the day--</hi>three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (<reference osisRef="Acts.10.30">Ac 10:30</reference>), perhaps from the sixth hour (<reference osisRef="Acts.10.9">Ac 10:9</reference>).

3-6. saw... evidently-- "distinctly." the ninth hour of the day-- three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Ac 10:30), perhaps from the sixth hour (Ac 10:9).


<hi type="bold">7-8. when the angel ... was departed, he called--</hi>immediately doing as directed, and thereby showing the simplicity of his faith.

<hi type="bold">a devout soldier of them that waited on him continually--</hi>of the "soldiers under him," such as the centurion at Capernaum had (<reference osisRef="Matt.8.9">Mt 8:9</reference>). Who this "devout soldier" was, can only be matter of conjecture. Da Costa [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.

7-8. when the angel... was departed, he called-- immediately doing as directed, and thereby showing the simplicity of his faith. a devout soldier of them that waited on him continually-- of the "soldiers under him," such as the centurion at Capernaum had (Mt 8:9). Who this "devout soldier" was, can only be matter of conjecture. Da Costa [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.


<hi type="bold">9-16. upon the housetop--</hi>the flat roof, the chosen place in the East for cool retirement.

<hi type="bold">the sixth hour--</hi>noon.

9-16. upon the housetop-- the flat roof, the chosen place in the East for cool retirement. the sixth hour-- noon.


<hi type="bold">17-24. while Peter doubted ... what this should mean, behold, the three men ... stood before the gate ... and asked--</hi>"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.

17-24. while Peter doubted... what this should mean, behold, the three men... stood before the gate... and asked-- "were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.


<hi type="bold">25-29. as Peter was coming in, Cornelius met him--</hi>a mark of the highest respect.

<hi type="bold">fell down at his feet, and worshipped him--</hi>In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [Grotius]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [Alford] (therein only verifying <reference osisRef="2Thess.2.4">2Th 2:4</reference>, and compare <reference osisRef="Rev.19.10">Re 19:10</reference>; <reference osisRef="Rev.22.9">22:9</reference>).

25-29. as Peter was coming in, Cornelius met him-- a mark of the highest respect. fell down at his feet, and worshipped him-- In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [Grotius]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [Alford] (therein only verifying 2Th 2:4, and compare Re 19:10; 22:9).


<hi type="bold">30-33. Four days ago--</hi>the messengers being despatched on the first; on the second reaching Joppa (<reference osisRef="Acts.10.9">Ac 10:9</reference>); starting for Cæsarea on the third; and on the fourth arriving.

30-33. Four days ago-- the messengers being despatched on the first; on the second reaching Joppa (Ac 10:9); starting for Cæsarea on the third; and on the fourth arriving.


<hi type="bold">34-35. Peter opened his mouth--</hi>(See on <reference osisRef="Matt.5.2">Mt 5:2</reference>).

<hi type="bold">Of a truth I perceive--</hi>that is, "I have it now demonstrated before mine eyes."

<hi type="bold">that God is no respecter of persons--</hi>Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."

34-35. Peter opened his mouth-- (See on Mt 5:2). Of a truth I perceive-- that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons-- Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."


<hi type="bold">36-38. the word ... sent unto the children of Israel--</hi>for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.

<hi type="bold">preaching peace by Jesus Christ--</hi>the glorious sum of all Gospel truth (<reference osisRef="1Cor.1.20-1Cor.1.22">1Co 1:20-22</reference>).

<hi type="bold">he is Lord of all--</hi>exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (<reference osisRef="Eph.2.13-Eph.2.18">Ep 2:13-18</reference>).

36-38. the word... sent unto the children of Israel-- for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy. preaching peace by Jesus Christ-- the glorious sum of all Gospel truth (1Co 1:20-22). he is Lord of all-- exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Ep 2:13-18).


<hi type="bold">39-43. we are witnesses of all ... he did--</hi>not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded.

<hi type="bold">slew and hanged--</hi>that is, slew by hanging.

<hi type="bold">on a tree--</hi>So <reference osisRef="Acts.5.30">Ac 5:30</reference> (and see on <reference osisRef="Gal.3.13">Ga 3:13</reference>).

39-43. we are witnesses of all... he did-- not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded. slew and hanged-- that is, slew by hanging. on a tree-- So Ac 5:30 (and see on Ga 3:13).


<hi type="bold">44-45. While Peter yet spake ... the Holy Ghost fell--</hi>by visible and audible manifestation (<reference osisRef="Acts.10.46">Ac 10:46</reference>).

44-45. While Peter yet spake... the Holy Ghost fell-- by visible and audible manifestation (Ac 10:46).


<hi type="bold">46. heard them speak with tongues and magnify God--</hi>As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown (<reference osisRef="Acts.2.11">Ac 2:11</reference>), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise.

<hi type="bold">46-48. Then answered Peter, Can any man forbid water ... which have received the Holy Ghost, &c.--</hi>Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?

46. heard them speak with tongues and magnify God-- As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown (Ac 2:11), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise. 46-48. Then answered Peter, Can any man forbid water... which have received the Holy Ghost, &c.-- Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Acts.11.1-Acts.11.18">Ac 11:1-18</reference>. Peter Vindicates Himself before the Church in Jerusalem for His Procedure towards the Gentiles.</title>

<hi type="bold">1-11. the apostles and brethren ... in Judea--</hi>rather, "throughout Judea."

CHAPTER 11 Ac 11:1-18. Peter Vindicates Himself before the Church in Jerusalem for His Procedure towards the Gentiles. 1-11. the apostles and brethren... in Judea-- rather, "throughout Judea."


<hi type="bold">12-18. we entered the man's house--</hi>No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.

12-18. we entered the man's house-- No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.


<title type="x-s3"><reference osisRef="Acts.11.19-Acts.11.24">Ac 11:19-24</reference>. The Gospel Being Preached to Gentiles at Antioch Also Barnabas Is Sent Thither from Jerusalem, Who Hails Their Accession and Labors among Them.</title>

<hi type="bold">19. they which were scattered abroad upon the persecution that arose about Stephen--</hi>and who "went everywhere preaching the word" (<reference osisRef="Acts.8.4">Ac 8:4</reference>).

<hi type="bold">travelled as far as Phenice--</hi>that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.

<hi type="bold">and Cyprus--</hi>(See on <reference osisRef="Acts.4.36">Ac 4:36</reference>). An active commercial intercourse subsisted between Phenice and Cyprus.

<hi type="bold">and Antioch--</hi>near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [Howson].

Ac 11:19-24. The Gospel Being Preached to Gentiles at Antioch Also Barnabas Is Sent Thither from Jerusalem, Who Hails Their Accession and Labors among Them. 19. they which were scattered abroad upon the persecution that arose about Stephen-- and who "went everywhere preaching the word" (Ac 8:4). travelled as far as Phenice-- that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch. and Cyprus-- (See on Ac 4:36). An active commercial intercourse subsisted between Phenice and Cyprus. and Antioch-- near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [Howson].


<hi type="bold">20. some of them were men of Cyprus and Cyrene--</hi>(see on <reference osisRef="Luke.23.26">Lu 23:26</reference>); as Lucius, mentioned in <reference osisRef="Acts.13.1">Ac 13:1</reference>.

<hi type="bold">spake unto the Grecians--</hi>rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (<reference osisRef="Acts.11.22">Ac 11:22</reference>), that some of the dispersed Christians preached to them?

20. some of them were men of Cyprus and Cyrene-- (see on Lu 23:26); as Lucius, mentioned in Ac 13:1. spake unto the Grecians-- rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (Ac 11:22), that some of the dispersed Christians preached to them?


<hi type="bold">21. a great number believed--</hi>Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on <reference osisRef="Acts.10.1">Ac 10:1</reference>.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on <reference osisRef="Acts.15.19-Acts.15.29">Ac 15:19-29</reference>.)

21. a great number believed-- Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Ac 10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Ac 15:19-29.)


<hi type="bold">22. sent ... Barnabas ... as far as Antioch--</hi>implying that even on the way to Antioch he found churches to visit [Olshausen]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (<reference osisRef="Acts.4.36">Ac 4:36</reference>), and "a son of consolation."

22. sent... Barnabas... as far as Antioch-- implying that even on the way to Antioch he found churches to visit [Olshausen]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (Ac 4:36), and "a son of consolation."


<hi type="bold">23. when he ... had seen the grace of God--</hi>in the new converts.

<hi type="bold">was glad--</hi>owned and rejoiced in it at once as divine, though they were uncircumcised.

<hi type="bold">exhorted them all that with purpose of heart--</hi>as opposed to a hasty and fickle discipleship.

<hi type="bold">they would cleave unto the Lord--</hi>the Lord Jesus.

23. when he... had seen the grace of God-- in the new converts. was glad-- owned and rejoiced in it at once as divine, though they were uncircumcised. exhorted them all that with purpose of heart-- as opposed to a hasty and fickle discipleship. they would cleave unto the Lord-- the Lord Jesus.


<hi type="bold">24. For he was a good man--</hi>The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."

<hi type="bold">and much people were added unto the Lord--</hi>This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.

<hi type="bold"><reference osisRef="Acts.11.25">Ac 11:25</reference>, <reference osisRef="Acts.11.26">26</reference>. Barnabas, Finding the Work in Antioch Too Much for Him, Goes to Tarsus for Saul--</hi>They Labor There Together for a Whole Year with Much Success, and Antioch Becomes the Honored Birthplace of the Term Christian.

24. For he was a good man-- The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith." and much people were added unto the Lord-- This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city. Ac 11:25, 26. Barnabas, Finding the Work in Antioch Too Much for Him, Goes to Tarsus for Saul-- They Labor There Together for a Whole Year with Much Success, and Antioch Becomes the Honored Birthplace of the Term Christian.


<hi type="bold">25. Then departed Barnabas to Tarsus for to seek Saul--</hi>Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (<reference osisRef="Acts.9.27">Ac 9:27</reference>), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [Bengel], but that he was engaged at the time in some preaching circuit--see on <reference osisRef="Acts.15.23">Ac 15:23</reference>), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called Christians first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (<reference osisRef="Acts.24.5">Ac 24:5</reference>), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [Olshausen]. It was not at first used in a good sense (as <reference osisRef="Acts.26.28">Ac 26:28</reference>; <reference osisRef="1Pet.4.16">1Pe 4:16</reference> show), though hardly framed out of contempt (as De Wette, Baumgarten, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.

25. Then departed Barnabas to Tarsus for to seek Saul-- Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (Ac 9:27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [Bengel], but that he was engaged at the time in some preaching circuit--see on Ac 15:23), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called Christians first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (Ac 24:5), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [Olshausen]. It was not at first used in a good sense (as Ac 26:28; 1Pe 4:16 show), though hardly framed out of contempt (as De Wette, Baumgarten, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.


<title type="x-s3"><reference osisRef="Acts.11.27-Acts.11.30">Ac 11:27-30</reference>. By Occasion of a Famine Barnabas and Saul Return to Jerusalem with a Contribution for the Relief of Their Suffering Brethren.</title>

<hi type="bold">27. came prophets from Jerusalem--</hi>inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (<reference osisRef="1Cor.12.28">1Co 12:28</reference>, <reference osisRef="1Cor.12.29">29</reference>; <reference osisRef="Eph.4.11">Ep 4:11</reference>).

Ac 11:27-30. By Occasion of a Famine Barnabas and Saul Return to Jerusalem with a Contribution for the Relief of Their Suffering Brethren. 27. came prophets from Jerusalem-- inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (1Co 12:28, 29; Ep 4:11).


<hi type="bold">28. that there should be great dearth throughout all the world--</hi>the whole Roman empire.

<hi type="bold">which came to pass in the days of Claudius Cæsar--</hi>Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [Josephus, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).

28. that there should be great dearth throughout all the world-- the whole Roman empire. which came to pass in the days of Claudius Cæsar-- Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [Josephus, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).


<hi type="bold">29. Then the disciples, every man according to his ability, determined to send relief, &c.--</hi>This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.

29. Then the disciples, every man according to his ability, determined to send relief, &c.-- This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.


<hi type="bold">30. sent it to the elders--</hi>an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.

<hi type="bold">by the hands of Barnabas and Saul--</hi>This was Saul's Second Visit to Jerusalem after his conversion. <chapter eID="Acts.11"/>

30. sent it to the elders-- an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles. by the hands of Barnabas and Saul-- This was Saul's Second Visit to Jerusalem after his conversion.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Acts.12.1-Acts.12.19">Ac 12:1-19</reference>. Persecution of the Church by Herod Agrippa I--Martyrdom of James and Miraculous Deliverance of Peter.</title>

<hi type="bold">1-3. Herod the king--</hi>grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. Paley has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.

CHAPTER 12 Ac 12:1-19. Persecution of the Church by Herod Agrippa I--Martyrdom of James and Miraculous Deliverance of Peter. 1-3. Herod the king-- grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. Paley has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.


<hi type="bold">4. delivered him to four quaternions of soldiers--</hi>that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch.

<hi type="bold">intending after Easter--</hi>rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here).

<hi type="bold">to bring him forth to the people--</hi>for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.

4. delivered him to four quaternions of soldiers-- that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch. intending after Easter-- rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here). to bring him forth to the people-- for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.


<hi type="bold">5-6. prayer was made without ceasing--</hi>rather, "instant," "earnest," "urgent" (Margin); as in <reference osisRef="Luke.22.44">Lu 22:44</reference>; <reference osisRef="Acts.26.7">Ac 26:7</reference>; and <reference osisRef="1Pet.4.8">1Pe 4:8</reference> (see Greek).

<hi type="bold">of the church unto God for him--</hi>not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (<reference osisRef="Acts.12.12">Ac 12:12</reference>). And this was kept up during all the days of unleavened bread.

5-6. prayer was made without ceasing-- rather, "instant," "earnest," "urgent" (Margin); as in Lu 22:44; Ac 26:7; and 1Pe 4:8 (see Greek). of the church unto God for him-- not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Ac 12:12). And this was kept up during all the days of unleavened bread.


<hi type="bold">7-11. the angel of the Lord--</hi>rather, "an angel."

<hi type="bold">came upon him--</hi>so in <reference osisRef="Luke.2.9">Lu 2:9</reference>, expressive of the unexpected nature of the visit.

<hi type="bold">smote Peter on the side ... Arise up quickly. And his chains fell off ... Gird thyself ... And so he did ... Cast thy garment--</hi>tunic, which he had thrown off for the night.

7-11. the angel of the Lord-- rather, "an angel." came upon him-- so in Lu 2:9, expressive of the unexpected nature of the visit. smote Peter on the side... Arise up quickly. And his chains fell off... Gird thyself... And so he did... Cast thy garment-- tunic, which he had thrown off for the night.


<hi type="bold">12-17. he came to the house of Mary, &c.--</hi>who "must have had a house of some pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (<reference osisRef="Col.4.10">Col 4:10</reference>) was a person of substance (<reference osisRef="Acts.4.37">Ac 4:37</reference>). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution" [Webster and Wilkinson]. To such a house it was natural that Peter should come.

<hi type="bold">mother of John ... Mark--</hi>so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys.

<hi type="bold">where many were gathered together praying--</hi>doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.

12-17. he came to the house of Mary, &c.-- who "must have had a house of some pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (Col 4:10) was a person of substance (Ac 4:37). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution" [Webster and Wilkinson]. To such a house it was natural that Peter should come. mother of John... Mark-- so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys. where many were gathered together praying-- doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.


<hi type="bold">18-19. as soon as it was day, &c.--</hi>His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [Wies].

18-19. as soon as it was day, &c.-- His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [Wies].


<title type="x-s3"><reference osisRef="Acts.12.20-Acts.12.25">Ac 12:20-25</reference>. Herod's Miserable End--Growing Success of the Gospel--Barnabas and Saul Return to Antioch.</title>

<hi type="bold">20. Herod was ... displeased with them of Tyre and Sidon--</hi>for some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace.

<hi type="bold">their country was nourished by the king's country--</hi>See <reference osisRef="1Kgs.5.11">1Ki 5:11</reference>; <reference osisRef="Ezra.3.7">Ezr 3:7</reference>; <reference osisRef="Ezek.27.17">Eze 27:17</reference>. Perhaps the famine (<reference osisRef="Acts.11.28">Ac 11:28</reference>) made them the more urgent for reconciliation.

Ac 12:20-25. Herod's Miserable End--Growing Success of the Gospel--Barnabas and Saul Return to Antioch. 20. Herod was... displeased with them of Tyre and Sidon-- for some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace. their country was nourished by the king's country-- See 1Ki 5:11; Ezr 3:7; Eze 27:17. Perhaps the famine (Ac 11:28) made them the more urgent for reconciliation.


<hi type="bold">21. And upon a set day Herod ... made an oration unto them--</hi>to the Tyrians and Sidonians especially.

21. And upon a set day Herod... made an oration unto them-- to the Tyrians and Sidonians especially.


<hi type="bold">22-23. the people gave a shout, &c.--</hi>Josephus' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.

22-23. the people gave a shout, &c.-- Josephus' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.


<hi type="bold">24. But the word grew, &c.--</hi>that is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!

24. But the word grew, &c.-- that is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!


<hi type="bold">25. Barnabas and Saul returned from Jerusalem--</hi>where, it thus appears, they had remained during all this persecution.

<hi type="bold">when they had fulfilled their ministry--</hi>or service; that mentioned on <reference osisRef="Acts.11.29">Ac 11:29</reference>, <reference osisRef="Acts.11.30">30</reference>.

<hi type="bold">took with them John ... Mark--</hi>(See on <reference osisRef="Acts.12.12">Ac 12:12</reference>), not to be confounded with the second Evangelist, as is often done. As his uncle was Barnabas, so his spiritual father was Peter (<reference osisRef="1Pet.5.13">1Pe 5:13</reference>). <chapter eID="Acts.12"/>

25. Barnabas and Saul returned from Jerusalem-- where, it thus appears, they had remained during all this persecution. when they had fulfilled their ministry-- or service; that mentioned on Ac 11:29, 30. took with them John... Mark-- (See on Ac 12:12), not to be confounded with the second Evangelist, as is often done. As his uncle was Barnabas, so his spiritual father was Peter (1Pe 5:13).


<title type="x-s2">CHAPTER 13</title>
 PAUL'S FIRST MISSIONARY JOURNEY: In Company with Barnabas. <reference osisRef="Acts.13.1-Acts.14.28">Ac 13:1-14:28</reference>.
 <title type="x-s3"><reference osisRef="Acts.13.1-Acts.13.3">Ac 13:1-3</reference>. Barnabas and Saul, Divinely Called to Labor among the Gentiles, Are Set Apart and Sent Forth by the Church at Antioch.</title>
 The first seven chapters of this book might be entitled, The Church among the Jews; the next five (chapters eight through twelve), The Church in Transition from Jews to Gentiles; and the last sixteen (chapters thirteen through twenty-eight), The Church among the Gentiles [Baumgarten]. "Though Christianity had already spread beyond the limits of Palestine, still the Church continued a stranger to formal missionary effort. Casual occurrences, particularly the persecution at Jerusalem (<reference osisRef="Acts.8.2">Ac 8:2</reference>), had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches, with regular institutions (<reference osisRef="Acts.14.23">Ac 14:23</reference>)" [Olshausen].

<hi type="bold">1. there were ... certain prophets--</hi>(See on <reference osisRef="Acts.11.27">Ac 11:27</reference>).

<hi type="bold">and teachers; as Barnabas, &c.--</hi>implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.

<hi type="bold">Simeon ... Niger--</hi>of whom nothing is known.

<hi type="bold">Lucius of Cyrene--</hi>(<reference osisRef="Acts.2.20">Ac 2:20</reference>). He is mentioned, in <reference osisRef="Rom.16.21">Ro 16:21</reference>, as one of Paul's kinsmen.

<hi type="bold">Manaen--</hi>or Menahem, the name of one of the kings of Israel (<reference osisRef="2Kgs.15.14">2Ki 15:14</reference>).

<hi type="bold">which had been brought up with--</hi>or, the foster brother of.

<hi type="bold">Herod the tetrarch--</hi>that is, Antipas, who was himself "brought up with a certain private person at Rome" [Josephus, Antiquities, 17.1,3]. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord (<reference osisRef="John.4.46">Joh 4:46</reference>) was of Herod's establishment, while Susanna's husband was his steward (<reference osisRef="Luke.8.3">Lu 8:3</reference>), his foster brother's becoming a Christian and a prophet is something remarkable.

<hi type="bold">and Saul--</hi>last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.

CHAPTER 13 PAUL'S FIRST MISSIONARY JOURNEY: In Company with Barnabas. Ac 13:1-14:28. Ac 13:1-3. Barnabas and Saul, Divinely Called to Labor among the Gentiles, Are Set Apart and Sent Forth by the Church at Antioch. The first seven chapters of this book might be entitled, The Church among the Jews; the next five (chapters eight through twelve), The Church in Transition from Jews to Gentiles; and the last sixteen (chapters thirteen through twenty-eight), The Church among the Gentiles [Baumgarten]. "Though Christianity had already spread beyond the limits of Palestine, still the Church continued a stranger to formal missionary effort. Casual occurrences, particularly the persecution at Jerusalem (Ac 8:2), had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches, with regular institutions (Ac 14:23)" [Olshausen]. 1. there were... certain prophets-- (See on Ac 11:27). and teachers; as Barnabas, &c.-- implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers. Simeon... Niger-- of whom nothing is known. Lucius of Cyrene-- (Ac 2:20). He is mentioned, in Ro 16:21, as one of Paul's kinsmen. Manaen-- or Menahem, the name of one of the kings of Israel (2Ki 15:14). which had been brought up with-- or, the foster brother of. Herod the tetrarch-- that is, Antipas, who was himself "brought up with a certain private person at Rome" [Josephus, Antiquities, 17.1,3]. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord (Joh 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lu 8:3), his foster brother's becoming a Christian and a prophet is something remarkable. and Saul-- last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.


<hi type="bold">2. As they ministered to the Lord--</hi>The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.

<hi type="bold">and fasted--</hi>As this was done in other cases on special occasions (<reference osisRef="Acts.13.3">Ac 13:3</reference>, <reference osisRef="Acts.14.23">14, 23</reference>), it is not improbable that they had been led to expect some such prophetic announcement at this time.

<hi type="bold">the Holy Ghost said--</hi>through some of the prophets mentioned in <reference osisRef="Acts.13.1">Ac 13:1</reference>.

<hi type="bold">Separate me--</hi>So <reference osisRef="Rom.1.1">Ro 1:1</reference>.

<hi type="bold">for the work whereunto I have called them--</hi>by some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (<reference osisRef="Acts.22.21">Ac 22:21</reference>). Note.--While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with <reference osisRef="Heb.5.4">He 5:4</reference>.

2. As they ministered to the Lord-- The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church. and fasted-- As this was done in other cases on special occasions (Ac 13:3, 14, 23), it is not improbable that they had been led to expect some such prophetic announcement at this time. the Holy Ghost said-- through some of the prophets mentioned in Ac 13:1. Separate me-- So Ro 1:1. for the work whereunto I have called them-- by some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (Ac 22:21). Note.--While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with He 5:4.


<hi type="bold">3. laid their hands on them--</hi>(See on <reference osisRef="Acts.6.6">Ac 6:6</reference>)--"recommending them to the grace of God for the work which they had to fulfil" (<reference osisRef="Acts.14.26">Ac 14:26</reference>).

<hi type="bold">sent them away--</hi>with the double call--of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?

3. laid their hands on them-- (See on Ac 6:6)--"recommending them to the grace of God for the work which they had to fulfil" (Ac 14:26). sent them away-- with the double call--of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?


<title type="x-s3"><reference osisRef="Acts.13.4-Acts.13.12">Ac 13:4-12</reference>. Arriving in Cyprus They Preach in the Synagogues of Salamis--At Paphos, Elymas Is Struck Blind, and the Governor of the Island Is Converted.</title>

<hi type="bold">4-5. departed unto Seleucia--</hi>the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river Orontes.

<hi type="bold">thence sailed to Cyprus--</hi>whose high mountain summits are easily seen in clear weather from the coast [Colonel Chesney in Howson]. "Four reasons may have induced them to turn in first to this island: (1) Its nearness to the mainland; (2) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel. (3) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefly to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizing Jews. (4) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so honorably associated with the work of successful evangelization" [Howson].

Ac 13:4-12. Arriving in Cyprus They Preach in the Synagogues of Salamis--At Paphos, Elymas Is Struck Blind, and the Governor of the Island Is Converted. 4-5. departed unto Seleucia-- the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river Orontes. thence sailed to Cyprus-- whose high mountain summits are easily seen in clear weather from the coast [Colonel Chesney in Howson]. "Four reasons may have induced them to turn in first to this island: (1) Its nearness to the mainland; (2) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel. (3) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefly to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizing Jews. (4) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so honorably associated with the work of successful evangelization" [Howson].


<hi type="bold">6. when they had gone through the isle unto Paphos--</hi>on the opposite or west side of the island, about one hundred miles by land, along the south coast; the Roman capital, where the governor resided.

<hi type="bold">they found a ... sorcerer--</hi>one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans.

6. when they had gone through the isle unto Paphos-- on the opposite or west side of the island, about one hundred miles by land, along the south coast; the Roman capital, where the governor resided. they found a... sorcerer-- one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans.


<hi type="bold">7. Which was with the deputy--</hi>properly, "the proconsul." This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were but procurators, or subordinate administrators of unsettled, imperial, military provinces. Now as Augustus reserved Cyprus for himself, its governor would in that case have been not a proconsul, but simply a procurator, had not the emperor afterwards restored it to the Senate, as a Roman historian [Dio Cassius] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of proconsuls, both in Greek and Latin [Akerman, Numismatic Illustrations of the New Testament]. (Grotius and Bengel, not aware of this, have missed the mark here).

<hi type="bold">Sergius Paulus, a prudent man--</hi>an intelligent man, who thirsting for truth, sent for Barnabas and Saul, desiring ("earnestly desiring") to hear the Word of God.

7. Which was with the deputy-- properly, "the proconsul." This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were but procurators, or subordinate administrators of unsettled, imperial, military provinces. Now as Augustus reserved Cyprus for himself, its governor would in that case have been not a proconsul, but simply a procurator, had not the emperor afterwards restored it to the Senate, as a Roman historian [Dio Cassius] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of proconsuls, both in Greek and Latin [Akerman, Numismatic Illustrations of the New Testament]. (Grotius and Bengel, not aware of this, have missed the mark here). Sergius Paulus, a prudent man-- an intelligent man, who thirsting for truth, sent for Barnabas and Saul, desiring ("earnestly desiring") to hear the Word of God.


<hi type="bold">8-12. But Elymas--</hi>or "the wise."

<hi type="bold">for so is his name by interpretation--</hi>the word is from the Arabic.

<hi type="bold">withstood them--</hi>perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare <reference osisRef="2Tim.3.8">2Ti 3:8</reference>).

8-12. But Elymas-- or "the wise." for so is his name by interpretation-- the word is from the Arabic. withstood them-- perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare 2Ti 3:8).


<title type="x-s3"><reference osisRef="Acts.13.13-Acts.13.52">Ac 13:13-52</reference>. At Perga John Mark Forsakes Them--At Antioch in Pisidia, Paul Preaches with Glorious Effect--The Jews, Enraged, Expel Them Out of Them Coasts.</title>

<hi type="bold">13. they came to Perga in Pamphylia--</hi>The distance from Paphos to Attalia, on the Gulf of Pamphylia (see on <reference osisRef="Acts.14.25">Ac 14:25</reference>), sailing in a northwest direction, is not much greater than from Seleucia to Salamis on the east. Perga was the metropolis of Pamphylia, on the river Cestrus, and about seven miles inland from Attalia.

<hi type="bold">and John departing from them returned to Jerusalem--</hi>As Paul afterwards peremptorily refused to take Mark with him on his second missionary journey, because he "had departed [or 'fallen off'] from them and had not gone with them to the work" (<reference osisRef="Acts.15.38">Ac 15:38</reference>), there can be no doubt that he had either wearied of it or been deterred by the prospect of the dangers which lay before him. (But see on <reference osisRef="Acts.15.37">Ac 15:37</reference>, &c.).

Ac 13:13-52. At Perga John Mark Forsakes Them--At Antioch in Pisidia, Paul Preaches with Glorious Effect--The Jews, Enraged, Expel Them Out of Them Coasts. 13. they came to Perga in Pamphylia-- The distance from Paphos to Attalia, on the Gulf of Pamphylia (see on Ac 14:25), sailing in a northwest direction, is not much greater than from Seleucia to Salamis on the east. Perga was the metropolis of Pamphylia, on the river Cestrus, and about seven miles inland from Attalia. and John departing from them returned to Jerusalem-- As Paul afterwards peremptorily refused to take Mark with him on his second missionary journey, because he "had departed [or 'fallen off'] from them and had not gone with them to the work" (Ac 15:38), there can be no doubt that he had either wearied of it or been deterred by the prospect of the dangers which lay before him. (But see on Ac 15:37, &c.).


<hi type="bold">14. departed from Perga--</hi>apparently without making any stay or doing any work: compare the different language of <reference osisRef="Acts.14.25">Ac 14:25</reference>, and see immediately below.

<hi type="bold">came to Antioch in Pisidia--</hi>usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (<reference osisRef="2Cor.11.26">2Co 11:26</reference>). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [Howson].

14. departed from Perga-- apparently without making any stay or doing any work: compare the different language of Ac 14:25, and see immediately below. came to Antioch in Pisidia-- usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (2Co 11:26). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [Howson].


<hi type="bold">15-17. Then Paul stood up, and beckoning with his hand--</hi>as was his manner on such occasions (<reference osisRef="Acts.21.40">Ac 21:40</reference>; and see <reference osisRef="Acts.26.1">Ac 26:1</reference>).

<hi type="bold">Men of Israel, and ye that fear God--</hi>by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship.

<hi type="bold">and exalted the people when they dwelt as strangers in Egypt--</hi>by marvellous interpositions for them in their deepest depression.

15-17. Then Paul stood up, and beckoning with his hand-- as was his manner on such occasions (Ac 21:40; and see Ac 26:1). Men of Israel, and ye that fear God-- by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship. and exalted the people when they dwelt as strangers in Egypt-- by marvellous interpositions for them in their deepest depression.


<hi type="bold">18-22. forty years suffered he their manners--</hi>rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).

18-22. forty years suffered he their manners-- rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).


<hi type="bold">23-25. Of this man's seed hath God, according to ... promise, raised unto Israel a Saviour, Jesus--</hi>The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a Saviour." His personal name "Jesus" is emphatically added, as designed to express that very character. (See on <reference osisRef="Matt.1.21">Mt 1:21</reference>).

23-25. Of this man's seed hath God, according to... promise, raised unto Israel a Saviour, Jesus-- The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a Saviour." His personal name "Jesus" is emphatically added, as designed to express that very character. (See on Mt 1:21).


<hi type="bold">26-31. children ... of Abraham, and whosoever among you feareth God--</hi>Gentile proselytes.

<hi type="bold">to you is the word of this salvation sent--</hi>both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.

26-31. children... of Abraham, and whosoever among you feareth God-- Gentile proselytes. to you is the word of this salvation sent-- both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.


<hi type="bold">33. God hath fulfilled the same--</hi>"hath completely fulfilled."

<hi type="bold">in that he hath raised up Jesus again--</hi>literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows.

<hi type="bold">as it is written in the second psalm--</hi>in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second.

<hi type="bold">this day have I begotten thee--</hi>As the apostle in <reference osisRef="Rom.1.4">Ro 1:4</reference> regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (<reference osisRef="Acts.8.32">Ac 8:32</reference>) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See <reference osisRef="John.15.8">Joh 15:8</reference>, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.

33. God hath fulfilled the same-- "hath completely fulfilled." in that he hath raised up Jesus again-- literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows. as it is written in the second psalm-- in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second. this day have I begotten thee-- As the apostle in Ro 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Ac 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Joh 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.


<hi type="bold">34-37. now no more to return to corruption--</hi>that is, to the grave where death reigns; and compare <reference osisRef="Rom.6.9">Ro 6:9</reference>, "Christ being raised from the dead dieth no more, death hath no more dominion over him."

<hi type="bold">I will give you the sure mercies of David--</hi>(<reference osisRef="Isa.55.3">Is 55:3</reference>). The word rendered "mercies" is peculiar, denoting the sanctity of them, as comprehending the whole riches of the new covenant; while the other word, "sure," points to the certainty with which they would, through David's Seed, be at length all substantiated. See on <reference osisRef="John.1.14">Joh 1:14</reference>. But how do these words prove the resurrection of Christ? "They presuppose it; for since an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces <reference osisRef="Ps.16.10">Psa 16:10</reference>, of which Peter had given the same explanation (see on <reference osisRef="Acts.2.27">Ac 2:27</reference>; <reference osisRef="Acts.2.30">Ac 2:30</reference>, 31), both apostles denying the possibility of its proper reference to David" [Olshausen].

34-37. now no more to return to corruption-- that is, to the grave where death reigns; and compare Ro 6:9, "Christ being raised from the dead dieth no more, death hath no more dominion over him." I will give you the sure mercies of David-- (Is 55:3). The word rendered "mercies" is peculiar, denoting the sanctity of them, as comprehending the whole riches of the new covenant; while the other word, "sure," points to the certainty with which they would, through David's Seed, be at length all substantiated. See on Joh 1:14. But how do these words prove the resurrection of Christ? "They presuppose it; for since an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces Psa 16:10, of which Peter had given the same explanation (see on Ac 2:27; Ac 2:30, 31), both apostles denying the possibility of its proper reference to David" [Olshausen].


<hi type="bold">38-41. the forgiveness of sins--</hi>the first necessity of the sinner, and so the first experienced blessing of the Gospel.

38-41. the forgiveness of sins-- the first necessity of the sinner, and so the first experienced blessing of the Gospel.


<hi type="bold">42-43. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath--</hi>rather (according to what is beyond doubt the true reading), "Now, as they were going out [of the synagogue], they besought"--that is, not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had been addressed, entreated to have another hearing of such truths; those of them, that is, who had been impressed. "And after the breaking up of the synagogue, many of" both classes, Jews and religious; proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names; except <reference osisRef="Acts.14.14">Ac 14:14</reference>; <reference osisRef="Acts.13.7">13:7</reference>; <reference osisRef="Acts.12.25">12:25</reference>; see on <reference osisRef="Acts.14.14">Ac 14:14</reference>; <reference osisRef="Acts.13.7">Ac 13:7</reference>; <reference osisRef="Acts.12.25">Ac 12:25</reference>). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.

42-43. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath-- rather (according to what is beyond doubt the true reading), "Now, as they were going out [of the synagogue], they besought"--that is, not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had been addressed, entreated to have another hearing of such truths; those of them, that is, who had been impressed. "And after the breaking up of the synagogue, many of" both classes, Jews and religious; proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names; except Ac 14:14; 13:7; 12:25; see on Ac 14:14; Ac 13:7; Ac 12:25). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.


<hi type="bold">44-48. the next sabbath came almost the whole city together to hear the word of God--</hi>the intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.

44-48. the next sabbath came almost the whole city together to hear the word of God-- the intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.


<hi type="bold">49-52. And the word of the Lord was published throughout all the region--</hi>implying some stay in Antioch and missionary activity in its vicinity.

49-52. And the word of the Lord was published throughout all the region-- implying some stay in Antioch and missionary activity in its vicinity.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Acts.14.1-Acts.14.7">Ac 14:1-7</reference>. Meeting with Similar Success and Similar Opposition at Iconium, Paul and Barnabas Flee for Their Lives to Lystra and Derbe, and Preach There.</title>
 "After this detailed account of Paul's labors at Pisidian Antioch, Luke subjoins only brief notices of his further labors, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape" [Olshausen].

<hi type="bold">1. they went both together into the synagogue--</hi>Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.

<hi type="bold">a ... multitude ... of the Greeks believed--</hi>meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned <reference osisRef="Acts.14.2">Ac 14:2</reference>.

CHAPTER 14 Ac 14:1-7. Meeting with Similar Success and Similar Opposition at Iconium, Paul and Barnabas Flee for Their Lives to Lystra and Derbe, and Preach There. "After this detailed account of Paul's labors at Pisidian Antioch, Luke subjoins only brief notices of his further labors, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape" [Olshausen]. 1. they went both together into the synagogue-- Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him. a... multitude... of the Greeks believed-- meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Ac 14:2.


<hi type="bold">3. Long time therefore abode they--</hi>because in spite of opposition they were meeting with so much success.

<hi type="bold">speaking boldly in the Lord--</hi>rather, "in dependence on the Lord," that is, on their glorified Head.

<hi type="bold">who gave testimony to the word of his grace--</hi>a notable definition of the Gospel, whose whole burden is GRACE.

<hi type="bold">and granted--</hi>"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).

3. Long time therefore abode they-- because in spite of opposition they were meeting with so much success. speaking boldly in the Lord-- rather, "in dependence on the Lord," that is, on their glorified Head. who gave testimony to the word of his grace-- a notable definition of the Gospel, whose whole burden is GRACE. and granted-- "granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).


<hi type="bold">5. an assault made ... to stone them--</hi>rather here, "an impetuous movement" with a view to stoning them: for in <reference osisRef="2Cor.11.25">2Co 11:25</reference>, Paul says, "Once I was stoned," and that was at Lystra, as expressly related in <reference osisRef="Acts.14.19">Ac 14:19</reference>. (Paley's remarks--Horæ Paulinæ--on this singular coincidence between the Epistle and the history are very striking).

<hi type="bold">fled--</hi>(See <reference osisRef="Matt.10.23">Mt 10:23</reference>).

5. an assault made... to stone them-- rather here, "an impetuous movement" with a view to stoning them: for in 2Co 11:25, Paul says, "Once I was stoned," and that was at Lystra, as expressly related in Ac 14:19. (Paley's remarks--Horæ Paulinæ--on this singular coincidence between the Epistle and the history are very striking). fled-- (See Mt 10:23).


<hi type="bold">6. unto Lystra and Derbe--</hi>the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered.
 <title type="x-s3"><reference osisRef="Acts.14.8-Acts.14.21">Ac 14:8-21</reference>. At Lystra Paul Healing a Cripple, the People Are Scarce Restrained from Sacrificing to Them as Gods, but Afterwards, Their Minds Being Poisoned, They Stone Paul, Leaving Him for Dead--Withdrawing to Derbe, They Preach and Teach There.</title>
 There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.

6. unto Lystra and Derbe-- the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered. Ac 14:8-21. At Lystra Paul Healing a Cripple, the People Are Scarce Restrained from Sacrificing to Them as Gods, but Afterwards, Their Minds Being Poisoned, They Stone Paul, Leaving Him for Dead--Withdrawing to Derbe, They Preach and Teach There. There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.


<hi type="bold">8-10. there sat there a certain man ... a cripple from his mother's womb ... The same heard Paul speak--</hi>in the open air and (<reference osisRef="Acts.14.11">Ac 14:11</reference>) to a crowd of people.

8-10. there sat there a certain man... a cripple from his mother's womb... The same heard Paul speak-- in the open air and (Ac 14:11) to a crowd of people.