<hi type="bold">20-21. Peter, turning about--</hi>showing that he followed immediately as directed.

<hi type="bold">seeth the disciple whom Jesus loved following; which also leaned on Jesus' breast at supper, and said, Lord, which is he that betrayeth thee?--</hi>The Evangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaps lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (<reference osisRef="John.13.24">Joh 13:24</reference>, <reference osisRef="John.13.25">25</reference>).

20-21. Peter, turning about-- showing that he followed immediately as directed. seeth the disciple whom Jesus loved following; which also leaned on Jesus' breast at supper, and said, Lord, which is he that betrayeth thee?-- The Evangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaps lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (Joh 13:24, 25).


<hi type="bold">22-23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me--</hi>From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.

22-23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me-- From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.


<hi type="bold">24. This is the disciple which testifieth of these things, and wrote these things--</hi>thus identifying the author of this book with all that it says of this disciple.

<hi type="bold">we know that his testimony is true--</hi>(Compare <reference osisRef="John.19.35">Joh 19:35</reference>).

24. This is the disciple which testifieth of these things, and wrote these things-- thus identifying the author of this book with all that it says of this disciple. we know that his testimony is true-- (Compare Joh 19:35).


<hi type="bold">25. And there are many other things which Jesus did--</hi>(Compare <reference osisRef="John.20.30">Joh 20:30</reference>, <reference osisRef="John.20.31">31</reference>).

<hi type="bold">if ... written every one, I suppose--</hi>an expression used to show that what follows is not to be pressed too far.

<hi type="bold">even the world itself would not hold the books, &c.--</hi>not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness. <chapter eID="John.21"/>

25. And there are many other things which Jesus did-- (Compare Joh 20:30, 31). if... written every one, I suppose-- an expression used to show that what follows is not to be pressed too far. even the world itself would not hold the books, &c.-- not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness.


 <milestone n="THE ACTS OF THE APOSTLES" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE ACTS OF THE APOSTLES</title>
 Commentary by David Brown

THE ACTS OF THE APOSTLES Commentary by David Brown


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (<reference osisRef="John.12.24">Joh 12:24</reference>). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--</hi>sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

<hi type="bold">The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--</hi>by the Ebionites, the Severians (see Eusebius, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

<hi type="bold">In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. De Wette, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with Baur at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--</hi>which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of Thiersch, Ebrard, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

<hi type="bold">The manifest connection between this book and the third Gospel--</hi>of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as Hug concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by Ebrard (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by Davidson (Introduction to New Testament, Vol. II, pp. 9-21).

<hi type="bold">The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his Horæ Paulinæ, to which Mr. Birks has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by Jowett (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--</hi>for our day, at least--though even he admits that in this line of evidence the work of Paley, taken as a whole, is unassailable.

<hi type="bold">Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--</hi>of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Acts.1.1-Acts.1.11">Ac 1:1-11</reference>. Introduction--Last Days of Our Lord upon Earth--His Ascension.</title>

<hi type="bold">1-2. former treatise--</hi>Luke's Gospel.

<hi type="bold">Theophilus--</hi>(See on <reference osisRef="Luke.1.3">Lu 1:3</reference>).

<hi type="bold">began to do and teach--</hi>a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [Olshausen].

INTRODUCTION This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world-- sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible. The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries-- by the Ebionites, the Severians (see Eusebius, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book. In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. De Wette, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with Baur at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians-- which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of Thiersch, Ebrard, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians. The manifest connection between this book and the third Gospel-- of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as Hug concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by Ebrard (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by Davidson (Introduction to New Testament, Vol. II, pp. 9-21). The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his Horæ Paulinæ, to which Mr. Birks has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by Jowett (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases-- for our day, at least--though even he admits that in this line of evidence the work of Paley, taken as a whole, is unassailable. Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes-- of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary. CHAPTER 1 Ac 1:1-11. Introduction--Last Days of Our Lord upon Earth--His Ascension. 1-2. former treatise-- Luke's Gospel. Theophilus-- (See on Lu 1:3). began to do and teach-- a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [Olshausen].


<hi type="bold">3-5. showed himself alive--</hi>As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (<reference osisRef="Mark.16.14">Mr 16:14</reference>).

<hi type="bold">after his passion--</hi>or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.

<hi type="bold">seen of them forty days--</hi>This important specification of time occurs here only.

<hi type="bold">speaking of--</hi>rather "speaking."

<hi type="bold">the things pertaining to the kingdom of God--</hi>till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.

3-5. showed himself alive-- As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mr 16:14). after his passion-- or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances. seen of them forty days-- This important specification of time occurs here only. speaking of-- rather "speaking." the things pertaining to the kingdom of God-- till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.


<hi type="bold">6-8. wilt thou at this time restore the kingdom to Israel?--</hi>Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.

6-8. wilt thou at this time restore the kingdom to Israel?-- Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.


<hi type="bold">9-11. while they beheld, he was taken up--</hi>See on <reference osisRef="Luke.24.50-Luke.24.53">Lu 24:50-53</reference>. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (<reference osisRef="2Kgs.2.10">2Ki 2:10</reference>); "And Elisha saw it" (<reference osisRef="Acts.1.12">Ac 1:12</reference>). (See on <reference osisRef="Luke.9.32">Lu 9:32</reference>.)

9-11. while they beheld, he was taken up-- See on Lu 24:50-53. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (2Ki 2:10); "And Elisha saw it" (Ac 1:12). (See on Lu 9:32.)


<title type="x-s3"><reference osisRef="Acts.1.12-Acts.1.26">Ac 1:12-26</reference>. Return of the Eleven to Jerusalem--Proceedings in the Upper Room till Pentecost.</title>

<hi type="bold">12-14. a sabbath day's journey--</hi>about two thousand cubits.

Ac 1:12-26. Return of the Eleven to Jerusalem--Proceedings in the Upper Room till Pentecost. 12-14. a sabbath day's journey-- about two thousand cubits.


<hi type="bold">15-26. in those days--</hi>of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (<reference osisRef="John.20.22">Joh 20:22</reference>), was stirring in Peter, who was to be the leading spirit of the infant community (<reference osisRef="Matt.16.19">Mt 16:19</reference>).

<hi type="bold">the number ... about an hundred and twenty--</hi>Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (<reference osisRef="1Cor.15.6">1Co 15:6</reference>), must have remained in Galilee.

15-26. in those days-- of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (Joh 20:22), was stirring in Peter, who was to be the leading spirit of the infant community (Mt 16:19). the number... about an hundred and twenty-- Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (1Co 15:6), must have remained in Galilee.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Acts.2.1-Acts.2.13">Ac 2:1-13</reference>. Descent of the Spirit--The Disciples Speak with Tongues--Amazement of the Multitude.</title>

<hi type="bold">1-4. when the day of Pentecost was fully come--</hi>The fiftieth from the morrow after the first Passover sabbath (<reference osisRef="Lev.23.15">Le 23:15</reference>, <reference osisRef="Lev.23.16">16</reference>).

<hi type="bold">with one accord--</hi>the solemnity of the day, perhaps, unconsciously raising their expectations.

CHAPTER 2 Ac 2:1-13. Descent of the Spirit--The Disciples Speak with Tongues--Amazement of the Multitude. 1-4. when the day of Pentecost was fully come-- The fiftieth from the morrow after the first Passover sabbath (Le 23:15, 16). with one accord-- the solemnity of the day, perhaps, unconsciously raising their expectations.


<hi type="bold">5-11. there were dwelling at Jerusalem Jews, devout men out of every nation--</hi>not, it would seem, permanently settled there (see <reference osisRef="Acts.2.9">Ac 2:9</reference>), though the language seems to imply more than a temporary visit to keep this one feast.

5-11. there were dwelling at Jerusalem Jews, devout men out of every nation-- not, it would seem, permanently settled there (see Ac 2:9), though the language seems to imply more than a temporary visit to keep this one feast.


<title type="x-s3"><reference osisRef="Acts.2.14-Acts.2.36">Ac 2:14-36</reference>. Peter for the First Time, Publicly Preaches Christ.</title>

<hi type="bold">14-21. Peter, standing up with the eleven--</hi>in advance, perhaps, of the rest.

Ac 2:14-36. Peter for the First Time, Publicly Preaches Christ. 14-21. Peter, standing up with the eleven-- in advance, perhaps, of the rest.


<hi type="bold">22-28. a man approved of God--</hi>rather, "authenticated," "proved," or "demonstrated to be from God."

<hi type="bold">by miracles ... which God did by him--</hi>This is not a low view of our Lord's miracles, as has been alleged, nor inconsistent with <reference osisRef="John.2.11">Joh 2:11</reference>, but is in strict accordance with His progress from humiliation to glory, and with His own words in <reference osisRef="John.5.19">Joh 5:19</reference>. This view of Christ is here dwelt on to exhibit to the Jews the whole course of Jesus of Nazareth as the ordinance and doing of the God of Israel [Alford].

22-28. a man approved of God-- rather, "authenticated," "proved," or "demonstrated to be from God." by miracles... which God did by him-- This is not a low view of our Lord's miracles, as has been alleged, nor inconsistent with Joh 2:11, but is in strict accordance with His progress from humiliation to glory, and with His own words in Joh 5:19. This view of Christ is here dwelt on to exhibit to the Jews the whole course of Jesus of Nazareth as the ordinance and doing of the God of Israel [Alford].


<hi type="bold">29-36. David ... is ... dead and buried, &c.--</hi>Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullify the whole argument of the apostle). The Psalm is then affirmed to have had its only proper fulfilment in Jesus, of whose resurrection and ascension they were witnesses, while the glorious effusion of the Spirit by the hand of the ascended One, setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illustration of Messiah's ascension and session at God's right hand is drawn from <reference osisRef="Ps.110.1">Psa 110:1</reference>, in which David cannot be thought to speak of himself, seeing he is still in his grave.

29-36. David... is... dead and buried, &c.-- Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullify the whole argument of the apostle). The Psalm is then affirmed to have had its only proper fulfilment in Jesus, of whose resurrection and ascension they were witnesses, while the glorious effusion of the Spirit by the hand of the ascended One, setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illustration of Messiah's ascension and session at God's right hand is drawn from Psa 110:1, in which David cannot be thought to speak of himself, seeing he is still in his grave.


<hi type="bold">37-40. pricked in their hearts--</hi>the begun fulfilment of <reference osisRef="Zech.12.10">Zec 12:10</reference>, whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on <reference osisRef="Rom.11.26">Ro 11:26</reference>).

<hi type="bold">what shall we do?--</hi>This is that beautiful spirit of genuine compunction and childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus (<reference osisRef="Acts.9.6">Ac 9:6</reference>).

37-40. pricked in their hearts-- the begun fulfilment of Zec 12:10, whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on Ro 11:26). what shall we do?-- This is that beautiful spirit of genuine compunction and childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus (Ac 9:6).


<title type="x-s3"><reference osisRef="Acts.2.41-Acts.2.47">Ac 2:41-47</reference>. Beautiful Beginnings of the Christian Church.</title>

<hi type="bold">41-47. they that gladly received his word were baptized--</hi>"It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [Olshausen].

<hi type="bold">the same day there were added to them about three thousand souls--</hi>fitting inauguration of the new kingdom, as an economy of the Spirit!

Ac 2:41-47. Beautiful Beginnings of the Christian Church. 41-47. they that gladly received his word were baptized-- "It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [Olshausen]. the same day there were added to them about three thousand souls-- fitting inauguration of the new kingdom, as an economy of the Spirit!


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Acts.3.1-Acts.3.26">Ac 3:1-26</reference>. Peter Heals a Lame Man at the Temple Gate--Hs Address to the Wondering Multitude.</title>

<hi type="bold">1-11. Peter and John--</hi>already associated by their Master, first with James (<reference osisRef="Mark.1.29">Mr 1:29</reference>; 5:37; <reference osisRef="1Cor.9.2">9:2</reference>), then by themselves (<reference osisRef="Luke.22.8">Lu 22:8</reference>; and see <reference osisRef="John.13.23">Joh 13:23</reference>, <reference osisRef="John.13.24">24</reference>). Now we find them constantly together, but John (yet young) only as a silent actor.

<hi type="bold">went up--</hi>were going up, were on their way.

CHAPTER 3 Ac 3:1-26. Peter Heals a Lame Man at the Temple Gate--Hs Address to the Wondering Multitude. 1-11. Peter and John-- already associated by their Master, first with James (Mr 1:29; 5:37; 9:2), then by themselves (Lu 22:8; and see Joh 13:23, 24). Now we find them constantly together, but John (yet young) only as a silent actor. went up-- were going up, were on their way.


<hi type="bold">12-16. why marvel at this?--</hi>For miracles are marvels only in relation to the limited powers of man.

<hi type="bold">as though by our own power or holiness we had made this man to walk--</hi>Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.

12-16. why marvel at this?-- For miracles are marvels only in relation to the limited powers of man. as though by our own power or holiness we had made this man to walk-- Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.


<hi type="bold">17-21. And now, brethren--</hi>Our preacher, like his Master, "will not break the bruised reed." His heaviest charges are prompted by love, which now hastens to assuage the wounds it was necessary to inflict.

<hi type="bold">I wot--</hi>"know."

<hi type="bold">through ignorance ye did it--</hi>(See marginal references, <reference osisRef="Luke.23.34">Lu 23:34</reference>; <reference osisRef="Acts.13.27">Ac 13:27</reference>; <reference osisRef="Acts.26.9">26:9</reference>).

17-21. And now, brethren-- Our preacher, like his Master, "will not break the bruised reed." His heaviest charges are prompted by love, which now hastens to assuage the wounds it was necessary to inflict. I wot-- "know." through ignorance ye did it-- (See marginal references, Lu 23:34; Ac 13:27; 26:9).


<hi type="bold">22-26. a prophet ... like unto me--</hi>particularly in intimacy of communication with God (<reference osisRef="Num.12.6-Num.12.8">Nu 12:6-8</reference>), and as the mediatorial Head of a new order of things (<reference osisRef="Heb.3.2-Heb.3.6">He 3:2-6</reference>). Peter takes it for granted that, in the light of all he had just said, it would be seen at once that One only had any claim to be that Prophet.

<hi type="bold">him shall ye hear in all things, &c.--</hi>This part of the prediction is emphatically added, in order to shut up the audience to the obedience of faith, on pain of being finally "cut off" from the congregation of the righteous (<reference osisRef="Ps.1.1">Psa 1:1</reference>).

22-26. a prophet... like unto me-- particularly in intimacy of communication with God (Nu 12:6-8), and as the mediatorial Head of a new order of things (He 3:2-6). Peter takes it for granted that, in the light of all he had just said, it would be seen at once that One only had any claim to be that Prophet. him shall ye hear in all things, &c.-- This part of the prediction is emphatically added, in order to shut up the audience to the obedience of faith, on pain of being finally "cut off" from the congregation of the righteous (Psa 1:1).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Acts.4.1-Acts.4.13">Ac 4:1-13</reference>. Peter and John before the Sanhedrin.</title>

<hi type="bold">1-12. the captain--</hi>of the Levitical guard.

<hi type="bold">of the temple--</hi>annoyed at the disturbance created around it.

<hi type="bold">and the Sadducees--</hi>who "say that there is no resurrection" (<reference osisRef="Acts.23.8">Ac 23:8</reference>), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.

CHAPTER 4 Ac 4:1-13. Peter and John before the Sanhedrin. 1-12. the captain-- of the Levitical guard. of the temple-- annoyed at the disturbance created around it. and the Sadducees-- who "say that there is no resurrection" (Ac 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.


<hi type="bold">13-17. perceived that they were unlearned and ignorant men--</hi>that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.

<hi type="bold">took knowledge of them that they had been with Jesus--</hi>recognized them as having been in His company; remembering possibly, that they had seen them with Him [Meyer, Bloomfield, Alford]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!

13-17. perceived that they were unlearned and ignorant men-- that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching. took knowledge of them that they had been with Jesus-- recognized them as having been in His company; remembering possibly, that they had seen them with Him [Meyer, Bloomfield, Alford]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!


18-22. Whether it be right ... to hearken to you more than ... God, judge ye.

18-22. Whether it be right... to hearken to you more than... God, judge ye.


<title type="x-s3"><reference osisRef="Acts.4.23-Acts.4.37">Ac 4:23-37</reference>. Peter and John Dismissed from the Sanhedrin, Report the Proceedings to the Assembled Disciples--They Engage in Prayer--The Astonishing Answer and Results.</title>

<hi type="bold">23-30. being let go, they went to their own company--</hi>Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.

Ac 4:23-37. Peter and John Dismissed from the Sanhedrin, Report the Proceedings to the Assembled Disciples--They Engage in Prayer--The Astonishing Answer and Results. 23-30. being let go, they went to their own company-- Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.


<hi type="bold">31-37. place was shaken--</hi>glorious token of the commotion which the Gospel was to make (<reference osisRef="Acts.17.6">Ac 17:6</reference>; compare <reference osisRef="Acts.16.26">Ac 16:26</reference>), and the overthrow of all opposing powers in which this was to issue.

<hi type="bold">they were all filled with the Holy Ghost, and spake, &c.--</hi>The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (<reference osisRef="Acts.4.29">Ac 4:29</reference>, <reference osisRef="Acts.4.31">31</reference>); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

31-37. place was shaken-- glorious token of the commotion which the Gospel was to make (Ac 17:6; compare Ac 16:26), and the overthrow of all opposing powers in which this was to issue. they were all filled with the Holy Ghost, and spake, &c.-- The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Ac 4:29, 31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Acts.5.1-Acts.5.11">Ac 5:1-11</reference>. Ananias and Sapphira.</title>
 "The first trace of a shade upon the bright form of the young Church. Probably among the new Christians a kind of holy rivalry had sprung up, every one eager to place his means at the disposal of the apostles" [Olshausen]. Thus might the new-born zeal of some outrun their abiding principle, while others might be tempted to seek credit for a liberality which was not in their character.

<hi type="bold">2. kept back part of the price, his wife also being privy to it--</hi>The coolness with which they planned the deception aggravated the guilt of this couple.

<hi type="bold">brought a certain part--</hi>pretending it to be the whole proceeds of the sale.

CHAPTER 5 Ac 5:1-11. Ananias and Sapphira. "The first trace of a shade upon the bright form of the young Church. Probably among the new Christians a kind of holy rivalry had sprung up, every one eager to place his means at the disposal of the apostles" [Olshausen]. Thus might the new-born zeal of some outrun their abiding principle, while others might be tempted to seek credit for a liberality which was not in their character. 2. kept back part of the price, his wife also being privy to it-- The coolness with which they planned the deception aggravated the guilt of this couple. brought a certain part-- pretending it to be the whole proceeds of the sale.


<hi type="bold">3-6. why hath Satan filled--</hi>"why ... fill--"why hast thou suffered him to fill"

<hi type="bold">thine heart--</hi>so criminally entertaining his suggestion? Compare <reference osisRef="Acts.5.4">Ac 5:4</reference>, "why hast thou conceived this thing in thine heart?" And see <reference osisRef="John.13.2">Joh 13:2</reference>, <reference osisRef="John.13.27">27</reference>.

<hi type="bold">to lie to the Holy Ghost--</hi>to men under His supernatural illumination.

3-6. why hath Satan filled-- "why... fill--"why hast thou suffered him to fill" thine heart-- so criminally entertaining his suggestion? Compare Ac 5:4, "why hast thou conceived this thing in thine heart?" And see Joh 13:2, 27. to lie to the Holy Ghost-- to men under His supernatural illumination.


<hi type="bold">7-11. Tell me whether ye sold the land for so much--</hi>naming the sum.

7-11. Tell me whether ye sold the land for so much-- naming the sum.


<title type="x-s3"><reference osisRef="Acts.5.12-Acts.5.26">Ac 5:12-26</reference>. The Progress of the New Cause Leads to the Arrest of the Apostles--They Are Miraculously Delivered from Prison, Resume Their Teaching, but Allow Themselves to Be Conducted before the Sanhedrin.</title>

<hi type="bold">12. Solomon's Porch--</hi>(See on <reference osisRef="John.10.23">Joh 10:23</reference>).

Ac 5:12-26. The Progress of the New Cause Leads to the Arrest of the Apostles--They Are Miraculously Delivered from Prison, Resume Their Teaching, but Allow Themselves to Be Conducted before the Sanhedrin. 12. Solomon's Porch-- (See on Joh 10:23).


<hi type="bold">13-16. of the rest durst no man join himself, &c.--</hi>Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.

13-16. of the rest durst no man join himself, &c.-- Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.


<hi type="bold">17-23. sect of the Sadducees--</hi>See on <reference osisRef="Acts.4.1">Ac 4:1</reference> for the reason why this is specified.

17-23. sect of the Sadducees-- See on Ac 4:1 for the reason why this is specified.


<hi type="bold">24-26. they doubted--</hi>"were in perplexity."

24-26. they doubted-- "were in perplexity."


<title type="x-s3"><reference osisRef="Acts.5.27-Acts.5.42">Ac 5:27-42</reference>. Second Appearance and Testimony before the Sanhedrin--Its Rage Calmed by Gamaliel--Being Dismissed, They Depart Rejoicing, and Continue Their Preaching.</title>

<hi type="bold">27-28. ye have filled Jerusalem with your doctrine--</hi>noble testimony to the success of their preaching, and (for the reason mentioned on <reference osisRef="Acts.4.4">Ac 4:4</reference>) to the truth of their testimony, from reluctant lips!

Ac 5:27-42. Second Appearance and Testimony before the Sanhedrin--Its Rage Calmed by Gamaliel--Being Dismissed, They Depart Rejoicing, and Continue Their Preaching. 27-28. ye have filled Jerusalem with your doctrine-- noble testimony to the success of their preaching, and (for the reason mentioned on Ac 4:4) to the truth of their testimony, from reluctant lips!


<hi type="bold">29-30. Then Peter, &c.--</hi>(See on <reference osisRef="Acts.2.22">Ac 2:22</reference>, and <reference osisRef="Acts.3.13">Ac 3:13</reference>, &c.).

29-30. Then Peter, &c.-- (See on Ac 2:22, and Ac 3:13, &c.).


<hi type="bold">31. Prince and a Saviour--</hi>the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare <reference osisRef="Acts.3.15">Ac 3:15</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>).

<hi type="bold">to give--</hi>dispensing as a "Prince."

<hi type="bold">repentance and remission of sins--</hi>as a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare <reference osisRef="Acts.2.38">Ac 2:38</reference>; 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!

31. Prince and a Saviour-- the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Ac 3:15; He 2:10). to give-- dispensing as a "Prince." repentance and remission of sins-- as a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare Ac 2:38; 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!


<hi type="bold">32-33. we are his witnesses ... and the Holy Ghost--</hi>They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.

32-33. we are his witnesses... and the Holy Ghost-- They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.


<hi type="bold">34. Then stood up ... Gamaliel--</hi>in all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, <reference osisRef="Luke.2.25-Luke.2.35">Lu 2:25-35</reference>), and grandson of Hillel, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [Lightfoot].

34. Then stood up... Gamaliel-- in all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, Lu 2:25-35), and grandson of Hillel, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [Lightfoot].


<hi type="bold">35-39. Theudas--</hi>not the same with a deceiver of that name whom Josephus mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.

35-39. Theudas-- not the same with a deceiver of that name whom Josephus mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.


<hi type="bold">40-42. beaten them--</hi>for disobeying their orders (compare <reference osisRef="Luke.23.16">Lu 23:16</reference>).

40-42. beaten them-- for disobeying their orders (compare Lu 23:16).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Acts.6.1-Acts.6.7">Ac 6:1-7</reference>. First Election of Deacons.</title>

<hi type="bold">1. the Grecians--</hi>the Greek-speaking Jews, mostly born in the provinces.

<hi type="bold">the Hebrews--</hi>those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.

<hi type="bold">were neglected--</hi>"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen].

<hi type="bold">the daily ministration--</hi>the daily distribution of alms or of food, probably the latter.

CHAPTER 6 Ac 6:1-7. First Election of Deacons. 1. the Grecians-- the Greek-speaking Jews, mostly born in the provinces. the Hebrews-- those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class. were neglected-- "overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen]. the daily ministration-- the daily distribution of alms or of food, probably the latter.


<hi type="bold">2-4. the multitude--</hi>the general body of the disciples.

<hi type="bold">It is not reason--</hi>The word expresses dislike; that is "We cannot submit."

<hi type="bold">to leave the word of God--</hi>to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty.

<hi type="bold">to serve tables--</hi>oversee the distribution of provisions.

2-4. the multitude-- the general body of the disciples. It is not reason-- The word expresses dislike; that is "We cannot submit." to leave the word of God-- to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty. to serve tables-- oversee the distribution of provisions.


<hi type="bold">5. Stephen, &c.--</hi>As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.

5. Stephen, &c.-- As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.


<hi type="bold">6. when they had prayed, they laid their hands on them--</hi>the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.

6. when they had prayed, they laid their hands on them-- the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.


<hi type="bold">7. word of God increased ... disciples multiplied in Jerusalem greatly--</hi>prosperity crowning the beautiful spirit which reigned in this mother community.

<hi type="bold">a great company of the priests were obedient, &c.--</hi>This was the crowning triumph of the Gospel, whose peaceful prosperity was now at its greatest height. After Stephen's teaching and trial made it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Note (1) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2) How quickly and effectually such misunderstandings may be healed, where honest intentions, love, and wisdom reign: (3) What a beautiful model for imitation is furnished by the class here complained of, who, though themselves the majority, chose the new office-bearers from amongst the complaining minority! (4) How superior to the lust of power do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly called Deacons here, it is universally admitted that this was the first institution of that order in the Church; the success of the expedient securing its permanency, and the qualifications for "the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of "a Bishop" (<reference osisRef="1Tim.3.8-1Tim.3.13">1Ti 3:8-13</reference>).

7. word of God increased... disciples multiplied in Jerusalem greatly-- prosperity crowning the beautiful spirit which reigned in this mother community. a great company of the priests were obedient, &c.-- This was the crowning triumph of the Gospel, whose peaceful prosperity was now at its greatest height. After Stephen's teaching and trial made it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Note (1) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2) How quickly and effectually such misunderstandings may be healed, where honest intentions, love, and wisdom reign: (3) What a beautiful model for imitation is furnished by the class here complained of, who, though themselves the majority, chose the new office-bearers from amongst the complaining minority! (4) How superior to the lust of power do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly called Deacons here, it is universally admitted that this was the first institution of that order in the Church; the success of the expedient securing its permanency, and the qualifications for "the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of "a Bishop" (1Ti 3:8-13).


<title type="x-s3"><reference osisRef="Acts.6.8-Acts.6.15">Ac 6:8-15</reference>. Stephen Arraigned before the Sanhedrin.</title>

<hi type="bold">8. And Stephen, &c.--</hi>The foregoing narrative seems to be only an introduction to what follows.

<hi type="bold">full of faith--</hi>rather, "of grace," as the best manuscripts read.

Ac 6:8-15. Stephen Arraigned before the Sanhedrin. 8. And Stephen, &c.-- The foregoing narrative seems to be only an introduction to what follows. full of faith-- rather, "of grace," as the best manuscripts read.


<hi type="bold">9-10. synagogue of the Libertines--</hi>Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem.

<hi type="bold">Cyrenians--</hi>Jews of Cyrene, in Libya, on the coast of Africa.

<hi type="bold">them of Cilicia--</hi>amongst whom may have been Saul of Tarsus (<reference osisRef="Acts.7.58">Ac 7:58</reference>; <reference osisRef="Acts.21.39">21:39</reference>).

<hi type="bold">and of Asia--</hi>(See on <reference osisRef="Acts.16.6">Ac 16:6</reference>).

9-10. synagogue of the Libertines-- Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem. Cyrenians-- Jews of Cyrene, in Libya, on the coast of Africa. them of Cilicia-- amongst whom may have been Saul of Tarsus (Ac 7:58; 21:39). and of Asia-- (See on Ac 16:6).


<hi type="bold">11-14. blasphemous words against Moses--</hi>doubtless referring to the impending disappearance of the whole Mosaic system.

<hi type="bold">and against God--</hi>This must refer to the supreme dignity and authority which he claimed for Christ, as the head of that new economy which was so speedily to supersede the old (compare <reference osisRef="Acts.7.56">Ac 7:56</reference>, 59, 60).

11-14. blasphemous words against Moses-- doubtless referring to the impending disappearance of the whole Mosaic system. and against God-- This must refer to the supreme dignity and authority which he claimed for Christ, as the head of that new economy which was so speedily to supersede the old (compare Ac 7:56, 59, 60).


<hi type="bold">15. as ... the face of an angel--</hi>a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within. <chapter eID="Acts.6"/>

15. as... the face of an angel-- a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Acts.7.1-Acts.7.60">Ac 7:1-60</reference>. Defense and Martyrdom of Stephen.</title>
 In this long defense Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to have been to show (1) that so far from disparaging, he deeply reverenced, and was intimately conversant with, the whole history of the ancient economy; and (2) that in resisting the erection of the Gospel kingdom they were but treading in their fathers' footsteps, the whole history of their nation being little else than one continued misapprehension of God's high designs towards fallen man and rebellion against them.

<hi type="bold">2-5. The God of glory--</hi>A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace.

<hi type="bold">appeared unto our father Abraham before he dwelt in Charran, and said, &c.--</hi>Though this first call is not expressly recorded in Genesis, it is clearly implied in <reference osisRef="Gen.15.7">Ge 15:7</reference> and <reference osisRef="Neh.9.7">Ne 9:7</reference>; and the Jewish writers speak the same language.

CHAPTER 7 Ac 7:1-60. Defense and Martyrdom of Stephen. In this long defense Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to have been to show (1) that so far from disparaging, he deeply reverenced, and was intimately conversant with, the whole history of the ancient economy; and (2) that in resisting the erection of the Gospel kingdom they were but treading in their fathers' footsteps, the whole history of their nation being little else than one continued misapprehension of God's high designs towards fallen man and rebellion against them. 2-5. The God of glory-- A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace. appeared unto our father Abraham before he dwelt in Charran, and said, &c.-- Though this first call is not expressly recorded in Genesis, it is clearly implied in Ge 15:7 and Ne 9:7; and the Jewish writers speak the same language.


<hi type="bold">6-8. four hundred years--</hi>using round numbers, as in <reference osisRef="Gen.15.13">Ge 15:13</reference>, <reference osisRef="Gen.15.16">16</reference> (see on <reference osisRef="Gal.3.17">Ga 3:17</reference>).

6-8. four hundred years-- using round numbers, as in Ge 15:13, 16 (see on Ga 3:17).


<hi type="bold">9-16. the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him--</hi>Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished.

9-16. the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him-- Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished.


<hi type="bold">17. But when--</hi>rather, "as."

<hi type="bold">the time of the promise--</hi>that is, for its fulfilment.

<hi type="bold">the people grew and multiplied in Egypt--</hi>For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt!

17. But when-- rather, "as." the time of the promise-- that is, for its fulfilment. the people grew and multiplied in Egypt-- For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt!


<hi type="bold">20-22. In which time--</hi>of deepest depression.

<hi type="bold">Moses was born--</hi>the destined deliverer.

<hi type="bold">exceeding fair--</hi>literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on <reference osisRef="Heb.11.23">He 11:23</reference>).

20-22. In which time-- of deepest depression. Moses was born-- the destined deliverer. exceeding fair-- literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on He 11:23).


23-27. In <reference osisRef="Acts.7.23">Ac 7:23</reference>, 30, 36, the life of Moses is represented as embracing three periods, of forty years each; the Jewish writers say the same; and though this is not expressly stated in the Old Testament, his age at death, one hundred twenty years (<reference osisRef="Deut.34.7">De 34:7</reference>), agrees with it.

<hi type="bold">it came into his heart to visit his brethren--</hi>his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a divine vocation to set them free.

23-27. In Ac 7:23, 30, 36, the life of Moses is represented as embracing three periods, of forty years each; the Jewish writers say the same; and though this is not expressly stated in the Old Testament, his age at death, one hundred twenty years (De 34:7), agrees with it. it came into his heart to visit his brethren-- his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a divine vocation to set them free.


<hi type="bold">28-29. Wilt thou kill me, as thou didst the Egyptian yesterday?--</hi>Moses had thought the deed unseen (<reference osisRef="Exod.2.12">Ex 2:12</reference>), but it now appeared he was mistaken.

28-29. Wilt thou kill me, as thou didst the Egyptian yesterday?-- Moses had thought the deed unseen (Ex 2:12), but it now appeared he was mistaken.


<hi type="bold">30-34. an angel of the Lord--</hi>rather, "the Angel of the Covenant," who immediately calls Himself Jehovah (Compare <reference osisRef="Acts.7.38">Ac 7:38</reference>).

30-34. an angel of the Lord-- rather, "the Angel of the Covenant," who immediately calls Himself Jehovah (Compare Ac 7:38).


<hi type="bold">35-41. This Moses whom they refused, saying, Who made thee a ruler and a judge, &c.--</hi>Here, again, "the stone which the builders refused is made the head of the corner" (<reference osisRef="Ps.118.22">Psa 118:22</reference>).

35-41. This Moses whom they refused, saying, Who made thee a ruler and a judge, &c.-- Here, again, "the stone which the builders refused is made the head of the corner" (Psa 118:22).


<hi type="bold">42-50. gave them up--</hi>judicially.

<hi type="bold">as ... written in the book of the prophets--</hi>the twelve minor prophets, reckoned as one: the passage is from <reference osisRef="Amos.5.25">Am 5:25</reference>.

<hi type="bold">have ye offered to me ... sacrifices?--</hi>The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [Bengel].

42-50. gave them up-- judicially. as... written in the book of the prophets-- the twelve minor prophets, reckoned as one: the passage is from Am 5:25. have ye offered to me... sacrifices?-- The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [Bengel].


<hi type="bold">51-53. Ye stiffnecked ... ye do always resist the Holy Ghost, &c.--</hi>It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the summing up, the brief import of the whole Israelitish history--grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, down to the very council before whom Stephen was pleading.

51-53. Ye stiffnecked... ye do always resist the Holy Ghost, &c.-- It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the summing up, the brief import of the whole Israelitish history--grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, down to the very council before whom Stephen was pleading.


<hi type="bold">54-56. When they heard these things they were cut to the heart, &c.--</hi>If they could have answered him, how different would have been their temper of mind!

54-56. When they heard these things they were cut to the heart, &c.-- If they could have answered him, how different would have been their temper of mind!


<hi type="bold">57-58. Then they cried out ... and ran upon him with one accord--</hi>To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed.

57-58. Then they cried out... and ran upon him with one accord-- To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed.


<hi type="bold">59-60. calling upon God and saying, Lord Jesus, &c.--</hi>An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is perfectly clear without any supplement at all--"calling upon [invoking] and saying, Lord Jesus"; Christ being the Person directly invoked and addressed by name (compare <reference osisRef="Acts.9.14">Ac 9:14</reference>). Even Grotius, De Wette, Meyer, &c., admit this, adding several other examples of direct prayer to Christ; and Pliny, in his well-known letter to the Emperor Trajan (A.D. 110 or 111), says it was part of the regular Christian service to sing, in alternate strains, a hymn to Christ as God.

<hi type="bold">Lord Jesus, receive my spirit--</hi>In presenting to Jesus the identical prayer which He Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute divine worship, in the most sublime form, and at the most solemn moment of his life. In this commitment of his spirit to Jesus, Paul afterwards followed his footsteps with a calm, exultant confidence that with Him it was safe for eternity (<reference osisRef="2Tim.1.12">2Ti 1:12</reference>).

59-60. calling upon God and saying, Lord Jesus, &c.-- An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is perfectly clear without any supplement at all--"calling upon [invoking] and saying, Lord Jesus"; Christ being the Person directly invoked and addressed by name (compare Ac 9:14). Even Grotius, De Wette, Meyer, &c., admit this, adding several other examples of direct prayer to Christ; and Pliny, in his well-known letter to the Emperor Trajan (A.D. 110 or 111), says it was part of the regular Christian service to sing, in alternate strains, a hymn to Christ as God. Lord Jesus, receive my spirit-- In presenting to Jesus the identical prayer which He Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute divine worship, in the most sublime form, and at the most solemn moment of his life. In this commitment of his spirit to Jesus, Paul afterwards followed his footsteps with a calm, exultant confidence that with Him it was safe for eternity (2Ti 1:12).


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Acts.8.1-Acts.8.4">Ac 8:1-4</reference>. Persecution Continued, in Which Saul Takes a Prominent Part--How Overruled for Good.</title>

<hi type="bold">1. Saul was consenting unto his death--</hi>The word expresses hearty approval.

<hi type="bold">they were all scattered abroad--</hi>all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (<reference osisRef="Matt.10.23">Mt 10:23</reference>), though many doubtless remained, and others (as appears by <reference osisRef="Acts.9.26-Acts.9.30">Ac 9:26-30</reference>) soon returned.

<hi type="bold">except the apostles--</hi>who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.

CHAPTER 8 Ac 8:1-4. Persecution Continued, in Which Saul Takes a Prominent Part--How Overruled for Good. 1. Saul was consenting unto his death-- The word expresses hearty approval. they were all scattered abroad-- all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions (Mt 10:23), though many doubtless remained, and others (as appears by Ac 9:26-30) soon returned. except the apostles-- who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.


<hi type="bold">2. and devout men--</hi>pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.

2. and devout men-- pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.


<hi type="bold">3. Saul ... entering into every house--</hi>like as inquisitor [Bengel].

<hi type="bold">haling men and women, &c.--</hi>See his own affecting confessions afterwards (<reference osisRef="Acts.22.4">Ac 22:4</reference>; <reference osisRef="Acts.26.9">26:9</reference>, <reference osisRef="Acts.26.10">10</reference>; <reference osisRef="1Cor.15.9">1Co 15:9</reference>; <reference osisRef="Gal.1.13">Ga 1:13</reference>; <reference osisRef="Phil.3.6">Php 3:6</reference>; <reference osisRef="1Tim.1.13">1Ti 1:13</reference>).

3. Saul... entering into every house-- like as inquisitor [Bengel]. haling men and women, &c.-- See his own affecting confessions afterwards (Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).


<hi type="bold">4. they that were scattered abroad went everywhere preaching--</hi>Though solemnly enjoined to do this (<reference osisRef="Luke.24.47">Lu 24:47</reference>; <reference osisRef="Acts.1.8">Ac 1:8</reference>), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see <reference osisRef="Phil.1.12">Php 1:12</reference>, <reference osisRef="1Cor.1.13">13</reference>).

4. they that were scattered abroad went everywhere preaching-- Though solemnly enjoined to do this (Lu 24:47; Ac 1:8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see Php 1:12, 13).


<title type="x-s3"><reference osisRef="Acts.8.5-Acts.8.25">Ac 8:5-25</reference>. Success of Philip's Preaching in Samaria--Case of Simon Magus.</title>

<hi type="bold">5. Then Philip--</hi>not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [Meyer].

<hi type="bold">the city of Samaria--</hi>or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [Baumgarten].

Ac 8:5-25. Success of Philip's Preaching in Samaria--Case of Simon Magus. 5. Then Philip-- not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [Meyer]. the city of Samaria-- or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [Baumgarten].


<hi type="bold">6-8. the people with one accord gave heed to ... Philip--</hi>the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on <reference osisRef="John.4.31-John.4.38">Joh 4:31-38</reference>). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].

6-8. the people with one accord gave heed to... Philip-- the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on Joh 4:31-38). But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [Webster and Wilkinson].


<hi type="bold">9-13. used sorcery--</hi>magical arts.

<hi type="bold">some great one ... the great power of God--</hi>a sort of incarnation of divinity.

9-13. used sorcery-- magical arts. some great one... the great power of God-- a sort of incarnation of divinity.


<hi type="bold">14-17. the apostles ... sent Peter and John--</hi>showing that they regarded Peter as no more than their own equal.

14-17. the apostles... sent Peter and John-- showing that they regarded Peter as no more than their own equal.


<hi type="bold">18-24. offered them money--</hi>Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.

18-24. offered them money-- Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.


<hi type="bold">25. and they--</hi>Peter and John.

<hi type="bold">when they had ... preached--</hi>in the city where Philip's labors had been so richly blessed.

<hi type="bold">returned ... and preached ... in many villages of the Samaritans--</hi>embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (<reference osisRef="Acts.1.8">Ac 1:8</reference>).
 <title type="x-s3"><reference osisRef="Acts.8.26-Acts.8.40">Ac 8:26-40</reference>. The Ethiopian Eunuch.</title>
 "With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].

25. and they-- Peter and John. when they had... preached-- in the city where Philip's labors had been so richly blessed. returned... and preached... in many villages of the Samaritans-- embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria (Ac 1:8). Ac 8:26-40. The Ethiopian Eunuch. "With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].


<hi type="bold">26-28. the angel of the Lord--</hi>rather, "an angel."

<hi type="bold">go ... south, the way that goeth down from Jerusalem to Gaza--</hi>There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).

<hi type="bold">which is desert--</hi>that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (<reference osisRef="Acts.26.19">Ac 26:19</reference>; <reference osisRef="Heb.11.8">He 11:8</reference>).

26-28. the angel of the Lord-- rather, "an angel." go... south, the way that goeth down from Jerusalem to Gaza-- There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows). which is desert-- that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went" (Ac 26:19; He 11:8).


<hi type="bold">29-31. the Spirit said--</hi>by an unmistakable voice within, as in <reference osisRef="Acts.10.19">Ac 10:19</reference>; <reference osisRef="Acts.16.6">16:6</reference>, <reference osisRef="Acts.16.7">7</reference>.

<hi type="bold">go near and join this chariot--</hi>This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.

29-31. the Spirit said-- by an unmistakable voice within, as in Ac 10:19; 16:6, 7. go near and join this chariot-- This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.


<hi type="bold">32-33. The place ... was this, He was led as a sheep, &c.--</hi>One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.

32-33. The place... was this, He was led as a sheep, &c.-- One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.


<hi type="bold">34-38. And the eunuch answered, I pray thee, &c.--</hi>The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.

34-38. And the eunuch answered, I pray thee, &c.-- The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.


<hi type="bold">39-40. the Spirit of the Lord caught away Philip--</hi>To deny [as Meyer, Olshausen, Bloomfield] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in <reference osisRef="1Kgs.18.12">1Ki 18:12</reference>; <reference osisRef="2Kgs.2.16">2Ki 2:16</reference>. And the same word (as Bengel remarks) is employed to express a similar idea in <reference osisRef="2Cor.12.2">2Co 12:2</reference>, <reference osisRef="2Cor.12.4">4</reference>; <reference osisRef="1Thess.4.17">1Th 4:17</reference>.

<hi type="bold">the eunuch saw him no more--</hi>nor, perhaps, for very joy, cared to see him [Bengel].

<hi type="bold">and he went on his way rejoicing--</hi>He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.

39-40. the Spirit of the Lord caught away Philip-- To deny [as Meyer, Olshausen, Bloomfield] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in 1Ki 18:12; 2Ki 2:16. And the same word (as Bengel remarks) is employed to express a similar idea in 2Co 12:2, 4; 1Th 4:17. the eunuch saw him no more-- nor, perhaps, for very joy, cared to see him [Bengel]. and he went on his way rejoicing-- He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Acts.9.1-Acts.9.25">Ac 9:1-25</reference>. Conversion of Saul, and Beginnings of His Ministry.</title>

<hi type="bold">1. Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--</hi>The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, Neander and Olshausen picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (<reference osisRef="Acts.22.4">Ac 22:4</reference>); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (<reference osisRef="Acts.26.10">Ac 26:10</reference>, <reference osisRef="Acts.26.11">11</reference>). All this was before his present journey.

CHAPTER 9 Ac 9:1-25. Conversion of Saul, and Beginnings of His Ministry. 1. Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.-- The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, Neander and Olshausen picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Ac 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Ac 26:10, 11). All this was before his present journey.


<hi type="bold">2. desired ... letters--</hi>of authorization.

<hi type="bold">to Damascus--</hi>the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.

<hi type="bold">that if he found any of this way, whether men or women--</hi>Thrice are women specified as objects of his cruelty, as an aggravated feature of it (<reference osisRef="Acts.8.3">Ac 8:3</reference>; <reference osisRef="Acts.22.4">22:4</reference>; and here).

2. desired... letters-- of authorization. to Damascus-- the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out. that if he found any of this way, whether men or women-- Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Ac 8:3; 22:4; and here).


<hi type="bold">3. he came near Damascus--</hi>so <reference osisRef="Acts.22.6">Ac 22:6</reference>. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest.

<hi type="bold">suddenly--</hi>At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (<reference osisRef="Acts.22.6">Ac 22:6</reference>), and in the other, "at midday" (<reference osisRef="Acts.26.13">Ac 26:13</reference>), when there could be no deception.

<hi type="bold">there shined round about him a light from heaven--</hi>"a great light (he himself says) above the brightness of the sun," then shining in its full strength.

3. he came near Damascus-- so Ac 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest. suddenly-- At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Ac 22:6), and in the other, "at midday" (Ac 26:13), when there could be no deception. there shined round about him a light from heaven-- "a great light (he himself says) above the brightness of the sun," then shining in its full strength.


<hi type="bold">4-6. he fell to the earth--</hi>and his companions with him (<reference osisRef="Acts.26.14">Ac 26:14</reference>), who "saw the light" (<reference osisRef="Acts.22.9">Ac 22:9</reference>).

<hi type="bold">and heard a voice saying unto him--</hi>"in the Hebrew tongue" (<reference osisRef="Acts.26.14">Ac 26:14</reference>).

<hi type="bold">Saul, Saul--</hi>a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.

<hi type="bold">why persecutest thou me?--</hi>No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See <reference osisRef="Matt.25.45">Mt 25:45</reference>, and that whole judgment scene).

4-6. he fell to the earth-- and his companions with him (Ac 26:14), who "saw the light" (Ac 22:9). and heard a voice saying unto him-- "in the Hebrew tongue" (Ac 26:14). Saul, Saul-- a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him. why persecutest thou me?-- No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mt 25:45, and that whole judgment scene).


<hi type="bold">7. the men ... stood speechless--</hi>This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (<reference osisRef="Acts.26.14">Ac 26:14</reference>), they arose of their own accord while Saul yet lay prostrate.

<hi type="bold">hearing a--</hi>rather "the"

<hi type="bold">voice--</hi>Paul himself says, "they heard not the voice of Him that spake to me" (<reference osisRef="Acts.22.9">Ac 22:9</reference>). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (<reference osisRef="John.12.28">Joh 12:28</reference>, <reference osisRef="John.12.29">29</reference>)--so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

7. the men... stood speechless-- This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Ac 26:14), they arose of their own accord while Saul yet lay prostrate. hearing a-- rather "the" voice-- Paul himself says, "they heard not the voice of Him that spake to me" (Ac 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28, 29)--so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.