PREFACE TO THE ACTS OF THE APOSTLES. iii. version, and his preaching to the Gentiles, than he is on any other subject. In such a restricted manner has St. Luke compiled his history, that Michaelis is of opinion, that it was the intention of this Apostle to record only those facts which he had either seen himself, or heard from eye-witnesses. Introduct. vol. v. p. 326, &c. The Book of the Acts has been uniformly and universally received by the Christian church in all places and ages: it is mentioned and quoted by almost every Christian writer, and its authen ticity and importance universally admitted. Arator, a subdeacon in the church at Rome in the sixth century, turned it into verse. In ancient times, personal history and important transactions, in most nations, were generally thus preserved; as the facts, through the medium of verse, could be the more easily committed to memory. St. Luke's narration bears every evidence of truth and authenticity. It is not a made up history. The language and manner of every speaker are different; and the same speaker is different in his manner, according to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Tertullus, and Paul, are all different, and such as we might naturally expect from the characters in question, and the circumstances in which they were at the time of speaking. St. Paul's speeches are also suited to the occasion, and to the persons before whom he spoke. When his audience was heathen, though he kept the same end steadily in view, yet how different is his mode of address from that used when before a Jewish audience. Several of these peculiarities, which constitute a strong evidence of the authenticity of the work, shall be pointed out in the Notes. See some good remarks on this head, in Michaelis' Introduction, ubi supra. As St. Luke has not annexed any date to the transactions he records, it is not a very easy matter to adjust the chronology of the Acts; but, as in some places he refers to political facts, the exact times of which are well known, the dates of several transactions in his narrative may be settled with considerable accuracy. It is well known, for instance, that the famine mentioned chap. xi. 29, 30. happened in the fourth year of the Emperor Claudius, which answers to the forty-fourth of the Christian æra. From facts of this nature, dates may be derived with considerble accuracy: all such dates are carefully noted at the top of the column, as in the preceding parts of this Commentary; and the chronology is adjusted in the best manner possible. In some cases, conjecture and probability are the only lights by which this obscure passage can be illuminated. The dates of the commencement and the end of the Book are tolerably certain; as the work certainly begins with the twenty-ninth year of the Christian æra, chap. i. and ii. and ends probably with the sixty-third, chap. xxviii. 30. In the Book of the Acts we see how the church of Christ was formed and settled. The Apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ; and God accompanies their testimony with the demonstration of his Spirit. What was the consequence? Thousands acknowledge the truth, embrace Christianity, and openly profess it at the most imminent risk of their lives. The change is not a change of merely one religious sentiment or mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. All before was earthly, or animal, or devilish; or all these together: but now all is holy, spiritual, and divine-the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power: not by the sword nor by secular authority; not through worldly motives and prospects; not by pious frauds or cunning iv PREFACE TO THE ACTS OF THE APOSTLES. craftiness; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Ghost. Wherever religious frauds and secular influence have been used to found or support a church, professing itself to be Christian, there, we may rest assured, is the fullest evidence that that church is wholly antichristian: and where such a church, possessing secular power, has endeavoured to support itself by persecution, and persecution unto privation of goods, of liberty, and of life, it not only shews itself to be antichristian, but also diabolic. The religion of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the Book of the Acts fully shews; and in it we find the true model, after which every Christian church should be builded. As far as any church can shew that it has followed this model, so far it is holy and apostolic. And when all churches or congregations of people, professing Christianity, shall be founded and regulated according to the doctrines and discipline laid down in the Book of the Acts of the Apostles, then, the aggregate body may be justly called The Holy, Apostolic, and Catholic Church. The simplicity of the primitive Christian worship, as laid down in the Book of the Acts, is worthy of particular notice and admiration. Here are no expensive ceremonies; no apparatus calculated merely to impress the senses, and produce emotions in the animal system, "to help," as has been foolishly said, "the spirit of devotion." The heart is the subject in which this spirit of devotion is kindled; and the Spirit of God alone is the agent that communicates and maintains the celestial fire and God, who knows and searches that heart, is the object of its adoration, and the only source whence it expects the grace that pardons, sanctifies, and renders it happy. No strange fire can be brought to this altar; for the God of the Christians can be worshipped only in spirit and truth: the truth revealed, directing the worship; and the Spirit given, applying that truth, and giving life and energy to every faculty and power. Thus God was worshipped in his own way, and through his own power: every religious act thus performed, was acceptable to him the praises of his followers rose up as incense before the throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God's eternal love; sought and found redemption in his blood; and in a holy and useful life, shewed forth the virtues of him who had called them from darkness into his marvellous light: for, no profession of faith was then considered of any worth, that was not supported by that love to God and man, which is the fulfilling of the law, which is the life and soul of obedience to the divine testimonies, and the ceaseless spring of benevolence and humanity. This is the religion of Jesus Christ, as laid down and exemplified in this blessed Book. "Ye diff'rent sects who all declare, "Lo! CHRIST is here, and CHRIST is there : "Your stronger proofs divinely give, "And shew me where the Christians live." THE ACTS OF THE APOSTLES. Ussherian year of the world, 4033-Alexandrian æra of the world, 5531-Antiochian year of the world, 5521-Constantinopolitan year of the world, 5537-Year of the era of the Seleucidæ, 341-Year of the Spanish æra, 67-Year of the Christian æra, 29-Year of the Pascal Cycle, 30-Year of the Jewish Cycle, 11-Golden Number, 8-Solar Cycle, 10-Dominical Letter, B-Jewish Pass-over, April 15-Epact, 20-Year of the reign of the emperor Tiberius Cæsar, 18-Year of the CCII. Olympiad, 1-Year of Rome, 782-Consuls from Jan. 1 to July 1, L. Rubellius Geminus and C. Rufius Geminus; and for the remainder of the year, Aulus Plautius and L. Nonius Asprenas. For an explanation of these æras, see the Advertisement prefixed to the Comment on the Gospel of St. Matthew. CHAPTER I. St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, 1-9. Remarkable circumstances in the ascension, 10, 11. The return of the disciples to Jerusalem, and their employment there, 12-14. Peter's discourse concerning the death of Judas Iscariot, 15-20. and the necessity of chusing another apostle in his place, 21, 22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, 23-26. A. M. 4033. An. Olymp. TUE. treatise have I made, TH THE former treatise have I made, || after that he, through the Holy Ghost, 2 Until the day in which he was taken up, 3 To whom also he shewed himself alive after Luke 1.3.- Mark 16. 19. Luke 9. 51. & 24. 51. ver. 9. 1 Tim. 3. 16. e Matt. 28. 19. Mark 16. 15. John 20. 21. ch. 10. 41, 42. NOTES ON CHAP. I. Verse 1. The former treatise] The Gospel according to To do and teach] These two words comprise his miracles and sermons. This introduction seems to intimate, that as he had already in his Gospel, given an account of the life and actions of our Lord; so in this second treatise, he d Mark 16. 14. Luke 24. 36. John 20. 19, 26. & 21. 1, 14. 1 Cor. 15. 5. was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul. Verse 2. After that he, through the Holy Ghost, &c.] This clause has been variously translated: the simple meaning seems to be this: that Christ communicated the Holy Spirit to his disciples after his resurrection, as he had not done before. In Luke xxiv. 45. it is said, that he opened their understanding, that they might understand the scriptures; Remarkable circumstances A. D. 29. THE ACTS. in our Lord's resurrection. A. D. 29. A. M. 4033. his passion by many infallible proofs, || them, commanded them that they A. M. 4033. b 4 And, being assembled together with a Luke 24. 43, 49. Or, eating together with them.- and in John xx. 22. that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose, that the disciples were only on particular occasions made partakers of the Holy Spirit: but from this time it is probable, that they had a measure of this supernatural light and power constantly resident in them. By this, they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament scriptures, which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord; at least, none that are recorded in the Gospels: we may therefore conclude, that these were suggested to them by that Holy Spirit which now became resident in them; and that it is to this, that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto || the apostles. с which, saith he, ye have heard of me. d CCII. 1. e 5 For John truly baptized with water; but a Matt. 3. 11. ch. 11. 16. & 19. 4. Le Joel 3. 18. ch. 2. 4. & 11. 15. lem, and when Jesus gave an order for all his apostles to assemble together, as in Acts i. 4. The eighth, when they thany, Luke xxiv. 50. from whence he ascended to heaven. were assembled together, and when he led them unto BeBut see the note on John xxi. 14. for farther particulars. doctrine, discipline, and establishment of the Christian church. Pertaining to the kingdom of God] Whatever concerned the uvahitquevos, being assembled together, several good MSS. Verse 4. And, being assembled together] Instead of and Versions read avvauλičoμevos, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat with his disciples. See probably the common reading is to be preferred; and the Mark xvi. 14. Luke xxiv. 41-44. See the Margin. meeting on a mountain of Galilee is what is here meant. But indeed was the grand promise of the New Testament, as The promise of the Father] The HOLY SPIRIT, which JESUS CHRIST was of the Old. And as Christ was the Verse 3. To whom—he shewed himself alive-by many in-grand promise of the Old Testament, during the whole confallible proofs] П1022015 Texμypiois; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word Texμmpion. The proofs were such as these: 1. Appearing to several different persons at different times. 2. His eating and drinking with them. 3. His meeting them in Galilee, according to his own appointment. 4. His subjecting his body to be touched and handled by them. instructing them in the nature and doctrines of his kingdom. 5. His 6. His appearing to upwards of five hundred persons at once, 1 Cor. xv. 6. And 7. Continuing these public manifestations of himself for forty days. The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce: The first was to Mary Magdalene, and the other Mary, Matt. xxviii. 1-9. The second, to the two disciples on their way to Emmaus, Luke xxiv. 15. The third, to Simon Peter, Luke xxiv. 34. The fourth, to ten of the apostles, Thomas being absent, Luke xxiv. 36. and John xx. 19. (All these four appearances took place on the day of his resurrection.) The fifth was to the eleven disciples, Thomas being then with them, John xx. 26. The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, John xxi. 4. The seventh, to James, 1 Cor. xv. 7. most probably in Jerusa tinuance of the Old Covenant; so is the Holy Ghost, during with his disciples, such as those related John xiv. 16—26. examples occur in the best Greek writers; yet it has also Verse 5. Ye shall be baptized with the Holy Ghost not many days hence.] This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Beza reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive, not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John's baptism was in reference to the spiritual kingdom; but Christ's baptism established and maintained that kingdom. From this passage we may also learn, that baptism does not always mean, being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pente-Times here may signify any large portion of a period, æra, cost, and then he sat upon each as a cloven tongue of fire; this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode, is exceedingly dubious-the stress should be laid on receiving the thing signified the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing. Verse 6. When they therefore were come together] It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord. At this time restore again the kingdom] That the disciples, in common with the Jews, expected the Messiah's kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty out-pouring of the Holy Spirit taught them the spiritual nature of the king-berty to act or not to act, to create or not create, to dedom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples' question seems to have been this: to gain information from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made as formerly, an independent kingdom. But though the verb amoxaborave signifies to reinstate, to renew, to restore to a former state, or master, of which numerous or century; such as an Olympiad, lustrum, or year-and seasons, the particular part, season or opportunity in that period, &c. in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions, which his wisdom, justice, and mercy have designed; but he leaves himself at full liberty to chuse those particular portions of such periods, as may be best for the accomplishment of those purposes. Thus God is no necessary agent-every thing is put in his own power, εy Tidia egovia, under his control and authority; nor will he form decrees, of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God; nor can there be a point in the whole of his eternity, in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal li stroy or not destroy, belongs to God alone: and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity; which his power is from the moment of their conception, laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom. Verse 8. But ye shall receive power] Anverte duvquiv. Translating different terms of the original by the same Eng |