Notes, critical and explanatory, on the Acts of the apostles

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Preface

It lias been the aim of the Author, which he has cherished and prosecuted during several years past, to present, in a single volume, for popular use, an Exposition of " The Acts."

He has been aware of a very general desire, among Bible readers, to study this book with the aid of a manual commentary that should embody the most valuable results of investigation. And he has had some reason to believe that notwithstanding the important aids lately furnished, there remained something to do for the elucidation of the history on the plan which he has here pursued.

The method adopted by the Author in the other Historical Books, is much more advantageous in this — namely, to arrange the materials under appropriate headings throughout, so as to call attention, all along, to the points and periods of the history, and then to group together all these headings in a Synoptical view. Thus there is presented to the eye at once a comprehensive Outline, by the aid of which the separate epochs and progressive stages of the History may be viewed in their proper relations.

For lack of this aid, many cursory readers have not yet understood that the History in this book extends through a period of thirty-two, or three j/ears — equal in extent to the time covered by the Gospel History, and embracing the second third part of the century, as the Gospel history embraces the first third. Nor is it likely to be seen, without some such tabular view, how the History in "The Acts" covers the times and circumstances in which the Epistles of Paul were written. For this reason the author has believed an important end would be gained by incorporating, at the time and place where they belong, (so nearly as can be ascertained,) the briefest notices of the several Epistles of Paul. Indeed this has seemed necessary for a proper comprehension of the whole. These Letters are indeed among the Acts of the Apostles, and light is often thrown upon them by bringing to view their connections with the Narrative. Though the chronology of some of them, especially of the Pastoral Epistles, is not positively fixed, yet it is quite sufficiently established for this purpose. The facts scattered through the Epistles are necessary for a thorough understanding of "the Acts." And as the Epistles are not arranged in their chronological order, in our common version, and as the Holy Spirit had a plan, doubtless, in the very order in which these Inspired Books were put in circulation, we cannot doubt that the method adopted will conduce greatly to a proper understanding of the New Testament. Especially the interest which the

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PREFACE.

Author's own classes have expressed in this mode of studying the Acts, has encouraged him to present it in this popular form.

As the only Inspired History of the New Testament Church is here given, it becomes most deeply interesting and useful to Christians of all time to mark the great principles here illustrated — to observe the true nature of Christ's Kingdom, as here set forth, and to note the true Idea of the Church, and the law of its progress.

Here is the illustration of those Parables which our Blessed Lord spake about the Kingdom of God. Here we see that Christianity is not a development of Judaism any more than a material substance is the development of its shadow ; while yet we find here the occasions and steps by which the true Doctrine and Polity of the Christian Church are brought to view by the Spirit of God for our teaching in all time. This development within the sphere of the Inspired History, is our authority in all the interests of Christ's Kingdom, for the extension of the same Church until it shall cover the whole earth. Its rapid progress in Apostolic times against all opposition, so that during these few years it had reached the chief seats of power and learning, and had already, in miniature, made the conquest of the world, stands an indisputable proof of its Divine origin. The documents which narrate the facts are amply attested. And Christianity has thus a historical basis, independently of any questions peculiar to itself. It comes attested to us as a supernatural system — its first grand event — the Incarnation, on which indeed it is based — being a Miracle, yet a historical fact, as much as any other which is found on record in the annals of History.

The important use of this Book to the Church in all time cannot be overrated. Take, for example, the First Revival. It is the pattern for all Revivals of the true Religion. There is still the same command of Christ to "wait for the Promise" already given — the Promise of the Father. There must be Prayer — specific prayer — concerted prayer — continuous prayer— believing prayer —pleading the promise. And these are the conditions, not upon which, but in which, the blessing comes down. Always the outpouring results directly from the Exaltation and Glorification of the Crucified Jesus. So also the History of Prayer, as found in these Inspired Annals, becomes most interesting and needful to be studied as a guide for every period of the Church.

Here we have the Prayer of the Church for the promised Baptism of the Spirit, (ch. 1 : 14,) — Prayer as a stated Ordinance of the Church, (ch. 2: 42,) — Prayer for Deliverance from Persecutors, (ch. 4 : 24,) — Prayer for an individual, (for Peter in prison, ch. 12 : 5,) — Prayer in the Commissioning of Missionaries, (ch. 13 : 3,) &c.

The History also of the Church's progress — of the Domestic and the Foreign work — of the active and successful publishing of the Gospel by the private membership — of the appointment of Missionaries to the Heathen, and of their efficient, operations in such various communities — are so many chapters for every age of the Church.

PREFACE.

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It will bo found, also, that the Household Covenant has great prominence in the History.

The Christian Life, also, as here given, is most instructive — in which Beneficence is & leading feature — no occasional, incidental thing, but a part of the worship and of the fellowship, — incorporated with all the Christian living, and with all the service of Christ's House.

The Author has felt it his duty and privilege to make free use of all the helps at hand ; and he hereby acknowledges his indebtedness, in greater or less degree, to them all. The most recent work of his learned and excellent friend and former Preceptor, Dr. J. Addison Alexander, is one of those numerous and valuable aids which have been constantly before him. And in addition to all the ordinary sources, have been the Author's personal observations of Biblical places, which the reader will find embodied in the Notes. Wherever it has served to throw light upon the passage, the most literal translation has been given of the Greek text, so as to furnish to the common reader the full benefit of the original. This has been done in a way to avoid such minute verbal criticism as would confuse the continuous reading. Accordingly the paraphrase form has frequently been used, as the most direct method, and producing the least interruption.

The Map, which seems so necessary for the study of this Book, is drawn on stone from a most recent and well-corrected English copy. The Illustrations are abundant and of superior execution, such as will make the volume most useful to the many readers in Families, Schools, and Bible Classes, who desire the amplest helps. Some of these are from Dr. Thomson's late work, " The Land and the Book," verified also by the Author's own observations, in his Travels through the Lands of the Bible.

And now, in issuing this fourth volume of the Notes on the New Testament, completing the Historical Books, all thanks are due to God, with the encouraging hope that this may find its way into as many hands, and repay the labor by as many testimonies as the ''Notes on the Gospels" have done.

Allegheny, April 15th, 1859.

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T 0 THE

ACTS OF THE APOSTLES.

AUTHOR, OBJECT, &c.

The Authorship of this Book is indicated by the introductory address. The writer refers to a, former treatise, or Book I. of the History. And we recognize at once " the Gospel by Luke," as that to which he refers. That Gospel narrative was addressed to this same Theophilus. And among the Evangelists, Luke was that one whose aim agrees most entirely with the object plainly contemplated in this Book II. of the History. We have seen that he writes his " former treatise " in the spirit of thai world-wide Gospel which Paul preached — and that he wrote it under the eye of Paul ; so that it has borne the name of the Pauline Gospel. Here, now, he undertakes to show the steps by which the good tidings designed for all nations went abroad to the Jews and Gentiles. In this Book II. then, we have the great opening Chapters of Church History. And, as Steir has well remarked, " Luke shows that a true Church history can be comprehended only out of a true Life of Christ, as the Gospels give it." See "Notes on Mark and Luke" — Introduction to Luke.

The Historian indicates his Object and Plan in the opening verses of this Book. He states distinctly that he wrote the Gospel History as a summary narrative of the Life of Jesus, until the Ascension. But he notes here at once, as important for his present purpose, the Period of the Forty Days. And here he introduces the theme of our Lord's conversation and instructions, as it is also his own theme in this Outline History of the Primitive Church, or Kingdom of God.

This Kingdom had been constantly set forth by our Lord to His Disciples — in parables and arguments, laboring to show its essential nature, its mode of extension, and its predicted progress and consummation. This is that which John the Baptist and Jesus Himself announced as at hand — which Christ so variously explained, as the seed secretly growing up, (Mark 4 : 26 ;) the mustard seed, the leaven, &c. (Matt. 13:33;) as coming not with observation, (Luke 17: 20;) which is preached since John's time, and every man presseth into it, (Luke 16: 16 ;) whose membership is of such as little children, (Matt. 19 ; 14;) which cannot be entered into except a man be born again, (John 3:3;) and which Christ forewarned the Jews should be taken from them and given to the nation bringing forth the fruits thereof, (Matt. 21 : 43.)

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Introduction

Accordingly Luke tells us that the theme of Christ's instructions to His Disciples in his Resurrection flesh, during the Forty Days interval, was still the Kingdom of God, (vs. 3.) It was precisely in furtherance of these doctrinal instructions that He commanded them to wait at Jerusalem for the Promise of the Father — which, as had been declared by John the Baptist and by Himself also, was the Baptism of the Holy Ghost. That was the Ascension Gift which resulted immediately from His Glorification, (John 7 : 39, ) and this was to result at once in the diffusion of the Gospel to representatives of all lands, ch. 2 : 5.

This, therefore, is the natural Introduction of Luke's History, in which he puts forward the vital question of the Disciples to our Lord in regard to the time for restoring again the kingdom to Israel. And the answer of the Great Head of the Church is the key to Luke's plan. He relates tub Founding and Extension of the Christian Church under the Dispensation of the Holy Spirit — according to the promise of Christ, "Ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the larth," (vs. 8.)

We see in this light how the Book before us has been regarded by some as a History of the Spirit's work, and by others as " the acts " or doings of the Risen Lord ; and how others have entitled it " the Gospel of the Holy Ghost." It is, indeed, all of these together.

In accordance with Luke's plan, as above noted, we find this Apostolic History dividing itself, naturally, into Three Books. First of all we are introduced to

Book I. — The Church among the Jews

This appears, originally, as that small membership of the ancient Jewish Church which had embraced the doctrine and hope of Christ Jesus, and which thus became the Nucleus in the formation of the Christian Church. The " Forty Days " period after the Resurrection had been spent by our Lord in more fully expounding to these Disciples of the ancient covenant the true idea of the Church in its New dispensation. The preliminaries to the glorious development now at hand, are concerted and continuous Prater, with the transaction of such Church business as related to supplying a vacancy in the Apostleship. And then we have

(Part I.) The Founding and Manifestation of the Christian Church, (chs. 1, 2.) Here occurs the Advent of the Spirit in the fullness of time, at the first Christian Pentecost. The " Gift of Tongues" is a miraculous sign of what is to be accomplished among all people — the universal promulgation of the Gospel.

This introduces us, naturally, to the First Things of the New Testament economy — the First Preaching of the Apostles. &c, as the step by which we are brought to

(Part II.) The Spread of the Christian Church among the Jews, (chs. 2-8.)

Here we find the Church enjoying her First Great Revival. The First Growth of the Church is now recorded — an accession of three thousand, who "were added"

INTRODUCTION.

to the original body, and were baptized. The Christian Life is also noted in its primitive purity. Then, as a token of power and a means of progress, we find recorded the First Miracle, (the lame man,) in which Peter and John are the actors— this leading also to the First Hostility, (from the Sadducees, who denied the resurrection.) and this led to a still further accession to the membership, so that it numbered five, thousand. Then, amidst all this increase and prosperity in the face of powerful opposition from without, we have narrated to us the First Defection from within, growing out of a vain ambition to make a show of large liberality, and to feign a gift of the Holy Ghost. The opposition of the Sadducees increasing, resulted in the First Imprisonment of the Twelve, and their miraculous deliverance. But now another calamity, worse than any opposition from without, befalls the Infant Church. It is the First Internal Dissension, growing out of a complaint raised by the foreign element, (the Greek- speaking Jews,) against the native element. Here, already, the native jealousy against any foreign tendencies was displaying itself, and the decision of the Apostles recognized the equal right of all in the Church to the alms and care of the brotherhood, without any such distinctions.

This event led to a further development of Church polity in the Institution of the Deacon's office, and to the appointment of seven men to this work of supervising and supplying the poor. This controversy, however, tended to bring out more fully these conflicting elements in the Church. Among the Deacons was Stephen, supposed to be a Hellenist, who stood as the bold, uncompromising champion of the foreign interest as against the exclusive Jewish doctrine and claim. He took the wider view of the Mosaic institutions — that they were preparatory to an extension of the Church to all nations ; and that the true idea of Judaism was this, that it pointed to a world-wide Church of Jews and Gentiles, in which the "Israelite indeed" would be recognized as the son of wrestling Jacob, a man of prayer, and a believer in Christ Jesus as the true King of Israel. This position of Stephen in favor of Church extension, brought the conflict to a crisis, and this eloquent, godly witness for the truth, died at the hands of the Jewish mob — the First Christian Martyr. This persecution, however, extended to the whole Christian Church at Jerusalem, and scattered the members everywhere publishing the word. Thus we are brought by very natural and distinct steps to a great item in the development —

Book II. — The Church in its Transition from the Jews to the Gentiles, (chs. 8, 9.)

Here we have, first, The Spread of Christianity beyond Jerusalem. This is the first great step by which the Church passes from the confines of the Old covenant, and the Apostles become "witnesses in Samaria." The Apostles are confined to Jerusalem for their head-quarters, while the Disciples are scattered abroad. But they become witnesses to Christ in all Judea, so that Peter makes a circuit of these Churches, (ch. 9:31-43.) Meanwhile, however, just at this juncture, it occurs that while the Apostles are remaining by Divine direction within Judea, Philip, one of the Deacons, being driven out, preaches the Gospel

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in Samaria. This was the mixed people who formed a connecting link between the Jews and the Gentiles. They had been shut out from the first evangelizing arrangement, at the order of Christ Himself. But He afterwards (as we saw in John's history,) proclaimed the good news to the woman of Samaria, and the first fruits were gathered by Him who admits others to reap from His sowing, and to rejoice together with Him. (See Appendix, Noies on John.) Peter and John are now sent down to sanction this new movement under Philip. Here at Samaria occurs, also, The First Conflict with Paganism, in the case of Simon Magus, who would purchase the gift of God with money. Yet by the agency of Philip, specially commissioned by the Holy Ghost, the Gospel goes still further abroad. The Eunuch of Ethiopia is gathered into the Church and baptized, as a first fruit of that uttermost part of the earth. Thus it conies to pass, as the Evangelical Prophet had predicted, that there should no longer be any national barriers, (as in case of the Samaritans,) nor any personal disabilities, (as of the Eunuch,) such as had obtained under the Old dispensation. Isaiah, chs. 55, 56.

We stand now on the threshhold of that great event — the opening of the door of the kingdom to the Gentiles universally. In preparation for this grand development, a new Apostleship is to be raised up, while the original Twelve fulfill their office at, and about, the Mother Church at Jerusalem.

The narrative now takes us back to Jerusalem from the Dispersion, and there we behold the youthful Saul of Tarsus, who had officiated at Stephen's death, now prosecuting his murderous work from Jerusalem to Damascus, sparing neither men nor women. But he is the man whom God has chosen to be a new Apostle. Himself a Hellenist, and thus of the foreign wing of the Jews, he is now converted and commissioned as the Apostle of the Gentiles. And now when the historian has pointed us to the Churches of Judea, as having rest from persecution, and enjoying the care of the Apostles, he introduces us to a new era in the history,

Book III. (Part I.) — The Spread of Christianity among the devout Gentiles, (chs. 10-12.)

The time has now arrived for the formal opening of the kingdom to the Gentiles by the same Apostle of the circumcision who had already opened it to the Jews. This new movement, therefore, is quite in harmony with all the foregoing History. Peter must have been familiar with the great idea of the Prophets, that the Gentiles should be gathered into the Church and kingdom of God. But the Jewish view had been that the Gentiles could come in by first becoming proselytes to Judaism — and so through the Jewish gate. Peter now has a vision at Joppa, in which the true doctrine is set forth — that the Gentiles are to be regarded as equally admissible with the Jews. At the same time a devout Gentile, a representative of Caesar's power, had a corresponding vision, directing him to send for Peter, and to receive instruction from him. This family at Cesarea are brought into the Church, and are baptized ; and the Conversion of the household fulfills the Household Covenant. Circumcision, we find, is no longer

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xi the seal of the covenant, but Baptism. Meanwhile, and without any knowledge of this event, some disciples of the dispersion, who are spoken of as "men of Cyprus and Cyrene," are publishing the good news at Antioch, (in Syria,) "(he Queen of the Fast " — and through their unofficial Christian labors, the First Church of the Gentiles is gathered. Barnabas was sent down to them from Jerusalem by the Apostles, and he immediately went after Paul, of whose commission he knew as the Apostle of the Gentiles. Thus the Mother Church of Gentile Christendom was founded. And here the Disciples were first called Christians. Meanwhile, the persecution was raging at Jerusalem ; and now at length one of the three chosen Apostles — James, the son of Zebedee — falls by the sword of Herod. Another of that same honored trio, Peter, was imprisoned, ready to share the same violent death. But over night he was miraculously released from prison by an angel, in answer to the special, earnest prayer of the Church. Herein is the Power of the Church, in appropriating by prayer the power of the Risen Lord. Instead of Peter's death, we read of the horrible death of his persecutor, Herod Agrippa, at Cesarea — smitten by the vengeance of God. The date of this event we know from cotemporary history, to be A. D. 44.

This brings us to the last Division of the History,

Book III. (Part II.) — The Extension of the Church among the idolatrous Gentiles, (chs. 8-28.) Up to this period Peter — the Apostle of the Circumcision — had been the prominent actor, opening the door of the kingdom to Jews and Gentiles. Henceforth Paul, the Apostle of the Uncircumcision, chiefly appears.

The Church of Christ now enters fairly upon her Great Missionary Work. The Era of Foreign Missions now commences. The Apostolical Commission of the Church to disciple all nations, is now to be carried out. The First Step taken by the Mother Church of the Gentiles, (after expressing a true Christian charity toward the Jews, by sending them alms in their extremity,) is to commission Two Missionaries to the Heathen, This was by the express direction of the Holy Spirit — and is a pattern to all Gentile Churches. Here begins the First Missionary Journey.

These First Missionaries of the Church were Saul (Paul) and Babnabas, who take John Mark, of Jerusalem, as a helper. They go first to the Isles, westward — to Cyprus, the native country of Barnabas — and there, at the threshold of this great work among the Gentiles, Saul takes his new name, " Paul" — and in the case of Paulus the Gentile, and Elymas the Jew, at Paphos, he has a specimen of his further successes. The Jew rejects the Gospel, while the Gentile believes.

Thence the Missionaries pass into Asia Minor, (John Mark leaving them for his home.) They go preaching all along, " to the Jews first" — the synagogues being the chief places of religious concourse — and offering them also xii

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the means of access to the Gentiles who attended them as proselytes, or " fearers of God." This course was every way consistent with the idea of Paul's commission to the Gentiles, as it proved in the results. At the Pisidian Antiocb, the Apostle first declares himself in bold terms, announcing to the Jews the great principle upon which he labored — offering the Gospel first to them, and when rejected by them turning to the Gentiles; who here invited it, as was foretold, (Isa. 65 : 1.) This arouses the envy of the Jews, who persecute the Missionaries, driving them from city to city — to Iconium, to Lystra and Derbe. They return by the same route, nevertheless, organizing Churches where they had labored, and they report themselves to the Church at Antioch. This ingathering of the Gentiles had now become the settled policy of the Church.

But here a great practical question is raised, just at the point where the old Jewish exclusiveness found it hard to yield. The Judaizing view was that the Gentiles were to come into the Church through the Jewish door — by first becoming proselytes to Judaism, and in token of this, receiving circumcision. This, indeed, ought to have been considered as already settled by God Himself, who gave the Holy Spirit to the uncircumcised Gentiles as well as to the Jews. Now, however, the question seemed to call for formal Church action.

Hence arose another development of Church polity. The First Synod was now convened as a Court of Jesus Christ. It met at Jerusalem, and consisted of Apostles and Elders. The returned Missionaries were sent up as Commissioners, with others. The question was discussed. The arguments of Peter and James are given, and the motion of James was agreed to unanimously, as would seem. This important decision was sent down in writing to the Churches, as an authoritative settlement of the vexed question.

Now the Apostolic Missionaries are ready for a Second Missionary Journey. Two pairs go out instead of one. Paul having declined to take John Mark, Barnabas takes him, and Paul chooses Silas, and they take different routes, and so the Missionary corps is doubled. We follow Paul, and find him with Silas, going again into Asia Minor, to Lystra and Derbe. He finds Timothy, whom he adds to their force. Pressing on westward, and being strangely forbidden, at this time, to enter certain provinces, (as Bithynia, and Proconsular Asia, of which Ephesus was the capital,) they made their way westward still, to the coast, at ancient Troas. There, as- they looked out over the narrow strait to the European shore, they received a special call by vision to carry the Gospel into Europe. Onward they go in this westward course. Their First Convert in all Europe is Lydia, of Thyatira. The First Church is the noblehearted Church at Piiilippi, to which Paul wrote an Epistle from his imprisonment at Pi,ome. Luke has now been added to the company, or at any rate, he now appears in the narrative — serving, it would seem, in the capacity of a Missionary Physician. Here again the Household Covenant is recognized as a lead-

INTRODUCTION.

ing feature in the narrative. And -whereas in the case of Cornelius the blessing signified in the Household Seal had been visited on the believing household — here, in the case of Lydia, the Family -was baptized at once upon her profession, to seal to them the blessings promised in the Covenant. The Family of the Jailor was brought in — baptized and believing according to their case. Thus the Family is kept in view as the Nucleus of the Church. The Churches are gathered by Households. God still, as under the Old Covenant, propagates His Church by means of a pious posterity.

Thence to Thessalonica and Berea ("without Luke, as would seem,) they pass, and though persecuted still, they establish Churches, the former of which is that Church to which Paul addressed his earlier Epistles. Southward now they go to " the eyes of Greece" — Athens and Corinth — the chief cities of the world's learning, where the Greeks sought after wisdom. At the former city, among the classic temples of idolatry, he gathers in a representative man from the highest court of the Sages — one Dionysius, the Areopagite — while at Corinth, the seat of so much corruption, he founded a more prominent Church, to whom, afterwards, he addresses two most comprehensive Epistles.

Having now carried the Church of Christ into Europe, and established it in such chief Cities of that learned centre of the world, he passes, with his fellowlaborers and friends, toward Jerusalem, taking on his way the great city of the magic arts, Ephesus, the capital of Proconsular Asia, where he had before been hindered from going. As the Jeios invited him to remain, (instead of persecuting him, as was usual elsewhere,) he gave them a promise of his return, and goes forward to Jerusalem by way of Cesarea, and thence reports himself to the Church at Antioch.

Thus we are brought to the Third and Last Missionary Journey. According to his promise given at Ephesus, he makes his way to that famous Capital and seat of Idolatry, which became one of the Seven Churches of Asia, and one of those to whom he afterwards wrote a great Epistle in his chains at Rome.

At this point he tarries three years, making it a centre of his Missionary operations, and writing letters to different Churches already planted, and speaking already of his intention to reach Rome. He passes again into Greece, revisiting and strengthening the Churches. Here again he discovers his plan and his ardent desire to visit the Metropolis of the World. Meanwhile, he addresses to the "saints" there a great Epistle, and announces his determination to visit them, if the Lord will.

Now he is about to take his departure from the scene of his Missionary labors. He must go to Jerusalem, and only knows, by repeated assurances of the Holy Spirit, that he goes to suffer bonds and imprisonment. He takes most affecting leave of the Church at Ephesus, who formally part with him, (men, women and children of the Church,) at the shore, and bids them a most touching Farewell. They land at Tyre, and though friends beg him not to go up to Jerusalem, (as 2