Act 9-11, Act 26 | Barnes | STEP | Chapter 9 Introduction : This chapter commences a very important part of the Acts of the Apostles--the conversion and labours of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labours and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow-labourers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labours; and that record we have in the remainder of this book. Verse 1. And Saul . ; . He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale. Yet breathing . Not satisfied with what he had done, . The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger . The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the classics. ( Schleusner .) It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly, breathing mutual slaughter," Idyll. xxii. 28. Threatening . Denunciation; threatening them with every breath --the action of a man violently enraged, and who was bent on vengeance. It denotes, also, intense activity and energy in persecution. Saughter . Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, . From this latter place, it seems that he had been concerned in putting many of them to death. The disciples of the Lord . Against Christians. Went unto the High Priest . The letters were written and signed in the name and by the authority of the sanhedrim, or great council of the nation. The high priest did it as president of that council. See . The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year. ( Kuin�el .) (a) "breathing out threatenings"

Acts 9

Chapter 9

Introduction: This chapter commences a very important part of the Acts of the Apostles--the conversion and labours of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labours and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow-labourers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labours; and that record we have in the remainder of this book.

Verse 1. And Saul. Acts 7:58; Acts 8:3. He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale.

Yet breathing. Not satisfied with what he had done, Acts 8:3. The word breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an increased supply of oxygen, or vital air, which leads to the increased action of the lungs. The word is often used in this sense in the classics. (Schleusner.) It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly, breathing mutual slaughter," Idyll. xxii. 28.

Threatening. Denunciation; threatening them with every breath --the action of a man violently enraged, and who was bent on vengeance. It denotes, also, intense activity and energy in persecution.

Saughter. Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them, Acts 26:10,11. From this latter place, it seems that he had been concerned in putting many of them to death.

The disciples of the Lord. Against Christians.

Went unto the High Priest. The letters were written and signed in the name and by the authority of the sanhedrim, or great council of the nation. The high priest did it as president of that council. See Acts 9:14, 22:5. The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year. (Kuin�el.)

(a) "breathing out threatenings" Acts 8:3, Gal 1:13 Verse 2. And desired of him. This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment.

Letters. Epistles; implying a commission to bring them to Jerusalem for trial and punishment. From this, it seems that the sanhedrim at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating everywhere the Jewish religion.

To Damascus. This was a celebrated city of Syria, and long the capital of a kingdom of that name. It is situated in a delightful region about one hundred and twenty miles north-east of Jerusalem, and about one hundred and ninety miles south-east of Antioch. It is in the midst of an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called Abana, 2Kgs 5:12. About five miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, etc., and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the paradise on earth. This city is mentioned often in the Old Testament. It was a city in the time of Abraham, Gen 15:2. By whom it was founded is unknown. It was taken and garrisoned by David, A.M. 2992; 2Sam 8:6; 1Chr 18:6. It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria, 2Kgs 14:25; 2Kgs 16:6, Isa 9:11. It was taken by the Romans, A.M. 3939, or about sixty years before Christ; in whose possession it was when Saul went there. It was conquered by the Saracens, A.D. 713. About the year 1250 it was taken by the Christians in the crusades; and was captured, A.D. 1517, by Selim, and has been since under the Ottoman emperors.

The Arabians call this city Damasch, or Demeseh, or Schams. It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called Damascus steel. The population is estimated by Ali Bey at two hundred thousand; Volney states it at eighty thousand; Hassel, at one hundred thousand. About twenty thousand are Maronites of the Catholic church, five thousand Greeks, and one thousand are Jews. The road from Jerusalem to Damascus lies between two mountains, not above a hundred paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called Cocab, the star, in memory of the dazzling light which is here said to have appeared to Saul.

To the synagogues. Mt 4:23. The Jews were scattered into nearly all the regions surrounding Judea; and it is natural to suppose that many of them would be found in Damascus. Josephus assures us that ten thousand were massacred there in one hour; and at another time eighteen thousand, with their wives and children. (Jewish Wars, b. ii. chap. xx. 2; b. vii. chap. viii. 7.) Acts 2:9-11. By whom the gospel was preached there, or how they had been converted to Christianity, is unknown. The presumption is, that some of those who had been converted on the day of Pentecost had carried the gospel to Syria.

That if, etc, It would seem that it was not certainly known that there were any Christians there. It was presumed that there were; and probably there was a report of that kind.

Of this way. Of this way or mode of life; of this kind of opinions and conduct; that is, any Christians.

He might bring them, etc. To be tried. The sanhedrim at Jerusalem claimed jurisdiction over religious opinions; and their authority would naturally be respected by foreign Jews.

(1) "any of this way" "the way" Verse 3. And as he journeyed. On his way; or while he was travelling. The place. where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. Acts 9:2. All that we know of it is, that it was near to Damascus.

And suddenly. Like a flash of lightning.

There shined round about him, etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections.

(1.) It was declared to be the appearance of the Lord Jesus: Acts 9:27, "Barnabas declared unto them how that he had seen the Lord in the way." 1Cor 15:8: "And last of all he was seen of me also." 1Cor 9:1: "Have I not seen Jesus Christ our Lord?"

(2.) Those who were with Saul saw the light, but did not hear the voice, Acts 22:9. Acts 22:9. This is incredible on the supposition that it was a flash of lightning near them.

(3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah. In this way he went before them into the land of Canaan, Ex 13:21,22. Comp. Isa 4:5,6. This appearance or visible manifestation they called the glory of JEHOVAH, Isa 6:1-4, Ex 16:7, "In the morning ye shall see the glory of the Lord ;" Lev 9:23, Nu 14:10, 15:19, 24:16, 1Kgs 8:11; Eze 10:4. Lk 2:9, "The glory of the Lord shone round about them."

(2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. Mt 17:1-5.

(3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. Jn 17:5, "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." Mt 25:31, "The Son of man shall come in his glory." Comp. Mt 16:27, 19:28. To this glory he had returned when he left the earth.

(4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See Isa 6, comp. with Jn 12:41.

(5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah.

That he did appear is expressly affirmed.

(6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1Cor 9:1,2. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, Jn 17:5; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

(7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven. From above; from the sky. In Acts 26:13, Paul says that the light was above the brightness of the sun at mid-day.

(a) "why persecutest thou me" Mt 25:40,45 Verse 4. And he fell to the earth. He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw, Dan 8:17. Also Dan 10:8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigour) was turned into corruption, and I retained no strength." The effect was such as to overpower the body.

And heard a voice. The whole company heard a voice, Acts 9:7, but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself.

Saying unto him, etc. This shows that it was not thunder, as many have supposed. It was a distinct articulation or utterance, addressing him by name.

Saul, Saul. A mode of address that is emphatic. The repetition of the name would fix his attention. Thus Jesus addresses Martha, Lk 10:41 and Simon, Lk 22:31; and Jerusalem, Mt 23:37.

Why. For what reason, Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus, and his church, is without cause. Jn 15:25, "They hated me without a cause."

Persecutest. Mt 5:11.

Thou me? Christ and his people are one, Jn 15:1-6. To persecute them, therefore, was to persecute him, Mt 25:40,45.

(b) "to kick" Acts 5:39 (*) "pricks" "goads" Verse 5. And he said, Who art thou, Lord? The word Lord here, as is frequently the case in the New Testament, means no more than Sir, Jn 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself addressed; but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him.

And the Lord said. In this place the word Lord is used, in a higher sense, to denote the Saviour. It is his usual appellation. Acts 1:24.

I am Jesus. It is clear from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular form whether seen as a man, or only appearing by the manifestation of his glory--is not affirmed. It was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, without the ordinary means. Yet he designed to convert him in a natural way. He arrested his attention; filled him with alarm at his guilt; and then presented the truth respecting himself. In Acts 22:8, the expression is thus recorded: "I am Jesus of Nazareth," etc. There is no contradiction, as Luke here records only a part of what was said; Paul afterwards stated the whole. This declaration was fitted peculiarly to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here uses, however, that very designation: "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with peculiar glory.

It is hard, etc. This is evidently a proverbial expression. Kuin�el has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus Euripides, Bacch. 791: "I, who am a frail mortal, should rather sacrifice to him who is a God, than, by giving place to anger, kick against the goads." So Pindar, Pyth. ii. 173: "It is profitable to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, Phome. 1, 2, 27: "It is foolishness for thee to kick against a goad." Ovid has the same idea, (Trist. b. ii. 15.) The word translated "pricks" here--κεντρα--means, properly, any sharp point which will pierce or perforate, as the sting of a bee, etc. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Jud 3:31: Comp. 1Sam 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist God, or his own conscience, and be happy. And nothing is more difficult than for a man to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. Men evince this temper in the following ways:

(1.) By violating plain laws of God.

(2.) By attempting to resist his claims.

(3.) By refusing to do what their conscience requires.

(4.) By grieving the Holy Spirit, by attempting to free themselves from serious impressions and alarms. They will return with redoubled frequency and power.

(5.) By pursuing a course of vice and wickedness against what they know to be right.

(6.) By refusing to submit to the dealings of Providence, And

(7.) in any way by opposing God, and refusing to submit to his authority, and to do what is right.

(b) "kick" Acts 5:39 (*) "pricks" "goads" Verse 6. And he trembling. Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger.

And astonished. At what he saw.

Lord, what wilt thou have me to do? This indicates a subdued soul; a humbled spirit. Just before he had sought only to do his own will; now he inquired what was the will of the Saviour. Just before he was acting under a commission from the sanhedrim; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, Gal 1:16; he did not inquire what the scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness--with a readiness which showed what he would yet be--he gave himself up at once and entirely to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer, at Philippi, Acts 16:30. Nor can there be real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion, then, by the example of the apostle Paul. If our hearts have been given up as his was, we are true friends of Christ.

Go into the city. Damascus. They were near it, Acts 9:3.

And it shall be told thee. It is remarkable that he was thus directed. But we may learn from it,

(1.) that even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent.

(2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt; but still he was dependent on a humble disciple in Damascus to be instructed in what he should do.

(3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church.

(4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life.

(a) "What will thou have me to do?" Acts 16:30 Verse 7. And the men which journeyed with him. Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travellers with whom Saul had accidentally fallen in.

Stood speechless. In Acts 26:14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul, Acts 26:14. In this place Acts 9:7 the historian is speaking of what occurred after the first alarm. There is no improbability that they rose fro the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless--εννεοι-- properly denotes those who are so astonished or so stupified as to be unable to speak. In the Greek writers it means those who are deaf and dumb.

Hearing a voice. Hearing a sound or noise. The word here rendered "voice" is thus frequently used, as in Gen 3:8, 1Sam 12:18, Ps 29:3,4; Mt 24:31, (Greek;) 1Thes 4:16. In Acts 22:9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me." In this place the words "heard not the voice" must be understood in the sense of understanding the words, of hearing the address, the distinct articulation, which Paul heard. They heard a noise, they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance we have in Jn 12:28,29, when the voice of God came from heaven to Jesus: "The people who stood by and heard it, said that it thundered." They heard the sound, the noise; they did not distinguish the words addressed to him. See also Dan 10:7, and 1Kgs 19:11-13.

(b) "but seeing no man" Dan 10:7 (*) "speechless" "Da 10:7" Verse 8. When his eyes were opened. He naturally closed them at the appearance of the light; and in his fright kept them closed for some time.

He saw no man. This darkness continued three days, Acts 9:9. There is no reason to suppose that there was a miracle in this blindness, for in Acts 22:11, it is expressly said to have been caused by the intense light: "And when I could not see for the glory of that light," etc. The intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called amaurosis, or, more commonly, gutta serena. It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodical, coming on suddenly, continuing for three or four days, and then disappearing.--(Webster.) A disease of this kind is often caused by excessive light. When we look at the sun, or into a furnace, or into a crucible, with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. "In northern and tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia, if during the night, hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month." (Edin. Encyc. Art. Surgery.) A total loss of sight has been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis (Kuin�el, in loco) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found one of the best remedies for restoring sight in such cases. Verse 9. And neither did eat nor drink. Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened and convicted sinner, in view of his past sins and danger, to be so pained, as to destroy his inclination for food, and to produce involuntary fasting. We are to remember, also, that Paul had yet no assurance of forgiveness. He was arrested, alarmed, convinced that Jesus was the Messiah, and humbled, but he had no comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplexing state, it was natural that he should abstain from food. This case should not be brought now, however, to prove that convicted sinners must remain in darkness and under conviction. Saul's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him, and fit him for his work. But the moment a sinner will give his heart to Christ, he may find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the case, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he may obtain peace. That sinners do not sooner obtain peace, is because they do not sooner submit themselves to God. Verse 10. A certain disciple. A christian. Many have supposed that he was one of the seventy disciples. But nothing more is certainly known of him than is related here. He had very probably been some time a Christian, Acts 9:13 and had heard of Saul, but was personally a stranger to him. In Acts 22:12, it is said that he was a devout man according to the law, having a good report of all the Jews which dwelt there. There was wisdom in sending such a Christian to Saul, as it might do much to conciliate the minds of the Jews there towards him.

Said the Lord. The Lord Jesus is alone mentioned in all this transaction. And as he had commenced the work of converting Saul, it is evident that he is intended here. Acts 1:24.

In a vision. Perhaps by a dream. The main idea is, that he revealed his will to him in the case. The word vision is often used in speaking of the communications made to the prophets, and commonly means that future events were made to pass in review before the mind, as we look upon a landscape. See Isa 1:1, Gen 15:1; Nu 12:6, Eze 11:24, Dan 2:19, 7:2, 8:1,2,26, 10:7, Acts 10:3, 11:5, 16:9; Mt 17:9.

(a) "named Ananias" Acts 22:12 Verse 11. Into the street which is called Straight. This street extends now from the eastern to the western gate, about three miles, crossing the whole city and suburbs in a direct line. Near the eastern gate is a house, said to be that of Judah, in which Paul lodged. There is in it a very small closet, where tradition reports that the apostle passed three days without food, till Ananias restored him to sight. Tradition also says that he had here the vision recorded in 2Cor 12:2. There is also in this street a fountain whose water is drunk by Christians, in remembrance of that which, they suppose, the same fount as produced for the baptism of Paul. --Rob. Calmet.

Of Tarsus. This city was the capital of Cilicia, a province of Asia Minor. It was situated on the banks of the river Cydnus. It was distinguished for the culture of Greek philosophy and literature, so that at one time in its schools, and in the number of its learned men, it was the rival of Athens and Alexandria. In allusion to this, perhaps, Paul says that he was "born in Tarsus, a citizen of no mean city," Acts 21:39. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city by Augustus. Acts 22:28, Acts 22:25, Acts 21:39, Acts 16:37.

Beheld, he prayeth. This gives us a full indication of the manner in which Saul passed the three days mentioned in Acts 9:9. It is plain, from what follows, that Ananias regarded Saul as a foe to Christianity, and that he would have been apprehensive of danger if he were with him, Acts 9:13,14. This remark, "behold he prayeth," is made to him to silence his fears, and to indicate the change in the feelings and views of Saul. Before he was a persecutor; now his change is indicated by his giving himself to prayer. That Saul did not pray before, is not implied by this; for he fully accorded with the customs of the Jews, Php 3:4-6. But his prayers then were not the prayers of a saint. They were then the prayers of a Pharisee, (comp. Lk 18:10, etc.;) now they were the prayers of a broken-hearted sinner. Then he prayed depending on his own righteousness; now depending on the mercy of God in the Messiah. We may learn here,

(1,) that one indication of conversion to God is real prayer. A Christian may as well be characterized by that as by any single appellation--" a man of prayer."

(2.) It is always the attendant of true conviction for sin, that we pray. The convicted sinner feels his danger, and his need of forgiveness. Conscious that he has no righteousness himself, he now seeks that of another, and depends on the mercy of God. Before he was too proud to pray; now he is willing to humble himself through Jesus Christ, and ask for mercy.

(3.) It is a sufficient indication of the character of any man to say, "Behold, he prays." It at once tells us, better than volumes would without this, his real character. Knowing this, we know all about him. We at once confide in his piety, his honesty, his humility, his willingness to do good. It is at once the indication of his state with God, and the pledge that he will do his duty to men. We mean, of course, real prayer. Knowing that a man is sincere, and humble, and faithful in his private devotions, and in the devotions of his family, we confide in him, and are willing at once to trust to his readiness to do all that he is convinced that he ought to do. Ananias, apprized of this in Saul, had full evidence of the change of his character, and was convinced that he ought to lay aside all his former views, and at once to seek him, and to acknowledge him as a brother. Verse 12. And hath seen in a vision, etc. When this was shown to Saul, or how, is not recorded. The vision was shown to Saul to assure him when he came that he was no impostor. He was thus prepared to receive consolation from this disciple. He was even apprized of his name, that he might be more confirmed. Verses 13,14. I have heard by many, etc. This was in the vision, Acts 9:10. The passage of such a train of thoughts through the mind was perfectly natural at the command to go and search out Saul. There would instantly occur all that had been heard of his fury in persecution; and the expression here may indicate the state of a mind amazed that such an one should need his counsel, and afraid, perhaps of entrusting himself to one thus bent on persecution. All this evidently passed in the dream or vision of Ananias; and perhaps cannot be considered as any deliberate unwillingness to go to him. It is clear, however, that such thoughts should have been banished, and that he should have gone at once to the praying Saul. When Christ commands, we should suffer no suggestion of our own thoughts, and no apprehension of our own danger, to interfere,

By many. Probably many who had fled from persecution, and had taken refuge in Damascus. It is also evident, Acts 9:14, that Ananias had been apprized, perhaps by letters from the Christians at Jerusalem, of the purpose which Saul had in view in now going to Damascus.

To thy saints. Christians; called saints--αγιοις--because they are holy, or consecrated to God.

(b) "this man" 1Timm 1:13 Verse 14.

(c) "he hath authority" Acts 9:21 (d) "that call on thy" 1Cor 1:2, 2Ti 2:22 Verse 15. Go thy way. This is often the only answer that we obtain to the suggestion of our doubts and hesitations about duty. God tells us still to do what he requires, with an assurance only that his commands are just, and that there are good reasons for them.

A chosen vessel. The usual meaning of the word vessel is well known. It usually denotes a cup or basin, such as is used in a house. It then denotes any instrument which may be used to accomplish a purpose, perhaps particularly with the notion of conveying or communicating. In the Scriptures it is used to denote the instrument or agent which God employs to convey his favours to mankind; and is thus employed to represent the ministers of the gospel, or the body of the minister, 2Cor 4:7, 1Thes 4:4; comp. Isa 13:5. Paul is called chosen because Christ had selected him, as he did his other apostles, for this service. Jn 15:16.

To bear my name. To communicate the knowledge of me.

Before the Gentiles. The nations; all who were not Jews. This was the principal employment of Paul. He spent his life in this, and regarded himself as peculiarly called to be the apostle of the Gentiles, Rom 11.13, 15:16, Gal 2:8.

And kings. This was fulfilled, Acts 25:23, 26:1-32, 27:24.

And the children of Israel. The Jews. This was done. He immediately began to preach to them, @Ac 9:20-22. Wherever he went, he preached the gospel first to them, and then to the Gentiles, Acts 13:46, 28:17.

(e) "he is a chosen vessel" Acts 13:2, Rom 1:1, 1Cor 15:10, Gal 1:15 Eph 3:7,8 (f) "before the gentiles" Rom 11:13, Gal; 2:7,8 (g) "kings" Acts 25:23 (h) "the children of Israel" Acts 20:23 Verse 16. For I will shew him, etc. This seems to be added to encourage Ananias. He had feared Saul. The Lord now informs him that Saul, hitherto his enemy, would ever after be his friend. He would not merely profess repentance, but would manifest the sincerity of it by encountering trials and reproaches for his sake. The prediction here was fully accomplished, Acts 20:23, 2Cor 11:23-27; 2Ti 1:11,12.

(i) "must suffer" Acts 20:23, 2Cor 11:23-27, 2Ti 1:11,12 Verse 17. Putting his hands on him. This was not ordination, but was the usual mode of imparting or communicating blessings. Mt 19:13; Mt 9:18.

Brother Saul. An expression recognizing him as a fellow-Christian.

Be filled with the Holy Ghost. Acts 2:4.

(k) "putting his hands" Acts 8:17 (a) "be filled" Acts 2:4 (*) "Ghost" "Spirit" Verse 18. As it had been scales. ωσειλεπιδες The word ωσει, "as it had been," is designed to qualify the following word. It is not said that scales literally fell from his eyes; but that an effect followed as if scales had been suddenly taken off. Evidently the whole expression is designed to mean no more than this. The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The cure was as sudden, the sight was as immediate, as if such an interposing substance had been suddenly removed. This is all that the expression fairly implies, and this is all that the nature of the case demands. As the blindness had been caused by the natural effect of the light, probably on the optic nerve, Acts 9:8, Acts 9:9, it is manifest that no literal removing of scales would restore the vision. We are therefore to lay aside the idea of literal scales falling to the earth; no such thing is affirmed, and no such thing would have met the case. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark, etc.--Webster. An effect similar to this is described in Tobit xi. 8, 13. It is evident that there was a miracle in the healing of Saul. The blindness was the natural effect of the light. The cure was by miraculous power. This is evident,

(1.) because there were no means used that would naturally restore the sight. It may be remarked here, that gutta serena has been regarded by physicians as one of the most incurable of diseases. Few cases are restored; and few remedies are efficacious. (See Edin. Encyc. Art. Surgery, on Amaurosis.)

(2.) Ananias was sent for this very purpose to heal him, Acts 9:17.

(3.) The immediate effect shows that this was miraculous. Had it been a slow recovery, it might have been doubtful; but here it was instantaneous, and thus put beyond a question that it was a miracle.

And was baptized. In this he followed the example of all the early converts to Christianity. They were baptized immediately. See Acts 2:41, 8:12,36-39. Verse 19. Had received meat. Food. The word meat has undergone a change since our translation was made. It then meant, as the original does, food of all kinds.

With the disciples. With Christians. Comp. Acts 2:42.

Certain days. How long is not known. It was long enough, however, to preach the gospel, Acts 9:22, 26:20. It might have been for some months, as he did not go to Jerusalem under three years from that time. He remained some time at Damascus, and then went to Arabia, and returned again to Damascus, and then went to Jerusalem, Gal 1:17. This visit to Arabia Luke has omitted, but there is no contradiction. He does not affirm that he did not go to Arabia.

We have now passed through the account of one of the most remarkable conversions to Christianity that has ever occurred--that of the apostle Paul. This conversion has always been justly considered as a strong proof of the Christian religion. For,

(1.) this change could not have occurred by any event of fair prospects of honour. He was distinguished already as a Jew. He had had the best opportunities for education that the nation afforded. He had every prospect of rising to distinction and office.

(2.) It could not have been produced by any prospect of wealth or fame; by becoming a Christian. Christians were poor; and to be a Christian then was to be exposed to contempt, persecution, and death. Saul had no reason to suppose that he would escape the common lot of Christians.

(3.) He was as firmly opposed to Christianity before his conversion as possible. He had already distinguished himself for his hostility. Infidels often say that Christians are prejudiced in favour of their religion. But here was a man, at first, a bitter infidel and foe to Christianity. All the prejudices of his education, and his prospects, all his former views and feelings, were opposed to the gospel of Christ. He became, however, one of its most firm advocates and friends; and it is for infidels to account for this change. There must have been some cause, some motive for it; and is there anything more rational than the supposition, that Saul was convinced in a most striking and wonderful manner of the truth of Christianity?

(4.) His subsequent life showed that his change was sincere and real. He encountered danger and persecution to evince his attachment to Christ; he went from land to land, and exposed himself to every danger, and every mode of obloquy and scorn, always rejoicing that he was a Christian, and was permitted to suffer as a Christian; and has thus given the highest proofs of his sincerity. If these sufferings, and if the life of Paul were not evidences of sincerity, then it would be impossible to fix on any circumstances of a man's life that would furnish proof that he was not a deceiver.

(5.) If Paul was sincere--if this conversion was genuine--the Christian religion is true. Nothing else but a religion from heaven could produce this change. There is here, therefore, the independent testimony of a man who was once a persecutor; converted, not by the preaching of the apostles; changed in a wonderful manner; his whole life, views, and feelings revolutionized, and all his subsequent days evincing the sincerity of his feelings, and the reality of the change. He is just such a witness as infidels ought to be satisfied with; whose testimony cannot be impeached; who had no interested motives, and who was willing to stand forth anywhere, and avow his change of feeling and purpose. We adduce him as such a witness; and infidels are bound to dispose of his testimony, or to embrace the religion which he embraced.

(6.) The example of Saul does not stand alone. Hundreds and thousands of enemies, persecutors, and slanderers, have been changed, and each one becomes a living witness of the power and truth of the Christian religion. The scoffer becomes reverent; the profane man learns to speak the praise of God; the sullen, bitter foe of Christ becomes his friend, and lives and dies under the influence of his religion. Could better proof be asked that this religion is from God?

(+) "meat" "food" (b) "Damascus" ac 26:20, Gal 1:17 Verse 20. And straightway. Immediately. This was an evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus.

He preached Christ. He proclaimed and proved that Jesus was the Christ. See Acts 9:22. Many manuscripts read here Jesus instead of Christ. Griesbach has adopted this reading. Such is also the Syriac, the Vulgate, and the Ethiopic. This reading accords much better with the subject than the common reading. That Christ, or the Messiah, was the Son of God, all admitted. In the New Testament the names Christ and Son of God are used as synonymous. But the question was, whether Jesus was the Christ, or the Son of God, and this Paul showed to the Jews. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister. Acts 13:15.

That he is the Son of God. That he is the Messiah.

(+) "straitway" "immediately" Verse 21. Were amazed. Amazed at his sudden and remarkable change.

That destroyed. That opposed; laid waste; or persecuted. Comp. Gal 1:13.

For that intent. With that design, that he might destroy the church at Damascus.

(c) "were amazed" Gal 1:13,23 (d) "he that destroyed" Acts 8:3 ( ) "intent" "For this purpose" Verse 22. Increased the more in strength. His conviction of the truth of the Christian religion became stronger every day. Hence his moral strength or boldness increased.

And confounded. See Acts 2:6. The word here means confuted. It means also, occasionally, to produce a tumult, or excitement, Acts 19:32, 21:31. Perhaps the idea of producing such a tumult is intended to be conveyed here, Paul confuted the Jews, and by so doing he was the occasion of their tumultuous proceedings, or he so enraged them as to lead to great agitation and excitement. A very common effect of close and conclusive argumentation.

Proving that this. This Jesus.

Is very Christ. Greek, that this is the Christ. The word very means here simply the. Greek, οχριστος. It means that Paul showed, by strong and satisfactory arguments, that Jesus of Nazareth was the true Messiah. The arguments which he would use may be easily conceived; but the evangelist has not seen fit to record them.

(e) "more in strength" Ps 84:7 (f) "confounded the Jews" Acts 18:28 Verse 23. And after that many days, etc. How long a time elapsed before this, is not recorded in this place; but it is evident that the writer means to signify that a considerable time intervened. There is, therefore, an interval here which Luke has not filled up; and if this were the only narrative which we had, we should be at a loss how to understand this. From all that we know now of the usual conduct of the Jews towards the apostles, and especially towards Paul, it would seem highly improbable that this interval would be passed peaceably or quietly. Nay, it would be highly improbable that he would be allowed to remain in Damascus many days without violent persecution. Now it so happens that, by turning to another part of the New Testament, we are enabled to ascertain the manner which this interval was filled up. Turn then to Gal 1:17, and we learn from Paul himself that he went into Arabia, and spent some time there, and then returned again to Damascus. The precise time which would be occupied in such a journey is not specified; but it would not be performed under a period of some months. In Gal 1:18, we are informed that he did not go to Jerusalem until three years after his conversion; and as there is reason to believe that he went up to Jerusalem directly after escaping from Damascus the second time, Acts 9:25,26 it seems probable that the three years were spent chiefly in Arabia. We have thus an account of the "many days" here referred to by Luke. And in this instance we have a striking example of the truth and honesty of the sacred writers. By comparing these two accounts together, we arrive at the whole state of the case. Neither seems to be complete without the other. Luke has left a chasm which he has nowhere else supplied. But that chasm we are enabled to fill up from the apostle himself, in a letter written long after, and without any design to amend or complete the history of Luke: for the introduction of this history into the epistle to the Galatians was for a very different purpose--to show that he received his commission directly from the Lord Jesus, and in a manner independent of the other apostles. The two accounts, therefore, are like the two parts of a tally; neither is complete without the other; and yet being brought together, they so exactly fit as to show that the one is precisely adjusted to the other. And as the two parts were made by different individuals, and without design of adapting them to each other, they show that the writers had formed no collusion or agreement to impose on the world; that they are separate and independent witnesses; that they are honest men; that their narratives are true records of what actually occurred; and the two narratives constitute, therefore, a strong and very valuable proof of the correctness of the sacred narrative. If asked why Luke has omitted this in the Acts, it may be replied, that there are many circumstances and facts omitted in all histories from the necessity of the case. Comp. Jn 21:25. It is remarkable here, not that he has omitted this, but that he has left a chasm in his own history which can be so readily filled up.

Were fulfilled. Had elapsed.

Took counsel, etc. Laid a scheme; or designed to kill him. Comp. Acts 23:12, 25:3. His zeal and success would enrage them, and they knew of no other way in which they could free themselves from the effects of his arguments and influence.

(a) "took counsel" Acts 23:12, 25:3 Verse 24. But their laying await. Their counsel; their design.

Was known of Saul. Was made known to him. In what way this was communicated we do not know. This design of the Jews against Saul is referred to in 2Cor 11:32, 33, where it is said, "In Damascus, the governor under Aretas the king kept the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped their hands."

And they watched the gates. Cities were surrounded by high walls; and of course the gates were presumed to be the only places of escape. As they supposed that Saul, apprized of their designs, would make an attempt to escape, they stationed guards at the gates to intercept him. In 2 Cor. xi. 32, it is said that the governor kept the city for the purpose of apprehending him. It is possible that the governor might have been a Jew, and one, therefore, who would enter into their views. Or if not a Jew, the Jews who were there might easily represent Saul as an offender, and demand his being secured; and thus a garrison or guard might be furnished them for their purpose. See a similar attempt made by the Jews recorded in Mt 28:14.

(b) "watched the gates" 2Cor 11:26, Ps 21:11, 37:32,33 Verse 25. They took him by night, etc. This was done through a window in the wall, 2Cor 11:33.

In a basket. This word is used to denote commonly the basket in which food was carried, Mt 15:37, Mk 8:8,20. This conduct of Saul was in accordance with the direction of the Lord Jesus, Mt 10:23, "When they persecute you in this city, flee ye into another," etc. Saul was certain of death if he remained; and as he could secure his life by flight without abandoning any principle of religion, or denying his Lord, it was his duty to do so. Christianity requires us to sacrifice our lives only when we cannot avoid it without denying the Saviour, or abandoning the principles of our holy religion.

(c) "let him down" Josh 2:15 Verse 26. Was come to Jerusalem. It is probable that he then went immediately to Jerusalem, Gal 1:18. This was three years after his conversion.

He assayed. He attempted; he endeavoured.

To join himself. To become connected with them as their fellow Christian.

But they were all afraid of him. Their fear, or suspicion, was excited probably on these grounds:

(1.) They remembered his former violence against Christians. They had an instinctive shrinking from him, and suspicion of the man that had been so violent a persecutor.

(2.) He had been absent three years. If they had not heard of him during that time, they would naturally retain much of their old feelings towards him. If they had, they might suspect the man who had not returned to Jerusalem; who had not before sought the society of other Christians; and who had spent that time in a distant country, and among strangers. It would seem remarkable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favour of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted--men who have been violent, or artful, or malignant-- it is natural to ask whether they have not some unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up not by a sudden profession, but by a course of life which is worthy of affection and of trust.

A disciple. A sincere Christian.

(d) "come to Jerusalem" Gal 1:18 (*) "assayed" "Attempted" Verse 27. But Barnabas. Acts 4:36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul.

To the apostles. To Peter and James, Gal 1:18,19. Probably the other apostles were at that time absent from Jerusalem.

And declared unto them, etc. It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this:

(1.) It is certain that intercourse between different countries was then much more difficult than it is now. There were no posts; no public conveyances; nothing that corresponded with our modes of intercourse between one part of the world and another.

(2.) There was at this time a state of animosity, amounting to hostility, subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas, king of Arabia, and had put her away.--Josephus, Antiq. b. xviii. chap. v. 1, 2. The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country.

(3.) Though the Jews at Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But,

(4.) though the Christians who were there had heard of it, yet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that they should have a full statement of the evidence of his conversion; and this was made by Barnabas.

(e) "Barnabas took him" Acts 4:36 (f) "at Damascus" Acts 9:20,22 Verse 28. And he was with them, etc. That is, he was admitted to their friendship, and recognized as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days, Gal 1:18.

(+) "coming in and going out" "He continued to associate with them" Verse 29. He spake boldly. He openly defended the doctrine that Jesus was the Messiah.

In the name, etc. By the authority of the Lord Jesus.

Against the Grecians. See the word Grecians explained Acts 6:1. It means, that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews, who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ, as those who resided in Jerusalem.

They went about. They sought to slay him; or they formed a purpose or plan to put him to death as an apostate. See Acts 9:23.

(*) "Grecians" "Helenists" (a) "but they went" Acts 9:23 (+) "slay" "kill" Verse 30. Caesarea. Acts 8:40.

And sent him forth to Tarsus. This was his native city. Acts 9:11. It was in Cilicia, where Paul doubtless preached the gospel. Gal 1:21: "Afterwards I came into the regions of Syria and Cilicia." Verse 31. Then had the churches rest. That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen, Ac 11:19 they had been greatly promoted by Saul, Acts 8:3 and had extended, doubtless, throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:

(1.) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.

(2.) He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside.

(3.) But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula's accession, the Jews at Alexandria

suffered very much from the Egyptians in that city, and at

length their oratories there were all destroyed. In the third

year of Caligula, A.D. 39, Petronius was sent into Syria, with

orders to set up the emperor's statue in the temple at

Jerusalem. This order from Caligula was, to the Jews, a

thunderstroke. The Jews must have been too much engaged after

this to mind anything else, as may appear from the accounts

which Philo and Josephus have given us of this affair.

Josephus says, that 'Caligula ordered Perronius to go with

an army to Jerusalem, to set up his statue in the temple

there; enjoining him, if the Jews opposed it, to put to

death all who made any resistance, and to make all the rest

of-the nation slaves. Petronius, therefore, marched from

Antioch into Judea, with three legions and a large body of

auxiliaries raised in Syria. All were hereupon filled with

consternation, the army being come as far as Ptolemais.'"

See Lardner's Works, vol. i. pp. 101, 102; Lond. Ed. 1829. Philo gives the same account of the consternation as Josephus. Philo de legat, ad Cal. pp. 1024,1025. He describes the Jews "as abandoning their cities, villages, and open country, as

going to Petronius in Phenicia, both men and women, the old,

the young, the middle aged; as throwing themselves on the

ground before Petronius with weeping and lamentation," etc.

The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or that, in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians; and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.

All Judea, etc. These three places included the land of Palestine. Mt 2:22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had travelled there, and had preached the gospel. Comp. Acts 11:19. The formation of churches in Samaria is expressly mentioned, Acts 8:5, etc.

Were edified. Were built up, increased, and strengthened. See Rom 14:19, 15:2, 1Cor 8:1.

And walking. Proceeding; living. The word is often used to denote Christian conduct, or manner of life, Col 1:10, Lk 1:6, 1Thes 4:1 1Jn 2:6. The idea is that of travellers who are going to any place, and who walk in the right path. Christians are thus travellers to another country, an heavenly.

In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general, 2Chr 19:7, Job 28:28, Ps 19:9, 111:10, Prov 1:7, 9:10, 13:13.

In the comfort of the Holy Ghost. In the consolations which the Holy Ghost produced, Jn 14:16,17, Rom 5:1-6.

Were multiplied. Were increased.

(b) "Then had the churches rest" Zech 9:1, Acts 8:1 (c) "throughout Judaea" Ps 94:13 (d) "were edified" Rom 14:19 (e) "walking in the fear" Jn 14:16,17 (f) "comfort of" Jn 14:16,17 (+) "Ghost" "Spirit" (g) "were multiplied" Zech 8:20,22 Verse 32. To the saints. To the Christians.

Which dwelt at Lydda. This town was situated on the road from Jerusalem to Caesarea Philippi. It was about fifteen miles east of Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the crusades, it has been called by the Christians St. George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says, that in this city the emperor Justinian erected a church.

( ) "all quarters" "all parts" Verse 33. Aeneas. This is a Greek name; and probably he was a Hellenist. Acts 6:1.

Sick of the palsy. Mt 9:6 Mk 2:9, Jn 5:11,12 Verse 34. Maketh the whole. Cures thee. Peter claimed no power to do it himself. Comp. Acts 3:6,16, 4:10.

Make thy bed. This would show that he was truly healed. Comp. Mt 9:6, Mk 2:9,11, Jn 5:11,12

(h) "maketh thee whole" Acts 3:6,16, 4:10 (*) "whole" "well" Verse 35. And all. The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive revival of religion.

Saron. This was the champaign, or open country, usually mentioned by the name of Sharon in the Old Testament, 1Chr 5:16; 27:29, Song 2:1, Isa 33:9. It was a region of extraordinary fertility, and the name was almost proverbial to denote any country of great beauty and fertility. Comp. Isa 33:9, 35:2, 65:19. It was situated south of Mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. Lydda was situated in this region.

Turned to the Lord. Were converted; or received the Lord Jesus as the Messiah, Acts 11:21, 2Cor 3:16.

(i) "Saron" 1Chr 5:16 (k) "turned to the Lord" Acts 11:21 Verse 36. At Joppa. This was a seaport town, situated on the Mediterranean, in the tribe of Dan, about thirty miles south of Caesarea, and forty-five north-west of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbour was poor, it had considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre, 2Chr 2:16 and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory, jutting out into the sea, rising to the height of about one hundred and fifty feet above its level, and offering on all sides picturesque and varied prospects. The streets are narrow, uneven, and dirty. The inhabitants are estimated at between four and five thousand, of whom the greater part are Turks and Arabs. The Christians are stated to be about six hundred, consisting of Roman Catholics, Greeks, Maronites, and Arminians. It is several times mentioned in the New Testament, Acts 10:5,23, 11:5.

Tabitha. This word is properly Syriac, and means, literally, the gazelle or antelope. The name became an appellation of a female probably on account of the beauty of its form. "It is not unusual in the East to give the names of beautiful animals to young women." (Clark.) Comp. Song 2:9, 4:5.

Dorcas. A Greek word signifying the same as Tabitha. Our word doe or roe answers to it in signification.

Full of good works. Distinguished far good works. Comp. 1Timm 2:10, Tit 2:7.

And almsdeeds. Acts of kindness to the poor.

(1) "Dorcas" "Doe" or "Roe" (l) "full of good" 1Timm 2:10, Tit 2:7 (%) "almsdeeds" "Alms" Verse 37. Whom, when they had washed. Among most people it has been customary to wash the body before it buried or burned. They prepared her in the usual manner for interment.

In an upper chamber. Acts 1:13. There is no evidence that they expected that Peter would raise her up to life. Verse 38. Was nigh to Joppa. It was about six miles.

They sent unto him, etc. Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible that they expected he would restore her to life; but as this is not mentioned--as the apostles had as yet raised up no one from the dead--as even Stephen had not been restored to life--we have no authority for assuming, or supposing, that they had formed any such expectation.

(1) "not delay" "be grieved" Verse 39. Then Peter arose. Lk 15:8.

And all the widows. Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.

(*) "garments" "mantles" (a) "while she was with them" Jn 12:11 Verse 40. But Peter put them all forth. From the room. See a similar case in Mt 9:25. Why this was done is not said. Perhaps because he did not wish to appear as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others suppose it was that he might offer more fervent and agonizing prayer to God than he would be willing they should witness. Compare 2Kgs 4:23.

Tabitha, arise. Compare Mk 5:41,42.

(b) "put them all forth" Mt 9:25 (c) "Tabitha, arise" Mk 5:41,42, Jn 11:43 Verse 41. He presented her alive. He exhibited, or showed her to them alive. Compare 1Kgs 17:23.

(d) "presented her" 1Kgs 17:23 Verse 42. And many believed, etc. A similar effect followed when Jesus raised up Lazarus. See Jn 12:11.

This was the first miracle of this kind that was performed by the apostles. The effect was, that many believed. It was not merely a work of benevolence in restoring to life one who contributed largely to the comfort of the poor, but it was used as a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour.

(e) "many believed" Jn 12:11 Verse 43.

(+) "tarried" "abode"

Acts 10

CHAPTER 10

Introduction: This chapter commences a very important part of the history of the transactions of the apostles. Before this, they had preached the gospel to the Jews only. They seem to have retained the feelings of their countrymen on this subject, that the Jews were to be regarded as the peculiarly favoured people, and that salvation was not to be offered beyond the limits of their nation. it was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize the mind; to overcome the narrow policy and prejudices of the Jewish people; and to diffuse itself over all the nations of the earth. In various ways, and by various parables, the Saviour had taught the apostles, indeed, that his gospel should be spread among the Gentiles. He had commanded them to go and preach it to every creature, Mk 16:15. But he had told them to tarry in Jerusalem until they were endued with power from on high, Lk 24:49. It was natural, therefore, that they should receive special instructions and Divine revelation on a point so important as this; and God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is worthy of observation, also, that he selected Peter for the purpose of conveying the gospel first to the Gentiles. The Saviour had told him, that on him he would build his church; that he would give to him first the key of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles. Mt 16:18, Mt 16:19. Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews, Acts 2; and the prediction was now to be completely fulfilled in extending the same gospel to the Gentile world. The transaction recorded in this chapter is one, therefore, that is exceedingly important in the history of the church; and we are not to be surprised that it is recorded at length. It should be remembered, also, that this point became afterwards the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption eruption from them all. To settle these disputes, and to secure the reception of the gospel among the Gentiles, and to introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles. See Acts 11:1-18 Acts 15; Rom 14; Rom 15; Gal 2:11-16.

Verse 1. In Caesarea. Acts 8:40.

Cornelius. This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that this man was "a proselyte of the gate;" that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of Peter, Acts 11:1-3, shows that the other apostles regarded him as a Gentile. In Acts 10:28, Peter evidently regards him as a foreigner; one who did not in any sense esteem himself to be a Jew. In Acts 11:1, it is expressly said that "the Gentiles" had received the word of God; evidently alluding to Cornelius and those who were with him.

A centurion. One who was the commander of a division in the Roman army, consisting of a hundred men. A captain of a hundred. Mt 8:6.

Of the band. A division of the Roman army, consisting of from four hundred to six hundred men. Mt 27:27.

The Italian band. Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable, that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places. Verse 2. A devout man. Pious; or one who maintained the worship of God. Lk 2:25. Comp. Acts 2:5, 8:2.

And one that feared God. This is often a designation of piety. Acts 9:31. It has been supposed by many that the expressions here used denote that Cornelius was Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands, who, in some unknown way, have been taught the evils of idolatry; the necessity of a purer religion; and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the word of eternal life, as Cornelius was. A few other instances have been found by missionaries in heathen lands, who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.

With all his house. With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.

Much alms. Large and liberal charity. This is always an effect of piety. See Jas 1:27, Ps 41:1.

Prayed to God alway. Constantly; meaning that he was in the regular habit of praying to God. Comp. Rom 12:12, Lk 18:1, Ps 119:2, Prov 2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the family of Cornelius is mentioned as being also under the influence of religion, it is perhaps not a forced inference that he observed family worship.

(+) "devout" "pious" (f) "man" Acts 8:2, 22:12 (g) "feared" Eccl 7:18 Verse 3. He saw in a vision. Acts 9:10.

Evidently. Openly; manifestly.

About the ninth hour. About three o'clock, P.M. This was the usual hour of evening worship among the Jews.

An angel of God. Mt 1:20. Comp Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion--the introduction of the gospel to a Gentile, and hence to the entire Gentile world--was probably the chief reason why an angel was commissioned to visit the Roman centurion. Comp. Acts 16:9,10.

(d) "an angel of God" Heb 1:14 Verse 4. And when he looked on him. Greek, Having fixed his eyes attentively on him.

He was afraid. At the suddenness and unexpected character of the vision.

What is it, Lord? This is the expression of surprise and alarm. The word Lord should have been translated Sir, as there is no evidence that this is an address to god, and still less that he regarded the personage present as the Lord. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, "Sir, what is the matter?"

Are come up for a memorial. Are remembered before God. Comp. Isa 45:19. They were an evidence of piety towards God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that God prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it. This he had often declared, Isa 1:11-15, Amos 5:21,22, 1Sam 15:22, "To obey is better than sacrifice, and to hearken than the fat of rams;" Hoss 6:6, Eccl 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For,

(1.) there is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But God looks upon the heart.

(2.) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the Lord God of Israel." Comp. 1Kgs 14:13, 2Chr 19:3. Who hears of a man that "fears God," and that prays, and that instructs his household in religion, that depends on his morality for salvation?

(3.) Cornelius was disposed to do the will of God, as far as it was made known to him. Where this exists there is religion. The moral man is not.

(4.) Cornelius was willing to embrace a Saviour, when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus--yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

(e) "memorial before God" Isa 14:19 Verse 6. He lodgeth.He remains as a guest at his house. See Acts 9:43.

By the sea side. Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams, or of any body of water, to convey away the filth produced in the operation of dressing skins.

(f) "Simon a tanner" Acts 9:43 (g) "what thou oughtest" Acts 11:14 Verse 7. A devout soldier. A pious man. This is an instance of the effect of piety in a military officer. Few men have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the labours and disadvantages of a camp are not necessarily hostile to the existence of piety. Comp. Lk 3:14.

(+) "devout" "Pious" Verse 8. And when, etc. "It has been remarked, that from Joppa Jonah was sent to preach to the Gentiles at Nineveh; and that from the same place Peter was sent to preach to the Gentiles at Caesarea." (Clarke.) Verse 9. Peter went up, etc. The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer, Mt 6:6, Mt 9:2.

About the sixth hour. About twelve o'clock at noon. The Jews had two stated seasons of prayer--morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus David says, Ps 55:17 "Evening and morning, and at noon, will I pray, and cry aloud." Thus Daniel "kneeled upon his knees three times a day and prayed," Dan 6:10,13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours. Clem. Alex. as quoted by Doddridge. Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.

(h) "Peter went up" Acts 6:5 ( ) "housetop" "House-roof" Verse 10. And he became very hungry. From the connexion, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o'clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon; at which time they observed their feasts. See Jahn's Bib. Archae 145.

He fell into a trance. Greek, An ecstasy--εκστασις--fell upon him. In Acts 11:5, Peter says that in a trance he saw a vision. The word trance, or ecstasy, denotes a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended. It is a high species of abstraction from external objects; when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus Balaam is said to have seen the vision of the Almighty, falling into a trance, Nu 24:4,16; thus Paul, in praying in the temple, fell into a trance, Acts 22:17 and perhaps a similar state is described in 2Cor 12:2. This effect seems to be caused by so intense and absorbing a train of thought, as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of revery, or absence of mind, which Dr. Rush describes as "induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects." (Diseases of the Mind, p. 310, Ed. Phila. 1812.) In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects. Verse 11. And saw heaven opened. Acts 7:56; Mt 3:16. This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and [as] if it were opened to present an opportunity for anything to descend. It is language that is highly figurative.

And a certain vessel. Acts 9:15.

As it had been. It is important to mark this expression. The sacred writer does not say that Peter literally saw such all object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended.

Knit at the four corners. Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet.

(a) "saw heaven" Acts 7:56 (*) "vessel" "and something" (+) "knit" "bound together" Verse 12. Wherein, etc. This particular vision was suggested by Peter's hunger, Acts 10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of Divine origin. See Rev 21:2. Verse 13.

(+) "kill, and eat" "Slay" Verse 14. I have never eaten, etc. In the Old Testament, God had made a distinction between clean and unclean animals. See Lev 11:2-27, De 14:3-20. This law remained in the Scriptures, and Peter pleaded that he had never violated it, implying that he could not now violate it; as it was a law of God, and as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law, and the command which he now received in the vision, there was an apparent variation; and Peter naturally referred to the well-known and admitted written law. One design of the vision was to show him that that law was now to pass away.

That is common. This word properly denotes that which pertains to all; but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word common came to be opposed to the word sacred, and to denote that which was in common use among the heathens--hence that which was profane or polluted. Here it means the same as profane, or forbidden.

Unclean. Ceremonially unclean; i.e., that which is forbidden by the ceremonial law of Moses.

(b) "common" Lev 11:2, 20:25, De 14:3, Eze 4:14 Verse 15. What God hath cleansed. What God hath pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Its use is lawful if he has commanded it. Perhaps Peter would have supposed that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Acts 17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane--the entire Gentile world--might now be admitted to similar privileges with the Jews. That barrier was to be broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph 2:14; Gal 3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which supposed such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished-- when other nations were to be admitted to the same privileges--the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles laboured to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Ac 15, Rom 14, Rom 15.

(c) "that call not" Acts 10:28, Mt 15:11, Rom 14:14, 1Cor 10:25, 1Timm 4:4 Verse 16. This was done thrice. Three time, doubtless, to impress the mind of Peter with the certainty and importance of the vision. comp. Gen 41:32.

( ) "vessel" "Sheet" Verse 17. Doubted in himself. Doubted in his own mind. He was perplexed to understand it.

Behold, the men, etc. We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged, that, just in the moment when the mind of Peter was filled with perplexity, the very event should occur which should relieve him of his embarrassment. Such a coincidence is not uncommon. An event of Divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do; and a state of mind may, by an arrangement of circumstances, be produced, that shall be extremely perplexing until some event shall occur, or some field of usefulness shall open, that shall exactly correspond to it, and shall indicate to us the will of God. We should observe then the events of God's Providence. We should mark and record the train of our own thoughts, and we should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.

Before the gate. The word here rendered "gate" --πυλωνα--refers, properly, to the porch or principal entrance to an eastern house. Mt 9:2; Mt 26:71. It does not mean, as with us, a gate, but rather a door. See Acts 12:13.

(d) "inquiry for Simon's" Acts 9:43 Verse 19. The Spirit. Acts 8:29; comp. Is 65:24, "And it shall come to pass, that before they call I will answer," etc.

(e) "Spirit" Acts 11:12 Verse 20.

(f) "Arise" Acts 15:7 Verse 22. To hear words of thee. To be instructed by thee.

(a) "Cornelius" Acts 10:1 (b) "good report" Acts 22:12, Heb 11:2 Verse 23. And lodged them. They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first, the angel appeared to Cornelius; on the second, the messengers arrived at Joppa, Acts 10:9; on the third, Peter returned with them, Acts 10:23; and on the fourth, they arrived at Caesarea, Acts 10:24,30.

And certain brethren. Some Christians. They were six in number, Acts 11:12. It was usual for the early Christians to accompany the apostles in their journeys. Rom 15:24, Acts 15:3, 3Jn 1:6, 1Cor 16:6,11. As this was an important event in the history of the church--the bearing of the gospel to a Gentile--it was more natural rant proper that Peter should be attended with others.

(c) "certain brethren" Acts 10:45 Verse 24. His kinsman. His relatives, or the connexions of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.

(*) "waited for them" "Was expecting them." Verse 25. Fell down at his feet. This was an act of profound regard for him as an ambassador of God. In Oriental countries it was usual to prostrate themselves at length on the ground before men of rank and honour.

Worshipped him. This does not mean religious grinage, but civil respect; the homage, or profound regard, which was due to one in honour. Mt 2:2.

(+) "worshipped him" "Did obeisance" Verse 26. Stand up, etc. This does not imply that Peter supposed that Cornelius intended to do him religious reverence. It was practically saying to him, "I am nothing more than a man, as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due."--Doddridge.

(d) "stand up" Acts 14:14,15, Rev 19:10, 22:9 Verse 27. And as he talked with him. He probably met with him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him. Verse 28. It is an unlawful thing. This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was at any rate the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Lev 18:24-30, De 7:3-12; comp. Ezr 9:11,12. This command the Jews perverted; and explained as referring to intercourse of an kinds, even to the exercise of friendly offices and commercial transactions. Comp. Jn 4:9.

Of another nation. Greek, Another tribe. It refers here to all who were not Jews.

God hath shewed me. Comp. Acts 15:8,9. He had showed him by the vision, Acts 10:11,12.

Any man common or unclean. Acts 10:14. That no man was to be regarded as excluded from the opportunity of salvation; or be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles to be broken down; and all were to be regarded as capable of being saved.

(e) "unlawful thing" Jn 4:9 (f) "God hath shewed me" Jn 15:8,9, Eph 3:6 Verse 29. Without gainsaying. Without saying anything against it; without hesitation or reluctance.

I ask therefore, etc. The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Acts 10:22. But Peter now desired from his own Ups a more particular statement of the considerations which had induced him to send for him.

For what intent. For what purpose or design.

(+) "intent" "On what account" Verse 30. Four days ago. Acts 10:23.

Until this hour. The ninth hour, or three o'clock P.M. See Acts 10:3.

A man. Called, in Acts 10:3, am angel. He had the appearance of a man. Comp. Mk 16:5.

In bright clothing.

Mt 28:3

(g) "in bright clothing" Mt 28:3, Acts 1:10 Verse 31.

(h) "thy prayer is heard" Acts 10:4 Verse 33. Thou hast well done. This is an expression of grateful feeling.

Before God. In the presence of God. It is implied that they believed that God saw them, and that they were assembled at his command, and that they were disposed to listen to his instructions.

(i) "Now therefore" De 5:27 Verse 34. Then Peter opened his mouth. Began to speak, Mt 5:2.

Of a truth. Truly; evidently. That is, I have evidence here that God is no respecter of persons.

Is no respecter of persons. The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in Jas 2:1-4. A judge is a respecter of persons when he favours one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favoured by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down, the offer is made to all, and God will save all on the same principle--not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, Rom 2:11, Eph 6:9, Col 3:25. It may be observed here, that this does not refer to the doctrine of Divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude any man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand--to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds, he will not make a difference, is not anywhere denied. Comp. 1Cor 4:7, Rom 12:6. It is worthy of remark, further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament--the apostle Paul--is also the one that laboured most to establish the doctrine that God was no respecter of persons; that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet, in regard to the whole race viewed as lying on a level, he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he would have mercy. The doctrine may be thus stated:

(1.) The barrier, between the Jews and Gentiles was broken down.

(2.) All men thus were placed on a level--none to be saved by external privileges, none to be lost by the want of them.

(3.) All were guilty, Rom 1, 2, 3 and none had a claim on God.

(4.) If any were saved, it would be by God's showing mercy on such of this common mass as he chose. Rom 3:22, 10:12, 2:11, Gal 2:6; compared with Rom 9, Eph 1.

(k) "God is no respector of persons" De 10:17, 2Chr 19:7, Job 34:19 Rom 2:11, Gal 2:6, 1Pet 1:17 Verse 35. But in every nation, etc. This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favours of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here, the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted, now convinced Peter that the favours of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach; and to communicate this to the apostles was an important step in their work of spreading the gospel.

In every nation. Among all people; Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.

He that feareth him. This is put for piety towards God in general. Acts 9:31. It means, that he that honours God and keeps his law--that is a true worshipper of God, according to the light and privileges which he has--is approved by him, as giving evidence that he is his friend.

And worketh righteousness. Does that which is right and just. This refers to his conduct towards man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God--piety towards God, and justice towards an men; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true piety. We may observe here,

(1.) that it is not said that Cornelius was accepted on account of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.

(2.) He improved the light which he had.

(3.) He embraced the Saviour when he was offered to him. This circumstance makes an essential difference between the case of Cornelius, and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pleaded, therefore, by those who neglect the Saviour, for it furnishes no evidence that they will be accepted, when they are totally unlike him.

(a) "in every nation" Rom 2:13,27, 3:22,29, 10:12,13, Eph 2:13-18 (*) "with" "by" Verse 36. The word. That is, this is the word, or the doctrine. Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case (τονλογον) here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked, that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not λογον, but ρημα a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion--the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the "word," or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ, (who is Lord of all,) you know already that which was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly. He commences his discourse with stating the true doctrine on the subject, and explaining more perfectly that of which Cornelius had been only imperfectly informed.

Unto the children of Israel. To the Jews. The Messiah was promised to them, and spent his life among them.

Preaching. That is, proclaiming or announcing. God did this by Jesus Christ.

Peace. This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is here used in a wider sense, to denote peace or reconciliation with God. He announced the way by which man might be reconciled to God, and might find peace.

He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler, of both Jews and Gentiles; he is their Proprietor; and hence Peter saw the propriety of preaching the gospel to the Gentiles as well as Jews. See Jn 17:2, Mt 28:18, Eph 1:20-22. This does not necessarily imply divinity; but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Comp. Rom 9:5.

(b) "peace" Isa 57:19, Col 1:20 (c) "Lord of all" Ps 24:7-10, Mt 28:18, Rom 14:9, 1Cor 15:27, Eph 1:20-22 1Pet 3:22, Rev 17:14 Verse 37. That word. Greek, ρημα--a different word from that in the previous verse. It may be translated thing, as well as word.

Which was published. Greek, Which was done. "You know, though it may be imperfectly, what was done or accomplished in Judea," etc.

Throughout all Judea. The miracles of Christ were not confined to any place, but were wrought in every part of the land. For an account of the divisions of Palestine, Mt 2:22.

And began, etc. Greek, Having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there, indeed, the Gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.

(+) "word" "Doctrine" Verse 38. How God anointed, etc. That is, set him apart to this work, and was with him, acknowledging him as the Messiah. Mt 1:1.

With the Holy Ghost. Lk 4:19. The act of anointing the kings and priests seems to have been emblematic of the influences of the Holy Ghost. Here it means, that God communicated to him the influences of the Holy Spirit, thus setting him apart for the work of the Messiah. See Mt 3:16,17, Jn 3:34: "God giveth not the Spirit by measure unto him."

And with power. The power of healing the sick, raising the dead, etc.

Who went about doing good. Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. This, in few, but most affecting words, tells us all about the Saviour. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, and false prophets, and the mass of men.

And healing, etc. Restoring to health.

All that were oppressed of the devil. All that were possessed by him. Mt 4:23,24.

God was with him. God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be wrought only by God.

(d) "anointed Jesus" Lk 4:18, Heb 1:9 (e) "who went about" Mt 12:15 (+) "healing" "curing" (f) "oppressed of the devil" 1Jn 3:8 (g) "for God was with him" Joh 3:2 Verse 39. And we are witnesses. We who are apostles. Lk 24:48.

In the land of the Jews. In the country of Judea.

Whom they slew, etc. Our translation would seem to imply that there were two separate acts--first slaying him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, "whom they put to death, suspending him on a tree."

On a tree. On a cross. Acts 5:30.

(h) "we are witnesses" Lk 24:48, Acts 2:32 ( ) "tree" "cross" Verse 40. Shewed him openly. Manifestly; so that there could be no deception, no doubt of his resurrection.

(a) "raised up the third day" Mt 28:1,2 Verse 41. Not to all the people. Not to the nation at large; for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the accounts of the resurrection of Jesus, at the close of the Notes on Matthew.

Chosen of God. Appointed by God, or set apart by his authority through Jesus Christ.

Who did eat and drink, etc. And by doing this he furnished the clearest possible proof that he was truly risen; and that they were not deceived by an illusion of the imagination, or by a phantasm. Compare Jn 21:12,13.

(b) "Not to all people" Jn 14:22 Joh 20 Joh 21 (c) "before of God" Jn 15:16 Verse 42. And he commanded us, etc. Mt 28:19,20, Mk 16:15,16.

And to testify. To bear witness.

That it is he, Jn 5:22-27. Compare the references in the margin.

Of quick. The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, shall be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1Thes 4:16,17. Yet before this, they shall experience such a change in their bodies as shall fit them for the judgment and for their eternal residence--a change which shall liken them to those who have died, and have been raised from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1Cor 15:52: "The dead shall be raised, and we shall be changed."

(d) "commanded us to preach" Mt 28:19,20 (e) "that it is he" Jn 5:22,27, Acts 17:31, 2Cor 5:10, 1Pet 4:5 (*) "quick" "living" Verse 43. To him give, etc. Lk 24:27,44.

That through his name, etc. This was implied in what the prophets said. See Rom 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned; but this was implied in what they said. They promised a Messiah; and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Rom 4.

(f) "To him" Lk 24:27 (+) "witness" "All the prophets bear testimony" (g) "whosoever believeth" Jn 3:14,16, Rom 10:11 Verse 44. The Holy Ghost fell, etc. Endowing them with the power of speaking with other tongues, Acts 10:46. Of this the apostle Peter makes much in his argument in Acts 11:17. By this God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Comp. Acts 2:1-4.

Which heard the word. The word of God; the message of the gospel.

(h) "Holy Ghost fell" Jn 4:31 Verse 45. And they of the circumcision. Who had been Jews.

Were astonished. Were amazed that Gentiles should be admitted to the same favour as themselves.

(i) "they of the circumcision" Acts 10:23 (�) "Ghost" "Spirit" Verse 46. Speak with tongues. In other languages than their native language, Acts 2:4.

And magnify God.

(k) "speak" Acts 2:4 ( ) "tongues" "different languages" Verse 47. Can any man forbid water, etc. They have shown that they are favoured in the same way as the Jewish converts. God has manifested himself to them, as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression here used is one that would naturally refer to water being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.

(l) "Can any man forbid" Acts 8:12 (�) "Ghost" "Spirit" Verse 48. And he commanded them, etc. Why Peter did not himself baptize them is unknown. But it might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to prevent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. This was left to be performed by others. See 1Cor 1:14-17: "Christ sent me not to baptize, but to preach the gospel."

( ) "certain days" "abide some days"

Acts 11

CHAPTER 11

Verse 1. And the apostles and brethren. The Christians who were in Judea.

Heard, etc. So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention. Verse 2. They that were of the circumcision. The Christians who had been converted from among the Jews.

Contended with him. Disputed, or reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any peculiar sense the vicar of Christ upon earth. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Christians had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament.

(m) "they that were of the circumcision" Acts 10:23,28, Gal 2:12 Verse 3. And didst eat with them. Acts 10:13,14. Verse 4. But Peter rehearsed. Greek, Peter beginning, explained it to them in order. That is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement of facts is usually the best way of disarming prejudice and silencing opposition. In revivals of true religion, the best way of silencing opposition, and especially among Christians, is to make a plain statement of things as they actually occurred. Opposition most commonly arises from prejudice, or from false or exaggerated statements; and those can be best removed, not by angry contention, but by an unvarnished relation of the facts. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the church.

And expounded it. Explained it; stated it as it actually occurred.

By order. One event after another, as they happened. He thus showed that his own mind had been as much biassed as theirs, and stated in what manner his prejudices had been removed. It often happens that those who become most zealous and devoted in any new plans for the advancement of religion, were as much opposed to them at first as others. They are led from one circumstance to another, until their prejudices die away, and the Providence and Spirit of God indicate clearly their duty,

(**) "rehearsed" "Related" Verse 5.

(a) "Joppa" Acts 10:9 (*) "vessel" "something" Verse 6.

(+) "fastened my eyes" "looked earnestly" Verse 12.

(b) "Spirit bade me go" Jn 16:13 Verse 14. And all thy house. Thy family. This is a circumstance which is omitted in the account in Acts 10. It is said, however, in Acts 10:2, that Cornelius feared God with all his house. And it is evident, from Acts 10:48, that the family also received the ordinance of baptism, and was received into the church.

The Holy Ghost, etc. Acts 10:44

(d) "fell on them" Acts 2:4 Verse 16. The word of the Lord. Acts 1:6.

(e) "John indeed baptized" Mt 3:11, Jn 1:26,33, Acts 1:5 (f) "ye shall be baptized" Isa 44:3, Joel 2:28 ( ) "Ghost" "Spirit" Verse 17. What was I. What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church.

Withstand God. Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions, is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas Which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.

(g) "as God gave them" Acts 15:8,9 (h) "what was I" Rom 9:21-26 Verse 18. They held their peace. They were convinced, as Peter had been, by the manifest indications of the will of God.

Then hath God, etc. The great truth is in this manner established, that the doors of the church are opened to the entire Gentile world--a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.

(*) "held their peace, and glorified God" "were satisfied" (i) "to the Gentiles granted" Rom 10:12,13, 15:9,16 Verse 19. Now they, etc. This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews only. From this point the history records the efforts made to convert the Gentiles. It begins with the labours put forth in the important city of Antioch, Acts 11:19,20 and as, during the work of grace that occurred in that city, the labours of the apostle Paul were especially sought, Acts 11:25,26, the sacred writer thenceforward confines the history mainly to his travels and labours.

Which were scattered abroad. See Acts 8:1.

As far as Phenice. Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phoenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply Canaan. Mt 15:22.

And Cyprus. An island off the coast of Asia Minor, in the Mediterranean Sea. Acts 4:36.

And Antioch. There were two cities of this name, one situated in Pisidia in Asia Minor, see Acts 13:14; the other, referred to here, was situated on the river Orontes, and was long the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch, in honour of his father Antiochus. It was founded three hundred and one years before Christ. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha, and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews, as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption. On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honoured as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gates; was adorned with fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake, in which 60,000 persons were destroyed. It was taken by the Saracens in A. D. 638; and, after some changes and revolutions, it was taken during the crusades, after a long and bloody siege; by Godfrey of Bouillon, June 3, A. D. 1098. In 1268, it was taken by the sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants. (Robinson's Calmet.)

Preaching the word. The word of God, the gospel.

To none but unto the Jews only. They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.

(k) "they which were scattered abroad" Acts 8:1 (l) "unto the Jews only" Mt 10:6 Verse 20. Were men of Cyprus and Cyrene. Were natives of Cyprus and Cyrene. Cyrene was a province and city of Libya in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus, the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that the Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles.

Spake unto the Grecian. προςτουςελληνιστας To the Hellenists. This word usually denotes, in the New Testament, those Jews residing in foreign lands who spoke the Greek language. Acts 6:1. But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm, that the men of Cyprus and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those Acts 11:19 who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles, as those who were addressed by the men of Cyprus and Cyrene. In many Mss. the word used here is ελληνας, Greeks, instead of Hellenists. This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the Fathers. The AEthiopic version reads, "to the Gentiles." There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to those who were not Jews, for all were called Greeks by them who were not Jews, Rom 1:16. The connexion would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also.

(*) "Grecians" "Hellenists" (a) "preaching" Acts 6:1, 9:29 Verse 21. And the hand of the Lord. Lk 1:66. Comp. Ps 80:17. The meaning is, that God showed them favour, and evinced his power in the conversion of their hearers.

(b) "hand of the Lord" Lk 1:66 Verse 22. Then tidings, etc. The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.

And they sent forth. To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. Acts 8:14.

Barnabas. See Acts 4:36,37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, peculiarly qualified for the work on which they sent him.

(+) "tidings" "report" (d) "sent forth Barnabas" Acts 9:27 Verse 23. Had seen the grace of God. The favour or mercy of God, in converting sinners to himself.

Was glad. Approved of what had been done in preaching the gospel to the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a revival is to produce joy in the hearts of all those who love the Saviour.

And exhorted them all. Entreated them. They would be exposed to many trials and temptations, and he sought to secure their affections in the cause of religion.

That with purpose of heart. With a firm mind; with a fixed, settled resolution; that they would make this their settled plan of life, their main object.

A purpose, προθεσει is a resolution of the mind, a plan, or intention, Rom 8:28, Eph 1:11, 3:11, 2Ti 1:9, 3:10. It is a resolution of the mind in regard to future conduct; and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan, or design, in their minds, that they would henceforward adhere to God. This plan must be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God. And unless this is the prevalent, governing desire of the heart, there can be no evidence of conversion.

That they would cleave. Greek, That they would remain; that is, that they would adhere constantly and faithfully attached to the Lord.

(e) "was glad" 3Jn 1:4 (f) "exhorted" Acts 13:43, 14:22 (g) "purpose" Ps 17:3, 2Cor 1:17 (h) "of heart" Prov 23:15,26 Verse 24. For he was a good man. This is given as a reason why he was so eminently successful. It is not said that he was a man of distinguished talents or learning; that he was a splendid or an imposing preacher; but simply that he was a pious, humble man of God. He was honest, and devoted to his master's work. We should not undervalue talent, eloquence, or learning in the ministry; but we may remark, that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this; and without this his ministry will be barrenness and a curse. There is nothing on this earth so mighty as goodness. If a man wished to make-the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. John Howard's purpose to do good has made a more permanent impression on the interests of the world than the mad ambition of Alexander or Caesar. Perhaps the expression, "he was a good man," means that he was a man of a kind, amiable, and sweet disposition.

Full of the Holy Ghost. Was entirely under the influence of the Holy Spirit. He was eminently a pious man. This is the second qualification here mentioned of a good minister. He was not merely exemplary for mildness and kindness of temper, but he was eminently a man of God. He was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, etc. See Gal 5:22,23. Comp. Acts 2:4.

And of faith. Confidence in the truth and promises of God. This is the third qualification mentioned; and this was another cause of his success. He confided in God. He trusted to his promises. He depended not on his own strength, but on the strength of the arm of God. With these qualifications he engaged in his work, and he was successful. These qualifications should be sought by the ministry of the gospel. Others should not indeed be neglected, but a man's ministry will usually be successful only as he seeks to possess those endowments which distinguished Barnabas--a kind, tender, benevolent heart; devoted piety; the fulness of the Spirit's influence; and strong, unwavering confidence in the promises and power of God.

And much people. Many people.

Was added unto the Lord. Became Christians.

(i) "full of" Acts 6:5 (++) "Ghost" "Spirit" (k) "much people" Acts 11:21 Verse 25. Then departed, etc. Why Barnabas sought Saul, is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch. There was a great revival of religion; and there was need of additional labour. In such scenes the ministers of the gospel need additional help, as men in harvest-time seek the aid of others. Saul was in this vicinity, Acts 9:30 and he was eminently fitted to aid in this work. With him Barnabas was well acquainted, Acts 9:27 and probably there was no other one in that vicinity whom he could obtain.

To Tarsus. Acts 9:11.

(l) "departed Barnabas" Acts 9:27,30 Verse 26. That a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of travelling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centres of power. Thus Paul passed three years in the city of Ephesus, Acts 20:31. And thus he continued a year and a half at Corinth, Acts 18:11. It may be added, that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns.

They assembled themselves, etc. They came together for worship.

With the church. Marg., in the church. The Greek εν will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship.

And the disciples were called Christians, etc. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; or whether it was given by Divine intimation, has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonourable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, Acts 2:7 or as Nazarenes, Acts 24:6 "And a ringleader of the sect of the Nazarenes." It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them; and it might have become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It is but twice used besides this place: Acts 26:28, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian;" 1Pet 4:16, "Yet if any man suffer as a Christian, let him not be ashamed." No certain argument can be drawn in regard to the source of the name from the word which is used here. The word χρηματιζω used here, means,

(1.) to transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers. It means,

(2.) to be divinely admonished, to be instructed by a Divine communication, etc., Mt 2:12, Lk 2:26, Acts 10:22, Heb 8:5, 11:7, 12:26. It also means,

(3.) to be named, or called, in any way, without a Divine communication. Rom 7:3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a Divine monition, or communication; and it is certainly possible that the name was given by Barnabas and Saul. I incline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach, and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they "were called," but that they took this name, or that it was given by the apostles. It is, however, of little consequence whence the name originated. It soon became a name of reproach; and has usually been in all ages since, by the wicked, the gay, the licentious, and the ungodly. It is, however, an honoured name; the most honourable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, and the fashionable, and the rich, that true honour is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name, and by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.

(1) "assembled themselves" or, "in" (a) "much people" Mt 28:19 Verse 27. And in these days. While Barnabas and Saul were at Antioch.

Came prophets. The word prophet denotes, properly, one who foretells future events. Mt 7:16. It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from God, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word. See Rom 12:6, 1Cor 12:10,28, 13:2,8, 14:3,5,24. These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.

(b) "prophets" Acts 2:17, 13:1, Eph 4:11 Verse 28. Named Agabus. This man is mentioned but in one other place in the New Testament. In Acts 21:10,11, he is mentioned as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly said that he was a Christian, but the connexion seems to imply that he was.

And signified. See Jn 12:33. The word usually denotes, to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language. But here it seems to denote simply to foretell, to predict.

By the Spirit. Under the influence of the Spirit. He was inspired.

A great dearth. A great famine.

Throughout all the world. The word here used, οικουμενην, usually denotes the inhabitable world, the parts of the earth which are cultivated and occupied. It is sometimes limited, however, to denote an entire land or country, in contradistinction from the parts of it; thus, to denote the whole of the land of Palestine in distinction from its parts, or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, etc. Lk 2:1. The meaning of this prophecy evidently is, that the famine would be extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called general. In fact, though the famine was particularly severe in Judea, yet it extended much farther. This prediction was uttered not long after the conversion of Saul, and probably, therefore, about the year A.D. 38, or A.D. 40. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places.-- (Lardner's Works, vol. i. pp. 253, 254. Ed. Lond., 1829.)

Which came to pass, etc. This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing notice of the fulfillment.

In the days of Claudius Caesar. The Roman emperor. He began his reign A.D. 41, and reigned thirteen years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one doubtless to which the sacred writer here refers.

(1.) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: "There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come." He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city.--Dio, lib. Ix. pp. 671, 672. See also Suetonius, Claud. cap. 20.

(2.) A second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: "There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachms." This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius.

(3.) In the latter part of his reign, A. D. 151, there was another famine at Rome, mentioned by Suetonius, (Claud. cap. 18,) and by Tacitus, (Ann. xii. 43.) Of this Tacitus says, that "it was so severe, that it was deemed to be a Divine judgment."

(4.) A fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus, (Ant. b. xx. chap. 2, 5.) "A famine," says he, "did oppress them at the time, (in the time of Claudius ;) and many people died for the want of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus to bring a cargo of dried figs." This famine is described as having continued under the two procurators of Judea--Tiberius Alexander, and Cassius Fadus. Fadus was sent into Judea on the death of Agrippa, about the fourth year of the reign of Claudius; and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See Note in Whiston's Josephus, Ant. b. xx. chap. 2, 5; also Lardner as quoted above. Of this famine, or the want consequent on the famine, repeated mention is made in the New Testament.

According to his ability. According as they had prospered. It does not imply that they were rich, but that they rendered aid as they could afford it.

Determined to send relief. This arose not merely from their general sense of their obligation to aid the poor, but they felt themselves particularly bound to aid their Jewish brethren. The obligation to aid the temporal wants of those from whom they had received so important spiritual mercies, is repeatedly enforced in the New Testament. Comp. Rom 15:25-27, 1Cor 16:1,2, 2Cor 9:1,2, Gal 2:10.

(a) "relief" Rom 15:26, 1Cor 16:1, 2Cor 9:1,2 Verse 30. Sent it to the elders. Greek, To the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes aged men, but it was a name of office only in the Jewish synagogue. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief was intended for the "brethren," Acts 11:29 that is, the Christians who were at Jerusalem, and it is not probable that a charity like this would have been entrusted to the hands of Jewish elders. The connexion here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to; but I am rather inclined to think that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.

(b) "and sent" Acts 12:25

Acts 26

CHAPTER 26

Verse 1. Then Paul stretched forth the hand. Acts 21:40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favoured this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.

And answered for himself. It cannot be supposed that Paul expected that his defence would be attended with a release from confinement; for he had himself appealed to the Roman emperor, Acts 25:11. This design in speaking before Agrippa was, doubtless,

(1.) to vindicate his character, and obtain Agrippa':s attestation to his innocence, that thus he might allay the anger of: the Jews;

(2.) to obtain a correct representation of the case to the emperor, as Festus had desired this, in order that Agrippa might enable him to make a fair statement of the case, (Acts 25:26,27;) and,

(3.) to defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and the attendants, with a hope that their minds might be improved by the truth, and that they might be converted to God. Verse 2. I think myself happy. I esteem it a favour and a privilege to be permitted to make my defence before one acquainted with Jewish customs and opinions. His defence, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews, who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Acts 24, Acts 25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments and motives. Paul was not now on his trial; but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible; and to put him in possession of all the facts in the case. His defence is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred.

I shall answer. I shall be permitted to make a statement, or to defend myself.

Touching, etc. Respecting.

Whereof I am accused of the Jews. By the Jews. The matters of the accusation were--his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Acts 24:5,6

(&) "answer for myself" "make my defence" Verse 3. To be expert. To be skilled, or well acquainted.

In all customs. Rites, institutions, laws, etc. Everything pertaining to the Mosaic ritual, etc.

And questions. Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sadducees, scribes, etc. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew, and had passed much of his time in the kingdom over which he presided; and though he had passed the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter men; but he was not unwilling to state the simple truth, and to commend men as far as truth would permit.

Wherefore. On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention.

(a) "expert in all customs" De 17:18 Verse 4. My manner of life. My opinions, principles, and conduct.

From my youth. Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Acts 22:3.

Which was at the first. Which was from the beginning; the early part of which, the time when the opinions and habits are formed.

Know all the Jews. It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians, (Acts 9,) shows that he was known. Comp. Php 3:4-6. He might appeal to them, therefore, in regard to the early part of his life; and, doubtless, to the very men who had been his violent accusers.

From the beginning. ανωθεν. Formerly, or from the very commencement of my career. Who were perfectly apprized of my whole course.

If they would testify. If they would bear witness to what they knew.

That after the most straitest. The most rigid, the most strict; not only in regard to the written law of God, but the traditions of the elders. Paul himself elsewhere testifies, Php 3:4-6, that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and customs.

Sect. Division, or party.

I lived a Pharisee. I lived in accordance with the rules and doctrines of the Pharisees. Mt 3:7. The reasons why Paul here refers to his early life are:

(1.) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.

(2.) As he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or reviling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favourably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.

(*) "straitest" "According to the strictest" (d) "Pharisee" Acts 22:3, Php 3:5 Verse 6. And now I stand. I stand before the tribunal. I am arraigned.

And am judged. Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed.

For the hope. On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment.

Of the promise, etc. See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he stood before the Jewish sanhedrim, Acts 23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Acts 24:8.

Made of God. Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained: Lk 20:27-38.

Unto our fathers. Our ancestors, the patriarchs, etc.

(e) "I stand" Acts 23:6 (f) "promise made of God" Gen 3:15, 22:18, 49:10, De 18:15, 2Sam 7:12 Isa 4:2, 7:14, 9:6,7, Jer 23:5, 33:14-16, Eze 34:23, Dan 9:24, Mic 7:20 Zech 13:1,7, Mal 3:1, Acts 13:32, Gal 4:4 Verse 7. Unto which promise. To the fulfillment of which promise, they hope to come; i.e., they hope and believe that the promise will be fulfilled, and that they will partake of its benefits.

Our twelve tribes. This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," to designate the Jewish people, would be still retained. Comp. Jas 1:1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know.

Instantly. Constantly; with intensity; with an effort--ενεκτενεια-- with zeal. This was true; for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God.

Serving God. In the ordinances and observances of the temple. As a nation, they did not serve him in their hearts; but they kept up the outward form of religious worship.

Day and night. With unwearied zeal; with constancy and ardour, Lk 2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion.

For which hope's sake. On account of my cherishing this hope in common with the great mass of my countrymen. See Acts 23:6. If Paul could convince Agrippa that the main point of his offence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground Paul put his defence: that he held only that which the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner--that God had, in fact, raised up the Messiah, and had thus given assurance that the dead should rise.

(g) "serving God" Lk 2:37, 1Thes 3:10 (1) "day and night" "night and day" (+) "hope to come" "to attain in its fulfillment" (++) "hope's sake" "concerning which hope" Verse 8. Why should it be thought, etc. The force of this question will be better seen by an interrogation point after why, τι. "What! Is it to be thought a thing incredible?" etc. It intimates surprise that it should be thought incredible; or implies that no reason could be given why such a doctrine should be unworthy of belief.

A thing incredible. A doctrine which cannot be credited or believed. Why should it be regarded as absurd?

With you. This is in the plural number; and it is evident that Paul here addressed not Agrippa alone, but those who were with him. There is no evidence that Agrippa doubted that the dead could be raised; but Festus, and those who were with him, probably did; and Paul, in the ardour of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded.

That God should raise the dead. Why should it be regarded as absurd that God--who has all power, who was the Creator of all, who was the Author of the human frame--should again restore man to life, and continue his future existence. The resurrection is no more incredible than the original creation of the human body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just, and punishing the unjust; and as God is a righteous moral Governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment.

(h) "Why" 1Cor 15:12,20

Verse 9. I verily thought. I indeed μεν supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause.

With myself. I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Acts 26:6-8. He now speaks of his own views and purposes. "For myself, I thought," etc.

That I ought to do. That I was bound, or that it was a duty incumbent on me. δειν. "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that a man is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution, to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that could ever have induced him to abandon this course, and become a friend of that Saviour whom he had thus persecuted.

Many things. As much as possible. He was not satisfied with a few things--a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion.

Contrary to the name, etc. In opposition to Jesus himself, or to his claims to be the Messiah. The name is often used to denote the person himself, Acts 3:6.

(a) "I verily" 1Timm 1:13 (*) "verily" "Indeed" Verse 10. Which thing I also did, etc. Acts 8:3.

And many of the saints, etc. Many Christians, Acts 8:3.

And when they were put to death. In the history of those transactions there is no account of any Christian being put to death, except Stephen, Acts 7. But there is no improbability in supposing that the same thing which had happened to Stephen, had occurred in other cases. Stephen was the first martyr; and as he was a prominent man, his case is particularly recorded.

I gave my voice. Paul was not a member of the sanhedrim, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Comp. Acts 22:20. The Syriac renders it, "I joined with those who condemned them." It is evident also that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.

(b) "did in Jerusalem" Acts 8:3, Gal 1:13 (c) "authority" Acts 9:14 (++) "my voice" "vote" Verse 11. And I punished them oft, etc. See Acts 22:19.

And compelled them to blaspheme. To blaspheme the name of Jesus, by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, "and compelled them to blaspheme," that he succeeded in doing it; but that he violently endeavoured to make them apostatize from the Christian religion, and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the sanhedrim, and by the threats of Paul to do it; but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah.

And being exceedingly mad. Nothing could more forcibly express his rage and violence against the Christians. He raged like a madman; he was so indignant that he laid aside all appearance of reason; and with the fury and violence of a maniac, he endeavoured to exterminate them from the earth. None but a madman will persecute men on account of their religious opinions; and all persecutions have been conducted like this, with the violence, and fury, and ungovernable temper of maniacs.

Unto strange cities. Unto foreign cities; cities out of Judea. The principal instance Of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea, and bring the Christians there, if he found any, to Jerusalem.

(d) "oft in every" Acts 22:19 (++) "strange" "foreign" Verse 12.

Acts 9:5

(e) "went to Damascus" Acts 9:3 Verse 13.

Acts 9:5 Verse 14.

Acts 9:5

(&) "pricks" "goads" Verse 15.

Acts 9:5 Verse 16. But rise, etc. The particulars mentioned in this verse and the two following are not recorded in the account of Paul's conversion in Acts 9. But it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length, in order particularly to show his authority for doing what he had done in preaching to the Gentiles.

To make thee a minister. A minister of the gospel; a preacher of the truth.

And a witness. Acts 22:15.

Which thou hast seen. On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead.

And of those things, etc. Of those further manifestations of my person, protection, and will, which I will yet make to you. It is evident from this, that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Comp. Acts 22:17,18. This was done by his rescuing him from destruction and danger; by the intimation of his will; and by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument; but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal and practical and saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt. And no man enters the ministry with these feelings, who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of their being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection.

(|) "make thee" "Appoint" (f) "minister" Eph 3:7, Col 1:23,25 (g) "witness" Acts 22:15 Verse 17. Delivering thee from the people. From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.

And from the Gentiles. This also implied that he would be persecuted and opposed by them ---a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Lk 9:16.

Unto whom now I send thee. Acts 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him, had commanded him to go and preach to them.

(a) "unto whom" Acts 22:21, Rom 11:13 Verse 18. To open their eyes. To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18.

And to turn them from darkness to light. From the darkness of heathenism and sin, to the light and purity of the gospel. Darkness in an emblem of ignorance and of sin; and the heathen nations are often represented as sitting in darkness. Mt 4:16; Jn 1:4; Jn 1:6.

And from the power of Satan. From the dominion of Satan. Comp. Col 1:13, 1Pet 2:9; Jn 12:31; Jn 16:11. Satan is thus represented as the prince of this world; the ruler of the darkness of this world; the prince of the power of the air, etc. The heathen world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will.

Unto God. To the obedience of the one living and true God.

That they may receive forgiveness of sins. Through the merits of that Saviour who died; that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favour and mercy of God. Acts 2:38.

And inheritance. An heirship, or lot, (κληρον;) that they might be entitled to the privileges and favours of the children of God. Acts 20:32.

Which are sanctified. Among the saints; the children of God. Acts 20:32.

(b) "open their eyes" Isa 35:5, 42:7, Eph 1:18 (c) "turn them" Lk 1:79, Jn 8:12, 2Cor 4:6, 1Pet 2:9 (d) "power of Satan" Col 1:13 (e) "forgiveness of sins" Lk 1:77, Eph 1:7, Col 1:14 (f) "inheritance" Eph 1:11, Col 1:12, 1Pet 1:4 (g) "sanctified" Jn 17:17, Acts 20:32, 1Cor 1:30, Rev 21:27 (h) "faith" Eph 2:8, Heb 11:6 Verse 19. Whereupon. Whence, οθεν. Since the proof of his being the Messiah, and of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work.

I was not disobedient. I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Acts 9:6; Comp. Gall 1:16.

To the heavenly vision. To the celestial appearance; or to the vision which appeared to me manifestly from heaven. I did not doubt that this splendid appearance Acts 26:13 was from heaven; and I did not refuse to obey the command of Him who thus appeared to me. He knew it was the command of God his Saviour; and he gave evidence of repentance by yielding obedience to it at once. Verse 20. See Acts 9:20-23. The 20th verse contains a summary of his labours in obedience to the command of the Lord Jesus. His argument is, that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction.

(*) "shewed" "declared" (i) "first" Acts 9:19 (k) "works" Mt 3:8 (+) "meet for" "worthy of" Verse 21. Caught me in the temple. Acts 21:30.

And went about, etc. Endeavoured to put me to death.

(l) "Jews" Acts 21:30 (++) "caught" "seized" (&) "about to kill" "attempted" Verse 22. Having therefore obtained help of God. Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort to avoid the danger, and to save his life; and at the end of all, he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; but it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will regard his hand; and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to aid them, yet that all this also is to be traced to the superintending providence of God.

Witnessing. Bearing testimony to what he had seen, according to the command of Christ, Acts 26:16.

To small. To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to the poor.

And great. The rich and noble; to kings, and princes, and governors. He had thus stood on Mars' Hill at Athens; he had borne testimony before the wise men of Greece; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins, and calling them to repentance. What an admirable illustration of the proper duties of a minister of the gospel!

Saying none other things, etc. Delivering no new doctrine; but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews.

Should come. Should come to pass; or, should take place. Paul here evidently means to say, that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament.

(|) "witnessing" "testifying" (m) "the prophets" Lk 24:27,46 Verse 23. That Christ. That the Messiah expected by the Jews should be a suffering Messiah.

Should suffer. Should lead a painful life, and be put to death. Acts 17:3. Compare Dan 9:27, Isa 53.

And that he should be the first, etc. This declaration contains two points: (1.) That it was taught in the prophets that the Messiah should rise from the dead. On this, see the proof alleged in Acts 2:24-32; Acts 13:32-37.

(2.) That he should be the first that should rise. This cannot mean that the Messiah should be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus and the widow's son at Nain. It does not mean that he should be the first in the order of time that should rise, but first in eminence, the most distinguished, the chief, the head of those who should rise from the dead. πρωτοςεξαναστασεωςνεκρων. In accordance with this he is called Col 1:18 "the beginning, the first-born from the dead;" having, among all the dead who should be raised up, the rights and pre-eminence of the primogeniture, or which pertained to the first-born. In 1Cor 15:20, he is called "the first-fruits of them that slept." This declaration is, therefore, made of him by way of eminence:

(1.) As being chief, a prince among those raised from the dead;

(2.) as being raised by his own power, Jn 10:18

(3.) as, by his rising, securing a dominion over death and the grave, (1Cor 15:25,26;) and,

(4.) as bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendancy over death and the grave, and was thus, by way of eminence, first among those raised from the dead.

And should shew light unto the people. To the Jews. Should be their instructor and prophet. This Moses had predicted, De 18:15.

And to the Gentiles. This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1,2. Compare Mt 4:14-16 Isa 11:10, 42:1,4, 44:3, 60:3,5,11, 61:6, 62:2, 66:12.

(n) "the first" 1Cor 15:23 Verse 24. Festus said with a loud voice. Amazed at the zeal and ardour of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of his defence.

Thou art beside thyself. Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably,

(1.) his great earnestness and excitement on the subject.

(2.) His laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it.

(3.) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him, as the effect of an inflamed and excited imagination; and as the proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince any unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives deranged, and parents their children, and wicked men the ministers of the gospel. The gay think it proof of derangement that others are serious, and anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home, to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world--they who fear God, and keep his commandments; who believe that eternity is before them, and who strive to live for it--are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the poor pleasures and honours which this life can give.

Much learning. It is probable that Festus was acquainted with the fact that Paul had been well instructed, and was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement, is everywhere known.

Doth make thee mad. Impels, drives, or excites thee περιτρεπει to madness.

(&) "spake for himself" "Made his defence" (o) "make thee mad" 2Kgs 9:11 Verse 25. I am not mad. I am not deranged. There are few more happy turns than that which Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make art impression on the mind of Festus, than anything that Paul could say in self-defence. The same reply, "I am not mad," can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal, Lk 15:17 to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting [themselves] according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal even to sinners themselves, as witnesses that they are acting as immortal beings should act. All men know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him, if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials, are not right? One of the best ways of convicting sinners, is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal; and will admit that all the solicitude of Christians for their salvation is according to the dictates of reason.

Most noble Festus. This was the usual title of the Roman governor. Comp. Acts 24:3.

Of truth. In accordance with the predictions of Moses and the prophets; and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Acts 26:26,27. Truth here stands opposed to delusion, imposture, and fraud.

And soberness. Soberness (σωφροσυνης, wisdom) stands opposed here to madness, or derangement, and denotes sanity of mind. The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings; and who uttered sentiments deep, impressive, and worthy of the attention of mankind.

(*) "soberness" "a sound mind" Verse 26. For the king. King Agrippa.

Knoweth. He had been many years in that region, and the fame of Jesus and of Paul's conversion were probably well known to him.

These things. The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.

I speak freely. I speak openly, boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free; and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.

For I am persuaded. I am convinced; I doubt not that he is well acquainted with these things.

Are hidden from him. That he is unacquainted with them.

For this thing. The thing to which Paul had mainly referred in this defence, his own conversion to the Christian religion.

Was not done in a corner. Did not occur secretly and obscurely; but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark. And although the Jews would endeavour as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa. King Agrippa. This bland personal address is an instance of Paul's happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was deranged.

Believest thou the prophets? The prophecies respecting the character, the sufferings, and the death of the Messiah.

I know that thou believest. Agrippa was a Jew; and, as such, he of course believed the prophets. Perhaps, too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipates it, and says that he knows that Agrippa professes to believe all these prophecies respecting the Messiah. His design is evident. It is

(1) to meet the charge of derangement, and to bring in the testimony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying.

(2.) To press on the conscience of his royal hearer the evidence of the Christian religion, and to secure if possible his conversion. "Since thou believest the prophecies, and since I have shown that they are fulfilled in Jesus of Nazareth, that he corresponds in person, character, and work with the prophets, it follows that his religion is true." Paul lost no opportunity of pressing the truth on every class of men. He had such a conviction of the truth of Christianity, that he was deterred by no rank, station, or office; by no fear of the rich, the great and the learned; but everywhere urged the evidence of that religion as indisputable. In this lay the secret of no small part of his success. A man who really believes the truth, will be ready to defend it. A man who truly loves religion, will not be ashamed of it anywhere. Verse 28. Then Agrippa said unto Paul. He could not deny that he believed the prophets. He could not deny that the argument was a strong one, that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming. And instead, therefore, of charging him as Festus had done with derangement, he candidly and honestly avows the impression which the proof had made on his mind.

Almost. Except a very little. ενολιγω. Thou hast nearly convinced me that Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember,

(1.) that Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus.

(2.) That Agrippa does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul.

(3.) His character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the "almost"--what prevented his being quite persuaded--we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus; and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning point in Agrippa's life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins.

Thou persuadest me. Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it.

To be a Christian. On the name Christian, Acts 11:26. On this deeply interesting case, we may observe,

(1.) that there are many in the same situation as Agrippa-- many who are almost, but not altogether, persuaded to be Christians. They are found among

(a) those who have been religiously educated;

(b) those who are convinced by argument of the truth of Christianity;

(c) those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish.

(2.) Such persons are deterred from being altogether Christians by the following, among other causes:

(a) By the love of sin--the love of sin in general, or some particular sin which they are not willing to abandon.

(b) The fear of shame, persecution, or contempt, if they become Christians.

(c) By the temptations of the world--its cares, vanities, and allurements--which are often prosecuted most strongly in just this state of mind.

(d) The love of office, the pride of rank and power, as in the case of Agrippa.

(e) A disposition, like Felix, to delay to a more favourable time the work of religion, until life has wasted away, and death approaches, and it is too late; and the unhappy man dies ALMOST a Christian.

(3.) This state of mind is one of peculiar interest, and peculiar danger. It is not one of safety; and it is not one that implies any certainty that the "almost Christian" will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point--the turning point, the crisis of life --and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians. And may every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve, by the help of God, to forsake everything that prevents his becoming an entire believer, and without delay embrace the Son of God as his Saviour! Verse 29. I would to God. I pray to God; I earnestly desire it of God. This shows

(l.) Paul's intense desire that Agrippa, and all who heard him, might be saved.

(2.) His steady and constant belief that none but God could incline them to become altogether Christians. Hence he expressed it as the object which he earnestly sought of God, that they might be true believers. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian, but the grace and mercy of God. He had addressed to them the convincing arguments of religion; and he now breathed forth his earnest prayer to God that these arguments might be effectual. So prays every faithful minister of the cross.

All that hear me. Festus, and the military and civil officers who had been assembled to hear his defence, Acts 25:23.

Were both almost, and altogether, etc. Paul had no higher wish for them than that they might have the faith and consolations which he had himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its consolations and supports amidst all his persecutions and trials, that his highest desire for them was, that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.

Except these bonds. These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was, that they might be partakers of the pure joys which religion had conferred on him; that in all other respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, and unjust trials, and confinements which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experience from without, in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come.

(a) "would to God" 1Cor 7:7

Verse 31. This man doeth nothing worthy of death. This was the conclusion to which they had come, after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias, Acts 23:29, of Felix, Acts 24 of Festus, Acts 25:26,27, and of Agrippa, to his innocence. More honourable and satisfactory testimony of his innocence Paul could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favourable circumstance of being acquitted there also. Verse 32. Then said Agrippa unto Festus, etc. This is a full declaration of the conviction of Agrippa, that Paul was innocent. It is an instance also where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Acts 26:27 to Agrippa himself, for the truth of what he was saying. By this appeal, Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows us that religion may be commended to the consciences and reason of princes, and kings, and judges, so that they will see its truth. It is an instance which shows us that the most bold and faithful appeals may be made by the ministers of religion to their hearers, for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending men, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of men.