Acts 1

Preface to the Acts of the Apostles The book of the Acts of The Apostles forms the fifth, and last, of the historical books of the New Testament. And on this account it has been generally placed at the end of the four Gospels; though in several MSS. and versions it is found at the end of St. Paul's Epistles, as many circumstances in them are referred to by the narrative contained in this book, which is carried down almost to the apostle's death. This book has had a variety of names: Πραξεις των Αποστολων, the Res Gestae, Acts or Transactions of the Apostles, is the title it bears in the Codex Bezae. Πραξεις των Ἁγιων Αποστολων The Acts of the Holy Apostles, is its title in the Codex Alexandrinus, and several others, as well as in several of the ancient versions, and in the Greek and Latin fathers. One or other form of the above title is followed by almost all the editors of the Greek Testament, and translators and commentators in general. By some it has been reckoned a fifth Gospel; and by Oecumenius it is termed, The Gospel of the Holy Spirit; and by St. Chrysostom, Το Βιβλιον, Αποδειξις αναστασεως, The Book, The Demonstration of the Resurrection. These two last characters are peculiarly descriptive of its contents. All the promises which Christ gave of the gifts and graces of the Holy Spirit are shown here to have been fulfilled in the most eminent manner; and, by the effusion of the Holy Spirit, the resurrection of our blessed Lord has been fully demonstrated. The calling of the Gentiles is another grand point which is here revealed and illustrated. This miracle of miracles, as one terms it, which had been so frequently foretold by the prophets and by Christ himself, is here exhibited; and by this grand act of the power and goodness of God the Christian Church has been founded and thus the tabernacle and kingdom of God have been immutably established among men. It is truly a fifth Gospel, as it contains the glad tidings of peace and salvation to the whole Gentile world. All antiquity is unanimous in ascribing this book to St. Luke as the author; and, from the commencement of it, we see plainly that it can be attributed to no other; and it seems plain that St. Luke intended it as a continuation of his Gospel, being dedicated to Theophilus, to whom he had dedicated the former; and to which, in the introduction to this, he expressly refers: indeed he has taken up the narrative, in this book precisely in the place where he had dropped it in the other. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, etc.; and from this we may form a safe conjecture, that the two books were written at no greater a distance from each other than the time of the last occurrence recorded in this book. Some have supposed that this book was written from Alexandria; but this does not appear to be probable. The conjecture of Michaelis is much more likely, viz. that it was written from Rome, at which place St. Luke mentions his arrival, in company with St. Paul, shortly before the close of the book. See Act 28:16 . Though the time in which the book of the Acts was written is not recorded, yet the same writer observes that, as it is continued to the end of the second year of St. Paul's imprisonment, it could not have been written before the year 63; and, had it been written after that year, it is reasonable to conclude that it would have related some farther particulars relative to St. Paul; or would at least have mentioned the event of his imprisonment, in which the reader is so much interested. This argument seems conclusive, in reference to the date of this book. St. Luke's long attendance upon St. Paul, and his having been himself eye-witness to many of the facts which he has recorded, independently of his Divine inspiration, render him a most respectable and credible historian. His medical knowledge, for he is allowed to have been a physician, enabled him, as Professor Michaelis has properly observed, both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an account and authentic detail of them. It is worthy also of observation that St. Luke himself does not appear to have possessed the gift of miraculous healing. Though there can be no doubt that he was with St. Paul when shipwrecked at Malta, yet he was not concerned in healing the father of Publius the governor; nor of the other sick persons mentioned Act 28:8 , Act 28:9 . These were all healed by the prayers of St. Paul, and the imposition of his hands, and consequently miraculously; nor do we find any evidence that St. Luke was ever employed in this way. This is another proof of the wisdom of God: had the physician been employed to work miracles of healing, the excellence of the power would have been attributed to the skill of the man, and not to the power of his Maker. The Acts of the Apostles have been generally considered in the light of a Church History, and, consequently, the first ecclesiastical history on record; but Professor Michaelis very properly contends that it cannot have been intended as a general history of the Christian Church, even for the period of time it embraces, as it passes by all the transactions of the Church at Jerusalem, after the conversion of St. Paul; the propagation of Christianity in Egypt; Paul's journey into Arabia; the state of Christianity at Babylon; ( 1Pet 5:13 ); the foundation of the Christian Church at Rome; several of St. Paul's voyages; his thrice suffering shipwreck, etc., etc. See more particulars in Lardner and Michaelis. The object of St. Luke appears to have been twofold: 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of pentecost, and the subsequent miracles performed by the apostles, by which the truth of Christianity was confirmed. 2. To deliver such accounts as proved the claim of the Gentiles to admission into the Church of Christ; a claim disputed by the Jews, especially at the time when the Acts of the Apostles were written. Hence we see the reason why he relates, Acts 8:1-25, the conversion of the Samaritans; and Acts 10:1-11:18, the story of Cornelius, and the determination of the council in Jerusalem relative to the Levitical law; and for the same reason he is more diffuse in his account of St. Paul's conversion, and his preaching to the Gentiles, than he is on any other subject. In such a restricted manner has St. Luke compiled his history, that Michaelis is of opinion that it was the intention of this apostle to record only those facts which he had either seen himself, or heard from eye witnesses. Introduct. vol. v. p. 326, etc. The book of the Acts has been uniformly and universally received by the Christian Church in all places and ages: it is mentioned and quoted by almost every Christian writer, and its authenticity and importance universally admitted. Arator, a subdeacon in the Church at Rome, in the sixth century, turned it into verse. In ancient times, personal history and important transactions, in most nations, were generally thus preserved; as the facts, through the medium of verse, could be the more easily committed to memory. St. Luke's narration bears every evidence of truth and authenticity. It is not a made up history. The language and manner of every speaker are different; and the same speaker is different in his manner, according to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Tertullus, and Paul, are all different, and such as we might naturally expect from the characters in question, and the circumstances in which they were at the time of speaking. St. Paul's speeches are also suited to the occasion, and to the persons before whom he spoke. When his audience was heathen, though he kept the same end steadily in view, yet how different is his mode of address from that used when before a Jewish audience! Several of these peculiarities, which constitute a strong evidence of the authenticity of the work, shall be pointed out in the notes. See some good remarks on this head, in Michaelis' Introduction, ubi supra. As St. Luke has not annexed any date to the transactions he records, it is not a very easy matter to adjust the chronology of the Acts; but, as in some places he refers to political facts, the exact times of which are well known, the dates of several transactions in his narrative may be settled with considerable accuracy. It is well known, for instance that the famine mentioned Act 11:29 , Act 11:30 , happened in the fourth year of the Emperor Claudius, which answers to the forty-fourth of the Christian aura. From facts of this nature, dates may be derived with considerable accuracy: all such dates are carefully noted at the top of the column, as in the preceding parts of this Commentary; and the chronology is adjusted in the best manner possible. In some cases, conjecture and probability are the only lights by which this obscure passage can be illuminated. The dates of the commencement and the end of the book are tolerably certain; as the work certainly begins with the twenty-ninth year of the Christian era, Act 1:1 and ends probably with the sixty-third, Act 28:30 . In the book of the Acts we see how the Church of Christ was formed and settled. The apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ; and God accompanies their testimony with the demonstration of his Spirit. What was the consequence? Thousands acknowledge the truth, embrace Christianity, and openly profess it at the most imminent risk of their lives. The change is not a change of merely one religious sentiment or mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. All before was earthly, or animal, or devilish; or all these together; but now all is holy, spiritual, and Divine: the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power: not by the sword, nor by secular authority; not through worldly motives and prospects; not by pious frauds or cunning craftiness; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Ghost. Wherever religious frauds and secular influence have been used to found or support a Church; professing itself to be Christian, there, we may rest assured, is the fullest evidence that that Church is wholly antichristian; and where such a Church, possessing secular power, has endeavored to support itself by persecution, and persecution unto privation of goods, of liberty, and of life, it not only shows itself to be antichristian, but also diabolic. The religion Of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the book of the Acts fully shows; and in it we find the true model, after which every Christian Church should be builded. As far as any Church can show that it has followed this model, so far it is holy and apostolic. And when all Churches or congregations of people professing Christianity, shall be founded and regulated according to the doctrines and discipline laid down in the book of the Acts of the Apostles, then the aggregate body may be justly called, The Holy, Apostolic, and Catholic Church. The simplicity of the primitive Christian worship, as laid down in the book of the Acts, is worthy of particular notice and admiration. Here are no expensive ceremonies: no apparatus calculated merely to impress the senses, and produce emotions in the animal system, "to help," as has been foolishly said, "the spirit of devotion." The heart is the subject in which this spirit of devotion is kindled; and the Spirit of God alone is the agent that communicates and maintains the celestial fire; and God, who knows and searches that heart, is the object of its adoration, and the only source whence it expects the grace that pardons, sanctifies, and renders it happy. No strange fire can be brought to this altar: for the God of the Christians can be worshipped only in spirit and truth; the truth revealed, directing the worship; and the Spirit given, applying that truth, and giving life and energy to every faculty and power. Thus God was worshipped in his own way, and through his own power; every religious act, thus performed, was acceptable to him; the praises of his followers rose up as incense before the throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God's eternal love; sought and found redemption in his blood; and, in a holy and useful life, showed forth the virtues of Him who had called them from darkness into his marvellous light; for no profession of faith was then considered of any worth that was not supported by that love to God and man which is the fulfilling of the law, which is the life and soul of obedience to the Divine testimonies, and the ceaseless spring of benevolence and humanity. This is the religion of Jesus Christ, as laid down and exemplified in this blessed book. "Ye different sects, who all declare, Lo! Christ is here, and Christ is there, Your stronger proofs divinely give, And show me where the Christians live." St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, Act 1:1-9 . Remarkable circumstances in the ascension, Act 1:10 , Act 1:11 . The return of the disciples to Jerusalem, and their employment there, Act 1:12-14 . Peter's discourse concerning the death of Judas Iscariot, Act 1:15-20 , and the necessity of choosing another apostle in his place, Act 1:21 , Act 1:22 . Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, Act 1:23-26 . Verse 1 The former treatise - The Gospel according to Luke, which is here most evidently intended. O Theophilus - See the note on Luk 1:3 . To do and teach - These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul. Verse 2 After that he, through the Holy Ghost, etc. - This clause has been variously translated: the simple meaning seems to be this - that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Luk 24:45 , it is said that he opened their understanding, that they might understand the Scriptures; and in Joh 20:22 , that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles. Verse 3 To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word τεκμηριον. The proofs were such as these: 1. Appearing to several different persons at different times. 2. His eating and drinking with them. 3. His meeting them in Galilee according to his own appointment. 4. His subjecting his body to be touched and handled by them. 5. His instructing them in the nature and doctrines of his kingdom. 6. His appearing to upwards of five hundred persons at once, 1Cor 15:6 . And, 7. Continuing these public manifestations of himself for forty days. The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce: The first was to Mary Magdalene, and the other Mary, Mat 28:1-9 . The second, to the two disciples on their way to Emmaus, Luk 24:15 . The third, to Simon Peter, Luk 24:34 . The fourth, to ten of the apostles, Thomas being absent, Luk 24:36 , and Joh 20:19 . (All these four appearances took place on the day of his resurrection.) The fifth was to the eleven disciples, Thomas being then with them, Joh 20:26 . The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, Joh 21:4 . The seventh, to James, 1Cor 15:7 , most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Act 1:4 . The eighth, when they were assembled together, and when he led them unto Bethany, Luk 24:50 , from whence he ascended to heaven. But see the note on Joh 21:14 , for farther particulars. Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church. Verse 4 And, being assembled together - Instead of συναλιζομενος, being assembled together, several good MSS. and versions read συναυλιζομενος, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mar 16:14 : Luk 24:41-44 . But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant. The promise of the Father - The Holy Spirit, which indeed was the grand promise of the New Testament, as Jesus Christ was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen." Communion Service. Ye have heard of me - In his particular conversations with his disciples, such as those related Joh 14:16-26 (note); Joh 15:26 (note); Joh 16:7-15 (note); to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee. Verse 5 Ye shall be baptized with the Holy Ghost not many days hence - This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezae reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John's baptism was in reference to the spiritual kingdom; but Christ's baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified - the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing. Verse 6 When they therefore were come together - It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord. At this time restore again the kingdom - That the disciples, in common with the Jews, expected the Messiah's kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples' question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb αποκαθιστανειν signifies to reinstate, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, αποκαταστασις is the same as τελειωσις, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this interpretation the disciples may be supposed to ask, having recollected our Lord's prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord's answer, and with all circumstances of the disciples, of time, and of place; but, still, the first is most probable. Verse 7 The times or the seasons - Χρονους η καιρους. Times here may signify any large portion of a period, era, or century - such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, etc., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no necessary agent - every thing is put in his own power, εν τῃ ιδιᾳ εξουσιᾳ, under his control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom. Verse 8 But ye shall receive power - Ληψεσθε δυναμιν. Translating different terms of the original by the same English word is a source of misapprehension and error. We must not understand δυναμις which we translate power in this verse, as we do εξουσια, translated by the same word in the preceding verse. In the one, God's infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to work miracles, is particularly intended; and δυναμις, in general, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See Mat 7:22 ; Mat 11:20-23 ; Mat 13:54 , Mat 13:58 ; Mar 6:5 ; Luk 10:13 ; and Act 2:22 . The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such information as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, "that it is the prerogative of an instructer to teach his disciple, not what he wishes to learn, but what his master sees best for him:" Διδασκαλου τουτο εστι μη ἁ βουλεται ὁ μαθητης, αλλ' ἁ συμφερει μαθειν, διδασκειν. Ye shall be witnesses - in all Judea, etc. - Though the word earth, ἡ γη, is often used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes. 1. The Jews, who adhered to the law of Moses, and the prophetic writings, worshipping the true God only, and keeping up the temple service, as prescribed in their law. 2. The Samaritans, a mongrel people, who worshipped the God of Israel in connection with other gods, 2Kgs 17:5 , etc., and who had no kind of religious connection with the Jews. See on Mat 10:5 (note). And, 3. The Gentiles, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true God. By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samaritans, and the uttermost part of the earth, i.e. to the Gentile nations, thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, Mat 10:5 , their commission was very limited - they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See Mat 28:18 . Verse 9 He was taken up - He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued to look after him till a cloud received him out of their sight - till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, "that our Lord did not ascend to heaven; that his being taken up signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time." One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind. Verse 10 Looked steadfastly - Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds. Two men stood by them - Doubtless, angels in human shape. In white apparel - As emblematical of their purity, happiness, and glory. Verse 11 Gazing up into heaven - Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven. This same Jesus - Clothed in human nature, shall so come in like manner - with the same body, descending from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter. Verse 12 A Sabbath day's journey - See the difficulties in this verse explained in the note on Luk 24:50 (note). A Sabbath day's journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day's journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day's journey, as St. Luke here remarks. See the notes referred to above. Verse 13 They went up into an upper room - This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Luk 24:53 , it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, οὑ ησαν καταμενοντες, and therefore most probably a private house. Verse 14 These - continued - in prayer and supplication - Waiting for the promise of the Father, according to the direction of our Lord, Luk 24:49 . The words και τῃ δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, τῃ προσευχῃ and τῃ δεησει, prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition. With the women - Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Mat 8:14 , and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended. Verse 15 In the midst of the disciples - Μαθητων; but instead of this, αδελφων, brethren, is the reading of ABC, a few others, with the Coptic, Ethiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the number which the Jews required to form a council in any city; and it is likely that in reference to this the disciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, Luk 10:1 , etc., thus they formed a complete council in presence of which the important business of electing a person in the place of Judas was to be transacted. Verse 16 The Holy Ghost by the mouth of David - Thus is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David. Verse 17 Obtained part of this ministry - Ελαχε τον κληρον, He obtained the lot of this ministry - not that he or any of the twelve apostles, was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God's goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on Lev 16:8 , Lev 16:9 (note); Jos 14:2 (note): see also Act 1:26 (note). Verse 18 Purchased a field with the reward of iniquity - Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see Mat 27:6-8 . It is possible, however, that he might have designed to purchase a field or piece of ground with this reward of his iniquity, and might have been in treaty far it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, knowing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i.e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. Though this case is possible, yet the passage will bear a very consistent interpretation without the assistant of this conjecture; for, in ordinary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprise, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, etc., etc. All these, though undesigned, were consequences of certain acts, as the buying of the yield was the consequence of Judas's treason. And falling headlong, he burst asunder - It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses will make a connected sense. On the case of Judas, and the manner of his death, see the observations at the end of this chapter. Verse 19 It was known unto all the dwellers at Jerusalem - The repentance of Judas, his dying testimony in behalf of our Lord's innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost. That field is called in their proper tongue, Aceldama - This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus. Verse 20 For it is written in the book of Psalms - The places usually referred to are Psa 69:25 : Let their habitation be desolate, and let none dwell in their tents. And Psa 109:8 : Let his days be few, and let another take his office, פקדתו pekudato, his overseership, his charge of visitation or superintendence, translated by the Septuagint, την επισκοπην, Vulgate, episcopatum; and We, following both, bishopric, but not with sufficient propriety, for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. Επισκοπος, episcopos, which was corrupted by our Saxon ancestors into biscop, and by us into bishop, signifies literally an overseer or superintendent, from επι, over, and σκεπτομαι, I see, a person who had the inspection, overseeing, or superintendence of others. The ancient επισκοποι were persons who had the care of different congregations of the Church of Christ; who traveled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, etc. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. Επισκοπος, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches. The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master. Verse 21 Which have companied with us - They judged it necessary to fill up this blank in the apostolate by a person who had been an eye witness of the acts of our Lord. Went in and out - A phrase which includes all the actions of life. Verse 22 Beginning from the baptism of John - From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began. Must one be ordained - This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek: γενεσθαι, to be, is the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the king's printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them Be Made a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, etc., although nothing of the kind appears to have been employed. Verse 23 They appointed two - These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer. Joseph called Barsabas - Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, Act 4:36 . But the person here is distinguished from the person there, by being called Justus. Verse 24 Thou Lord, which knowest the hearts - Συ, κυριε, καρδιογνωστα. The word καρδιογνωστης, the searcher of hearts, seems to be used here as an attribute of God; he knows the hearts, the most secret purposes, intentions, and dispositions of all men; and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed. Verse 25 That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place. This verse has been variously expounded: 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas. 2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased. 3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Num 24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment. 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecc 3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter. Verse 26 They gave forth their lots - In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, etc., to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on Lev 16:8 , Lev 16:9 ; and Jos 14:2 . He was numbered with the eleven apostles - The word συγκατεψηφισθη, comes from συν, together with, κατα, according to, and ψηφος, a pebble or small stone, used for lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, etc., from calculus, a small stone or pebble. From this use of the word, though it signifies in general to sum up, associate, etc., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was entreated to direct the choice; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God's choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See the notes on Joh 17:1 , etc. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed: the original number was soon broken by persecution and death. On the death of Judas there is a great diversity of opinion among learned men and divines. 1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out. 2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction burst, and the bowels were thus shed from the body, and possibly torn out by dogs. 3. That, being filled with horror and despair, he went to the top of the house, or to some eminences and threw himself down; and thus, failing headlong, his body was broken by the fall, and his bowels gushed out. 4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot's opinion, and has been noticed on Mat 27:5 . 5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in Mat 27:5 , are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity. 6. Others suppose the expressions to be figurative: Judas having been highly exalted, in being an apostle, and even the purse-bearer to his Lord and brother disciples, by his treason forfeited this honor, and is represented as falling from a state of the highest dignity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion thus: "So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasioned the rupture of his bowels, and ended in suffocation and death." P. 571. After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on Mat 27:5 , I think the following observations may lead to a proper knowledge of the most probable state of the case. 1. Judas, like many others, thought that the kingdom of the Messiah would be a secular kingdom; and that his own secular interests must be promoted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ. 2. From long observation of his Master's conduct, he was now convinced that he intended to erect no such kingdom; and that consequently the expectations which he had built on the contrary supposition must be ultimately disappointed. 3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the instigation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye. 4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death. 5. That having betrayed him, and finding that he did not exert his power to deliver himself out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influenced to proceed no farther in this unprincipled business, and immediately dismiss Christ. 6. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that, and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, the remorse and agitation of his mind produced a violent dysentery, attended with powerful inflammation; (which, in a great variety of cases, has been brought on by strong mental agitation); and while the distressful irritation of his bowels obliged him to withdraw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was accompanied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal. Now; when we consider that the word απηγξατο, Mat 27:5 , which we translate hanged himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other than a delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and historian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which I suppose Judas to have perished. The death of Jehoram is thus related, 2Chr 21:18 , 2Chr 21:19 : And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two years, His Bowels Fell Out, by reason of his sickness; so he died of sore diseases; בתחלאים bethachaluim, with inflammations, or ulcers. The death of Herod was probably of the same kind, Act 12:23 . That of Aristobulus, as described by Josephus, War, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his Antiq. book xv. chap. 10., sect. 3, he thus describes the death of Zenodorus: "His bowels bursting, and his strength exhausted by the loss of much blood, he died at Antioch in Syria." Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions. I. It must be allowed that his crime was one of the most inexcusable ever committed by man: nevertheless, it has some alleviations. 1. It is possible that he did not think his Master could be hurt by the Jews. 2. When he found that he did not use his power to extricate himself from their hands, he deeply relented that he had betrayed him. 3. He gave every evidence of the sincerity of his repentance, by going openly to the Jewish rulers: (1.) Confessing his own guilt; (2.) asserting the innocence of Christ; (3.) returning the money which he had received from them; and there (4.) the genuineness of his regret was proved by its being the cause of his death. But, II. Judas might have acted a much worse part than he did: 1. By persisting in his wickedness. 2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suffered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every infidel in all succeeding ages. And, 3. Had he persisted in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction: now, he neither did, nor endeavored to do, any of these things. In other cases these would be powerful pleadings. Judas was indisputably a bad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceeded, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is there any room for hope in his death? In answer to this it must be understood, 1. That there is presumptive evidence that he did not destroy himself; and, 2. That his repentance was sincere. If so, was it not possible for the mercy of God to extend even to his case? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ's innocence: their buying the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power; and therefore St. Stephen calls them both the betrayers and murderers of that Just One, Act 7:52 : in these respects they were more deeply criminal than Judas himself; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, Act 3:12-26 . If, then, these were within the reach of mercy, and we are informed that a great company of the priests became obedient to the faith, Act 6:7 , then certainly Judas was not in such a state as precluded the possibility of his salvation. Surely the blood of the covenant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and murderers of the Lord Jesus. Should the 25th verse be urged against this possibility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer, 1. It remains to be proved that this place means hell; and, 2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See the note on Act 1:25 . To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it was legal, and not evangelical, etc., etc., is saying what none can with propriety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, Mat 26:24 : Wo unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born! I have considered this saying in a general point of view in my note on Mat 26:24 ; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damned soul; but when I find that it was a proverbial saying, and that it has been used in many cases where the fixing of the irreversible doom of a sinner is not implied, it may be capable of a more favorable interpretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note on Mat 26:24 . In Chagigah, fol. ii. 2, it is said: "Whoever considers these four things, it would have been better for him had he never come into the world, viz. That which is above - that which is below - that which is before - and that which is behind; and whosoever does not attend to the honor of his Creator, it were better for him had he never been born." In Shemoth Rabba, sect. 40, fol. 135, 1, 2, it is said: "Whosoever knows the law, and does not do it, it had been better for him had he never come into the world." In Viyikra Rabba, sect. 36, fol. 179, 4, and Midrash Coheleth, fol. 91, 4, it is thus expressed: "It were better for him had he never been created; and it would have been better for him had he been strangled in the womb, and never have seen the light of this world." In Sohar Genes. fol. 71, col. 282, it is said: "If any man be parsimonious towards the poor, it had been better for him had he never came into the world." Ibid. fol. 84, col. 333: "If any performs the law, not for the sake of the law, it were good for that man had he never been created." These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such persons was not only very deplorable, but extremely dangerous; but does not imply the positive impossibility either of their repentance or salvation. The utmost that can be said for the case of Judas is this he committed a heinous act of sin and ingratitude; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, i.e. a sin that involves the death of the body; but who can say (if mercy was offered to Christ's murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer of salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, etc., who instigated Judas to deliver up his Master, and who crucified him - and who crucified him too as a malefactor - having at the same time the most indubitable evidence of his innocence, were worse men than Judas Iscariot himself; and that, if mercy was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I contend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text. I hope it will not displease the humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowingly any plea against the claims of justice; and God forbid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are betraying the cause of God, and selling, in effect, Christ and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And yet, while they live, we do not despair of their salvation, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. The case is before the Judge, and the Judge of all the earth will do right. Introduction The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak di

Acts to Revelation PREFACE Acts to Revelation After much expectation, and many enquiries, the last volume of the late reverend Mr. Henry's Exposition now appears in the world. The common disadvantages that attend posthumous productions will doubtless be discerned in this; but we hope, though there are diversities of gifts, there will be found to be the same spirit. Some of the relations and hearers of that excellent person have been at the pains of transcribing the notes they took in short-hand of this part of the holy scripture, when expounded by him in his family or in the congregation; they have furnished us with very good materials for the finishing of this great work, and we doubt not but that the ministers who have been concerned in it have made that use of those assistances which may entitle this composure to the honour of Mr. Henry's name; and, if so, they can very willingly conceal their own. The New Testament may be very properly divided into two parts, the one historical the other epistolary. It is the exposition of the latter we now recommend, and shall offer some thoughts on the epistolary way of writing in general, and then proceed to observe the divine authority of these epistles, together with the style, matter, method, and design of them, leaving what might be said concerning the several inspired penmen to the prefaces appertaining to the particular epistles. As to the epistolary way of writing, it may be sufficient to observe that it has usually three properties:—It may in some things be more difficult to be understood, but then it is very profitable, and very pleasant; these will be found to be the properties of these sacred letters. We shall meet with things not easy to be understood, especially in some parts of them, where we cannot so well discover the particular occasions on which they were written or the questions or matters of fact to which they refer; but this is abundantly compensated by the profit which will accrue to those that read them with due attention. They will find the strongest reasoning, the most moving expostulations, and warm and pressing exhortations, mixed with seasonable cautions and reproofs, which are all admirably fitted to impress the mind with suitable sentiments and affections. And how much solid pleasure and delight must this afford to persons of a serious and religious spirit, especially when they wisely and faithfully apply to themselves what they find to suit their case! Thus they will appear to be as truly written to them as if their names were superscribed on them. It is natural for us to be very much pleased in perusing a wise and kind letter, full of instruction and comfort, sent to us by an absent friend: how then should we prize this part of holy scripture, when we consider herein that our God and Saviour has written these letters to us, in which we have the great things of his law and gospel, the things that belong to our peace! By these means not only the holy apostles, being dead, yet speak, but the Lord of the prophets and apostles continues to speak and write to us; and while we read them with proper affections, and follow them with suitable petitions and thanksgivings, a blessed correspondence and intercourse will be kept up between heaven and us, while we are yet sojourners in the earth. But it is the divine inspiration and authority of these epistles we are especially concerned to know; and it is of the last importance that in this our minds be fully established. And we have strong and clear evidence that these epistles were written by the apostles of our Lord Jesus, and that they (like the prophets of the Old Testament) spoke and wrote as they were moved by the Holy Ghost. These epistles have in all ages of the church been received by Christians as a part of those holy scriptures that are given by inspiration of God, and are profitable for doctrine, for reproof, for correction, and for instruction in righteousness, and are able to make us wise to salvation through faith which is in Jesus Christ; they are part of that perpetual universal rule of faith and life which contains doctrines and revelations we are bound to believe with a divine faith, as coming from the God of truth, and duties to be practised by us in obedience to the will of God, acknowledging that the things written therein are the commandments of God, 1 Cor. xiv. 37 . And, for the same reasons that lead us to acknowledge the other parts of the Bible to be the word of God, we must own these to be so too. If there is good reason (as indeed there is) to believe that the books of Moses were written by inspiration of God, there is the same reason to believe that the writings of the prophets were also from God, because the law and the prophets speak the same things, and such things as none but the Holy Ghost could teach; and, if we must with a divine faith believe the Old Testament to be a revelation from God, we cannot with any good reason question the divine authority of the New, when we consider how exactly the histories of the one agree with the prophecies of the other, and how the dark types and shadows of the law are illustrated and accomplished in the gospel. Nor can any person who pretends to believe the divine authority of the historical part of the New Testament, containing the Gospels and the Acts, with good reason question the equal authority of the epistolary part; for the subject-matter of all these epistles, as well as of the sermons of the apostles, is the word of God ( Rom. x. 17 ; 1 Thess. ii. 13 ; Col. i. 25 ), and the gospel of God ( Rom. xv. 16 ; 2 Cor. xi. 7 ), and the gospel of Christ , 2 Cor. ii. 12 . We are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; and, as Moses wrote of Christ, so did all the prophets, for the Spirit of Christ in them did testify of him. And the apostles confirmed what Christ himself began to teach, God also bearing them witness with signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will, Heb. ii. 3, 4 . The manifestation of God in the flesh, and the things he began both to do and teach until the day in which he was taken up, together with his sufferings unto death, and his resurrection (which things are declared to us, and are firmly to be believed, and strictly regarded by us), do give us an ample account of the way of life and salvation by Jesus Christ; but still it was the will of our blessed Lord that his apostles should not only publish his gospel to all the world, but also that, after his resurrection, they should declare some things more plainly concerning him than he thought fit to do while he was here on earth, for which end he promised to send his Holy Spirit to teach them all things, to bring all things to their remembrance which he had spoken unto them, John xiv. 26 . For he told them ( John xvi. 12, 13 ), I have many things to say unto you, but you cannot bear them now; but when he, the Spirit of truth, is come, he shall lead you into all truth, and shall show you things to come. Accordingly we find there was a wonderful effusion of the Holy Spirit upon the apostles (who in these epistles are called the servants, ambassadors, and ministers of Christ, and stewards of the mysteries of God ), under whose infallible guidance they preached the gospel, and declared the whole counsel of God, and that with amazing courage and success, Satan every where falling down before them like lightning from heaven. That in preaching the gospel they were under the influence of the infallible Spirit is undeniable, from the miraculous gifts and powers they received for their work, particularly that gift of tongues so necessary for the publication of the gospel throughout the world to nations of different languages; nor must we omit that mighty power that accompanied the word preached, bringing multitudes to the obedience of faith, notwithstanding all opposition from earth and hell, and the potent lusts in the hearts of those who were turned from idols to serve the living God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, that delivered us from the wrath to come. Now that they were under the same mighty influence in writing these epistles as in preaching cannot be denied. Such infallible assistance seems to be as needful at least to direct their writing as their preaching, considering that these epistles were written to keep in memory those things that had been delivered by word of mouth ( 2 Pet. i. 15 ), and to rectify the mistakes that might arise about some expressions that had been used in preaching ( 2 Thess. ii. 2 ), and were to remain as a standing rule and record to which believers were to appeal, for defending the truth and discovering error, and a proper means to transmit the truths of the gospel to posterity, even to the end of time. Besides, the writers of these epistles have declared that what they wrote was from God: now they must know whether they had the special assistance of the divine Spirit or no, in their writing as well as preaching; and they in all things appear to have been men of such probity that they would not dare to say they had the Spirit of God when they had it not, or if they so much as doubted whether they had it or not; yea, they are careful, when they speak their own private opinion, or only under some common influence, to tell the world that not the Lord, but they, spoke those things, but that in the rest it was not they but the Lord, 1 Cor. vii. 10 , 12 , &c. And the apostle Paul makes the acknowledgment of this their inspiration to be a test to try those that pretended to be prophets or spiritual: Let them (says he) acknowledge that the things I write unto you are the commandments of the Lord, 1 Cor. xiv. 37 . And the apostle Peter gives this as the reason of his writing, that those he wrote to might after his decease have those things always in remembrance ( 2 Pet. i. 15 ), which afterwards he calls the commandment of the apostles of the Lord ( ch. iii. 1, 2 ), and so of the Lord himself. And the apostles John declareth ( 1 John iv. 6 ), We are of God; he that knoweth God heareth us; he that is not of God heareth not us; by this we know the Spirit of truth, and the spirit of error. As to the style of these epistles, though it be necessary we should believe a divine influence superintending the several writers of them, yet it is not easy to explain the manner of it, nor to determine whether and in what particulars the words they wrote were dictated to them by the Holy Spirit, as mere amanuenses, or how far their own memories, and reasoning faculties, and other natural or acquired endowments, were employed under the inspection of the Spirit. We must believe that these holy men spoke and wrote as they were moved by the Holy Ghost, that he put them on and assisted them in this work. It is very probable that sometimes he not only suggested the very thoughts in their minds, but put words into their mouths, and always infallibly guided them into all truth, both when they expounded the scriptures of the Old Testament and when they gave rules for our faith and practice in the gospel church state. And yet perhaps it may be allowed, without any diminution to the authority of these epistles, that the penmen of them made some use of their own reasoning powers and different endowments in their manner of writing, as well as of their different sorts of chirography; and that by this we are to account for that difference of style which has been observed between the writings of Paul, who was brought up at the feet of Gamaliel, and those of Peter and John, who were fishermen. The like difference may be discerned between the style of the prophet Isaiah, who was educated in a court, and that of Amos, who was one of the herdsmen of Tekoa. However, the best way to understand these scriptures aright is not to criticise too nicely upon the words and phrases, but to attend carefully to the drift and design of these inspired writers in them. The subject-matter of these epistles is entirely conformable to the rest of the scriptures. In them we find frequent reference to some passages of the Old Testament, and explanations of them: in the epistle to the Hebrews we have the best exposition of the Levitical law. Indeed the New Testament refers to, and in a manner builds upon, the Old, showing the accomplishment of all the ancient promises and prophecies concerning the Messiah, and explains all the antiquated types and shadows of the good things that were then to come. But, besides these references to the preceding part of holy writ, in some of these epistles there are contained prophecies, either wholly new or at least more largely and plainly revealed, as that in the Revelation concerning the rise, reign, and fall of antichrist, of which great apostasy we have some account in 2 Thess. ii. 3, 4 , and in 1 Tim. iv. 1-3 . And in these epistles we have several of the great doctrines of the gospel more fully discussed than elsewhere, particularly the doctrine of original sin, of the sin that dwells in the regenerate, and of justification by the righteousness of Christ, of the abolishing of the Jewish rites and ceremonies, of the true nature and design of the seals of the new covenant, the obligations they bring us under, and their perpetual use in the Christian church. The general method of these epistles is such as best serves the end or design of them, which is indeed the end of the whole scripture—practical godliness, out of a principle of divine love, a good conscience, and faith unfeigned. Accordingly most of the epistles begin with the great doctrines of the gospel, the articles of the Christian faith, which, when received, work by love, purify the conscience, and produce evangelical obedience; and, after these principles have been laid down, practical conclusions are drawn and urged from them. In taking this method there is a regard paid to the nature and faculties of the soul of man (where the understanding is to lead the way, the will, affections, and executive powers, to follow after), and to the nature of religion in general, which is a reasonable service. We are not to be determined by superstitious fancies, nor by blind passions, but by a sound judgment and good understanding in the mind and will of God. By this we are taught how necessary it is that faith and practice, truth and holiness, be joined together, that the performance of moral duties will never be acceptable to God, nor available to our own salvation, without the belief of the truth, since those who make shipwreck of the faith seldom maintain a good conscience, and the most solemn profession of the faith will never save those that hold the truth in unrighteousness. The particular occasions upon which these epistles were written do not so evidently appear in them all as in some. The first to the Corinthians seems to have taken its rise from the unhappy divisions that so early rose in the churches of Christ, through the emulation of the ministers and personal affections of the people; but it does not confine itself to that subject. That to the Galatians seems directed chiefly against those judaizing teachers that went about to draw the Gentile converts away from the simplicity of the gospel in doctrine and worship. The epistle to the Hebrews is manifestly calculated to wean the converted Jews from those Mosaical rites and ceremonies for which they retained too great a fondness, and to reconcile them to the abolition of that economy. Those epistles that are directed to particular persons more evidently carry their design in them, which he that runs may read. But this is certain, none of these epistles are of private interpretation. Most of the psalms and of the prophecies of the Old Testament were penned or pronounced on particular occasions, and yet they are of standing and universal use, and very instructive even to us upon whom the ends of the world have come. And so are those epistles that seem to have been most limited in the rise and occasion of them. There will always be need enough to warn Christians against uncharitable divisions, against corrupting the faith and worship of the gospel; and, whenever the case is the same, these epistles are as certainly directed to such churches and persons as if they had been inscribed to them. These general observations, we suppose, may be sufficient to introduce the reader into the book itself; let us now take a short view of the whole work, of which this posthumous piece is the conclusion. It is now about fourteen years since the first part of this exposition of the Bible was made public. In five years' time the Old Testament was finished in four volumes. The first volume of the New Testament was longer in hand; for though the ever-memorable author was always fully employed in the ordinary work of his ministry, yet those last years of his life, in which he drew up the exposition upon the historical part of the New Testament, were less at his own command than any other had been. His removal to Hackney, his almost continual preaching from day to day, his journeys to Chester, and the necessity of more frequent visits to his friends in and about London, together with a gradual sensible decay of health, will more than excuse the three years' time that passed before that was finished. And under such difficulties none but a man of his holy zeal, unwearied industry, and great sagacity, could have gone through such a service in that space of time. He lived not to see that volume published, though left by him ready for the press. The church of God was suddenly deprived of one of the most useful ministers of the age. We have been gathering up the fragments of those feasts with which he used to entertain his family and friends, in his delightful work of opening the scriptures. What remains is that we recommend the whole of this work to the acceptance and blessing of our God and Saviour, to whose honour and interest it was from the first directed and devoted. We need not be very solicitous about the acceptance it may meet with in the world: what has been before published has been received and read with great pleasure and advantage by the most serious experienced Christians in Great Britain and Ireland; and the many loud calls there have been for the publishing of this supplement, and reprinting the whole, leave us no room to doubt but that it will meet with a hearty welcome. Though it must be acknowledged that we live in an age which by feeding upon ashes and the wind, has very much lost the relish of every thing that is spiritual and evangelical, yet we persuade ourselves there will still be found many who, by reason of use, have, their senses exercised to discern both good and evil. Those that may think the expository notes too long, especially for family worship, may easily relieve themselves, either by reading a less part of the chapter at one time, or by abridging the annotations, and perusing the rest when they have more leisure; for, though it must be owned they are somewhat copious, yet we are persuaded that those who peruse them seriously will find nothing in them superfluous or impertinent; and, if any where some things in the comment do not seem to flow so naturally and necessarily from the text, we believe when they are well considered and compared it will appear they come under the analogy and general reason of the subject, and truly belong to it. If there be any that think this exposition of the Bible is too plain and familiar, that it wants the beauties of oratory and the strength of criticism, we only wish that they will read it over again with due attention, and we are pretty confident they will find the style natural, clear, and comprehensive; and we think they will hardly be able to produce one valuable criticism out of the most learned commentators but they will have it in this exposition, though couched in plain terms, and not brought in as of a critical nature. No man was more happy than Mr. Henry in that useful talent of making dark things plain, while too many, that value themselves upon their criticising faculty, affect rather to make plain things dark. But we leave this great and good work to speak for itself, and doubt not but it will grow in its use and esteem, and will, through the blessing of God, help to revive and promote family religion and scriptural knowledge, and support the credit of scripture commentaries, though couched in human expressions. These have been always accounted the great treasures of the church, and when done with judgment, have been so far from lessening the authority of the Bible that they have greatly promoted its honour and usefulness. The following are the ministers by whom the Exposition on the Epistolary writings, and the Revelation, was completed, as given by J. B. Williams, Esq., LL.D. F.S.A., in his Memoirs of the Life, Character, and Writings, of the Rev. Matthew Henry, 8vo. p. 308. We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world ( John xxi. 25 ), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered. I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear ( John xvi. 12 ) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people—miracles of mercy, restoring sick bodies to health and dead bodies to life—miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him,—that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net,—that they should be the lights of the world, and here we have the world enlightened by them; but that day—spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1 Kings viii. 56 , There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other. II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves! Two things more are to be observed concerning this book:—(1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission ( Luke x. 1 , &c.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2 Tim. iv. 11 . We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as ch. xvi. 10 ; xx. 6 ; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev. xviii. 20 , Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal. ii. 7 . But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis —their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts. The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus, ver. 1, 2 . II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth, ver. 3-5 . III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended, ver. 6-11 . IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit, ver. 12-14 . V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room, ver. 15-26 . Proofs of Christ's Resurrection; Christ's Address to His Apostles. 1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 3 To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. In these verses, I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may not only see how this begins where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace. 1. His patron, to whom he dedicates this book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection), is Theophilus, v. 1 . In the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus; not that he had lost his excellency, nor that it was diminished and become less illustrious; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him,—or he was now grown into years, and despised such titles of respect more than he had done,—or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written aforetime were written for our learning. 2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ton proton logon — the former word. What is written of the gospel is the word as truly as what was spoken; nay, we now know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on towards perfection, Heb. vi. 1 . And therefore their guides must help them on, must still teach the people knowledge ( Eccl. xii. 9 ), and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them. 3. The contents of his gospel were that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God ( John iii. 2 ); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shall know them. Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. ii. 3 . (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and to teach; not all the particulars—the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his doctrine ( Matt. iv. 17 ), and the beginnings of his miracles, John ii. 11 . Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular. 4. The period of the evangelical story is fixed to the day in which he was taken up, v. 2 . Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven ( Mark xvi. 19 ), and so does St. Luke's, Luke xxiv. 51 . Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil. II. The truth of Christ's resurrection is maintained and evidenced, v. 3 . That part of what was related in the former treatise was so material that it was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed himself alive to his apostles; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, tekmeria — plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he himself, and not another; for he showed them again and again the marks of the wounds in his hands, and feet, and side, which was the utmost proof the thing was capable of or required. 2. They were many, and often repeated: He was seen by them forty days, not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities. III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work ( Mark xiii. 34 ), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, John xx. 22 . He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world (in his parable, Mark xiii .), but here he instructed them more in the nature of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace, the things which most nearly concerned them, and those to whom they were sent. IV. A particular assurance given them that they should now shortly receive the Holy Ghost, with orders given them to expect it ( v. 4, 5 ), he being assembled together with them, probably in the interview at the mountain in Galilee which he had appointed before his death; for there is mention of their coming together again ( v. 6 ), to attend his ascension. Though he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe, 1. The command he gives them to wait. This was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. Those that by faith hope promised mercies will come must with patience wait till they do come, according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan. ix. 3 . (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as king upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; this must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him, and this favour is done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in. 2. The assurance he gives them that they shall not wait in vain. (1.) The blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost; that is, [1.] "The Holy Ghost shall be poured out upon you more plentifully than ever." They had already been breathed upon with the Holy Ghost ( John xx. 22 ), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them, in which there seems to be an allusion to those Old-Testament promises of the pouring out of the Spirit, Joel ii. 28 ; Isa. xliv. 3 ; xxxii. 15 . [2.] "You shall be cleansed and purified by the Holy Ghost," as the priests were baptized and washed with water, when they were consecrated to the sacred function: "They had the sign; you shall have the thing signified. You shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and have your consciences purged by the witness of the Spirit, that you may serve the living God in the apostleship." [3.] "You shall hereby be more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in the sea; you shall be tied so fast to Christ that you shall never, for fear of any sufferings, forsake him again, as once you did." (2.) Now this gift of the Holy Ghost he speaks of, [1.] As the promise of the Father, which they had heard of him, and might therefore depend upon. First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before ( Luke i. 72 ), and that of eternal life is now, 1 John ii. 25 . Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal. iii. 18 . The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature ( Zech. xii. 1 ), but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit, is received by faith. Secondly, It was the promise of the Father, 1. Of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. iv. 5 , 6 . He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father. Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me; and I will make it good." [2.] As the prediction of John Baptist; for so far back Christ here directs them to look ( v. 5 ): "You have not only heard it from me, but you had it from John; when he turned you over to me, he said ( Matt. iii. 11 ), I indeed baptize you with water, but he that comes after me shall baptize you with the Holy Ghost. " It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa. xliv. 26 . But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us. (3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; this was it that should come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.

Sermon for Ascension Day; Acts 1:1-11 This epistle text is simply a narrative concerning the visible ascension of Christ into heaven. It is in itself clear. Whatever it may be necessary to say relative to the article of Christ’s ascension, we shall leave for the sermons on the Festivals of Christ as they occur at intervals during the year, at which times it is fitting to speak particularly of each article concerning Christ.

The former treatise - In that important season which reached from the resurrection of Christ to his ascension, the former treatise ends, and this begins: this describing the Acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ. Of all things - In a summary manner: which Jesus began to do - until the day - That is, of all things which Jesus did from the beginning till that day.

Introduction to THE ACTS OF THE APOSTLES There is no evidence that the title, "The Acts of The Apostles," affixed to this book, was given by Divine authority, or by the writer himself. It is a title, however, which, with a little variation, has been given to it by the Christian church at all times. The term "Acts" is not used, as it is sometimes with us, to denote decrees or laws, but it denotes the doings of the apostles. It is a record of what the apostles did in founding and establishing the Christian church. It is worthy of remark, however, that it contains a record of the doings of Peter and Paul. Peter was commissioned to open the doors of the Christian church to both Jews and Gentiles, Mt 16:18,19; and Paul was chosen to bear the gospel especially to the pagan world. As these two apostles were the most prominent and distinguished in founding and organizing the Christian church, it was deemed proper that a special and permanent record should be made of their labours. At the same time, occasional notices are given of the other apostles; but of their labours elsewhere than in Judea, and of their death, except that of James, Acts 12:2, the sacred writers have given no information. All antiquity is unanimous in ascribing this book to Luke as its author. It is repeatedly mentioned and quoted by the early Christian writers, and without a dissenting voice is mentioned as the work of Luke. The same thing is clear from the book itself. It professes to have been written by the same person who wrote the Gospel of Luke, Acts 1:1; was addressed to the same person, (comp. Acts 1:1 with Lk 1:3; and bears manifest marks of being from the same pen. It is designed evidently as a continuation of his Gospel, as in this book he has taken up the history at the very time where he left it in the Gospel, Acts 1:1,2. Where, or at what time, this book was written is not certainly known. As the history, however, is continued to the second year of the residence of Paul at Rome, Acts 28:30, it was evidently written about as late as the year 62; and as it makes not mention of the further dealings with Paul, or of any other event of history, it seems clear that it was not written much after that time. It has been common, therefore, to fix the date of the book at about A. D. 63. it is also probable that it was written at Rome. In Acts 28:16, Luke mentions his arrival at Rome with Paul. As he does not mention his departure from this city, it is to be presumed that it was written there. Some have supposed that it was written at Alexandria in Egypt, but of that there is no sufficient evidence. The canonical authority of this book rests on the same foundation as that of the Gospel by the same author. Its authenticity has not been called in question at any time in the church. This book has commonly been regarded as a history of the Christian church, and of course the first ecclesiastical history that was written. But it cannot have been designed as a general history of the church. Many important transactions have been omitted. It gives no account of the church at Jerusalem after the conversion of Paul; it omits his journey into Arabia, Gal 1:17; gives no account of the propagation of the gospel in Egypt, or in Babylon, 1Pet 5:13; of the foundation of the church at Rome; of many of Paul's voyages and shipwrecks, 2Cor 11:25; and omits to record the labours of most of the apostles, and confines the narrative chiefly to the transactions of Peter and Paul. The design and importance of this history may be learned from the following particulars: 1. It contains a record of the promised descent and operations of the Holy Spirit. The Lord Jesus promised that, after he had departed to heaven, he would send the Holy Ghost to carry forward the great work of redemption, Jn 14:16,17, 15:26, 16:7-14. The apostles were directed to tarry in Jerusalem until they were endued with power from on high, Lk 24:49. the four Gospels contained a record of the life, instruction, death, and resurrection of the Lord Jesus. But it is clear that he contemplated that the most signal triumphs of the gospel should take place after his ascension to heaven, and under the influence of the Holy Spirit. The descent of the Spirit, and his influence on the souls of men, was a most important part of the work of redemption. Without an authentic, and inspired record of that, the account of the operations of God the Father, Son, and Spirit, in the work of redemption, would not have been complete. The purposes of the Father in regard to that plan were made known clearly in the Old Testament; the record of what the Son did in accomplishing it, was contained in the Gospels; and some book was needful that should contain a record of the doings of the Holy Spirit. As the Gospels, therefore, may be regarded as a record of the work of Christ to save men, so may the Acts of the Apostles be considered the record of the doings of the Holy Spirit in the same great work. Without that, the way in which the Spirit operates to renew and save would have been very imperfectly known. 2. This book is an inspired account of the character of true revivals of religion. It records the first revivals that occurred in the Christian church. The scene on the day of Pentecost was one of the most remarkable displays of Divine power and mercy that the world has ever known. It was the commencement of a series of stupendous movements in the world to recover men. It was the true mode of a revival of religion, and a perpetual demonstration that such scenes as have characterized our own age and nation especially, are strictly in accordance with the Spirit of the New Testament. The entire book of the Acts of the Apostles records the effect of the gospel when it comes fairly in contact with the minds of men. The gospel was addressed to every class. It met the Jew and the Gentile, the bond and the free, the learned and the ignorant, the rich and the poor; and showed its power everywhere in subduing the mind to itself. It was proper that some record should be preserved of the displays of that power; and that record we have in this book. And it was especially proper that there should be given, by an inspired man, an account of the descent of the Holy Spirit, a record of a true revival of religion. It was certain that the gospel would produce excitement. The human mind, as all experience shows, is prone to enthusiasm and fanaticism; and men might be disposed to pervert the gospel to scenes of wildfire, disorder, and tumult. That the gospel would produce excitement, was well known to its Author. It was well, therefore, that there should be some record to which the church might always appeal as an infallible account of the proper effects of the gospel; some inspired standard to which might be brought all excitements on the subject of religion. If they are in accordance with the first triumphs of the gospel, they are genuine; if not, they are false. 3. It may be further remarked, that this book shows that revivals religion are to be expected in the church. If they existed in the best and purest days of Christianity, they are to be expected now. If by means of revivals the Holy Spirit chose at first to bless the preaching of the truth, the same thing is to be expected still. If in this way the gospel was at first spread among the nations, then we are to infer that this will be the mode in which it will finally spread and triumph in the world. 4. The Acts of the Apostles contains a record of the organization of the Christian church. That church was founded simply by the preaching of the truth, and chiefly by a simple statement of the death and resurrection of Jesus Christ. The "Acts of the Apostles" contains the highest models of preaching, and the purest specimens of that simple, direct, and pungent manner of addressing men, which may be expected to be attended with the influences of the Holy Spirit. It contains some of the most tender, powerful, and eloquent appeals to be found in any language. If a man wishes to learn how to preach well, he can probably acquire it nowhere else so readily as by giving himself to the prayerful and profound study of the specimens contained in this book. At the same time, we have here a view of the character of the true church of Christ. The simplicity of this church must strike every reader of "the Acts." Religion is represented as a work of the heart; the pure and proper effect of truth on the mind. It is free from pomp and splendour, and from costly and magnificent ceremonies. There is no apparatus to impress the senses, no splendour to dazzle, no external rite or parade adapted to draw the affections from the pure and spiritual worship of God. How unlike to the pomp and parade of pagan worship! How unlike the vain and pompous ceremonies which have since, alas! crept into no small part of the Christian church! 5. In this book we have many striking and impressive illustrations of what the gospel is fitted to produce, to make men self-denying and benevolent. The apostles engaged in the great enterprise of converting the world. To secure that, they cheerfully forsook all. Paul became a convert to the Christian faith; and cheerfully for that gave up all his hopes of preferment and honour, and welcomed toil and privation in foreign lands. The early converts had all things in common, Acts 2:44 those "which used curious arts," and were gaining property by a course of iniquity, forsook their schemes of ill-gotten gain; and burned their books publicly, Acts 19:19; Ananias and Sapphira were punished for attempting to impose of the apostles by hypocritical professed self- denials, Acts 5:1-10; and throughout the book there occur constant instances of sacrifices and toil to spread the gospel around the globe. Indeed, these great truths had manifestly seized upon the early Christians: that the gospel was to be preached to all nations; and that whatever stood in the way of that was to be sacrificed; whatever toils and dangers were necessary, were to be borne; and even death itself was cheerfully to be met, it would promote the spread of true religion. This was then genuine Christianity; this is still the spirit of the gospel of Christ. 6. This book throws important light on the Epistles. It is a connecting link between the Gospels and the other parts of the New Testament. Instances of this will be noticed in the Notes. One of the most clear and satisfactory evidences of the genuineness of the books of the New Testament is to be found in the undesigned coincidences between the Acts and the Epistles. This argument was first clearly stated and illustrated by Dr. Paley. His little work illustrating it, the Hora Paulinae, is one of the most unanswerable proofs which have yet been furnished of the truth of the Christian religion. 7. This book contains unanswerable evidence of the truth of the Christian religion. It is a record of the early triumphs of Christianity. Within the space of thirty years after the death of Christ, the gospel had been carried to all parts of the civilized, and to no small portion of the uncivilized world. Its progress and its triumphs were not concealed. Its great transactions were not "done in a corner." It had been preached in the most splendid, powerful, and corrupt cities; churches were already founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome. The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy, and Africa. It had assailed the most mighty existing institutions; it had made its way over the most formidable barriers; it had encountered the most deadly and malignant opposition; it had travelled to the capital, and had secured such a hold, even in the imperial city, as to make it certain that it would finally overturn the established religion, and seat itself on the ruins of paganism. Within thirty years it had settled the point that it would overturn every bloody altar; close every pagan temple; and that "banners of the faith would soon stream from the palaces of the Caesars." All this would be accomplished by the instrumentality of the Jews--of fishermen--of Nazarenes. The had neither wealth, armies, nor allies. With the exception of Paul, there were men without learning. They were taught only by the Holy Ghost; armed only with the power of God; victorious only because he was their Captain; and the world acknowledged the presence of the messengers of the Highest, and the power of the Christian religion. Its success never has been, and never can be, accounted for by any other supposition than that God attended it. And if the Christian religion be not true, the change wrought by the twelve apostles is the most inexplicable, mysterious, and wonderful event that has ever been witnessed in this world. Their success to the end of time will stand as an argument of the truth of the scheme, that shall confound the infidel, and sustain the Christian with the assured belief that this is a religion which has proceeded from the almighty and infinitely benevolent God. THE ACTS OF THE APOSTLES Chapter 1 Verse 1. The former treatise. The former book. The Gospel by Luke is here evidently intended. Greek, "the former logos," meaning a discourse, or a narrative. O Theophilus. Lk 1:3. As this book was written to the same individual as the former, it was evidently written with the same design--to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts given. See Lk 1:1-4. As these events pertained to the descent of the Spirit, to the spread of the gospel, to the organization of the church by inspired authority, to the kind of preaching by which the church was collected and organized; and as those events were a full proof of the truth and power of the Christian religion, and would be a model for ministers and the church in all future times, it was of great importance that a fair and full narrative of them should be preserved. Luke was the companion of Paul in his travels, and was an eye-witness of no small part of the transactions recorded in this book. See Acts 16:10,17, 20:1-6, 27, 28. As an eye-witness, he was well qualified to make a record of the leading events of the primitive church. And as he was the companion of Paul, he had every opportunity of obtaining information about the great events of the gospel of Christ. Of all. That is, of the principal, or most important parts of the life and doctrines of Christ. It cannot mean that he recorded all that Jesus did, as he has omitted many things that have been preserved by the other evangelists. The word all is frequently thus used to denote the most important or material facts. See Acts 13:10, 1Timm 1:16; Jas 1:2, Mt 2:3, 3:5, Acts 2:5, Rom 11:26, Col 1:6. In each of these places the word here translated "all" occurs in the original, and means many, a large part, the principal portion. It has the same use in all languages. "This word often signifies, indefinitely, a large portion or number, or a great part." Webster. That Jesus. The Syriac version adds, "Jesus our Messiah."--This version was probably made in the second century. Began both to do, etc. This is a Hebrew form of expression, meaning the same thing as that Jesus did and taught. See Gen 9:20, "Noah began to be an husbandman," i.e. was an husbandman. Gen 12:3, in the Septuagint: "Which God began to create and make;" in the Hebrew, "which God created and made." Mk 6:7, " Began to send them forth by two and two," i.e. sent them forth. See also Mk 10:32, 14:65, "And some began to spit on him;" in the parallel place in Mt 26:67, "they did spit in his face." To do. This refers to his miracles and his acts of benevolence, including all that he did for man's salvation. It probably includes, therefore, his sufferings, death, and resurrection, as a part of what he has done to save men. To teach. His doctrines. He had given an account of what the Lord Jesus did, so he was now about to give a narrative of what his apostles did in the same cause, that thus the world might be in possession of an inspired record respecting the redemption and establishment of the Christian church. The history of these events is one of the greatest blessings that God has conferred on mankind; and one of the highest privileges which men can enjoy is that which has been conferred so abundantly on this age in the possession and extension of the word of God. No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarity, unless it was real. (3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous. (4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month, (5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting, to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would,wt have omitted it. But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven. (6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived. Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, see the Note at the end of the Gospel of Matthew. Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption. The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, Mt 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church. (a) "the former treatise" Lk 1:1-4

Until the day. The fortieth day after his resurrection, Acts 1:3, Lk 24:51. In which he was taken up. In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Acts 1:9. After that, etc. This whole passage has been variously rendered. The Syriac renders it, "After he had given commandment unto the apostles whom he had chosen by the Holy Spirit." So also the Ethiopic version. Others have joined the words "through the 'Holy Ghost" to the phrase "was taken up," making it mean that he was taken up by the Holy Ghost. But the most natural and correct translation seems to be that which is in our version. Through the Holy Ghost. To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Ghost would descend to be a guide to his apostles. See Jn 16:7-11, Jn 16:7. It was to be his office to carry forward the work of redemption in applying it to the hearts of men. Whatever was done, therefore, after the atonement and resurrection of Jesus, after he had finished his great work, was to be regarded as under the peculiar influence and direction of the Holy Ghost. Even the instructions of Jesus, his commission to the apostles, etc., were to be regarded as coming within the department of the sacred Spirit, within the province of his peculiar work. The instructions were given by Divine authority, by infallible guidance, and as a part of the work which the Holy Spirit designed. Under that Spirit the apostles were to go forth; by his aid they were to convert the world, to organize the church, to establish its order and its doctrines. And hence the entire work was declared to be by his direction. Though in his larger and more mighty influences, the Spirit did not descend until the day of Pentecost, Lk 24:49; comp. Acts 2 yet in some measure his influence was imparted to them before the ascension of Christ, Jn 20:22. Had given commandments. Particularly the command to preach the gospel to all nations, Mt 28:19, Mk 16:15-19. It may be worthy of remark, that the word commandments, as a noun in the plural number, does not occur in the original. The single word which is translated "had given commandments" is a participle, and means simply having commanded. There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection. The apostles. The eleven that remained after the treason and death of Judas. Whom he had chosen. Mt 10; Lk 6:12-16. (b) "Until the day" Acts 1:9, Lk 24:51, 1Timm 3:16 (c) "commandments unto the apostles" Mt 28:19, Mk 16:15-19

After having given commandment - In the 3d verse Acts 1:3 St . Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th Acts 1:4 and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.

Being seen by them forty days - That is, many times during that space. And speaking of the things pertaining to the kingdom of God - Which was the sum of all his discourses with them before his passion also.

He shewed himself. The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence the sacred writers so often refer to it, and establish it by so many arguments. As that truth lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work. After his passion. After he suffered, referring particularly to his death, as the consummation of his sufferings. The word passion, with us, means commonly excitement, or agitation of mind; as love, hope, fear, anger, etc. In the original the word means to suffer. The word passion, applied to the Saviour, denotes his last sufferings. Thus in the Litany of the Episcopal church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in 1Pet 1:11, 4:13, Col 1:24. By many infallible proofs. The word here rendered infallible proofs, does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known.-- Schleusner. Here it means the same--evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles, ( Jn 21:6,7 ); and uniformly showing himself to be the same Friend with whom they had been familiar for more than three years. This evidence was infallible, (1.) because it was to them unexpected. They had manifestly not believed that he would rise again, Jn 20:25; Lk 24. There was therefore no delusion resulting from any expectation of seeing him, or from a design to impose on men. (2.) It was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real. (3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous. (4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month, (5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would not have omitted it. But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven. (6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived. Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, Mt 28:20. Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption. The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, Mt 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church. (d) "many infallible proofs" Lk 24:15, Jn 20:1-21:25.

And being assembled together. Margin, "or, eating together." This sense is given to this place in the Latin Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has not properly this sense. It has the meaning of congregating, or assembling. It should have been, however, translated in the active sense, "and having assembled them together." The apostles were scattered after his death. But this passage denotes that he had assembled them together by his authority, for the purpose of giving them a charge respecting their conduct when he should have left them. When this occurred does not appear from the narrative; but it is probable that it was not long before his ascension; and it is clear that the place where they were assembled was Jerusalem. But wait for the promise of the Father. For the fulfillment of the promise respecting the descent of the Holy Spirit, made by the Father. Which ye have heard of me. Which I have made to you. See Jn 14:16,26, 15:26, 16:7-13. (1) "being assembled", or "eating together" (a) "commanded" Lk 24:40 (b) "ye have heard of me" Jn 14:1-16:33

Wait for the promise of the Father, which ye have heard from me - When he was with them a little before, as it is recorded, Luke 24:49 .

For John truly baptized, etc. These are the words of Jesus to his apostles; and he evidently has reference to what was said of John's baptism compared with his own in Mt 3:11, Jn 1:33. In those verses John is represented as baptizing with water, but the Messiah who was to come as baptizing with the Holy Ghost and with fire. This promise respecting the Messiah was now about to be fulfilled in a remarkable manner. See Acts 2. Not many days hence. This was probably spoken not long before his ascension, and of course not many days before the day of Pentecost. (c) "John truly" Mt 3:11 (+) "truly", or "indeed" (++) "Ghost", or "Spirit" (d) "Holy Ghost" Acts 2:4, 10:45, 11:15

Ye shall be baptized with the Holy Ghost - And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are here promised.

Christ's Address to His Apostles; Christ's Ascension into Heaven. 6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day. Thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension, of which we have here an account. Observe, I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question nemine contradicente—unanimously; they came in a body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken:— 1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Cæsar, and owned themselves his subjects. What! Shall those that hate and persecute thee and us be trusted with power? This be far from thee. " Or rather, 2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king." Now two things were amiss in this question:— (1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are told to expect the cross in this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom in the world unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scripture—to understand that literally which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were. (2.) Their enquiry concerning the time of it: " Lord, wilt thou do it at this time? Now that thou hast called us together is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed their mark, [1.] That they were inquisitive into that which their Master had never directed nor encouraged them to enquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones ( Luke xxii. 30 ), and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God's time is the best time. II. The check which Christ gave to this question, like that which he had a little before given to Peter's enquiry concerning John, What is that to thee? v. 7 , It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel kingdom in the world; and their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time. 1. The knowledge of this is not allowed to them: It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents—an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Nescire velle quæ magister maximus docere non vult, erudita inscitia est—It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others ( to you it is given to know the mysteries of the kingdom of God ), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, John xvi. 13 . He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Matt. xxiv. 33 ; xvi. 3 . But they must not expect nor desire to know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves,—concerning all the periods of time and the final period of it, as well as concerning the period of our own time. Prudens futuri temporis exitum Caliginosa nocte premit Deus— But Jove, in goodness ever wise, Hath hid, in clouds of thickest night, All that in future prospect lies Beyond the ken of mortal sight. Hor. As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a wintertime of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it. 2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come. Known unto God are all his works, but not to us, ch. xv. 18 . It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa. xlvi. 10 . "And though he did think fit sometimes to let the Old-Testament prophets know the times and the seasons (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years), yet he has not fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons;" he did so afterwards to his servant John; "but he has put it in his own power to do it or not, as he thinks fit;" and what is in that New-Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this work, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the rabbin concerning the coming of the Messiah: Rumpatur spiritus eorum qui supputant tempora—Perish the men who calculate the time. III. He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. " It is not for you to know the times and the seasons —this would do you no good; but know this ( v. 8 ) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over," v. 8 . If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them, 1. That their work should be honourable and glorious: You shall be witnesses unto me. (1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death. 2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. " But you shall receive the power of the Holy Ghost coming upon you " (so it may be read), "shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament" (which, when they were filled with the Holy Ghost, they did to admiration, ch. xviii. 28 ), "and to confirm it both by miracles and by sufferings." Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it. 3. That their influence should be great and very extensive: " You shall be witnesses for Christ, and shall carry his cause," (1.) " In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable." (2.) "Your light shall thence shine throughout all Judea, where before you have laboured in vain." (3.) "Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. " (4.) "Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world." IV. Having left these instructions with them, he leaves them ( v. 9 ): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Luke xxiv. 50 ); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ's ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satisfaction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Matt. xvii. 5 . This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. civ. 3 . God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exod. xxv. 22 with Lev. xvi. 2 . By the clouds there is a sort of communication kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in a cloud who is the Mediator between God and man, by whom God's mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we may find ( Dan. vii. 13 ), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him. V. The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven ( v. 10 ), and this longer than it was fit they should; and why so? 1. Perhaps they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loth to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. or, they looked after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah ( 2 Kings ii. 16 ), and so they might have him again. 2. Perhaps they expected to see some change in the visible heavens now upon Christ's ascension, that either the sun should be ashamed or the moon confounded ( Isa. xxiv. 23 ), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened ( John i. 51 ), and why should not they expect it now? VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as two men in white apparel, bright and glittering; for they know, according to the duty of their place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, " Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men astonished and at their wits' end?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ's second coming. Their Master had often told them of this, and the angels are sent at this time seasonably to put them in mind of it: " This same Jesus, who is taken up from you into heaven, and whom you are looking thus long after, wishing you had him with you again, is not gone for ever; for there is a day appointed in which he will come in like manner thence, as you have seen him go thither, and you must not expect him back till that appointed day." (1.) " This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin ( Heb. ix. 26 , 28 ), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another, " Job xix. 27 . (2.) "He shall come in like manner. He is gone away in a cloud, and attended with angels; and, behold, he comes in the clouds, and with him an innumerable company of angels! He is gone up with a shout and with the sound of a trumpet ( Ps. xlvii. 5 ), and he will descend from heaven with a shout and with the trump of God, 1 Thess. iv. 16 . You have now lost the sight of him in the clouds and in the air; and whither he is gone you cannot follow him now, but shall then, when you shall be caught up in the clouds, to meet the Lord in the air. " When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us; and, when we stand gazing and trembling, the consideration of it should comfort and encourage us.

Dost thou at this time - At the time thou now speakest of? not many days hence? restore the kingdom to Israel? - They still seemed to dream of an outward, temporal kingdom, in which the Jews should have dominion over all nations. It seems they came in a body, having before concerted the design, to ask when this kingdom would come.

When they therefore were come together. At the Mount of Olives. See Acts 1:9,12. Wilt thou at this time, etc. The apostles had entertained the common opinions of the Jews about the temporal dominion of the Messiah. They expected that he would reign as a prince and conqueror, and free them from the bondage of the Romans. Many instances of this expectation occur in the Gospels, notwithstanding all the efforts which the Lord Jesus made to explain to them the true nature of his kingdom. This expectation was checked, and almost destroyed by his death, Lk 24:21. And it is clear that his death was the only means which could effectually check and change their opinions respecting the nature of his kingdom. Even his own instructions would not do it; and only his being taken from them could direct their minds effectually to the true nature of his kingdom. Yet, though his death checked their expectations, and appeared to thwart their plans, yet his return to life excited them again. They beheld him with them; they were assured it was the same Saviour; they saw now that his enemies had no power over him; that a Being who could rise from the dead, could easily accomplish all his plans. And as they did not doubt now that he would restore the kingdom to Israel, they asked whether he would do it at this time? They did not ask whether he would do it at all, or whether they had correct views of his kingdom; but taking that for granted, they asked him whether that was the time in which he would do it. The emphasis of the inquiry lies in the expression, " at this time," and hence the answer of the Saviour refers solely to the point of their inquiry, and not to the correctness or incorrectness of their opinions. From these expectations of the apostles we may learn, (1.) that there is nothing so difficult to be removed from the mind as prejudice in favour of erroneous opinions. (2.) That such prejudice will survive the plainest proofs to the contrary. (3.) That it will often manifest itself even after all proper means have been taken to subdue it. Erroneous opinions thus maintain a secret ascendancy in a man's mind, and are revived by the slightest circumstances, even long after we supposed they were overcome; and even in the face of the plainest proofs of reason or of Scripture. Restore. Bring back; put into its former situation. Judea was formerly governed by its own kings and laws; now it was subject to the Romans. This bondage was grievous, and the nation sighed for deliverance. The inquiry of the apostles evidently was, whether he would now free them from the bondage of the Romans, and restore them to their former state of freedom and prosperity, as in the times of David and Solomon. See Isa 1:26. The word" restore" also may include more than a reducing it to its former state. It may mean, Wilt thou now bestow the kingdom and dominion to Israel, according to the prediction in Dan 7:27? The kingdom. The dominion; the empire; the reign. The expectation was that the Messiah--the King of Israel--would reign over men, and thus the nation of the Jews extend their empire over all the earth. To Israel. To the Jews, and particularly to the Jewish followers of the Messiah. Lightfoot thinks that this question was asked in indignation against the Jews. "Wilt thou confer dominion on a nation which has just put thee to death?" But the answer of the Saviour shows that this was not the design of the question. (e) "wilt thou" Mt 24:3,4 (f) "restore again" Isa 1:26, Dan 7:27

It is not for you to know. The question of the apostles respected the time of the restoration; it was not whether he would do it. Accordingly, his answer meets precisely their inquiry; and he tells them in general that the time of the great events of God's kingdom was not to be understood by them. A similar question they had asked in Mt 24:3, "Tell us when shall these things be?" Jesus answered them then by showing them certain signs which should precede his coming, and by saying, ( Mt 24:36 ) "But of that day and that hour knoweth no man, no, not the angels of heaven, but my Father only." God has uniformly reproved a vain curiosity on such points, 1Thes 5:1,2, 2Pet 3:10, Lk 12:39,40. The times or the seasons. The difference between these words is, that the former denotes any time or period indefinite, or uncertain; the latter denotes a fixed, definite, or appropriate time. They seem to be used here to denote the periods of all classes of future events. The Father hath put, etc. So much had the Father reserved the knowledge of these, that it is said, that even the Son did not know them. See Mk 13:32. Mk 13:32. In his own power. That is, he has fixed them by his own authority; he will bring them about in his own time and way; and therefore it is not proper for men anxiously to inquire into them. All prophecy is remarkably obscure in regard to the time of its fulfillment. The reasons are, (1.) to excite men to watch for the events that are to come, as the time is uncertain, and they will come "like a thief in the night." (2.) As they are to be brought about by human agency, they are so arranged as to call forth that agency. If men knew just when an event was to come to pass, they might be remiss, and feel that their effort was not needed. (3.) The knowledge of future scenes--of the exact time, might alarm men, and absorb their thoughts entirely, and prevent attendance to the present duties of life. Duty is ours now; God will provide for future scenes. (4.) Promises sufficiently clear and full are therefore given us to encourage us; but not full enough to excite a vain and idle curiosity. All this is eminently true of our own death--one of the most important future scenes through which we are to pass. It is certainly before us; it is near; it cannot be long avoided; it may come at any moment. God has fixed the time, but will not inform us when it shall be. He does not gratify a vain curiosity, or terrify us, by announcing to us the day or the hour when we are to die, as we do a man that is to be executed. This would be to make our lives like that of a criminal sentenced to die, and we should through all our life, through fear of death, be subject to bondage, Heb 2:15. He has made enough known to excite us to prepare, and to be always ready, having our loins girt about, and our lamps trimmed and burning, Lk 12:35. (g) "It is not for" Mt 24:36, 1Thes 5:1,2 (*) "power", or "disposal"

The times or the seasons - Times, in the language of the Scriptures, denote a longer; seasons, a shorter space. Which the Father hath put in his own power - To be revealed when and to whom it pleaseth him.

But ye shall receive power, etc. Literally, as it is translated in the margin, "ye shall receive the power of the Holy Ghost coming upon you." This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised Guide and Comforter. The word power here refers to all the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, etc. See Mk 16:17,18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience; taught them to repress their ill-timed ardour; and assured them again of the coming of the Holy Ghost. Ye shall be witnesses. For this purpose they were appointed; and for this design they had been with him for more than three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were qualified to bear witness to all these things in all parts of the earth, They were so numerous, that it could not be pretended that they were deceived; they had been so intimate with him and his plans, that they could testify of him; and there was no motive but conviction of the truth, that could lead them to all these sacrifices in making known the Saviour. The original word here is (μαρτυρες)-- martyrs. From this word the name martyrs has been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles thus bore witness to the Lord Jesus: of this, however, there is not clear proof. See Mosheim's Ecclesiastical History, vol. i., pp. 55, p56. Still the word here does not necessarily mean that they should be martyrs, or be put to death in bearing witness to the Lord Jesus; but that they should everywhere testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, Acts 1:22, 5:32, 10:39,42, 22:16. In Jerusalem. In the capital of the nation. See Acts 2. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen, Acts 8:1,4. The apostles remained there till Herod put James to death. Comp. Acts 8:1, with Acts 12:1,2. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, etc. In all Judea. Judea was the southern division of the Holy Land, and included Jerusalem as the capital. Mt 2:22; Acts 8:1. And in Samaria. This was the middle portion of Palestine. Mt 2:22. This was fulfilled by his disciples. See Acts 8:1, "And they were all scattered abroad throughout the regions of Judea and Samaria, ( Acts 1:4,) everywhere preaching the word;" Acts 8:15, "Then Philip went down to the city of Samaria, and preached Christ unto them " Acts 1:14, 9:31. And unto the uttermost part of the earth. The word earth, or land, is sometimes taken to denote only the land of Palestine. But here there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this is found in the subsequent parts of this book, and in the history of the church. In this way Jesus replied to their question. Though he did not tell them the time when it was to be done, nor did he affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance--should advance much farther than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour, ( Ps 2:8 ) and churches should not rest until He whose right it is shall come and reign, Eze 21:27. (1) "power" or "the power of the Holy Ghost coming upon you" (a) "ye shall be witnesses" Mt 28:19, Lk 24:47-49 Verse 9.

But ye shall receive power - and shall be witnesses to me - That is, ye shall be empowered to witness my Gospel, both by your preaching and suffering.

While they beheld. While they saw him. It was of importance to state that circumstance, and to state it distinctly. It is not affirmed in the New Testament that they saw him rise from the dead; because the evidence of that fact could be better established by their seeing him after he was risen. But the truth of his ascension to heaven could not be confirmed in that manner. Hence it was so arranged as that he should ascend in open day; in the presence of his apostles; and that not when they were asleep, or indifferent, but when they were engaged in a conversation that should fix the attention, and when they were looking upon him. Had Jesus vanished secretly, or in the night, the apostles would have been amazed and confounded; perhaps they would even have doubted whether they had not been deceived. But when they saw him leave them in this manner, they could not doubt that he had risen; and when they saw him ascend to heaven, they could not doubt that his work was approved, and that God would carry it onward. This event was exceedingly important. (1.) It was a confirmation of the truth of the Christian religion. (2.) It enabled the apostles to state distinctly where the Lord Jesus was, and at once directed their affections and their thoughts away from the earth, and opened their eyes on the glory of the scheme of religion they were to establish. If their Saviour was in heaven, it settled the question about the nature of his kingdom. It was clear that it was not designed to be a temporal kingdom. The reasons why it was proper that the Lord Jesus should ascend to heaven rather than remain on earth, were, (1,) that he had finished the work which God gave him to do on the earth, Jn 17:24, 19:30 and it was proper that he should be received back to the glory which he had with the Father before the world was, Jn 17:4,15, Php 2:6,9,10. (2.) It was proper that he should ascend, that the Holy Spirit might come down and perform his part of the work of redemption. Jesus, by his personal ministry, as a man, could be but in one place; the Holy Spirit could be in all places, and be present at all times, and could apply the work to all men. Jn 16:7. (3.) A part of the work of Christ was yet to be performed in heaven. That was the work of intercession. The high priest of the Jews not only made an atonement, but also presented the blood of sacrifice before the mercy-seat, as the priest of the people, Lev 16:11-14. This was done to typify the entrance of the great High Priest of our profession into the heavens, Heb 9:7,8,11,12. The work which he performs there is the work of intercession, Heb 7:25. This is properly the work which an advocate performs in a court of justice for his client. It means that Christ, our great High Priest, still pleads and manages our cause in heaven; secures our interests; obtains for us grace and mercy. It consists in his appearing in the presence of God for us, Heb 9:24; in his presenting the merits of his blood, Heb 9:12,14 and in securing the continuance of the mercy which has been bestowed on us, and which is still needful for our welfare. The Lord Jesus also ascended that he might assume and exercise the office of King in the immediate seat of power. All worlds were subject to him for the welfare of the church; and it was needful that he should be solemnly invested with that power in the presence of God, as the reward of his earthly toils. 1Cor 15:25, "He must reign, till he hath put all enemies under his feet." Eph 1:20-22; Php 2:6-11. A cloud received him. He entered into the region of the clouds, and was hid from their view. But two others of our race have been taken bodily from earth to heaven. Enoch was translated, ( Gen 5:24; comp. Heb 11:5 ) and Elijah was taken by a whirlwind to heaven, 2Kgs 2:11. It is remarkable that when the return of the Saviour is mentioned, it is uniformly said that he will return in the clouds, Acts 1:11; Mt 24:30, 26:64, Mk 13:26, Rev 1:7, Dan 7:13. The clouds are an emblem of sublimity and grandeur, and perhaps this is all that is intended by these expressions. De 4:11, 2Sam 12:12, Ps 97:2, 104:3.Verse 10

. Looked steadfastly. They fixed their eyes, or gazed intently toward heaven. Lk 4:20, "And the eyes of all them that were in the synagogue were fastened (Greek, the same word as here) on him." It means the intense gaze when we are deeply interested, and wish to see clearly and distinctly. Here, they were amazed and confounded; the thing was unlooked-for; and they were even then inquiring whether he would not restore the kingdom to Israel. With this mingled amazement, and disappointment, and curiosity; and with the earnest desire to catch the last glimpse of their beloved Master, they naturally continued to gaze on the distant clouds where he had mysteriously disappeared from their view. Never was a scene more impressive, grand, and solemn than this. Toward heaven. Toward the distant clouds or sky which had received him. As he went up. Literally, " The ascending, or going up." Doubtless they continued to gaze after he had departed from their view. Two men. From the raiment of these "men" and the nature of their message, it seems clear that they were angelic beings, who were sent to meet and comfort the disciples on this occasion. They appeared in human form, and Luke describes them as they appeared. Angels are not unfrequently called men. Lk 24:4, "Two men stood by them in shining garments," etc. Comp. Jn 20:12, Mt 28:5. As two angels are mentioned only as addressing the apostles after the resurrection of Jesus, ( Jn 20:12; Lk 24:4 ) it is no unnatural supposition that these were the same who had been designated to the honourable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed. In white apparel. Angels are commonly represented as clothed in white. Jn 20:12; Mt 28:3; Mk 16:5. It is an emblem of purity; and the worshippers of heaven are represented as clothed in this manner. Rev 3:4, "They shall walk with me in white;" Rev 3:5, "He that overcometh, the same shall be clothed in white raiment " Rev 4:4, 7:9,13,14. (*) "steadfastly" or, "earnestly" (a) "two men" Jn 20:12 Verse 11

. Ye men of Galilee. Galilee was the place of their former residence; and this was the name by which they were commonly known. There is no evidence that the angel intended this name in any way to reproach them. Why stand ye, etc. There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been, (1.) in the feeling of disappointment, as if he would not restore the kingdom to Israel. (2.) Possibly they were expecting that he would again soon appear; though he had often foretold them that he would ascend to heaven. (3.) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that it should be in heaven. We may see here, also, that it is our duty not to stand in idleness, and to gaze even towards heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay. Gazing up. Looking up. This same Jesus. This was said to comfort them. The same tried Friend, who had been so faithful to them, would return. They ought not, therefore, to look with despondency at his departure. Into heaven. This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God peculiarly manifests his favour. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honour, and favour. Mk 16:19 Mk 14:62 Heb 1:3 Heb 8:1 Acts 7:55; Rom 8:34, Eph 1:20. Shall so come. At the day of judgment. Jn 14:3, "If I go and prepare a place for you, I will come again," etc. In like manner, etc. In clouds, as he ascended. Acts 1:9; 1Thes 4:16. This address was designed to comfort the disciples. Though their Master and Friend was taken from them, yet he was not removed for ever. He would come again with similar majesty and glory, for the vindication of his people, and to tread all his enemies under his feet. The design for which he will come, will be to judge the world, Mt 25. There will be an evident fitness and propriety in his coming. (1.) Because his appropriate work in heaven as Mediator shall be accomplished; his people shall have been saved; the enemy subdued; death shall have been conquered; and the gospel shall have shown its power in subduing all forms of wickedness; in removing the effects of sin, in establishing the law, in vindicating the honour of God; and shall thus have done all that will be needful to be done to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. It will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves. (2.) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their Friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life. (3.) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honoured, and mighty, and say, "Where is the promise of his coming?" 2Pet 3:4. It is right that he should defend his cause. Hence the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong, by the admission of an improper person to the skies. (4.) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public, high,handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public; the angels saw it; the heavens were clothed with mourning; the earth shook; and the dead arose. The angels have desired to look into these things, ( 1Pet 1:12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph, that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence he will come with clouds--with angels--with fire--and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption. (5.) We are in these verses presented with the most grand and wonderful events that this world has ever known--the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner. (b) "Ye men of Galilee" Acts 2:7, 13:31 (c) "shall so come" Jn 14:3, 1Thes 4:16 Verse 12

The Apostles in Jerusalem. 12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphæus, and Simon Zelotes, and Judas the brother of James. 14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. We are here told, I. Whence Christ ascended— from the mount of Olives ( v. 12 ), from that part of it where the town of Bethany stood, Luke xxiv. 50 . There he began his sufferings ( Luke xxii. 39 ), and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his that would not have him to reign over them. It was prophesied of him ( Zech. xiv. 4 ), That his feet should stand upon the mount of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zech. iv. 12 ; Rom. xi. 24 . This mount is here said to be near Jerusalem, a sabbath day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem ( John xi. 18 ), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1 says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, which they build upon Josh. iii. 4 , where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, 2 Kings iv. 23 . II. Whither the disciples returned: They came to Jerusalem, according to their Master's appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple ( Luke xxiv. 53 ), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in which they had eaten the passover; and though that was called anogeon , this hyperoon , both may signify the same. "Whether," says he, "it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain." Notes, III. Who the disciples were, that kept together. The eleven apostles are here named ( v. 13 ), so is Mary the mother of our Lord ( v. 14 ), and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of ( v. 15 ), we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists. IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luke iii. 21 . Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the nearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time in it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said ( Luke xxiv. 53 ), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This intimates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost. It also intimates their worthy concurrence in the supplications that were made; though but one spoke, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Matt. xviii. 19 . Th

. Then returned they unto Jerusalem. In Lk 24:52, we are told that they worshipped Jesus before they returned. And it is probable that the act of worship to which he refers, was that which is mentioned in this chapter--their gazing intently on their departing Lord. From the mount called Olivet. From the Mount of Olives. Mt 21:1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Lk 24:50. A sabbath day's journey. As far as might be lawfully travelled by a Jew on the Sabbath. This was two thousand paces or cubits; or seven furlongs and a half--not quite one mile. Mt 24:20. The distance of a lawful journey on the Sabbath was not determined by the laws of Moses, but the Jewish teachers had fixed it at two thousand paces. This measure was determined on because it was a tradition, that in the camp of the Israelites when coming from Egypt, no part of the camp was more than two thousand paces from the tabernacle; and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Nu 35:5. Mount Olivet was but five furlongs from Jerusalem, and Bethany was fifteen furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended. (d) "Then returned they" Lk 24:52.Verse 13

Acts of the Apostles Preface To The Acts Of The Apostles (1546 and 1533) This book should be read and regarded not as though St. Luke had written of the personal works and lives of the apostles for an example of good works and good lives only; though this is the way it has sometimes been taken. Even St. Augustine and many others have looked upon the fact that the apostles had all things in common with Christians as the best example which the book contains; though this did not last long and had to stop, after a time. On the contrary, it is to be noted that by this book St. Luke teaches the whole Church, to the end of the world, the true chief point of Christian doctrine; namely, that we must all be justified only through faith in Jesus Christ, without any addition of law or help from good works. This doctrine is the chief intention of the book and the author’s principal cause for writing it. Therefore he stresses so mightily, not only the preaching of the apostles about faith in Christ and how both Gentiles and Jews must be justified by it without any merits or works, but also the examples and the instances of this teaching, telling how Gentiles as well as Jews were justified through the Gospel only, without the law. So St. Peter testifies in Acts 10:28 and Acts 15:9, that, in this matter, God made no distinction between Jews and Gentiles, but just as He gave the Holy Ghost to the Gentiles through the Gospel though they lived without the law, so He gave Him to the Jews through the Gospel, and not through the law or because of their own works and merits. Thus he puts side by side, in this book, both the doctrine about faith and the example of faith. This book might well be called, therefore, a commentary on the Epistles of St. Paul. For what Paul teaches and insists upon with words and passages of Scripture, St. Luke here points out and proves with examples and instances which show that it has happened, and must happen, as St. Paul teaches, to wit, that no law, no work justifies men, but only faith in Christ. Here, in this book, you find, then, a fair mirror, in which you can see that it is true. Sola fides justificat, “faith alone justifies,” for all the examples and instances of this doctrine contained in it are sure and comforting testimonies, which neither lie nor deceive you. For see how St. Paul himself was converted; how the Gentile, Cornelius, was converted through St. Peter’s word, the angel telling him beforehand that Peter would preach to him, and so he would be saved. Look at the proconsul Sergius, and all the cities where Paul and Barnabas preached; look at the first council of the apostles at Jerusalem, in Acts 15:2; look at all the preaching of St. Peter, Paul, Stephen and Philip; — you will find that it all comes to one thing; it is only through the faith of Christ, without law and works, that we must come into grace and be justified. By means of this book, used this way, we can stop, in masterly fashion and mightily, the mouths of opponents who point us to the law and our own works and publish their foolish unwisdom to all the world. Therefore St. Luke says that these illustrations of faith amazed the pious Jews, who had become believers, and that the unbelieving Jews became mad and foolish over it. And this was no wonder, for they had been raised in the law and had been accustomed to it from Abraham down and it could not but vex them that the Gentiles, who were without law and God, should be, like themselves, in God’s grace. But that our people, who are all Gentiles, should slander and persecute this doctrine is ten times worse; for here we see, and cannot deny, that the grace of God and the knowledge of Christ came to our forebears without law and merit, nay, when they were in horrible idolatry and blasphemy. But they will gain as much by their slander and persecution as the Jews gained by their raging and raving. He who had before threatened the Jews and had Moses sing, “I will make you wroth with that which is not my people, and with a foolish folk will I make you angry,” and said in Hosea 2:23, “I will call ‘My people’ those who were not my people” (i.e. those who live without law and works), and who kept His word, He, I say, threatens these slanderers of ours with the same things, and He will surely keep His word, as He has already begun to do; but they will not believe it until, like the Jews, they have the experience. Amen.

A Sabbath - day's journey - The Jews generally fix this to two thousand cubits, which is not a mile.

They went up into the upper room - The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the house, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Matt 10:2 ; Mark 3:14; Luke 6:13.

. Were come in. To Jerusalem. They went up into an upper room. The word--υπερωον--here translated upper room, occurs but four times in the New Testament. Acts 9:37, "She (Dorcas) was sick, and died: whom when they had washed, they laid her in an upper chamber," Acts 9:39, 20:8, "And there were many lights in the upper chamber, where they were gathered together." The room so designated was an upper chamber used for devotion; or to place the dead before burial; or occasionally for conversation, etc. Here it evidently means the place where they were assembled for devotion. Lk 24:53 says they were continually in the temple praising and blessing God. And some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that; and it is not very probable. Such a room was a part of every house, especially in Jerusalem; and they probably selected one where they might be together, and yet so retired that they might be safe from the Jews. Where abode. Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit. Peter, etc. All the apostles were there which Jesus had at first chosen, except Judas, Lk 6:13-16. (a) "Peter and James" Lk 6:13-16 Verse 14. Th

ese all continued, etc. The word continued denotes persevering and constant attention. The main business was devotion. Acts 6:4, "We will give ourselves continually--to the ministry of the word." Rom 12:12, "Continuing instant in prayer:" Rom 13:6, "Attending continually upon this very thing." It is their main and constant employment, Col 4:2. With one accord. With one mind; unitedly; unanimously. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Ps 133. The apostles felt that they had one great object; and their deep grief at the loss of their Master, their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace. In prayer and supplication. These words are nearly synonymous, and are often interchanged. They express, here, petitions to God for blessings, and prayer to avert impending evils. With the women. The women that had followed the Lord Jesus from Galilee, Lk 8:2,3, 23:49,55, 24:10, Mt 27:55. The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee's children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of our Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married, ( Mt 8:14,) and had his wife in attendance, ( 1Cor 9:5;) and the same was doubtless true of some of the other apostles, ( 1Cor 9:5.) Mary is here particularly mentioned, the mother of Jesus; showing that she now cast in her lot with the apostles. She had, besides, been particularly entrusted to the care of John, ( Jn 19:26,27,) and had no other home. This is the last time she is mentioned in the New Testament. And with his brethren. Mt 12:46. At first they had been unbelieving about the claims of Jesus, ( Jn 7:5;) but it seems that they had been subsequently converted. (*) "accord" or, "one mind" (b) "the women" Lk 23:49,55, 24:10 Verse 15. In

His brethren - His near kinsmen, who for some time did not believe; it seems not till near his death.

those days. On one of the days intervening between the ascension of Jesus and the day of Pentecost. Peter stood up. Peter standing up, or rising. This is a customary expression in the Scriptures when one begins to do a thing, Lk 15:18. The reason why Peter did this may be seen in the Note Mt 16:16,17. It is not improbable, besides, that Peter was the most aged of the apostles; and from his uniform conduct we know that he was the most ardent. It was perfectly characteristic, therefore, for him to introduce the business of the election of a new apostle. The disciples. This was the name which was given to them as being learners in the school of Christ. Mt 5:1. The number of the names. The number of the persons, or individuals. The word name is often used to denote the person, Rev 3:4, Acts 4:12, 18:15, Eph 1:21. In Syriac it is, "the assembly of men was about an hundred and twenty." This was the first assembly convened to transact the business of the church; and it is not a little remarkable that the vote in so important a matter as electing an apostle was by the entire church. It settles the question that the election of a minister and pastor should be by the church, and not be imposed on them by any right or presentation by individuals, or by any ecclesiastical body. If a case could ever occur where a minister should be chosen by the ministry only, such a case was here in the election of another apostle. And yet in this the entire church had a voice. Whether this was all the true church at this time, does not appear from the history. This expression cannot mean that there were no more Christians, but that these were all that had convened in the upper room. It is almost certain that our Saviour had, by his own ministry, brought many others to be his true followers.Verse 16. Me

e Death of Judas; Matthias Elected to Be an Apostle. 15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17 For he was numbered with us, and had obtained part of this ministry. 18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. 20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishopric let another take. 21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown ( Rev. xii. 1 ), and for them twelve thrones were designated, Matt. xix. 28 . Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe, I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery ( ch. iv. 23 ), to whom none of the rest durst join themselves ( ch. v. 13 ), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles ( ch. viii. 1 ); but he thinks that besides these there were many hundreds in Jerusalem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul. II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, v. 15 . He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe, 1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is, (1.) The power to which Judas had been advanced ( v. 17 ): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity. (2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies. (3.) The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough ( v. 18 ): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see 2 Kings v. 26 ), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told ( Matt. xxvii. 5 ) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mark ix. 26 ; Luke ix. 42 ), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. He burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known ( v. 19 ): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Matt. xxiv. 51 . (4.) The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, v. 19 . It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama—the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood. (5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, v. 16 . Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, John xiii. 18 , from Ps. xli. 9 , He that eateth bread with me hath lifted up the heel against me ), but had also foretold, [1.] His punishment ( Ps. lxix. 25 ): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job xviii. 14, 15 . [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Ps. cix. 8 . With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom. xi. 17 . Christ's cause shall never be lost for want of witnesses. 2. The motion he makes for the choice of another apostle, v. 21, 22 . Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection. III. The nomination of the person that was to succeed Judas in his office as an apostle. 1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place ( v. 23 ): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks ( Col. iv. 11 ), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses ( Mark vi. 3 ), the brother of James the less ( Mark xv. 40 ), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Acts iv. 36 . But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas—a son of consolation; this Barsabas—a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it. 2. They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? v. 24, 25 . (1.) They appeal to God as the searcher of hearts: " Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell—this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam ( Num. xxiv. 25 ) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man idios topos — a proper place, which imports the same with that of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been born ( Matt. xxvi. 24 )—his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Matt. xxiv. 51 . (4.) The doubt was determined by lot ( v. 26 ), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Prov. xvi. 33 . Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.

The number of persons together - Who were together in the upper room. were a hundred and twenty - But he had undoubtedly many more in other places; of whom more than five hundred saw him at once after his resurrection, 1Cor 15:6 .

n and brethren. This is a customary mode of address, implying affection and respect, Acts 13:26. The Syriac has it more appropriately than by the introduction of the conjunction "and"-- "Men, our brethren." This Scripture. This portion or prediction contained in the writings of the Old Testament. Scripture, writing. Jn 5:39. The passage to which Peter refers is commonly supposed to be that recorded in Ps 41:9, "Yea, mine own familiar friend--hath lifted up his heel against me." This is expressly applied to Judas by our Saviour, in Jn 13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage which Peter proceeds to quote in Acts 1:20. Must needs have been fulfilled. It would certainly happen that it would be fulfilled. Not that there was any physical necessity, or any compulsion; but it could not but occur that a prediction of God should be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being. The Holy Ghost, etc. This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writer spake as they were moved by the Holy Ghost, 2Pet 1:21. Concerning Judas. In what respect this was concerning Judas, see Acts 1:20. Which was guide, etc. Mt 26:47, Jn 18:3. (c) "which the Holy Ghost" Ps 41:9, Jn 13:18 (d) "guide to them" Mt 26:47, Jn 18:3 Verse 17. He

Psa 41:9 .

was numbered with us. He was chosen as an apostle by the Lord Jesus, Lk 6:13-16, This does not mean that he was a true Christian, but that he was reckoned among the apostles. Jesus knew that he never loved him. Long before he betrayed him, he declared that he was a devil, Jn 6:70. He knew his whole character when he chose him, Jn 2:25. If it be asked why he chose such a man to be an apostle--why he was made the treasurer of the apostles, and was admitted to the fullest confidence--we may reply, that a most important object was gained in having such a man -- a spy --among them. It might be pretended when the apostles bore testimony to the purity of life, of doctrine, and of purpose, of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favourable than the truth. Hence the testimony of such a man as Judas, if favourable, must be invaluable. It would be free from the charge of partiality. If Judas knew anything unfavourable to the character of Jesus, he would have communicated it to the sanhedrim. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it: he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought, or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; entitled him to the reputation of a public benefactor in discovering secret sedition; and have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own pangs and death are the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent. Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be had, even by gold; and they were compelled to suborn other men to testify against the Son of God, Mt 26:60. We may just add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to an impostor. An impostor would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning, was too refined and subtle a device to have been thought of, unless it had actually occurred. (e) "he was numbered with us" Lk 6:16 Verse 18. No

This man purchased a field with the reward of iniquity - That is, a field was purchased with the reward of his iniquity; though very possibly Judas might design the purchase. And falling down on his face - It seems the rope broke before, or as he died.

w this man, etc. The money which was given for betraying the Lord Jesus was thrown down in the temple, and the field was purchased with it by the Jewish priests. See Mt 27:5,10, Mt 27:5, Mt 27:5. A man is said often to do a thing, when he furnished means for doing it. The reward of iniquity. The price which he had for that deed of stupendous wickedness--the betraying of the Lord Jesus. And falling headlong. He first hanged himself, and then fell and was burst asunder, Mt 27:5. (a) "this man" Mt 27:5-10 (b) "reward of iniquity" 2Pet 2:15 (*) "purchased a field" or, "Caused a field to be purchased"Verse 19. It

was known, etc. Mt 27:8. The scene in the temple, the acts of the priests in purchasing the field, etc., would make it known; and the name of the field would preserve the memory of the guilt of Judas. Their proper tongue. The language spoken by the Jews--the Syro-Chaldaic. Aceldama. This is composed of two Syro-Chaldaic words, and means, literally, "the field of blood."Verse 20. Fo

In their own tongue - This expression, That is, the field of blood, St. Luke seems to have added to the words of St. Peter, for the use of Theophilus and other readers who did not understand Hebrew.

His bishopric - That is, his apostleship. Psa 69:25 .

r it is written, etc. See Ps 69:26. This is the prediction, doubtless, to which Peter refers in Acts 1:16. The intermediate passage in Acts 1:18,19, is probably a parenthesis; the words of Luke, not of Peter. It is not probable that Peter would introduce a narrative like this, with which they were all familiar, in an address to the disciples, The Hebrew in the Psalm is, "Let their habitation (Heb., fold, enclosure for cattle; tower, or palace ) be desolate, and let none dwell in their tents." This quotation is not made literally from the Hebrew, nor from the Septuagint. The plural is changed to the singular, and there are some other slight variations. The Hebrew says, "Let no men dwell in their tents." The reference to the tents is omitted in the quotation. The term habitation, in the Psalm, means evidently the dwelling-place of the enemies of the writer of the Psalm. It is an image expressive of their overthrow and defeat by a just God: "Let their families be scattered, and the places where they have dwelt be without an inhabitant, as a reward for their crimes." If the Psalm was originally composed with reference to the Messiah and his sufferings, the expression here was not intended to denote Judas in particular, but one of his foes, who was to meet the just punishment of rejecting, and betraying, and murdering him. The change, therefore, which Peter made from the plural to the singular, and the application to Judas especially, as one of those enemies, accords with the design of the Psalm, and is such a change as the circumstances of the case justified and required. It is an image, therefore, expressive of judgment and desolation coming upon his betrayer--an image to be literally fulfilled in relation to his habitation, drawn from the desolation when a man is discomfited, overthrown, and his dwelling-place given up to desolation. It is not a little remarkable that this Psalm is repeatedly quoted as referring to the Messiah. Ps 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in Jn 2:17. Ps 69:21, "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." The thing which was done to Jesus on the cross, Mt 27:34. The whole Psalm is expressive of deep sorrow--of persecution, contempt, weeping, being forsaken, and is throughout applicable to the Messiah; with what is remarkable, not a single expression to be, of necessity, limited to David. It is not easy to ascertain whether the ancient Jews referred this Psalm to the Messiah. A part of the title to the Psalm in the Syriac version is, "It is called a prophecy concerning those things which Christ suffered, and concerning the casting away of the Jews." The prophecy in Ps 69:25 is not to be understood of Judas alone, but of the enemies of the Messiah in general, of which Judas war one. On this principle the application to Judas of the passage by Peter is to be defended. And, His bishopric let another take. This is quoted from Ps 109:8: "Let his days be few; and let another take his office." This is called "a Psalm of David," and is of the same class as Psalms 6, 22, 25, 38, and 42. This class of Psalms is commonly supposed to have expressed David's feelings in the calamitous times of the persecution by Saul, the rebellion of Absalom, etc. They are all also expressive of the condition of a suffering and persecuted Messiah; and are many of them applied to him in the New Testament. The general principle on which most of them are applicable, is not that David personated or typified the Messiah, which is nowhere affirmed, and which can be true in no intelligible sense; but that he was placed in circumstances similar to the Messiah; encompassed with like enemies; persecuted in the same manner. They are expressive of high rank, office, dignity, and piety, cast down, waylaid, and encompassed with enemies. In this way they express general sentiments as much applicable to the case of the Messiah as to David. They were placed in similar circumstances. The same help was needed. The same expressions would convey their feelings. The same treatment was proper for their enemies. On this principle it was that David deemed his enemy, whoever he was, unworthy of his office; and desired that it should be given to another. In like manner, Judas had rendered himself unworthy of his office, and there was the same propriety that it should be given to another. And as the office had now become vacant by the death of Judas, according to one declaration in the Psalms, so, according to another, it was proper that it should be conferred on some other person. The word rendered "office" in the Psalm, means the care, charge, business, oversight of anything. It is a word applicable to magistrates, whose care it is to see the laws executed; to military men who have charge of an army, or a part of an army. In Job 10:12, it is rendered "thy visitation"--thy care; in Nu 4:16, "and to the office of Eleazar," etc.; 2Kgs 11:18. In the case of David it refers to those who were entrusted with military or other offices, and who had treacherously perverted them to persecute and oppose him; and thus shown themselves unworthy of the office. The Greek word which is used here--επισκοπην--is taken from the Septuagint, and means the same thing as the Hebrew. It is well rendered in the margin, "office, or charge." It means charge of any kind, or office, without in itself specifying of what kind. It is the concrete of the noun --επισκοπος--, commonly translated "bishop," and means his office, charge, or duty, That word designates simply having the oversight of anything; and as applied to the officers of the New Testament, it denotes merely their having charge of the affairs of the church, without specifying the nature or the extent of their jurisdiction. Hence it is often interchanged with presbyter, or elder, and expresses the discharge of the duties of the same office. Acts 20:28, "Take heed (presbyters or elders, Acts 1:17 ) therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers "--επισκοπους--bishops." Heb 12:15, "Looking diligently," etc.--επισκοπουντες Php 1:1, "with the bishops and deacons." "Paul called presbyters, bishops; for they had at that time the same name."--Theodoret, as quoted by Schleusner. 1Pet 5:2, "Feed the flock of God, (i.e., you who are elders, or presbyters, 1Pet 5:1;) taking the oversight thereof,"--επισκοπουντες. These passages show that the term in the New Testament designates the supervision or care which was exercised over the church, by whomsoever performed, without specifying the nature or extent of the jurisdiction. It is scarcely necessary to add that Peter here did not intend to affirm that Judas sustained any office corresponding to what is now commonly understood by the term "bishop." (c) "Let his habitation" Ps 69:25 (d) "and, His bishophoric" Ps 109:8 (1) "bishoporic" or, "office"Verses 21, 22. Wherefore of these men. Of those who had witnes

All the time that the Lord Jesus was going in and out - That is, conversing familiarly: over us - as our Master. Psa 109:8 .

sed the life and works of Christ, and who were therefore qualified to discharge the duties of the office from which Judas fell. Probably Peter refers to the seventy disciples, Lk 10:1,2. Went in and out. A phrase signifying that he was their constant companion. It expresses, in general, all the actions of the life, Ps 121:8, De 28:19, 31:2. Beginning from the baptism of John. The words "beginning from," in the original, refer to the Lord Jesus. The meaning may be thus expressed: "During all the time in which the Lord Jesus, beginning (his ministry) at the time when he was baptized by John, went in and out among us, until the time when he was taken up," etc. From those who had during that time been the constant companions of the Lord Jesus must one be taken, who would thus be a witness of his whole ministry. Must one be ordained. It is fit or proper that one should be ordained. The reason of this was, that Jesus had originally chosen the number twelve for this work, and as one of them had fallen, it was proper that the breach should be filled by some person equally qualified for the office, The reason why it was proper that he should be taken from the seventy disciples was, that they had been particularly distinguished by Jesus himself, and commanded to preach, and endowed with various powers, and had been witnesses of most of his public life, Lk 10:1-16. The word ordained, with us, has a fixed and definite meaning. It denotes to set apart to a sacred office with the proper form and solemnities, commonly by the imposition of hands. But this is not, of necessity, the meaning of this passage. The Greek word usually denoting ordination is not used here. The expression is, literally, must one be, or become --γενεσθαι--a witness with us of his resurrection." The expression does not imply that he must be set apart in any particular manner, but simply that one should be designated, or appointed for this specific purpose, to be a witness of the resurrection of Christ. (e) "of these men" Lk 10:1,2, Jn 15:27 Verse 22. (*) "ordained" or, "Appointed"Verse 23. And they ap

pointed two. They proposed, or, as we should say,

To be a witness with us of his resurrection - And of the circumstances which preceded and followed it.

nominated two. Literally, they placed two, or made them to stand forth, as persons do who are candidates for office. These two were probably more distinguished by prudence, wisdom, piety, and age, than the others; and were so nearly equal in qualifications, that they could not determine which was the best fitted for the office. Joseph called Barsabas, etc. It is not certainly known what the name Barsabas denotes. The Syriac word bar means son, and the word sabas has been translated an oath, rest, quiet, or captivity. Why the name was given to Joseph is not known; but probably it was the family name-- Joseph son, of Sabas. Some have conjectured that this was the same man who, in Acts 4:36, is called Barnabas. But of this there is no proof. Lightfoot supposes that he was the son of Alpheus, and brother of James the Less, and that he was chosen on account Of his relationship to the family of the Lord Jesus. Was surnamed Justus. Who was called Justus. This is a Latin name, meaning just, and was probably given him on account of his distinguished integrity. It was not uncommon among the Jews for a man to have several names, Mt 10:3. And Matthias. Nothing is known of the family of this man, or of his character, further than that he was numbered with the apostles, and shared their lot in the toils, and persecutions, and honours of preaching the gospel to mankind. (a) "Barsabas" Acts 15:22 Verse 24. And they prayed. As they could not agree on the indiv

And they appointed two - So far the faithful could go by consulting together, but no further. Therefore here commenced the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the Divine decision.

idual, they invoked the-direction of God in their choice--an example which should be followed in every selection of an individual to exercise the duties of the sacred office of the ministry. Which knowest the hearts of all men. This is often declared to be the peculiar prerogative of God. Jer 17:10, "I, Jehovah, search the heart," etc.; Ps 139:1,23, 1Chr 28:9. Yet this attribute is also expressly ascribed to Jesus Christ. Rev 2:18,23, "These things saith the Son of God--I am he which searcheth the reins and hearts." Jn 2:25, 6:64, 16:19. There are strong reasons for supposing that the apostles on this occasion addressed this prayer to the Lord Jesus Christ. (1.) The name Lord is the common appellation which they gave to him, Acts 2:36, 7:59,60, 10:36, 1Cor 2:8, Php 2:11, Rev 11:8, etc. (2.) We are told that they worshipped him, or rendered him divine honours after his ascension, Lk 24:52. (3.) The disciples were accustomed to address him after his crucifixion by the names Lord or God indifferently, Acts 1:6, Jn 20:28, Acts 7:59. (4.) This was a matter pertaining especially to the church which the Lord Jesus had redeemed, and to his own arrangement in regard to it. He had chosen the apostles; he had given their commission; he had fixed their number; and what is worthy of special remark here, he had been the companion of the very men, and knew their qualifications for their work. If the apostles ever called on the Lord Jesus after his ascension, this was the case in which they would be likely to do it. That it was done is clear from the account of the death of Stephen, Acts 7:59,60. And in this important matter of ordaining a new apostle to be a witness for Jesus Christ, nothing was more natural than that they should address him, though bodily absent, as they would assuredly have done if he were present. And if on this occasion they did actually address Christ, then two things clearly follow. First, that it is proper to render him Divine homage, agreeably to the uniform declarations of the Scriptures. Jn 5:23, "That all men should honour the Son, even as they honour the Father." Heb 1:6, "And let all the angels of God worship him." Php 2:10,11, Rev 5:8-14, 1Thes 3:11,12. Secondly, he must be Divine. To none other but God can religious homage be rendered; and none other can be described as knowing the hearts of all men. The reason why they appealed to him on this occasion as the Searcher of the heart, was doubtless the great importance of the work to which the successor of Judas was to be called. One apostle of fair external character had proved a traitor; and with this fact full before them, they appealed to the Saviour himself, to select one who would be true to him, and not bring dishonour on his cause. Shew whether, etc. Show which of them. Thou hast chosen. Not by any public declaration, but which of the two thou hast judged to be best qualified for the work, and hast fitted for it. (b) "knowest the hearts" Jer 17:10, Rev 2:23 Verse 25. That he may take part of this ministry. The word rendered --

κληρον--is the same which in the next verse is rendered lots. It properly means a lot, or portion; the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is made. The former is its meaning here; the office, or portion of apostolic work which would fall to him by taking the place of Judas. Ministry and apostleship. This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Gal 1:14, "Let them be for signs, and for seasons," i.e., signs of seasons. Acts 23:6, "Hope and resurrection of the dead," i.e., hope of the resurrection of the dead. That he might go to his own place. These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean, that Judas fell that Matthias might go to his own place, that is, to a place for which he was fitted, or well qualified. But to this there are many objections. (1.) The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred on him. (2.) There is no instance m which the expression, to go to his own place, is applied to a successor in office. (3.) It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness. (4.) The former part of the sentence contains this sentiment: "Another must be appointed to this office which the death of Judas has made vacant. "If this expression, "that he might go," etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely. (5.) The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose it to refer to Judas differ greatly about its meaning. Some suppose it refers to his own house; that he left the apostolic office to return to his own house; and they appeal to Nu 24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place of man, where all must lie; and particularly as an ignominious place where Judas should lie. But there is no example of the word place being used in this sense; nor is there an instance where a man by being buried is said to return to his own, or proper place. Others have supposed that the manner of his death, by hanging, is referred to, as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word place cannot be applied to an act of self-murder. It denotes habitation, abode, situation in which to remain; not an act. These are the only interpretations which can be suggested of the passage, except the common and obvious one of referring it to the future abode of Judas in the world of woe. This might be said to be his own, as it was adapted to him; as he had prepared himself for it; and as it was proper that he who had betrayed his Lord should remain there. This interpretation may be defended by the following considerations: (1.) It is the obvious and natural meaning of the words. It commends itself by its simplicity, and its evident connexion with the context. It has in all ages been the common interpretation; nor has any other been adopted unless there was a theory to be defended about future punishment. Unless men had previously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage. (2.) It accords with the crimes of Judas, and with all that we know of him. The future doom of Judas was not unknown to the apostles. Jesus Christ had expressly declared this: "it had been good for that man if he had not been born;" a declaration which could not be true if, after any limited period of suffering, he were at last admitted to eternal happiness. See Mt 26:24, and Mt 26:24. This declaration was made in the presence of the eleven apostles, at the institution of the Lord's Supper, at a time when their attention was absorbed in deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord, hung himself, and went to his own place. (3.) The expression, to "go to his own place," is one which is used by the ancient writers to denote going to the eternal destiny. Thus the Jewish tract, Baal Turim, on Nu 24:25, says, "Balaam went to his own place, i.e., to Gehenna," to hell. Thus the Targum, or Chaldee Paraphrase on Eccl 6:6, says, "Although the days of a man's life were two thousand years, and he did not study the law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go." Thus Ignatius in the Epistle to the Magnesians says, "Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place." The phrase his own place, means the place or abode which is fitted for him, which is his appropriate home. Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was fitted to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows, (1,) that there will be such a thing as future, eternal punishment. One such man there certainly is in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all men will be saved. (2.) Each individual in eternity will find his own proper place. Hell is not an arbitrary appointment. Every man will go to the place for which his character is fitted. The hypocrite is not fitted for heaven. The man of pride, and avarice, and pollution, and falsehood, is not fitted for heaven. The place adapted to such men is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world. (3.) The design of the judgment of the great day will be to assign to all the inhabitants of this world their proper place. It would not be fit that the holy and pure should dwell for ever in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation. (4.) The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But (5) this will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place--the doom for which he is fitted. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible, because the man knows that he deserves to die. And the eternal consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner, then, hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted. The character and end of Judas is one of the most important and instructive in history. It teaches us, (1.) that Christ may employ wicked men for important purposes in his kingdom. Acts 1:17. He does no violence to their freedom, suffers them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas. (2.) The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he cloaked it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere. (3.) We see the effects of avarice in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order; it is that on which the world acts, and which it approves; and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyzes and betrays religion probably more than any single propensity, of man. (4.) The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle the man is influenced. So it was with Achan, ( Josh 7:21;) so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man's benevolence, every call upon his charity, shows what spirit influences him, and whether he is actuated by the love of gold, or by the love of Jesus Christ and his cause.Verse 26. And they gave forth their lots. Some have supposed that this means

Fell - By his transgression - Some time before his death: to go to his own place - That which his crimes had deserved, and which he had chosen for himself, far from the other apostles, in the region of death.

they voted. But to this interpretation there are insuperable objections. (1.) The word lots --κληρους--is not used to express votes, or suffrage. (2.) The expression; "the lot fell upon," is not consistent with the notion of voting. It is commonly expressive of casting lots. (3.) Casting lots was common among the Jews on important and difficult occasions, and it was natural that the apostles should resort to it in this. Thus David divided the priests by lot, 1Chr 24:5. The land of Canaan was divided by lot, Nu 26:55 Josh 15:1-17:18. Jonathan, son of Saul, was detected as having violated his father's command, and as bringing calamity on the Israelites, by lot, 1Sam 14:41,42. Achan was detected by lot, Josh 7:16-18. In these cases the use of the lot was regarded as a solemn appeal to God, for his direct interference in cases which they could not themselves decide. Prov 16:33, "The lot is cast into the lap; but the whole disposing thereof is of the Lord." The choice of an apostle was an event of the same kind, and was regarded as a solemn appeal to God for his direction and guidance in a case which the apostles could not determine. The manner in which this was done is not certainly known. The common mode of casting lots, was to write the names of the persons on pieces of stone, wood, etc., and put them in one urn; and the name of the office, portion, etc., on others. These were then placed in an urn with other pieces of stone, etc., which were blank. The names were then drawn at random, and also the other pieces, and this determined the case. The casting of a lot is determined by laws of nature, as regularly as anything else. There is properly no chance in it. We do not know how a die may turn up; but this does not imply that it will turn up without any regard to rule, or at haphazard. We cannot trace the influences which may determine either this or that side to come up; but still it is done by regular and proper laws, and according to the circumstances of position, force, etc., in which it is cast. Still although it does not imply any special or miraculous interposition of Providence; though it may not be absolutely wrong, in cases which cannot otherwise be determined, to use the lot, yet it does not follow that it is proper often to make this appeal. Almost all cases of doubt can be determined more satisfactorily in some other way than by the lot. The habit of appealing to it engenders the love of hazards and of games; leads to heart- burnings, to jealousies, to envy, to strife, and to dishonesty. Still less does the example of the apostles authorize games of hazard, or lotteries, which are positively evil, and attended with ruinous consequences, apart from any inquiry about the lawfulness of the lot. They either originate in, or promote, covetousness, neglect of regular industry, envy, jealousy, disappointment, dissipation, bankruptcy, falsehood, and despair. What is gained by one is lost by another, and both the gain and the loss promote some of the worst passions of man: boasting, triumph, self-confidence, indolence, dissipation, on the one hand; and envy, disappointment, sullenness, desire of revenge, remorse, and ruin, on the other. God intended that man should live by sober toil. All departures from this great law of our social existence lead to ruin. Their lots. The lots which were to decide their case. They are called, theirs, because they were to determine which of them should be called to the apostolic office. The lot fell. This is an expression applicable to casting lots, not to voting. He was numbered. By the casting of the lot--συγκατεψηφισθη--. This word is from --ψηφος-- a calculus, or pebble, by which votes were given, or lots were cast. It means, that by the result of the lot he was reckoned as an apostle. Nothing further is related of Matthias in the New Testament. Where he laboured, and when and where he died, is unknown; nor is there any tradition on which reliance is to be placed. The election of Matthias throws some light on the organization of the church. (1.) He was chosen to fill the place vacated by Judas, and, for a specific purpose, to be a witness of the resurrection of Christ. There is no mention of any other design. It was not to ordain men exclusively, or to rule over the churches, but to be a witness to an important fact. (2.) There is no intimation here that it was designed that there should be successors to the apostles in the peculiar duties of the apostolic office. The election was for a definite object, and was therefore temporary. It was to fill up the number originally appointed by Christ. When the purpose for which he was appointed was accomplished, the peculiar part of the apostolic work ceased, of course. (3.) There could be no succession in our times to the peculiar apostolic office. They were to be witnesses of the work of Christ. For this they were sent forth. And when the desired effect resulting from such a witnessing was accomplished, the office itself would cease. Hence there is no record that after this the church even pretended to appoint successors to the apostles to discharge their peculiar work. And hence no minister of the gospel can now pretend to be their successors in the peculiar and original design of the appointment of the apostles. (4.) The only other apostle mentioned in the New Testament is the apostle Paul, not appointed as the successor of the others, not with any peculiar design except to be an apostle to the Gentiles, as the others were to the Jews, and appointed for the same end, to testify that Jesus Christ was alive, and that he had seen him after he rose, 1Cor 15:8, 9:1 Acts 22:8,9,14,15, 9:15, 26:17,18. The ministers of religion, therefore, are successors of the apostles, not in their peculiar office as witnesses, but as preachers of the word, and as appointed to establish, to organize, and to edify and rule the churches. The peculiar Work of the apostleship ceased with their death. The ordinary work of the ministry, which they held in common with all others who preach the gospel, will continue to the end of time.