all afraid of him, and believed not that he was a disciple.
27 But Barnabas c took him, ana brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he
and among strangers. It would seem re« markable that he had not at once returned to Jerusalem and connected himself with the apostles. But the sacred writer does not justify the fears of the apostles. He simply records the fact of their apprehension. It is not unnatural, however, to have doubts respecting an open and virulent enemy of the gospel who suddenly professes a change in favour of it. The human mind does not easily cast off suspicion of some unworthy motive, and open itself at once to entire confidence. When great and notorious sinners profess to be converted — men who have been violent, or artful, or malignant — it is natural to ask whether they have not 6ome unworthy motive still in their professed change. Confidence is a plant of slow growth, and starts up not by a sudden profession, but by a course of life which is worthy of affection and of trust. If A disciple. A sincere Christian.
27. But Barnabas. See Note, ch iv. 36. Barnabas was of Cyprus, not far from Tarsus, and it is not improbable that he had been before acquainted with Saul. IT To the apostles. To Peter and James. Gal. i. 18, 19. Probably the other apostles were at that time absent from Jerusalem. IT And declared unto them, &c. It may seem remarkable that the apostles at Jerusalem had not before heard of the conversion of Saul. The following considerations may serve in some degree to explain this. (1.) It is certain that intercourse between different countries was then much more difficult than it is now. There were no posts; no public conveyances; nothing that corrresponded with our modes of intercourse between one part of the world and another. (2.) There was at this time a state of animosity amounting to hostility subsisting between Herod and Aretas. Herod the tetrarch had married the daughter of Aretas king of Arabia, and had put her away. (Josephus, Antiq. b. xviii. ch. v. $ 1, 2.) The result of this was a long misunderstanding between them, and a war; and the effects of that war might have been to interrupt the communication very much throughout all that country. (3.) Though the Jews at had spoken to him, and how ho had preached boldly s at Damascus in the name of Jesus.
28 And he was with them coming- in and going out at Jerusalem,
89 And he Bpake boldly in the name of the Lord Jesus, and dis-
Jerusalem might have heard of the conversion of Saul, yet it was for their interest to keep it a secret, and not to mention it to Christians. But, (4.) Though the Christians who were there had heard of it. vet it is probable that they were not fully informed on the subject; that they had not had all the evidence of his conversion which they desired; and that they looked with suspicion on him. It was therefore proper that thev should have a full statement of the evidence of his conversion,- and this was made by Barnabas.
28. And he was with them, $c. That is, he was admitted to their friendship, and recognised as a Christian and an apostle. The time during which he then remained at Jerusalem was, however, only fifteen days. Gal. i. 18.
29 And spake boldly. He openly defended the doctrine that Jesus was the Messiah. IT In the name, fyc. By the authority of the Lord Jesus. IT Against the Grecians. See the word Grecians explained in the note on Acts vi. 1. It means that he not only maintained that Jesus was the Christ in the presence of those Jews who resided at Jerusalem, and who spoke the Hebrew language, but also before those foreign Jews, who spoke the Greek language, and who had come up to Jerusalem. They would be as much opposed to the doctrine that Jesus was the Christ, as those who resided in Jerusalem. IT They went about. They sought to slay him; or they formed a purpose or plan io put him to death as an apostate. See ver. 23.
30. To Cesar ea. Note ch. viii. 40. IT A nd sent him forth to Tarsus. This was his native city. Note ver. 11. It was in Cilicia, where Paul doubtless preached the gospel. Gal. i. 21, "Afterwards I came into the regions of Syria and Cilicia."
31. Then had the churches rest. That is, the persecutions against Christians ceased. Those persecutions had been evcited by the opposition made to Ste- f»hen (Acts xi. 19); they had been greaty promoted by Saul (Acts viii. 3); and had extended "doubtless throughout the
:>() Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus.
31 Then c had the churches rest-
whole land of Palestine. The precis* causes of this cessation of the persecution are not known. Probably they were the following. (1.) It is not improbable that the great mass of Christians had been driven into other regions by those persecutions. (2.) He who had been most active in exciting the persecution, who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. lie had ceased his opposition; and even he now was removed from Judea. All this would have some effect in causing the persecution to subside. (3.) But it is not improbable that the civil state of things in Judea contributed much to turn the attention of the Jews to odier matters. Dr. Lardner accounts for this in the following manner
" Soon after Caligula's accession, the Jews at Alexandria suffered very much from the Egyptians in that city, and at length their oratories there- were all destroyed. In the third year of Caligula, A. D. 39, Petronius was sent into Syria, with orders to set up the emperor's statue in the temple at Jerusalem. This order from Caligula was, to the Jews, a thunder-stroke. The Jews must have been too much engaged after this to mind any thing else, as may appear from the accounts which Philo and Josephus have given us of this affair. Josephus says, ' That Caligula ordered Petronius to go with an army to Jerusalem, to set up his statue in the temple there: enjoining him if the Jews opposed it to Dut to death all who made any resistance, and to make all the rest of the nation slaves. Petronius, therefore marched from Antioch into Judea, with three legions and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais.' " See Lardner'a
Works, vol. i. p. 101, 102. Loud. Ed 1829. Philo gives the same account of the consternation as Josephus. Philo do legat. ad Cai. p. 1021, 1035. He <le scribes the Jews " as abandoning their cities, villages, and open country, as going to Petronius in Phenicia, both men
throughout all Judea and Galilee and Samaria, and were edified; a and walking b in the fear of the Lord, and in the comfort c of the Holy Ghost, were multiplied.**
32 And it came to pass, as Peter passed throughout all quarters, he came dVwn also to the saints which dwell at Lydda.
33 And there he found a certain
man named Eneas, which had kept his bed eight years, and was sick of the palsy.
34 And Peter said unto him, Eneas, Jesus Christ maketh thee* whole; arise, and make thy bed. And he arose immediately.
35 And all that dwelt in Lydda * and f Saron saw him, and turned to the Lord
and women, the old, the young, the middle aged; as throwing themselves on the ground before Petronius with weeping and lamentation," &e. The effect of this consternation in diverting (heir minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or, that in case of resistance, death or slavery was to be their portion; the advance of a large army to execute that purpose; all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and a bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians, and thus by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the Jirst general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people. ^ All Judea, &c. These three places included the land of Palestine. See Note on Matt. ii. 22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had travelled there, and had preached the gospel. Cornp. Acts xi. 19. The formation of churches in Samaria is expressly mentioned, ch. viii. 1T Were edified. Were built up, increased, and strengthened. See Rom. xiv. 19; xv. 2. 1 Cor. viii. 1. V And walking. Proceeding. Living. The word is often used to denote Christian conduct, or manner of life. Col. i. 10. Luke i. 6. 1 Thess. iv. 1. 1 John ii. G. The idea is, that of travellers who are going to any place, and who walk in the right path. Christians are thus travellers to another country, an heavenly. If In the fear of the Lord. Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote piety in general. 2 Chron. xix. 7. Job xxviii. 28. Ps. xix. 9; cxi. 10; Prov. i. 7; ix. 10; xiii. 13. IT In the comfort of the Holy Ghost. In the consolations which the Holy Ghost produced. John xiv. 16, 17. Rom. v. 1—5. IT Were multiplied. Were increased.
32. To the saints. To the Christians. IT Which dwelt at Lydda. This town was situated on the road from Jerusalem to Cesarea Philippi. It was about fifteen miles east of Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the crusades, it has been called by the Christians St. George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says that in this city the emperor Justinian erected a church.
33. Eneas. This is a Greek name; and probably he was a Hellenist. Note ch. vi. 1. IF Sick of the palsy. See Note. Matt iv. 24.
35. And all. The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive revival of religion. 1f Saron. This was the champaign, or open country, usually mentioned by the name of Sharon in the Old Testament. 1 Chron. v. 16; xxvii. 29. Cant. ii. 1. Isa. xxxiii. 9. It was a re gion of extraordinary fertility, and the name was almost provetbial to denote
36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called
1 Dorcas: this woman was full a of good works and almsdeeds which she did.
37 And it came to pass in those days, that she was sick, and died: whom, when they had washed, they laid her in an upper chamber.
38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they
any country of great beauty and fertility. Coinp. Isa. xxxiii. 9; XXXV. 2; lrv. 10. It tuated south of mount Carmel, along the coast of the Mediterranean, extending to Cesarea and Joppa. Lydda was situated in this region, if Turned to the Lord. Were converted; or received the Lord Jesus as the Messiah, ch. xi. 21.
35. At Joppa. This was a seaport town situated on the Mediterranean, in the tribe of Dan, about thirty miles south of Cesarea, and forty-five northwest of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbour was poor, it had considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre (2 Chron. ii. 10), and was used for a similar purpose in the time of Ezra. Ezra iii. 7. The present, name of the town is Jaffa. It is situated on a promontory jutting out into the sea, rising to the height of about one hundred and fifty feet above its level, and offering on all sides picturesque and varied prospects. The streets are narrow, uneven, and dirty. The inhabitants are estimated at between four and five thousand, of whom the greater part are Ti irks and Arabs. The Christians are stated to be about six hundred, consisting of Roman Catholics, Greeks, Maronites, and Arminians. It is several times mentioned in the New Testament. Acts x. 5. 23; xi. 5. IT Tabitha. This word is properly Syriae, and means literally the cazelle or ankiope. The name became an appellation of a female prohablv on account of the beauty of its form. " It is no! unusual in the Hast to give the names of beautiful animals to young women." (Clark.) Comp Cant. ii. 9; iv. 5. *i Dorcas. A Greek word signifying the same as Tabitlia. Our word //■ answers to it in signification, IT Full of good works. Distinguished for good -*orks. o2
sent unto him two men, desiring him that he would not 2 delay to come to them.
31) Then Pet or arose, and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made while * she was with them.
40 But Peter putcthem all forth, and kneeled down, and prayed: and turning him to the body, said, Ta-
37. Whom, when Ihey had washed Among most people it has been cus tomary to wash the body belbre it is buried or burned. They prepared her in the usual manner for interment. IT In an upper chamber. See Note, Acts i. 13. There is no evidence that they expected that Peter would raise her up to life.
38. Was nigh unto Joppa. It was about six miles, ii They sent unto him, &c. Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible, that they expected he would restore her to life; but as this is not mentioned; as the apostles had as yet raised up no one from the dead; as even Stephen had not been restored to life; we have no authority for assuming, or supposing, that they had formed any such expectation.
39. Then Peter arose. See Note on Luke xv. 18. IT And all the widows. Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.
40. But Peter put them all forth. From the room. See a similar case in Matt. ix. 25. Why this was done is not said. Perhaps because he did not wish to appeal as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others Buppose it was that he might offer more fervent and agonizing prayer to God than he would Oe willing they should witness. Compare 2 Kings iv. 33. H Tabilha, arise, Comp. Mark v. 41, 42.
bitha, a arise. And she opened her eyes: and when she saw Peter, she sat up.
41 And he gave her his hand, and lift her up: and wThen he had called the saints and widows, he * presented her alive.
42 And it was knowrn throughout
43 And it came to pass, that ha tarried many days in Joppa, with one Simon a tanner.
41. He presented her alive. He exhibited, or showed her to them alive. Comp. 1 Kings xvii. 23.
42. And many believed, &c. A similar effect followed when Jesus raised up Lazarus. See John xii. 11.
This was the first miracle of this kind that was performed by the apostles. The effect was that many believed. It was not merely a work of benevolence, in restoring to hie one who contributed largely to the comfort of the poor, but it was used as a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour.
This chapter commences a very important part of the history of the transactions of the apostles. Before this, they had preached the gospel to the Jews only. They seemed to have retained the feelings'of their countrymen on this subject, that the Jews were to be regarded as the peculiarly favoured people, and that salvation was not to be offered beyond the limits of their nation. It was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize tile mind; to overcome the narrow policy and prejudices of the Jewish people; and to diffuse itself over all the nations of the earth. In various ways, and by various parables, the Saviour had taught the apostles, indeed, that his gospel should be spread among the Gentiles. He had commanded them to go and preach it to every creature. Mark xvi. 15. But he had told them to tarry in Jerusalem until they were endued with power from on high. Luke xxiv. 49. It was natural, therefore, that they should receive special instructions and divine revelation on a point so important as this; and God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is worthy of observation, also, that he selected Peter for the purpose of conveying the gospel first to the Gentiles. The Saviour had told him that on him he would build his church; that he would give to him first the key of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles. See.Notes on Matt. xvi. 18, 19. Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews (Acts ii.); and the prediction was now to be comjilelely fulfilled in extending the same gospel to the Gentile world. The transaction'recorded in this chapter, is one, therefore, that is exceedingly important in the history of the church; and we are not to be surprised that it is recorded at length. It should be remembered, also, that this point became afterwards the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption from them all. To settle these disputes, and to secure the reception of the gospel among the Gentiles, and to introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles. See Acts xi. 1 — 18; xv. Rom. xiv. xv. Gal. ii. 11 — 16.
1. In Cesarea. Note, ch. viii. 40. IT Cornelius. This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that this man was " a proselyte of the gate;" that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of Peter (ch. xi. 1 — 3), shows that the other apostles regarded him as a Gentile. In ch. x. 28, Peter evidently regards him as a foreigner; one who did not in any sense esteem himself to be a Jew In ch. xi. 1, it is expressly said that " the Gentiles" had received the word of God; evidently alluding to Cornelius and those who were with him. 1T A centurion. One who was the commander of a division in the Roman army, consisting of a hundred men. A captain of a hundred. Note, Matt. viii..r>. H Of the land. A division
centurion of the band called the Italian band,
2 ■ I devout a man, and one that feared b God with all c his house, which gave much alms to d the people, and prayed e to God alway.
of the Roman army, consisting of from lour hundred to six hundred men. Note, Matt, xxvii. 27. IT The Italian band. Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places.
2. A devout man. Pious; or one who maintained the worship of God. See Note, Luke h. 25. Comp. Acts ii. 5; viii. 2. IT And one that feared God. This is often a designation of piety. Note, ch. ix. 31. It has been supposed by many that the expressions here used denote that Cornelius was a Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in
Eagan lands, who, in some unknown way, ave been taught the evils of idolatry; the necessity of a purer religion; and who may be prepared to receive the gospel. The Sandwich Islands were very much m this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the word of eternal life, as Cornelius was. A few other instances have been found by missionaries in heathen lands, who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ. 1T With all his house. With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True pietv will always lead a man to seek the salvation of his family. H Muck alms. La me and liberal eharity. Thifi is always an effect of pietv. See James i. 27. Pa. xli. 1. T Prayed to (rod alway. Constantly; meaning that he was in the regular habit of praying to
3 He saw in a vision evidently, about the ninth hour of the day, an angel f of God coming in to him, and saying unto him, Cornelius.
4 And when he looked on him, he was afraid, and said, What is it,
God. Comp. Rom. xii. 12. Luke xviii. 1. Ps. cxix. 2. Prov. ii. 2 — 5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the family of Cornelius is mentioned as being also under the influence of religion, it is perhaps not a forced inference that he observed family worship.
3. He saw in a vision. See Note, ch ix. 10. IT Evidently. Openly; manifestly IT About the ninth hour. About three o'clock, P. M. This was the usual hour of evening worship among the Jews. V An angel of God. Note, Matt. i. 20. Comp. Heb. i. 14. This angel was sent to signify to Cornelius that his alms wero accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion — the introduction of the gospel to a Gentile, and hence to the entire Gentile world — was probably the chief reason why an angel was commissioned to visit the Roman centurion. Comp. ch. xvi. 9, 10.
4. And when he looked on him. Greek, Having fixed his eyes attentively on him. IT He was afraid. At the suddenness and unexpected character of the vision. IT What is it, Lord? This is the expression of surprise and alarm. The word Lord should have been translated sir, as there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, ' Sir, what is the matter?' 1T Are come up for a memorial. Are remembered before God. Comp. Isa. xlv. 19. They were an evidence of piety towards God, and were accepted as bucS Though he had not offered sacrifice ac cording to the Jewish laws; though ho had not been circumcised; yet, having acted according to the li^ht which ho had, his prayers were heard, and his alms
Lord 1 And he said unto him, Thy prayers and thine alms are come up tor a memorial a before God.
5 And now send men to Joppa, and call for one Simon, whose surname is Peter.
6 He lodgeth with one Simon b a tanner, whose house is by the seaside: he shall tell thee c what thou oughtest to do.
7 And when the angel which spake unto Cornelius was depart-
accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love, to sacrifice without it. This he had often declared. Isa. i. 1 1 —15. Amos v. 21, 22. 1 Sam. xv. 22, " To ohey is better than sacrifice, and to hearken, than the fat of rams." Hos. vi. 6. Eocl. v. 1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending far salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For, (1.) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But God looks upon the heart. (2.) Cornelius did not rely on his morality at all. His was a work of religion- He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral men do neitaer. "All their works they do to be Been of men;" and in their heart there is 'no good thing towards the Lord God of Israel." Comp. 1 Kings xiv. 13. 2 Chron. xix. 3. Who hears of a man that " fears God," and that prays, and that instructs his household in religion, that depends on his morality for salvation? (3.) Cornelius was disposed to do the will of God as fat-
ed, he called ^wo of his househoi J servants, and a devout soldier of them that waited on him continually:
8 And when he had declared all these things unto them, he sent them to Joppa.
9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went d up upon the house-top to pray, about the sixth hour:
as it was made known to him. Where this exists there is religion. The moral man is not. (4.) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion,• and while we hope there may be many in pagan lands who are in the same state of mind that he was — disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus — yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.
6. He lodgeth. He remains as a guest at his house. See eh. ix. 43. IT By the seaside. Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams, or of any body of water, to convey away the filth produced in the operation of dressing skins.
7. A devout soldier. A pwus man. This is an instance of the effect of piety in a military officer. Few men have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be tar from the influence of religion; but this instance shows that even the labours and disadvantages of a camp are not necessarily hostile to the existence of pie:y Comp. Luke iii. 14.
8. And when, &c. "It has been remarked that from Joppa, Jonah was Bent to preach to the Gentiles at Nineveh, and that from the same place Peter was sent to preach to the Gentiles at Cesarea ' (Clark.)
10 And ho became very hungry, and would have eaten; but while they made ready, he fell into a trance,
11 And saw a heaven opened, and a certain vessel descending unto him, as it had been a great sheet,
house, was the usual place for retirement and prayer. See Note, Matt. vi. 65 ix. 2. IT About the sixth hour. About twelve o'clock at noon. The Jews had two stated seasons of prayer — morning, and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion probably at noon. Thus David says (Ps. lv. 17), " Evening and morning, and at noon, will 1 pray, and cry aloud." Thus Daniel " kneeled upon his knees three times a day and prayed." Dan. vi. 10. 13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours. (Clem. Alex, as quoted by Doddridge.) Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.
10. And he became very hungry. From the connexion, where it is saij, that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, nad but two meals, and the first was usually taken about ten or eleven o'clock. This meal usually consisted of fruit, milk, cheese, &c. Their principal meal was about six or seven in the afternoon; at which time they observed their feasts. See Jahn's Bib. Archae. $ 145. IT He fell into a trance. Greek, An ecstasy,?xot*. <r.;, fell upon him. In ch. xi. 5, Peter says that in a trance he saw a vision. The word trance, or ecstasy, denotes a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended. It is a high species of abstraction from external objects; when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus Balaam is said to have seen the vision of the Almighty, felling into a trance (Num. xxiv. 4.T6);
12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
13 And there came a voice to
thus Paul, in praying in the temple, fell into a trance (Acts xxii. 17); and perhaps a similar state is described in 2 Cor. xii. 2. This effect seems to be caused by so intense and absorbing a train of thought, as to overcome the senses of the body; or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of revery, or absence of mind, which Dr. Rush describes as " induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects." (Diseases of the Mind, p. 310, Ed. Phiia. 1812.) In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects.
11. Arid sav) heaven opened, ch. vii. 56. Note, Matt. iii. 16. This language is derived from a common mode of speaking in the Hebrew scriptures, as if the sky above us was a solid, vast expanse, and if it were opened to present an opportunity for any thing to descend. It is language that is highly figurative. IF And a certain vessel. See Note on ch. ix. 15. IT As it had been. It is important to mark this expression. The sacred writer does not say that Peter literally saw such an object descending; but he uses.this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended. IF Knit at the four corners. Bound, united, or lied. The corners were collected, as would be natural in putting any thing into a great sheet
12. Wherein, SfC. This particular vision was suggested by Peter's hunger, ver. 10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation, thnt that religion which was about to abolish the distinction between the Jews and other nations was of divme origin. See Rev. xxi. 2.
14 But Peter said, Not so, Lord; for I have never eaten any thing that is a common or unclean.
15 And the voice spake unto him again the second time, What God
14. 1 have never eaten, fyc. In the Old Testament God had made a distinction between clean and unclean animal*. Sec Lev. xi. 2—27. Dent xiv. 3—20. This law remained in the Scriptures, and Peter plead that he had never violated it, implying that he could not now violate it, as it was a law of God, and as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law, and the command which he now received in the vision, there was an apparent variation, and Peter naturally referred to the wellknown and admitted written law. One design of the vision was to show him that that law was now to pass away. 1T That is common. This word properly denotes that which pertains to all, but among the Jews, who wTere bound by special laws, and wiio were prohibited from many things that were freely indulged in by other nations, the word common came to be opposed to the word sacred, and to denote that which was in common use among the heathens, hence that which was profane, or polluted. Here it means the same as profane, or forbidden. IT Unclean. Ceremonially unclean; i. e. that which is forbidden by the ceremonial law of Moses.
15. What God hath cleansed. What God hath pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Its use is lawful if he has commanded it. Perhaps Peter would have supposed that the design of this vision was to instruct him, that the distinction between clean and unclean food, as recognised by the Jews, was about to be abolished, ver. 17. But the result showed that it had a high- 3r, and more important design. It was to show him, that they who had been esteemed by the Jews as unclean or profane— the entire Gentile world — might now be admitted to similar privileges with the Jews. That barrier was to be broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph. A. 14. Gal. iii. 28 It was also true that the ceremonial laws of the Jews in re-
16 This was done thrice: and the vessel was received up again into heaven.
17 Now while Peter doubted in
gard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which supposed such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles laboured to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts xv. and Rom. xiv. xv.
16. This was done thrice. Three times, doubtless to impress the mind of Peter with the certainty and importance of the vision. Comp. Gen. xli. 32.
17. Doubted in himself. Doubted in his own mind. He was perplexed to understand it. IT Behold the men, &c. We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged, that just in the moment when the mind of Peter was filled with perplexity, that the very event should occur which should relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced, that shall be ex tremely perplexing until some event shal occur, or some field of usefulness shall open, that shall exactly correspond to it, and shall indico te to us the will of God. We
himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry" for Sitnon'a house, and stood before the gate.
18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.
19 While Peter thought on the vision, the Spirit b said unto him, Behold, three men seek thee.
20 Arise, c therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
22 And they said, Cornelius, d the centuriorf, a just man, and one that feareth God, and of good report e among all the nation of
should observe then the events of God's providence. We should mark and record the train of our own thoughts, and we should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God. IT Before the gale. The word here rendered "gate," vvh&vx, refers properly to the vorch or principal entrance to an eastern house. See Note, Matt. ix. 2; xxvi. 71. It does not mean, as with us, a gate, but rather a door. See Acts xii. 13."
23. And lodged them. They remained with him through the night. Four days were occupied before Peter met Cornelius at Cesarea. On the first the angel appeared to Cornelius. On the second the messengers arrived at Joppa, ven. 9. On the third, Peter returned with them, \er. 23; and on the fourth they arrived at Cesarea, ver. 24. 30. 1T And certain brethren. Some Christians. They were six in number, ch. xi. 12. It was usual for the early Christians to accompany the apostles in their journeys. See Rom. xv.
the Jews, was warned from God by an hoi)1- angel, to send for thee into his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain f brethren from Joppa accompanied him.
21 And the morrow after they entered into Cesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
25 And as Peter was coming in Cornelius met him, and fell down at his feet, and worshipped him.
26 But Peter took him up, saying, s Stand up; I myself also am a man.
27 And as he talked with him, he went in, and found many that were come together.
24. Acts xv. 3. 3 John 6. 1 Cor. xvi. 6. 11. As this was an important event in the history of the church — the bearing of the gospel to a Gentile — it was more natural and proper that Peter should be attended with others.
24. His kinsmen. His relatives, or the connexions of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.
25. Fell down at his feet. This was an act of profound regard for him as an ambassador of God. In oriental countries it was usual to prostrate themselves at length on the ground before men of rank and honour. 1) Worshijiped him. This does not mean religious homage, but civil respect, the homage, or profound regard which was due to one in honour. See Note, Matt. ii. 2.
26. Stand up, Sic. This does not im ply that. Peter supposed that Cornelius intended to do him religious reverence It was practically saying to him, " I am nothing more than a man as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due." {Doddridge.)
27. And as he talked with him. He probably met him at the door or at a small distance from the house. It was
28 And he said unto them, Ye know how that it is an unlawful thing" * for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me b that 1 should not call any man common or unclean.
29 Therefore came I unto you.without gainsaying, as soon as I was sent for. I ask, therefore, for what intent ye have sent for me 1
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house; and, behold, a man stood before me c in bright clothing.
28. It is an unlawful thing. This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was at any rate the common understanding of the Jews. The design was to keep them a separate people. To do this Moses forbid alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Lev. xviii. 24—30. Dent. vii. 3—12. Comp. Ezra ix. 11, 12. This command the Jews perverted; and explained as referring to intercourse of all kinds, even to the exercise of friendly offices and commercial transactions. Comp. John iv. 9. IT Of another nation. Greek, Another tribe. It refers here to all who were not Jews. H God hath shewed me- Comp. ch. xv. 8, 9. He had showed him by the vision, ver. 11, 12. IT Any man common or unclean. See Note, ver. 14. That no man was to be regarded as excluded from the opportunity of salvation; or be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles to be broken down; and all were to be regarded as capable of being saved.
29. Without gainsaying. Without saying any thing against it; without hesitation or reluctance. IT lash, therefore, &c. The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, ver. 22. But Peter now desired from his own lips a more particular statement of the consi-
prayer is heard, and thine alms are had in remembrance in the sight of God.
32 Send therefore to.loppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a tanner, by the seaside; who, when he cometh, shall speak unto thee.
33 Immediately therefore I sent to thee: and thou hast well done that thou art come. Now * therefore are we all here present before God, to hear all things that are commanded thee of God.
34 Then Peter opened his mouth, and said, Of a truth, 1 perceive that God f is no respecter of persons:
derations which had induced him to send for him. IT For what intent. For what purpose or design.
3d. Thou hast well done. This is an expression of grateful feeling. IT Before God. In the presence of God. It is implied, that they believed that God saw them and that tney were assembled at his command, and that they were disposed to listen to his instructions.
34. Then Peter opened his mouth. Began to speak. Matt. v. 2. % Of a truth. Truly, evidently. That is, I have evidence here that God is no respecter of persons. IT Is no respecter of persons. The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in James ii. 1 — 4. A judge is a respecter of persons when he favours one of the parlies on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, &c. The Jews supposed that they were peculiarly favoured by God. and that salvation was not extended toother nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he bas learn ed the error of this doctrine. That a
35 But in a every nation lie that feareth him, and worketh
man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down; the offer is made to all; and God will save all on the same principle; not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament. Rom.ii.ll, Eph. vl 9. Col. iii. 25. It may be observed here that this does not refer to the doctrine of divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude a man because he is destitute of these privileges But this does not affirm that he will not make a difference in their character, and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand — to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds, he will not make a difference, is not any where denied. Comp. 1 Cor. iv. 7. Rom. xii. 6. It is worthy of remark further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament — the apostle Paul — is nlso the one that laboured most to establish the doctrine that God was no respecter of persons, j that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet in regard to the whole race viewed ax lyina on a level., he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he woidd have mercy. The doctrine may be thus stated. (1.) The barrier between the Jews and Gentiles was broken down, (2.) All men thus were placed on a lerel — none to be saved by external privileges, none to be Jost by the want or them. (3.) All were guilty (Rom. i ii. hi.), and none had a claim on God. (4.) If any were saved, it would be by God's showing mercy on f uch of this common mass as he chose.
35. But in every nation, &c. This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favours of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here, tiie vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted, now convinced Peter that the favours of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach; and to communicate this to the apostles was an important step in their work of spreading the gospel. IF In every nation. Among all people. Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of tli6 heart. IT He that feareth him. This is put for piety towards God in general. See Note, ch. ix. 31. It means that he that honours God, and keeps his law; that is a true worshipper of God, according to the light and privileges which he has, is approved by him, as giving evidence that he is his friend. U And worketh righteousnesx. Does that which is right and just. This refers to his conduct towards man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God — piety towards God, and justice towards all men; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true piety. We may observe here, (1.) That it is not said that Cornelius was accepted on account, of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a me. ritorious ground of acceptance. (2.) He improved the light which he had. (3.) He embraced the Saviour when he was offered to him. This circumstance makes an essential difference between the case of Cornelius, and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and thev
36 The word which Cod sent unto the children of Israel, preaching peace a by Jesus Christ; (he is » Lord of all;)
37 That word, J say, ye know, which was published throughout
aie, therefore, totally unlike the Roman aonturion. His example should not be plead, therefore, bv those who neglect the Saviour, for it furnishes no evidence that they will be accepted, when they are totally unlike him.
36. The word. That is, this is the word, or the doctrine. Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term " word" in the accusative case (tov X'jycv) here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked that the term used there, and translated " word," as if it were a repetition of what is said here, is a different term. It is not xo>-ov, but rjp/*x — a word, a thing; not a doctrine. I understand the first term " word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion — the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. ' In recard to the word, or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ (who is Lord' of all), you know already that which w?as done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced after John had preached, that this was by Jesus Christ since God had anointed him,' &.c. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly. He commences his discourse with statin? the true doctrine < 'iithe subject; and explaining more perfectly that of which Cornelius had been
all Judea, and began from Galilee, after the baptism which John preached:
38 How God anointed c Jesus of Nazareth with the Holy Ghost and with power, who d went about doing
only imperfectly informed IT Unto the children of Israel. To the Jews. The Messiah was promised to them, and spent his life among them. 1T Preaching. That is, proclaiming, or announcing. God did this by Jesus Christ. IT Peace. This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is here used in a wider sense, to denote peace or reconciliation with God. He anwounced the way by which man might be reconciled to God, and might find peace. IT He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler of both Jews and Gentiles; he is their proprietor; and hence Peter saw the propriety of preaching the gospel to the Gentiles as well as Jews. See John xvii. 2. Matt, xxviii. 18. Eph. i. 20 — 22. This does not necessarily imply divinity; but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord over all nations, it is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Comp. Rom. ix. 5.
37.' That word. Greek, p^n* — a different word from that in the previous verse. It may be translated thing as well as word. M Which was published. Greek, Which was done. 'You know, though it may be imperfectly, what was done or accem plished in Judea,' &c. IT Throughout aL Judea. The miracles of Christ were not confined to any place, but were wrought in every part of the land. For an account of the divisions of Palestine, see Notes, Matt. ii. 22. IT And began, &c. Greek, Having been begun in Galilee. Galileo was not far from Cesarea. There was, therefore, the more probability that Cor nelius had heard of what had occurred there. Indeed, the Gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.
38. How God anointed, &e. That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See Note, Matt. i. 1. IF With the Hd.v good, and healing all that were oppressed a of the devil: tor b God was with him.
.*)!> And we c are witnesses of all things which he did, both in the land of the Jews and in Jerusalem; whom they slew and hanged on a tree.
41 Not e to all the people, but unto witnesses chosen before -f of
Ghost. See Note, Luke iv. 19. The act of anointing the kings and priests seems to have been emblematic of the influences of the Holy Ghost. Here it means that God communicated to him the influences i»f the Holy Spirit, thus setting him apart for the work of the Messiah. See Matt. iii. 16, 17. John iii. 34, "God giveth not the Spirit by measure unto him." *f And vilh power. The power of healing the sick, raising the dead, &c. IT Who went about doing good. Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as liir as possible. This is the simple but sublime record of his life. This, in few, but most affecting words, fells us all about the Saviour. It gives us H distinct portrait of his character, as he ia distinguished from conquerors and kings, and false prophets and the mass of men. H And healing, &c. Restoring to health. IT All that were oppressed of the devil. All that, were possessed by him. See Note, Matt. iv. 23, 24. IT God was with him. God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be wrought only by God.
39. And toe are witnesses. We who are apostle*. See Note, Luke xxiv. 48. 1 In Jie land of the Jews. In the country of I ii. lea. 11 Whom they slew, &c. Our translation would seem to imply that there were two separate acts — first slaying him. and then suspending him. Bu this is neither according to truth nor to the Greek text. The original is simply, whom they put to death, suspending him an a tree' 1T On a tree. On a cross. See Note, ch. v. 30.
God, even to us, who did eat and drink with him after he rose from the dead.
42 And he commanded us * to preach unto the people, and to testify that* it is he which was ordained of God to be the Judge of quick and dead.
43 To him ' give all the prophets witness, that through his name whosoever-' believeth in him shall receive remission of sins.
41. Not to all the people. Not to the nation at large; for this was not necessary in order to establish the truth of his resurrection. He however showed himself to many persons. See the Harmony of the accounts of the resurrection of Jesus at the close of the Notes on Matthew. IT Chosen of God. Appointed by God, or set apart by his authority through Jesus Christ. IT Who did eat and drink, &c. And by doing this he furnished the clearest possible proof that he was truly risen; and that they were not deceived by an illusion of the imagination, or by a phantasm. Comp. John xxi. 12, 13.
42. And he commanded xis, &c. Matt, xxviii. 19, 20. Mark xvi. 15, 16. If And to testify. To bear witness. IT That it is he* &c. 'See Notes, John v. 22—27. Comp the references in the margin. IT Of quick. The living. The doctrine of the New Testament is, that those which are alive when the Lord Jesus shall return to judge the world, shall be caught up in vast numbers like clouds, to meet him in the air, without seeing death. 1 Thess. iv. 10, 17. Yet before this, they shall experience such a change in their bodies as shall fit them for the judgment and for their eternal residence — a change which shall liken them to those who have died, and have been raised from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1 Cor. xv. 52, " The dead shall be raised, and we shall be changed."
43. To him give, &C, See Note, Luko xxiv. 27. 44. 1T That through his name, &c. This was implied in what the prophets said. See Rom. x. 1 1. It was not, indeed, expressly affirmed that Ihey who believed in him should bo pardoned; but
44 While Peter yet spake these words, the Holy Ghost" fell on all them which heard the word.
45 And they b of the circumcision which helieved were astonished, as many as came with Peter, because that on the Gentiles also was poured out the girt of the Holy Ghost:
4G For they heard them speak c with tongues, and magnify God. Then answered Peter,
47 Can d any man forbid water, that these should not be baptized which have received the Holy Ghost as well as we 1
this was implied in what they said. They promised a Messiah; and their religion ^ consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Rom. iv.
44. The Holy Ghost, fell, &c. Endowing them with the power of speaking with other tongues, ver. 40. Of this the apostle Peter makes much in his argument in ch. xi. 17. By this, God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Comp. ch. ii. 1 — 4. IT Which heard the word. The word of God; the message of the gospel.
4f>. And they of the circumcision. Who had been Jews. II Were astonished. Were amazed that Gentiles should be admitted to the same favour as themselves.
46. Speak vrith tongues. In other languages than their native language, ch. ii. 4. It And magnify God. And praise God.
47. Can any man forbid water, &c. They have shown that they are favoured in the same way as the Jewish converts. God has manifested himself to them, as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression here used is one that would naturally refer to water's being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.
48. Arid he commanded them, &c. Why Peter did not himself baptize them is uTiknown. But it might be, perhaps, because he chose to make use of the ministry of lhe brethren who were with him, to pre- ent the possibility of future cavil. If
48 And he commanded them to be baptized in the name of the Lord, Then prayed they him to tarry certain days.
-^ that were in Judea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they e that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.
they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. This was left to be performed by others. See 1 Cor. i. 14 — 17, " Christ sent me not to baptize, but to preach the gospel."
1. And the apostles and brethren. The Christians who were in Judea. IT Heard, &c. So extraordinary an occurrence as that at Cesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.
2. They that were of the circumcision. The Christians who had been converted from among the Jews. % Contended with him. Disputed; or reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any peculiar sense the vicar of Christ upon earth. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what ho had thought proper to do. But the primitive Christians had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament.
3. And didst eat with them. See Note, ch.x. 13,14.
4 But Peter rehearsed the matter from the beginning-, and expounded it by order unto them, saying-,
5 I was in the city of Joppa, praying*: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet let down from heaven by four corners; and it came even to me:
6 Upon the which when I had fastened mine eyes, I compered, and saw four-footed beasts "»f the earth, and wild beasts, and erf -»>ingthings, and fowls of the air.
8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
10 And this was done three times: and all were drawn up again into heaven.
4. But Peter rehearsed. Greek, Peter beginning, explained it to them in order. That is, he began with tlie vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement oC/acts is usually the best way of disarming prejudice and silencing opposition. In revivals of true religion, the best way of silencing opposition, and especially among Christians, is to make a plain statement of things as they actu illy occurred. Opposition most commonly arises from prejudice, or from false and exaggerated statements; and those can be best removed, not by angry contention, but by an unvarnished relation of the facts. Inmost cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of tin; Ger.tiles to the church. H And expounded if. txplaiiifd it; slated it as it actually occurred. TT In order. One event after anothor, as they happened. He thus showed that Ins own mind had been as much biassed as theirs, and stated in what manner his prejudices had been removed. It often happens that those who p2
11 And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me.
12 And the Spirit a bade me go with them, nothing doubting. Moreover, these six brethren accompanied me; and we entered into the man's house:
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surrame is Peter;
14 Who shall tell thee words * whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as c on us at the beginning.
10 Then remembered. I the word of the Lord, how that he said, John d indeed baptized with water; but c ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave •f them the like gift as he did untv
become most zealous and devoted in art new plans for the advancement of rel! gion, were as much opposed to them a first as others. They are led from on circumstance to another, until their pre judices die away, and the providence and Spirit of God indicate clearly their duty 5—14. See ch. x. 9—33.
14. And ull thy house. Thy family. This is a Circumstance which is omitted in the account in ch. x. It is said, however, in ch. x. 2, that Cornelius feared God u)ith nil his house. And it is evident from ch. x. 48, that the family also received the ordinance of baptism, and was received into the church.
lt">. The word of the Lord See Note, ch. i. 5.
17. What ivas I. What power or right had J to oppose the manifest will of God that the Gentiles should be received intr the Christian church. H Withstand God. Oppose or resist God? He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of us -who believed on the Lord Jesus to the Gentiles h granted repentance
Christ, what ° was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also
Peter were all overcome. One of the best means of destroying prejudice and false opinions, is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and lierce contentions that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote every where, revivals of pure and undefded religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas which professed orthodoxy and love lor the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.
18. They held their peace. They were convinced, as Peter had been, by the manifest indications of the will of God. IT Then hath God, &c. The great truth is in this manner established, that the doors of the church are opened to the entire Gentile world — a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed
19. Now they, &c. This »eree introduces a new train of historical remark; and from this point the course (if the history of the Acts of the Apostles takes a new direction. Thus far, the history had
19 Now they c which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phenice, and Cyprus, and
recorded chiefly the preaching of the gospel to the Jews only. From this point the history records the eflbrts made to convert the Gentiles. It begins with the labours put forth in the important city of Anlioch (ver. 19, 20); and, as during" the work of grace that occurred in that city, the labours of the apostle Paul were especially sought (ver. 25, 26), the sacred writer thenceforward confines the history mainly to his travels and labours. IT Which were scattered abroad. See ch. viii. 1. IT As far as Phenice. Phcenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phcenice Proper extended only from tho cities of Laodicea to Tyre, and included only the territories of "Tyre and Sidon. This country was called sometimes simply Canaan. See Note, Matt. xv. 22. II And Cyprus. An island off the coasl of Asia Minor, in the Mediterranean sea. See Note, Acts iv. 36. IT And Antioch. There were two cities of this name, one situated in Pisidia in Asia Minor (see ch. xiii. 14); the other, referred to here, was situated on the river Orontes, and was long the capital of Syria. It was built hv SeleucusNicanor,and was called Antioch in honour of his father ffhuochus. It was founded three hundred and one years before Christ. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha, and in the New Testament- It was" long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews as vvell as the Greeks and Macedonians, so that here they had the privilege of worship m their own way without molestation. It is probable that the Christians would be regarded merely as a seeof Jews, and would be here suffered to celebrate their worship without interruption. On this account it may have br- en, that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, aiid be permitted to worship
Antioch, preaching (he word to none but ° unto the Jews only.
•JO And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, b preaching the Lord Jesus.
21 And the c hand of the Lord was with them: and a great num-
God without molestation. This city was honoured as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gates; was adorned with line fountains; and was a city of great opulence. It was however subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake in which 60,000 persons were destroyed. It was taken by the Saracens in A. D. 638, and after some changes and revolutions, it was taken during the crusades, after a long and bloody siege, by Godfrey of Bouillon, June 3, A. D. 1098. In 1268 it was taken by the sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and r-ontains about 10,000 inhabitants. (Robinson's Cahnet.) IT Preaching the word. The word of God, the gospel. IT To none but unto the Jeuis only. They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.
20. 'Were men of Cyprus and Cyrene. Were natives of Cyprus and Cyrene. Cyrene was a province and city of Lybia in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that tiie Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles. IT Spakennlo the Grecians, i'Ek\»vi<rri$. To the Hellenists. This word usually denotes in the New Testament those Jews residing in foreign lands, who sj>oke the Greek language. See Note, en. vi. 1. But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm, that the men
22 Then tidings of these tilings came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, * that he should go as far as Antioch.
23 Who, when he came, and had seen the grace of God, was
of Cyprus'and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those (ver. 19) who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles, as those who were addressed by the men of Cyprus and Cyrene. In many MSS. the word used here is E^Mv^s, Greeks, instead of Hellenists. This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the fathers. The ^Ethiopia version reads ' to the Gentiles.' There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to those who were not Jews, for all were called Greeks by them who were not Jev\s Rom. i. 16. The connexion would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also.
21. And the hand of the Lord. See Note, Luke i. 66. Comp. Ps. lxxx. 17. The meaning is, that God showed thorn favour, and evinced his power in the conversion of their hearers.
22. Then tidings, $c. The church at Jerusalem heard of thin. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there. 1T And they rent forth. To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. Note, ch. viii. 14. IT Barnabas. See ch. iv. 36, 37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, peculiarly qualified for the work on which they sent him.
23. Had seen the grace of God. The favour, or mercy of God, in converting sinners to himself. H Was glad. Approved of what had been done in preach-
glad ° and exhorted b them all, that with purpose c of d heart they would cleave unto the Lord
24 For he was a <rood man, and
ihg the gospel tc the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a revival is to produce joy in the hearts of all those who love the Saviour, f And exhorted them all. Entreated them. They would he exposed to many trials and temptations, and he sought to secure thoir affections in the cause of religion. ^' That with purpose of heart. With a firm mind: with a fixed, settled resolution; that they would make this their settled plan of life, their main object. A purpose,?re6riTi;, is a resolution of the mind, a plan, or intention. Ram. vhi. 28. Eph. i. 11; iii. 11. 2 Tim. i. 9; hi. 10. It is a resolution of the mind in regard to future conduct, and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan, or design, in their minds, that they would henceforward adhere to God. This plan must be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God. And unless this is the previ governing desire of the heart, there can be no evidence of conversion. ST That they would cleave. Greek, That they would remain, i. e. that they would adhere constantly and faithfully attached to the Lord.
24. For he was a good man. This is given as a reason why he was so eminently successful. It. is not said that he was a man of distinguished talents, or learning: that he was a splendid or an imposing preacher; but simply that he was a pious, humble man of God. He was honest, and devoted to his master's work. We should not undervalue talent, elofjuence, or learning in the ministry; but we may remark, that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this; and full e of the Holy Ghost, and of faith; and f much people w^as added unto the Lord.
25 Then * departed Barnabas
without this his ministry will be barrenness and a curse. There is nothing on this earth so mighty as goodness. If a man wished to make the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. "John Howard's purpose to do good has made a more permanent impression on the interests of the world than the' mad ambition of Alexander or Caesar. Perhaps the expression, " he was a good man," means that he was a man of a kind, amiable, j and sweet disposition. IT Full of the Holy | Ghost. Was entirely under the influj ence of the Holy Spirit. He was eminently a pious man. This is the second qualification here mentioned of a good ' minister. He was not merely exemplary for mildness and kindness of temper, but j he was eminently a man of God. He j was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, &c. See Gal. v. 22, 23. Comp. Acts ii. 4, Note. IF And of faith. Confidence in the truth and promises of God. This is the third qualification mentioned; and this was another cause of his success. He confided in God. He trusted to his promises. He depended, notion his own strength, but on the strength of the arm of God. With these qualifications he engaged in his work, and he w; s successful. These qualifications should be sought by the ministry of the gospel. Others should not indeed be neglected, but a man's ministry will usually bo successful only as he seeks to possess those endowments which distinguished Barnabas— a kind, tender, benevolent heart; devoted piety; the fulness of the Spirit's influence; and strong, unwavering confidence in the promises and power of God. ^ And much people. Many people. IT Was added unto the Lord. Became Christians.
25. Then departed, &c. Why Barnabas sought Saul is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch. There was a great, revival of religion; and there was need of addi tional labour. In such scenes the minis ters of the gospel need additional help
26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year
as men in harvest-time seek the aid of others. Saul was in this vicinity (ch. ix. 30), and he was eminently fitted to aid in this work. With him "Barnabas was well acquainted (Act. ix. 27), and probably there was no other one in that vicinity whom he could obtain. IT To Tarsus. Note, Acts ix. 11.
26. Thai a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of travelling in other places. The aitention of the apostles was early and chiefly directed to cities, as being places of influence and centres of power. Thus Paul passed three years in the city of Ephesus. Acts xx. 31. And thus he continued a year and a half at Corinth. Acts xviii. 11. It may be added that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns. Ii" They assembled themselves, &c They came together for worship. 1! With the church. Marg. in the church. The Greek {h) will bear this construction; but there is no instance in the New Testament wffere the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship. IF And the disciples were called Christians, &o. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views, it was given, is not certainly known. Whether it was given by their enemies ill derision, as the names Puritan, Quaker, Methodist, &c. have been; or whether the disciples assumed it themselves: or whether it was given by divine intimation, has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonourable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for thev all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they ttcy assembled themselves ' with the church, and t;iiii>iit a much people. And the disciples were called Christians first in Antioch.
regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galileans (Acts ii. 7), or J as Nazareyies (Acts xxiv. 5), " And a ring- I leader of the sect of the Nazarenes." It! is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably [ use this name to distinguish them; and j it might have become thus the common I appellation. It is evident from the New | Testament, I think, that it was not designed as a term of reproach. It is but twice used besides this place: Acts xxvi. I 28, " Agrippa said unto Paul, Almost thou j persuadest me to be a Christian.'" 1 Pet. I iv. 1G, " Yet if any man suffer as a Chris-! tian, let him not be ashamed." No cerj tain argument can be drawn in regard to I the source of the name from the word which is used here. The word XgiM*etri£ae used here, means, (1.) To transact any, business; to be employed in accomplishing any thing, &c. This is its usual signification in the Greek writers. It means, (2.) To be divinely admonished, to be instructed by a divine communication, &c. I Matt. ii. 12. Luke ii. 26. Acts x. 22 Heb. viii. 5; xi. 7; xii. 25. It also means, (3.) To be named, or called, in any way, without a divine communication. Rom. vii. 3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a divine monition, or communica~ tion; and it is certainly possible that the I name was given by Barnabas and Saul. j I incline to the opinion, however, that it | was given to them by the Gentiles who were there, simply as an appellation, | without intending it as a name of re- I proach, and that it was readily assumed | by the disciples as a name that would i fitly designate them. If it had been as- ' sumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they " were called " but thafl they took this name, or that ii was riven by the apostles. It is, however, of little consequence whence the name original ed. It soon became a name of reproach. and has usually been in all ages since, b) the wicked, the gay, the licentious, aucl
27 An J in these clays came a prophets from Jerusalem unto Antioch.
28 And there stood up one of them, named Agabus, fc and signi-
the ungodly. It is, however, an honoured name; the most honourable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. Jt is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, and the fashionable, and the rich, that true honour is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name; that by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together — a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them in most important respects on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in dif ferent climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.
27. AvJ in those days. While Barnabas and Saul were at Antioch. IT Came prophets. The word prophet denotes properly one who foretells future events. See Note, Matt. vii. 15. It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from God, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the "word.
See Rom. xii. 6. 1 Cor. xii. 10. 28; xiii. 2. 8; xiv. 3. 5. 24. These prophets seem tc have been endowed in a remarkable manner with the knowledge of future events; with" the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
28. Named Agabus. This man is mentioned but in one other place in the New Testament In Acts xxi. 10, 11, he is mentioned as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly sa.d that he was a Christian, but the connexion seems to imply that he was. IT And signified. See John xii. 33. The word usually denotes to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language. But here it seems to denote simply to foretell, to predict IT By the Spirit. Under the influence of the Spirit. He was inspired. V A great dearth. A great famine. 1F Through/ml all the world. The word here used (oixou^lvijv), usually denotes the inhabitable world, the parts of the earth which are cultivated and occupied. It is sometimer, limited, however, to denote an entire land or country, in contradistinction from the parts of it: thus, to denote the whole of the land of Palestine in distinction from its parts; or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, &c. See Note. Luke ii. 1. The meaning of this prophecy evidently is, that the famine would bo extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called general. In fact, though the famine was particularly severe in Judea, yet it extended much farther. This prediction was uttered not long after the conversion of Saul, and probably therefore, about the year A. D. 38, or A. D. 40. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places. {Ijirdner's Works, vol. i pp. 253, 254. Ed. Lond. 1829/. 1T Which came to pass, &c. This is one of the few instances in which the sacred writers in the New Testament affirm the fulfilment be g-ierit dearth throughout all the world: which came to pass in the ilavs of Claudius Cesar.
29 Then the disciples, every man according to Ms ability, de-
termined to send a relief unto the brethren which dwelt in Judea:
30 Which also they did, and * sent it to the elders by the hands of Barnabas and Saul.
»f a prophecy- The history having been written after the event, it was natural to give a passing notice of the fulfilment. Tl In the days of Claudius Ccesar. The Roman emperor. He began his reign LI, and reigned thirteen years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one doubtless to which the eacred writer here refers. (1.) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are ihese: "There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come." He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient ftassage from thence up to the city. Dio, ib. lx. p. 671, 672. See also Suetonius, Claud, cap. 20. (2.) A second famine is mentioned as having been particularly gevere in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204. " There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachms." This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius. (3.) In the latter part of his reign, A. D. 51, there was another famine at Rome, mentioned by Suetonius (Claud, cap. 18), and by Tacitus (Ann. xii. 43). Of this Tacitus says, that it was so severe, that it was deemed to be a divine judgment. (4.) A fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus (Ant. b. xx. ch. 2, $ 5). " A famine," says he, " did oppress them at the time (in the time of Claudius); and many Deople died for the want of what was nec.^sary to procure food withal. Queen Helena sent some of her servants to Alexandria with meney to buy a great quantity of corn, and others of them to rot! to bring a c:rgo of dried figs"
This famine is described as having continued under the two procurators of Judea, Tiberias Alexander and Cassius Fadus. Fadus was sent into Judea, on the death of Agrippa, about the fourth year of the reign of Claudius, and the famino, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See Note in Winston's Josephus, Ant. b. xx. ch. 2. § 5; also Lardner as quoted above. Of this famine, or of the want consequent on the famine, repeated mention is made in the New Testament.
29. Then the disciples. The Christians at Antioch. If According to his ability. According as they had prospered. It docs not imply that they were rich, but that they rendered aid as they could afford it. 1T Determined to send relief. This arose not merelv from their general sense of their obligation to aid the poor, but they felt themselves particularly bound to aid their Jewish brethren. The obligation to aid the temporal wants of those from whom they had received so important spiritual mercies, is repeatedly enforced in the New Testament. Comp. Rom. xv. 25—27. 1 Cor. xvi. 1, 2. 2 Cor ix. 1, 2. Gal. ii. 10.
30 Sent it to the elders. Greek, To the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes aged men, but it was a name of office only in the Jewish synagogue. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief was intended tor the " brethren, ver. 2(J, that is, the Christians who were at Jerusalem, and it is not probable that a charity like this would have been intrusted to the hands of Jewish elders. The connexion here does not enable us to determine any thing about the sense in which the word was used. I think it probable that t does not refer to officers in the church but that it means simply that the charity was intrusted to the aged, prudemt, and experienced men in the church, (or distribution among the memb»~i. Calvi \ supposes that the apostles were particularly intended But this is not probable. It
NOW about. that time, Herod the king stretched ' forth Ma hands to vex certain of the church.
2 And he killec.lames a the brother of John with ihe sword.
3 And because he saw t pleased 1 the Jews, he proceeded further to
firobably aged men, may be here particuarly referred to, but I am rather inclined to think that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.
1. Now about that time. That is, during the time that the famine existed; or the time when Barnabas and Saul went up to Jerusalem. This was probably about ihe fifth or sixth year of the reign of Claudius, not far from A. D. 47. IT Herod the king. This was Herod Agrippa. The Syriae so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod ihe Great, and one of the sons of Aristobulus, whom Herod put to death. Josephus, Antiquities, b. xviii. 5. Herod the Great left three sons, between whom his kingdom was divided — Archelaus, Philip, and Antipas. Note, Matt. ii. 19. To Philip was left Iturea and Trachonitis. See Luke iii. 1. To Antipas, Galilee and Perea; and to Archelaus, Judea, Idumea, and Samara. Archelaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still farther enlarged. When Caligula was slain, he was at Rome, and having ingratiated himself into the favour of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Antiquities, b. xix. ch. 5, § 1. IT Stretched forth his hands. A figurative expression, denoting that he laid his hands on them, or that he endeavoured violently to oppress the church. IT To vex. To injure, to do evil to. x»xa><r»/. *!T Certain. Some ofthe church. Who they were the writer immediately specifies.
heading, or piercing him through. The Roman procurators were intrusted with authority over life, though in the time of Pilate the Jews had not this authority. 11 James the brother of John. This was the son of Zebedee. Matt. iv. 21. He is commonly called James the Greater, in contradistinction from James the son of Alpheus, who is called James the Less. Matt. x. 3. In this manner were the predictions of our Saviour respecting him fulfilled. Matt. xx. 23, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with."
3. And because he saw that it pleased the Jews. This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and protect the innocent; it was not to discharge the appropriate duties of a magistrate, and a king; but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity. And he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopula? among the Jews. In order," therefore, to secure a peaceful reign, and to prevent insurrection, and tumult, it was necessary for him to court their favour; to indulge their wishes, and to fall in with tbeir prejudices. Alas! how many monarchs and rulers there have been, who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, and truth, and justice. That this was the character of Herod, i9 attested by Josephus, Ant. xix. ch. 8, § 3. " This
king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, find rejoiced in living with good reputation." IF To take Peter
also. Peter was one of the most conspi.
4 And when he had apprehended him, he put him in prison, and delivered Kim to four quaternions of soldiers, to keep him; intending
cuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning men to Christ. It was natural therefore that he should be ihe next object of attack. IF The days of unleavened bread. The Passover, or the seven days immediately succeeding the Passover, during which they were required to eat bread without leaven. Ex. xii. 15 — 18. It was sometime during this period that Herod chose to apprehend Peter. Why this season was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation (Jos. Antiq. xix. 7. 3), it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation.
4. And luhen he had apprehended him. When he had taken or arrested him. Tl He put him in prison. During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the solemnities of religion; and hence Herod chose to retain him in custody until the Passover had ended, IT To four quaternions of soldiers. A quaternion was a company of four; consequently the whole number employed here was sixteen. The Romans divided the night into four watches, so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison (ver. 6), and two kept watch before the door of the prison. The utmost precaution was thus taken that he should not escape; and Herod thus gave the most ample assurance tothe Jews of his intention to secure Peter, and to bring him to trial. 1T Intending after Easter. There never was a more absurd or unhappy translation than this. The original is simply after thePassover (,«sra to -x<r%,x). The word Easier now denotes the festival observed by many Christian churches
after Easter to bring- him forth to the people.
5 Peter therefore was kept in prison; but ' prayer was made without ceasing of the church unto CJod for him.
in honour of the resurrection of iho Saviour. But the original has no reference to that; nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all ihe meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the times of the apostles The word Easter is of Saxon origin, and is supposed to be derived from East re, the goddess of love, or the Venus of the North, in honour of whom a festival was celebrated by our pagan ancestors in the month of April. {Webster.) As this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honour of* the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term Easter is used frequently to translate the word Passover. In the translation by Wiclif, the word paske, i. e. passover, is used. But Tindal and Coverdale used the word Easter, and hence it has very improperly crept into our translation. (Clark.) IT To bring him forth to the people. That is, evidently, to put him publicly to death to gratify them The providence of God in regard to Peter is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an abundant opportunity was given for the prayers of the church, and for his conse quent release.
5. But prayer was made. The church was apprized of his imprisonment and danger; and had no resource but to ap ply to God by prayer. In scenes of dan ger there is no other refuge; and the result shows that even in most discourag ing circumstances, God can hear prayer Nothing scarcely could appear more hopeless than the idea of rescuing Petal out of the hands of Herod, and out of the prison, and out of the custody of sixteen men, by prayer. But the prayer of faith was prevalent with God. IT Without ceo* ing. Intense, steady, ardent prayer. The word here used («*T«vij) is found in but one other place in the New Testamont