Acts 1
DODDActs 1:1-12
Parallels: Luke 100
St. Luke connects this history with his gospel, by a more particular account of the ascension of Christ than he had there given. Acts I. 1—12.
ACTS I. 1. THE former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
ACTS I. 1. THE former treatise, which I lately composed, and inscribed to thee, O Theophilus, contained a faithful narrative, as far as might be necessary for the confirmation of a Christian convert, concerning all the most considerable things which Jesus began both to do
The former treatise I composed.] This former treatise is undoubtedly the Gospel, which was written by St. Luke, and dedicated by him to Theophilus: and, as this history of the Acts was written by the same person, it is allowed by all antiquity, the author of it was St. Luke, whom the apostle Paul styles the beloved physician, (Col. iv. 14) and speaks of as his fellow labourer, (Philem ver. 24) who was with him at Rome, when he wrote his epistles to the Colossians and to Philemon, and again afterwards when he wrote his Second Epistle to Timothy; (2 Tim. iv. 11) and so continued an associate and companion to the apostle Paul, as it is evident, from his manner of expression, the penman of the Acts had been, in several of his travels, and in his dangerous voyage when he went first to Rome. This book is generally thought to have been written about the year of our Lord 63, at which time the history ends, which it is reasonable to suppose would have proceeded further, if it had been written later: and probably, as
Mr. L’Enfant and others have observed, it made as it were a second Part of St. Luke’s Gospel, which in all copies has the author’s name prefixed, while this is left without a title in the oldest manuscripts; though in the Syriac Version it is expressly ascribed to Luke, whom the translator seems to call his master. Not to mention the supposed allusions to this book in Barnabas, Clemens Romanus, Hermas Ignatius, and Polycarp, it is certain that Irenæus, Clemens Alexandrinus, Tertullian, Origen, and Eusebius, bear the most express testimonies to the genuineness of it, in a multitude of passages, which I need not here insert, as they are produced at large by Dr. Benson, in the first Part of the Appendix to his History of the Plantation of Christianity, Vol. III. p. 295—310; and, since the publication of that, by Mr. Biscoe, in his learned Discourses at Boyle’s Lecture, chap. xiv. xv. where he has shewn in a most convincing manner, how capable these ancient writers were of judging in this matter, and how universally it was
VOL. 3.
Christ being now to take leave of his disc
and to teach, and gave an account of the manner in which Christ opened the gospel, and in which he confirmed it, from his first appearance on earth to the last period of his abode upon it; Even to the very day in which he was taken up into heaven again, after he had by the influence and assistance of the Holy Spirit, with which he himself was so abundantly anointed, given a proper charge to the apostles, whom he had chosen to be the prime ministers of his kingdom, and the great instruments of extending it in the world: To whom also, in order to fit them more completely for the discharge of their important office, he presented himself alive after his sufferings, with many most evident testimonials of the truth of his resurrection; while, though he declined appearing publicly among the Jews, he often shewed himself to his disciples, being seen by them at various times for no less than forty days, and speaking to them of the things concerning the kingdom of God, which was then shortly to be erected by their means.
owned by the Christians of the first ages as a sacred book. How incontestibly it demonstrates the truth of Christianity, is shewn at large in both these useful treatises, and every attentive reader must needs observe it for himself.
b Began both to do and to teach.] To begin to do a thing, as Heinsius and many other critics have observed, is a common Greek idiom for doing or undertaking a thing. Compare Mat. xii. 1, with Luke vi. 1; and Mark vi. 2; with Mat. xiii. 54. See also Gen. iii. 3; Septuag. Numb. xxv. 1; Judg. xiii. 5; xx. 31; Luke iii. 8; xxi. 28; and Acts ii. 4 Yet in most of these places it refers to some of the first actions or events of the kind. Accordingly I apprehend, with Chrysostom, that the phrase here refers to the account which Luke had given of Christ’s ministry, from the beginning and first rise of it, (as he speaks, Luke i. 2, 3,) to the ascension, with which he concludes his Gospel.
c By the Holy Spirit.] It is certainly much more agreeable to the order and construction of the words in the original, to connect and explain them as above, than to refer them, as the Syriac and Ethiopic Versions do, to his choosing the apostles, by
the Spirit, or with Elsner, (Observ. Vol. I. p. 353,) to his being taken up by it. It is no wonder, considering how short a history we have of what passed between Christ’s resurrection and ascension, that this should be the only place which speaks of his acting by the Spirit after he rose from the dead: nor can I, with a late learned and ingenious writer, think that a sufficient reason for adhering to the versions mentioned above. (See Benson’s Plantation of Christianity, Vol I p. 14, 15.) His breathing on the apostles, and saying, Receive ye the Holy Spirit; (John xx. 22) seems also to agree very well with this interpretation. To render it, the orders they were to execute by the Holy Spirit, (as in the Translation of 1727) is altogether arbitrary, and is substituting a quite different truth instead of what was written by Luke. I have before inserted the remaining verses of this section in the two last sections of the second volume, to complete the History of our Lord to the time of his ascension (See note 4, Vol. II. sect. ccii.) But notwithstanding this it will be easily excused, that I have not omitted them here in their proper place, that the whole History of the Acts might stand together, and the work be kept entire.
them to wait or the Spirit at Jerusalem.
And, on the fortieth day after his resurrection, having assembled them together with peculiar solemnity,ᵈ he charged them not to depart from Jerusalem directly,ᵉ though he was now to stay no longer with them, and they knew of no immediate business which they had there; but ordered them to wait there for the accomplishment of that promise of the Father, to send the Spirit, which, [said he,]ᶠ you have so often, and so lately heard from me. (See John xiv. 26; xv. 26; xvi. 7; and Luke xxiv. 49.) For John indeed baptized with water only, when he was sent to call men to repentance; but, as he then declared (Mat. iii. 11), there is a nobler baptism you may expect from me; and to prepare and furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name, you shall be baptized with an abundant effusion of the Holy Spirit, far beyond what you have ever yet received: And this, I assure you, shall be done within these few days; which proved by the event to be but ten.
But now, as the appointed time was come for his returning to the Father, Jesus withdrew with his apostles from the city, and led them out, as was observed before, unto the mount of Olives, as far as to the boundaries of Bethany. (See Luke xxiv. 50; Vol. II. note ᵃ.) They therefore being come together, full of expectation that he had brought them thither with a view to some remarkable transaction, asked
ᵈ Having assembled them together.] Though some considerable ancient as well as modern critics, and particularly Chrysostom, and Theophylact, understand the word συναχόμενων as expressive of Christ’s eating with his apostles during the forty days spoken of above; the Notes of Elsner, (Observ. Vol. I. p. 355) and Raphelius, (ex Xen. p. 146, et Herod. p. 320, & seq.) seem abundantly sufficient to justify the version here given.
ᵉ Not to depart from Jerusalem.] This seems a plain intimation, that, after our Lord had met his disciples in Galilee, he appointed the apostles to meet him at Jerusalem, or perhaps accompanied them thither, and spent his last days on earth there; doing this last honour to the place,
where God had chosen to dwell, and where the most solemn ordinances of his worship were administered.
ᶠ Said he.] These words, though omitted in the original, are plainly implied. Raphelius (ex Xen. p. 146, 147) has produced many examples of such a change in the person speaking in the best Greek writers. Many others occur in the sacred authors. Compare Luke v. 14; Acts xvii. 3; xxiii. 22; Gen. xxvi. 7; Deut. ii. 13. See also Psal. ii. 3, 6; and xci. 14. And I the rather mention it, as it may account for many prophecies of Christ in the Old Testament, where he is introduced as speaking on a sudden, in an abrupt manner; which is not so usual, especially in modern and western Writers.
He checks their curiosity about a temporal
him, saying, Lord, wilt thou at this time break the Roman yoke from our necks, and after all this confusion restore the kingdom to the ungrateful people of Israel, who have been thus shamefully abusing and crucifying thee? Is the empire of the Messiah immediately to be erected? and wilt thou begin it from Jerusalem; a place that, of all upon the face of the earth, seems to be the least worthy of such a distinguishing honour?
But he, waving a direct answer to this curious question, and leaving it to the Spirit, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it, only said to them, Cease your inquiries at present on this head; since it is not convenient for you now to know those times or seasons in which many remarkable prophecies concerning my kingdom shall be fulfilled: For the Father has reserved them in his own power, under his own direction and disposal, and hath not expressly determined them in those predictions which certify the events themselves. And he hath taken this precaution, on purpose that the minds of his people might be kept in an humble, dependent, resigned frame: It will therefore be your wisdom always to cultivate such a temper, applying yourselves diligently to the duties of your office, and leaving all events to be determined by his infinite wisdom and goodness. But for the present let it suffice you to be told, that ere long, though I say not exactly when, you shall receive an extraordinary power of the Holy Spirit coming upon you; and, in consequence of that, shall be abundantly qualified to be my witnesses both in the city of Jerusalem, and in all the land of Judea; and not only so, but in Samaria too, though you have never yet
¶ Restore the kingdom to Israel ] They seem to have expected, that, when the Spirit was in so extraordinary a manner ured out, and the world, according to Christ’s prediction (John xvi. 8), convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for the Messiah, and so not only shake off its subjection to the Romans, but itself rise to very extensive, and perhaps universal dominion. The word ἀτοχαῖς ἀπω
intimates the shattered and weakened state, in which Israel now was. And I cannot but think, our Lord’s answer may intimate, it should at length be restored, though no immediately, or with all the circumstances they imagined; which concession seems the most satisfactory answer to Rabbi Isaac’s objection against Christianity, from his mistaken sense of these words. Chissuck Emunah, Part II. p. 59.
blessed them, ascends to heaven in their sight.
addressed yourselves to the Samaritans in any former mission (see Mat. x. 5, and compare Acts viii. 5, 14, 25), and even to the remotest parts of the earth; the barbarous nations of which you shall visit, with a success which shall gloriously illustrate my Father’s promise, of “giving me the heathen for mine inheritance, and the uttermost parts of the earth for my possession.” (See Psal. ii. 8.)
And having said these things, he lifted up his hands and blessed them (Luke xxiv. 50); and while they beheld him with great earnestness, and high expectation of some extraordinary event consequent on this solemn preparation, he was lifted up from the ground in a miraculous manner, and rose gradually higher and higher, till at length a bright cloud, conducted by the ministry of angels, who joyfully attended their returning Lord, received him out of their sight, and they saw him no more.
This marvellous event was so astonishing to the apostles, that they continued with their eyes fixed the way that he was gone: And while they were steadfastly looking up to heaven after him, as he went on in his triumphant ascent, behold, two angels, in the form of men, in white and shining raiment, came and stood near them; Who also spake to them, and said, Ye men of Galilee, why do ye stand thus gazing up to heaven, with so much surprise and amazement? This Jesus, who is now taken up from you into heaven, is gone to that world from whence he came, and in which he is to make his final abode: Nevertheless there will be a time, when he shall visit your earth once more, and so come in a visible form, riding on a cloud as his triumphant chariot, and attended by angelic guards, in the same manner as you have now beheld him going into heaven: Depart therefore in peace, and pursue the interest of his kingdom, with a firm assurance that his cause shall prosper amidst all opposition, and that while you are engaged in the service of this ascended triumphant Lord, you can never be losers by your fidelity and your zeal.
Then were the hearts of the apostles filled with joy by what they had seen and heard; and having worshipped their ascended Lord (Luke
The apostles return from mount Olivet to Jerusalem.
xxiv. 52), they returned to Jerusalem from the i. mount called Olivet, which is but a sabbathday’s acts journey, or about a mile distant from Jerusalem. i. 12 lem. And there they employed themselves in a daily course of public and private devotion; rejoicing in what they had seen, and firmly believing some extraordinary event was at hand, whereby they should be more fully qualified for the great work assigned them; which, whatever the hazard of it might be, they were firmly determined to undertake and prosecute.
IMPROVEMENT.
If we have ever seriously considered the contents of this ex- 1 cellent history on which we are now entering, we must surely see abundant reason to adore that gracious Providence which hath transmitted it to us, to confirm our faith, and animate our hope 2, 9 in the gospel. The account of our Lord’s ascension, with which it begins, relates to a fact of so great importance, that we may well bear the repetition of what we have read concerning it in the former history. 6 We see the apostles still dreaming of a temporal kingdom to be restored to Israel: So hard is it for the best of men to be entirely crucified to the world, even by the cross of Christ! (Gal. 7 vi. 24.) Our Lord does not set himself at large, to combat that error; nor is it necessary that we should be eagerly solicitous on the like occasions, where mistakes do not affect men’s characters, or their eternal state. Prudently does he direct them to wave the indulgence of their curiosity. Let us learn to moderate ours, and refer times and seasons to him who hath reserved them in his own power. Let a sense of the perfect wisdom and goodness of the Divine Being silence and compose us, amidst all the darkness which veils our prospects of futurity. 10 With the apostles let us lock up after an ascending Saviour, and send our wishes and our souls to heaven; where he now is, and where he must remain, till that important day in which he shall 11 descend to the final judgment. Behold, he then cometh in the clouds, and every eye shall see him! (Rev. i. 7.) May we view him to our joy, and not to our terror! and lift up our heads with
h A sabbathday’s journey from Jerusalem.] For the extent of a sabbathday’s journey, see Vol. II. Luke xxiv. 52, note 5. The easiest manner of reconciling this text with Luke xxiv. 50, and John xi. 18, may be seen in the note on the former of those passages, Vol. II. sect. cciii. note 2. And it is with pleasure that I see it confirmed and illus-
trated by the learned Mr. Biscoe, in his Sermons at Boyle’s Lecture, p 391-394. An elaborate and valuable work; by referring to which I shall have an opportunity of saving myself and the reader a great deal of trouble in these notes; for which therefore I gladly take this opportunity of making my acknowledgment to the worthy author.
The apostles and other disciples meet in an upper room.
serenity and cheerfulness, becoming those who see the approach of their complete redemption! (Luke xxi. 28.) In the meantime, may his cause and service be ever dear to us! and while he is attending to our concerns in the world above, may we, with grateful and joyful alacrity, pursue that which he graciously concends to own as his interest here on earth.
Acts 1:4
Christ, after his last discourse with his disciples, in their sight, from the mount of Olives in the Bethany; and they joyfully return to Jerusalem Spirit. Mark XVI. 19, to the end. Luke end. John XX. 30, to the end. XXI. ult.
Acts I. 4.
SUCH was the conversation Jesus had with his disciples at Jerusalem, and such the commission he gave them: and now at length, having gathered them together on the fortieth day after his resurrection, he charged them again, as he had done before (Luke xxiv. 49, p. 625), not to depart from Jerusalem, to employ themselves in any secular cares at home; but rather to spend some succeeding days in extraordinary devotion in the temple, or in their secret retirements; that they might, with the most becoming temper, wait for the accomplishment of that promise of the Father, which, [said he] you have again and again heard from me, both before and since my resurrection. (Compare John xiv. 26; xv. 26; xvi. 7; and Luke xxiv. 49.) For John indeed baptized with water, when he was sent to call men to repentance; but you well know, that he declared at the same time, “there was one coming after him, who should baptize in a more glorious manner with the Holy Spirit.” (See Mat. iii. 11, Vol. I. p. 106.) And in accomplishment of this prediction, as you are now to be sent forth to preach the gospel, and to bear witness of me as the true Messiah, that whosoever shall believe in me may obtain remission of sins, you shall be plentifully furnished from above with all those graces that may enable you to fulfil your ministry, and by my means shall be baptized with an extraordinary effusion of the Holy Spirit; and this shall be done not many days hence.
And he then took them with him out of the city, and passing over the brook Kedron again, in a very different manner from that in which he had lately crossed it (John xviii. 1, p. 475, 476, he led them out to the mount of Olives,
course with Jesus on the mount of Olives.
and brought them through that ridge of hills, as far as to the boundaries of Bethany.ᵃ
When therefore they were come together with such peculiar solemnity, and Jesus had thus assembled them in a body (as they apprehended, on some extraordinary occasion), they asked him, saying, Lord, wilt thou at this time, when they have just been guilty of such aggravated wickedness, restore the kingdom to Israel? And wilt thou now in such a manner shew thy favour to a nation which so well deserves to be destroyed, that Israel shall at this time be raised from its servitude, to that extensive empire which ancient prophecies have led us to expect under the government of the Messiah?
But, as Jesus was not willing to enter on a subject, concerning which the Spirit would soon rectify their notions, he chose to check their curiosity, and said to them, whatever the schemes of Providence may be, it is not for you to know, and therefore is not proper for you to inquire, what are those times or seasons which the Father has placed under his own authority: the Messiah’s kingdom shall indeed be triumphant, and the Israel of God shall reign with him; but where, or when, or how this shall be, it is not your present business to inquire: And therefore now let not these secret things engage and take up your attention; but let me rather exhort you to mind your present duty, and to leave the event of things to God: and, to prepare you for the important service you are called to, you shall indeed, as I before have told you, receive the power of the Holy Spirit coming upon you; and by this means
ᵃ As far as to the boundaries of Bethany.] This at least must be the import of the word iot; but what is said elsewhere will not allow us to extend it to the town itself: for the town of Bethany was about fifteen furlongs from Jerusalem (John xi. 18), whereas the place from which our Lord ascended, on mount Olivet, was but a sab-bathday’s journey, or about half that distance from Jerusalem (Acts i. 12). So that to reconcile what Luke here tells us in his gospel with the account he gives us of our Lord’s ascension in the Acts, we must conclude, that he conducted his disciples only to the boundaries of Bethany, which came much
nearer to Jerusalem, and took in part of the mount of Olives. (See note ᵃ on Mat. xxi. I, p. 280.) It is indeed possible, that our Lord might make his last visit on earth to Lazarus and his pious sisters; but it is manifest he did not ascend from the town of Bethany, where many others must have seen him, but from the mount of Olives, where none beheld him but his own disciples; nor is there any intimation in the words of the evangelist, that he came from Bethany to the mount of Olives on the day of his ascension, but rather that he went directly from Jerusalem thither.
VOL. 2.
Having blessed them, he ascends to heaven in their sight.
exer. you shall be qualified to be my witnesses, both cciii. in Jerusalem, and in all Judea, and in Samaria, Actsi. and even to the ends of the earth; and you shall gather in subjects to my kingdom in the remotest regions, and subdue multitudes to the obedience of faith.
and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.
ke And then, lifting up his hands in a most soiv. lemn and devout manner, he blessed them, as 50 one that had authority, not only to desire, but to command a blessing on them; and recommended them to the guardianship and care of his heavenly Father, to whom, after so long an abode on earth, he was now returning.
And it came to pass, after the Lord had spoken these things unto them, and had with great affection and solemnity discoursed with his disciples of the work they were to do, and of the power they should have to qualify them for it, even while he was blessing them, he was miracsi. ulously separated from them. And while they 9 stedfastly beheld him, and fixed their eyes upon him with the strictest observation, he was taken up from the ground on which he stood, and gradually carried up into heaven, as it seemed by the ministry of attending angels (though he could certainly have ascended merely by his own power): and while he hovered in the air, at some distance from them, a bright cloud appeared, as a kind of triumphant chariot which God had prepared on this great occasion, and received him out of their sight: and, passing through crowds of adoring angels, he ascended to a throne highly exalted above all theirs, and sat down, even at the right hand of God, on a seat of the highest dignity and authority, there to reign in the glories of his mediatorial kingdom, till all things shall be put under his feet. (See 1 Cor. xv. 25, 27.)
And as they were stedfastly looking up to heaven, while he went on in his amazing and triumphant
b While they beheld, he was taken up, &c.] 373), that it was much more proper our It will, I hope, be remembered, that it was Lord should ascend to heaven in the sight of for majesty, and not of necessity, that our his apostles, than that he should rise from Lord used the ministration of angels in car- the dead in their sight: for his resurrection ying himself to heaven. Dr. Jennings was proved, when they saw him alive after as observed, with his usual sagacity and his passion; but they could not see him in propriety (Serm. at Berrystreet, Vol. I. p. heaven, while they continued upon earth.
373), that it was much more proper our Lord should ascend to heaven in the sight of his apostles, than that he should rise from the dead in their sight: for his resurrection was proved, when they saw him alive after his passion; but they could not see him in heaven, while they continued upon earth.
Is tell them, he shall come again in like manner.
progress, behold, two angels, in the form of men, in white and shining raiment, being of the number of those whose ministration God was pleased to make use of in this illustrious event, came and stood near them ; Who also spake to them, and said, Ye men of Galilee, why do ye stand gazing up to heaven with such great astonishment ? Is it not what your Lord himself has often told you, that he was soon to return to the glory from which he came ? And we are now sent hither to assure you, that this Jesus, who is thus taken up from you into heaven, shall so come again, in the very same manner as you have now beheld him go into heaven : for the great day shall surely come, when he will visibly descend from heaven in a cloud of glory, attended as now with a guard of angels, to dispense their final judgment to all the inhabitants of the world : but in the mean time, the heavens must receive him, and you must no more expect his company on earth.
And his disciples were so fully satisfied of his Divine power and glory, that they worshipped him with the humblest reverence, though he was now become invisible to them ; and then (as he had ordered them) returned to Jerusalem with great joy, from the mount called Olivet, where he was parted from them ; which is but a sabbath day’s journey, or about a mile distant from Jerusalem :ᶜ and it exceedingly rejoiced their hearts to think that Jesus their Lord was in this singular manner honoured by his heavenly Father, and received up into a state of everlasting felicity and glory, in which he would be able to protect all his followers, and to provide
ᶜ Which is a sabbathday’s journey from Jerusalem.] A sabbathday’s journey is generally reckoned by the Jews to be two thousand cubits ; which was the distance between the ark and the camp, when they marched (Josh. iii. 4) ; and probably the same proportion was observed when they rested. This is usually computed at about eight furlongs, or a mile. But as the camp took in a large extent of ground, and this was only the distance of those that encamped nearest to the ark ; so it is evident, that as all the people were to repair
on the sabbathday to the place of God’ public worship, a sabbathday’s journey was more than two thousand cubits to those whose station in the camp was more remote from the ark : yet when they were afterwards settled in towns, they allowed no more than two thousand cubits for a sabbathday’s journey. (See Selden, de Jur. Nat. & Gent. lib. iii. cap 9, and Lightfoot, Hor. Heb. on Luke xxiv. 50 ; and Acts i. 12.) Compare noteᵃ in this section, on Luke xxiv. 50.
ey return to Jerusalem, and praise God in the temple.
in the most effectual manner for their present and eternal happiness. And they were always in the temple, that is, they constantly attended there at proper times, and were daily present at the hours of prayer,⁴ praising and blessing God, both in his house, and in their own retirements. Amen! May God always be praised by us, and by all who receive his gospel, for the discoveries and attestations of it given to these his servants, and by them to us!
And, in a few days after this (as will be shewn more largely in the following history), their ascended Lord, in remembrance of his promise to them, sent down as a royal donative the extraordinary influences of his Spirit upon them, fully to qualify them for that important office to which they were designed. And going forth with this furniture, they preached the gospel every where throughout the whole Roman empire, and even among the barbarous nations, with amazing success; the Lord, according to his promise, working with them, and confirming the word of his grace by the signs and miracles which followed it; which were at once the most solid, as well as the most obvious and popular demonstrations of those Divine truths which they delivered. Amen! So may the presence of the Lord be always with his faithful ministers! and may his gospel be attended every where with efficacy and success, as well as with convincing evidences of its Divine authority!
And thus we have given a summary account of the most remarkable passages of the life of Christ during the time of his abode on earth: but after all, it must be considered only as a specimen, rather than a full narration; for there are also many other things that Jesus said
⁴ And they were always in the temple.] come have imagined (by comparing this with Acts i. 13, 14), that the apostles dwelt for some time afterwards in an upper chamber of the temple: but they had no such interest with the priests, as to allow us to suppose they would permit them to lodge in an apartment of the temple. It is sufficient that they were always there at the ro er seasons; for it is well known, that
by night the temple was shut up. (Compar Luke ii. 37, Vol I. p. 76, and John xviii. 20, Vol. II. p. 503.) They probably joine their voices with the chorus of the Levites as no doubt other pious Israelites did; an must surely, from what they had already seen and known, have learnt to use many of the psalms sung by them, in a much sublimer sense than the generality of the people could.
se things are written, that we may eive.
and did, and indeed many other signs and miracles, that Jesus wrought, both before and after his resurrection, in the presence of his disciples, which are not written in this book of the four evangelists, which is here completed; and which indeed are so numerous, that if every one [of them] should be recorded in all its circumstances, I am persuaded the work would amount to so vast a bulk, that the world itself would not be able to receive the books that should be written; but the very size of the volumes would necessarily prevent the generality of mankind from procuring or reading them. But these most necessary and important things are written, in this plain way, and in this portable volume, not merely that the reader may be amused by so curious a story, but that the faith, the hope, and the piety of Christians, may be confirmed; and especially that you may more firmly and assuredly believe that Jesus is the Messiah, the Son of God, partaking of the same Divine glory with the Father, and the sure object of his people’s confidence; and that believing it, you may be so influenced by his instructive discourses, his complete example, and his dying love, that you may have eternal life through his name. And may God grant, that as it is all most certainly and circumstantially true, so it may have that happy effect upon all those by whom this history is perused, from age to age! Amen.
IMPROVEMENT.
THUS did our victorious Saviour ascend on high, and lead Luke captivity captive: the chariots of God which attended him xxiv. 51
The world itself would not be able to receive the books, &c.] There would be no great inconvenience in allowing an hyperbole here, as most expositors do, of which we meet with other instances in scripture. (See Gen. xi. 4; Numb. xiii. 33; and compare John xii. 19.) But I think the sense given in the paraphrase easier and more suited to the remarkable plainness of St. John’s style. Elmer explains this passage as if the evangelist had said, “If they were all to be particularly written, the unbelieving world would not admit them, so as to be moved by them to faith and obedience.” And he produces instances in which & in has such a signi-
fication. But, as John knew the unbelieving world would reject even what he had writ, this could be no reason for his writing no more. Perhaps it may be a most delightful part of the entertainment of the heavenly world, to learn from our blessed Lord himself, or from those who conversed with him on earth, a multitude of such particulars of his life, as will be well worthy our everlasting admiration. In the mean time, the pious and attentive study of what is here recorded, may most happily prepare us for such discoveries, an add an unutterable relish to them: Amen. So may it be, to the author of this Exposition and to all those who do, or may peruse it!
Reflections on the great design of the gospel.
were twenty thousand, even thousands of angels! (Psal. lxviii. 17, cciii. 18) and being gone into heaven, he is there seated on the right hand of God; angels, and authorities, and powers being made subject to him. (1 Peter iii. 22.) Let us his humble followers look after him with holy joy and pleasing expectation; congratulating his triumphs, and trusting through his grace to share them.
Luke xxiv. 52 Like the apostles, let us bow down and worship him; and, while we continue here below, let us make it our daily labour and care to seek those things which are above, where Christ sitteth at the right hand of God. (Col. iii. 1.) And, instead of amusing ourselves with the vain dreams of temporal grandeur and felicity, or with curious inquiries after those times and seasons which the Father has reserved in his own power, let us apply with vigour and zeal to that business which he has assigned us; labouring to the utmost to promote his gospel, and, by a diligent improvement of our time and opportunities, to prepare for his final appearance, when the Lord himself shall descend from heaven with more public splendour than he returned thither, and shall come in the glory of his Father, and his own glory, with a majestic pomp which every eye shall see, and with the sound of a trumpet, which even all the nations of the dead shall hear.
Mark xvi. 20 In the mean time, let us thankfully own his gracious presence with his disciples, whom he left behind him; and with admiring gratitude reflect upon the happy consequences of that presence, in the establishment of the gospel in the world, and the transmission of it even unto us, in so remote an age and country.
John xxi. 25 Let us especially praise him for these sacred records which contain such an authentic and exact account of those important facts in which we are all so nearly concerned; records incomparably more valuable than the writings of our private estates, or the charters of our public liberties. Let us earnestly pray, that their great design may be answered in us; and make it our important request to Him who is the giver of all grace, that through the operations of that Holy Spirit, without the influence of which even scripture itself, with all our advantages for understanding and improving it, will be but a sealed book, or a dead letter, our faith may be nourished and confirmed by every portion of it which we read; and that our hearts may be so delivered into the mould of his word, that believing on Christ, under all the characters he bears, we may have life through his name; and may at length receive the end of our faith, in the complete salvation of our souls, through him, to whom with the Father, and the eternal Spirit, be undivided honours, and everlasting praises. Amen, and Amen!
END OF THE SECOND VOLUME.
Page Chap. ver. Sect. *56 XII. —15—21 li. *52 22—32 lxi. 33—37 lxii. *79 38—45 lxiii. *86 46—50 lxiv. *99 XIII. 1—17 lxv. *103 18—23 lxvi. *113 24—30 lxvii. 31—35 lxviii. *116 36—43 lxvii. *179 44—53 lxviii. *190 54—58 lxxiii. *205 XIV. 1, 2 lxxvii. *207 3—5 xxviii. *214 6—12 lxxvii. *220 13—23 lxxviii. 24—35 lxxix. *228 *236 XV. 1—9 lxxxiii. 10—20 lxxxiv. *242 21—29 lxxxv. *249 30—39 lxxxvi. 252 XVI. 1—12 lxxxvii. *307 13—20 lxxxviii. *200 21—28 lxxxix. *202 *376 XVII. 1—13 xc. *382 14—21 xci. 22—27 xcii. *387 *258 XVIII. 1—9 xciii *389 10—20 xciv. *395 21—35 xcv. *405 XIX. 1—12 ccxxv. *407 13—15 ccxxvi. *413 16—30 ccxxvii. *418 XX. 1—16 ccxxviii. *421 17—28 cxlii. *315 29—34 cxliii. *319 *324 XXI. 1—3 cxlvi. 4, 5 — *280 6—8 — *285 9 —
MATTHEW. Page Chap. ver. Sect. 289 XXVI. 31—35 clxxxi. 299 36—46 clxxxii. 30 47—56 clxxxiii. 310 57, 58 clxxxiv. 317 59—68 clxxxv. 69—75 clxxxiv. 323 328 XXVII. 1, 2 clxxxvi. 333 3—10 cxciii. 338 11 clxxxvi. 12—14 —— 343 15—18 clxxxvii. 350 19 clxxxviii. 20—23 clxxxvi. 358 24—26 clxxxviii. 367 27—30 —— 374 31 —— 379 32—34 clxxxix. 35—37 exc. 385 38 clxxxix. 388 39—44 exc. 393 45—54 cxci. 55—61 cxcii. 399 62—66 cxciii. 274 400 XXVIII. 1—4 cxciv. 403 5—10 cxcv. 416 11—15 cxcvi. 427 16—20 cciii. MARK. Page Chap. ver. Sect. *9 V. 1—21 lxx. *101 22—43 lxxii. *106 *112 VI. 1—6 lxxiii. *116 7—11 lxxiv. *179 12, 13 lxxvi. *192 14—16 lxxvii. *198 17—20 xxviii. *203 21—29 lxxvii. *253 30—46 lxxviii. 47—56 lxxix. *256 *389 VII. 1—5 lxxxiii. *250 6—8 —— 9—13 —— *285 14—23 lxxxiv. *289 24—37 lxxxv. *294 *311 VIII. 1—10 lxxxvi. *336 11—21 lxxxvii. *353 22—30 lxxxviii. 31—38 lxxxix. *355 *361 IX. 1 lxxxix. *369 2—13 xc. *375 14—29 xci.
MARK. Chap. ver. Sect. Page Chap. ver. Sect. Page IX. 30—33— xcii. 14 XIV. 10, 11 clxvii. 400 —33—37 xciii. 18 12—17 clxviii. 403 38—41 xcvi. 34 18—21 clxx. 416 42—50 xciii. 20 22—26 clxxii. 428 27—31 clxxxi. 476 X. 1, 2 cxxxv. 216 32—42 clxxxii. 479 3—5 —— 219 43—52 clxxxiii. 487 6—9 —— 218 53, 54 clxxxiv. 496 10—12 —— 220 55—65 clxxxv. 504 13—16 cxxxvi. 222 66—72 clxxxiv. 497 17—31 cxxxviii. 226 32—46— cxlii. 256 XV. 1 clxxxvi. 510 —46—52 cxliii. 262 2 —— 514 3—5 —— 514 XI. 1—10 cxlvi. 280 6—14 clxxxvii. 521 11— cxlvii. 290 15 clxxxviii. 534 —11 cxlviii. 299 16—19 —— 526 12—14 cxlix. 303 20 —— 535 15—19 cl. 306 21—23 clxxxix. 537 20—33 cli. 310 24 cxc. 543 25 clxxxix. 539 XII. 1— cli. 314 26 cxc. 544 —1—12 clii. 317 27, 28 clxxxix. 540 13—17 cliv. 329 29—32 cxc. 545 18—17 clv. 333 33—39 cxci. 550 28—34— clvi. 339 40—47 cxcii. 558 —34 —— 342 35—37 —— 341 XVI. 1, 2— cxciv. 573 38—40 clvii. 344 —2 cxcv. 584 41—44 clix. 356 3 cxciv. 575 4— —— 575 XIII. 1—13 clx. 358 5—8 cxcv. 585 14—23 clxi. 367 9 —— 584 24—32 clxii. 375 10, 11 cxcv. 589 33—37 clxiii. 381 12, 13 cxcvi. 594 14 cxcviii. 606 XIV. 1, 2 clxvii. 399 15—18 ccii. 625 3—9 cxlv. 275 19, 20 cciii. 632 UK. Chap. ver. Sect. Page Chap. ver. Sect. Page I. 1—4 i. 21 III. 21—23— xviii. *114 5—25 iii. *30 —23—38 ix. *61 26—38 iv. *37 39—56 v. *41 IV. 1—4 xix. *116 57—66 vi. *46 5—8 —— *119 67—80 vii. *48 9—12 —— *118 13 —— *120 II. 1—21 x. *64 14—30 xxxii. *183 22—39 xi. *72 31, 32 xxxiii. *191 40—52 xiv. *92 33—39 xxxv. *199 40—44 xxxvi. *202 III. 1—6 xv. *97 7—18 xvi. *104 V. 1—11 xxxiv. *194 19, 20 xxviii. *163 12—16 1 *253
VOL. 2.
LUKE. Chap. ver. Sect. Page Chap. ver. Sect. Page V. 17—28 xlv. *257 XIII. 1—9 cxvi. 126 29—39 lxxi. *388 10—22 cxvii. 130 23—35 cxviii. 134 VI. 1—5 xlix. *279 6—11 l. *284 XIV. 1—14 cxix. 140 12—19 lii. *293 15—24 cxx. 145 20—36 liii. *298 25—35 cxxi. 149 37—49 liv. *302 VII. 1—10 lv. *307 XV. 1—10 clxxii. 152 11—17 lvi. *312 11—32 cxxiii. 156 18—23 lvii. *314 XVI. 1—18 cxxiv. 163 24—35 lviii. *318 19—31 cxxv. 169 36—50 lx. *329 XVII. 1—11 cxxvi. 174 VIII. 1—3 lxi. *334 12—19 cxxvii. 181 4—10 lxv. *356 20—37 cxxviii. 183 11—18 lxvi. *361 19—21 lxiv. *353 XVIII. 1—14 cxxix. 188 22— lxix. *376 15—17 cxxxvi. 223 —22—25 — *379 18—30 cxxxvii. 226 26—40 lxx. *381 31—34 cxlii. 257 41—56 lxxii. *394 35—43 cxliii. 263 IX. 1—5 lxxiv. *407 XIX. 1—10 cxliii. 265 6 lxxvi. *422 11—28 cxliv. 269 7—9 lxxvii. *424 29—40 cxlvi. 280 10—17 lxxviii. *430 41—48 cxlvii. 289 8—21 lxxxviii. *483 22—27 lxxxix. *487 XX. 1—9— cli. 313 28—36 xc. 1 —9—19 clii. 317 37—43— xci. 8 20—26 cliv. 328 —43—45 xcii. 14 27—40 clv. 332 46—48 xciii. 18 41—44 clvi. 341 49, 50 xcvi. 34 45—47 clvii. 344 51—56 cxxvii. 178 57—62 lxix. 357 XXI. 1—4 clix. 356 5—19 clx. 358 X. 1—16 xcvii. 36 20—24 clxi. 367 17—24 cvi. 80 25—33 clxii. 374 25—37 cvii. 84 34—36 clxiii. 380 38—42 cviii. 89 37—38 clxvii. 399 XI. 1—13 cix. 92 XXII. 1—6 clxvii. 399 14, 15 lxi. *335 7—18 clxviii. 402 16 lxiii. *346 19, 20 clxxii. 428 17—23 lxi. *337 21 clxx. 416 24—26 lxiii. *346 22 —— 419 27, 28 lxii. *344 23 —— 417 29—32 lxiii. *346 24 clxix. 408 33—36 lxiv. *351 25—27 —— 411 37—54 cx. 97 28—30 clxx. 414 31—34 clxxi. 424 XII. 1—12 cxi. 104 35—38 clxxiii. 431 13—21 cxii. 108 39 clxxxi. 476 22—34 cxiii. 111 40—46 clxxxii. 479 35—48 cxiv. 116 47—55 clxxxiii. 487 49—59 cxv. 122 54—62 clxxxiv. 496
Chap. ver. Sect. Page Chap. ver. Sect. Page XXII. 63—65 clxxxv. 508 XXIII. 39—43 exc. 546 66—71 clxxxv. 505 44 cxci. 550 45 —— 555 XXIII. 1—4 clxxxvi. 511 46 —— 553 5—17 clxxxvii. 518 47, 48 —— 556 18 —— 523 49—56 cxcii. 558 19 —— 521 20—23 —— 523 XXIV. 1, 2 exciv. 24, 25 clxxxviii. 534 3—11 cxcv. 575 26—31 clxxxix. 537 12 exciv. 585 32 —— 536 13—33— excvii. 579 33, 34— —— 540 —33—43 excviii. 596 —34 exc. 543 44—49 ccii. 603 35—37 —— 545 50—53 cciii. 623 38 —— 544 630 JOHN. Chap. ver. Sect. Page Chap. ver. Sect. Page I. 1—14 ii *23 IX. 1—23 exxx. 192 15—18 xvii. *109 24—38 exxxi. 199 19—28 xx. *122 39—41 exxxii. 203 29—42 xxi. *126 43—51 xxii. *131 X. 1—10 exxxii. 204 11—21 exxxiii. 207 II. 1—11 xxiii. *136 22—42 exxxiv. 211 12—25 xxiv. *141 III. 1—10 xxv. *147 XI. 1—16 exxxix. 240 11—21 xxvi. *152 17—46 exl. 244 22—36 xxvii. *157 47—57 exli. 251 XII. 1—11 exlv. 274 IV. 1—26 xxix. *167 12— exlvi. 280 27—42 xxx. *174 —12, 13 —— 284 43—54 xxxi. *180 14—19 —— 282 20—36 exlviii. 293 V. 1—16 xlvi. *262 37—43 exlix. 301 17—30 xlvii. *268 44—50 cl. 307 31—47 xlviii. *274 VI. 1—15 lxxviii. *430 XIII. 1 clxviii. 405 16—21 lxxix. *438 2— clxix. 407 22—40 lxxx. *443 —2 clxx. 416 41—58 lxxxi. *450 3—17 clxix. 408 59—71 lxxxii. *456 18—30 clxx. 415 31—38 clxxi. 422 VII. 1—13 xcviii. 41 XIV. 1—14 clxxiii. 432 14—24 xcix. 46 15—31 clxxiv. 439 25—36 c. 50 37—53 ci. 54 XV. 1—11 clxxv. 445 12—27 clxxvi. 449 VIII. 1—11 cii. 59 12—29 ciii. 64 XVI. 1—15 clxxvii. 455 30—47 civ. 70 16—33 clxxviii. 459 48—59 cv. 76
JOHN. Chap. ver. Sect. Page Chap. … Sect. Page XVII. 1—12 clxxix. 465 XIX. 19—22 exc. 544 13—26 clxxx. 471 23, 24 —— 543 25—30 cxci. 549 XVIII. 1 clxxxi. 475 31—42 cxcii. 559 2—12 clxxxiii. 486 13—18 clxxxiv. 495 XX. 1—17 exciv. 576 19—23 clxxxv. 503 18 cxcv. 589 24 clxxxiv. 496 19—23 excviii. 604 25—27 —— 499 24—29 cxcix. 608 28— clxxxv. 506 30—31 cciii. 635 —28—38 clxxxvi. 511 39, 40 clxxxvii. 522 XXI. 1—14 cc. 611 15—24 cci. 616 XIX. 1—16 clxxxviii. 525 23 cii. 634 —16—18 clxxxix. 536
FINIS.
0466TD
08-05-04 32180
MS
Acts 1:13
Parallels: Matthew 1
returned to Jerusalem, and assembled with the ples, Matthias is chosen to succeed Judas in the Acts I. 13, to the end.
Acts I. 13.
NOW the apostles being returned from the mount of Olives to Jerusalem, immediately after the ascension of Christ, (as was observed in the conclusion of the former section; when they were entered [into the city] they presently retired for devotion, and went up into an upper room, where they usually held their assemblies. And as this was the place where the apostles commonly abode, all the eleven were there, both Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James [the son] of Alpheus, and Simon the Zealot, and Judas, or Jude, [the brother] of James. But Judas the traitor was now dead, as was observed towards the close of the preceding history; (Vol. II. sect. cxciii.) and the vacancy occasioned by his death gave rise to that important business to which they quickly proceeded.
These all unanimously persevered in prayer and supplication, with great intenseness and ardour of soul, together with the pious women, who were formerly mentioned as attending the
a Into an upper room.] I can see no sufficient room for saving, as many have done, that this was in the temple. (Compare note 4, on Luke xxiv. 53, Vol. II.) Epiphanius says, it was on mount Sion, and that a Christian church was afterwards erected on the spot of ground on which it stood. (See Hammond in loc.) Perhaps they might the rather choose it, as giving some advantage for looking to the temple.
But it is plain from many other passages, that upper rooms were often large, and fit for containing a considerable number of persons. (Compare Mark xiv. 15, and Act xx. 8.) See Bos. Exercit. p. 64, & seq.
b The brother of James.] The expression in the original is ambiguous, and may signify either son, or brother: But Jude himself expressly determines it, that he was his brother, in ver. 1, of his epistle.
Peter observes, the scripture was fulfille in
cross of their Lord, and particularly Mary, so celebrated as the mother of Jesus; and also with his brethren and near kinsmen after the flesh, of whom there were some other besides the apostles, whose prejudices, though once strong, were now happily worn off. Compare John vii. 5.
And in these days, while they were waiting for the promise of the spirit Peter rising up in the midst of a full assembly of the disciples, spake as follows: Now the number of persons that were met together in that place, was about an hundred and twenty; the greater part of the five hundred to whom Christ had appeared (1 Cor. xv. 6) continuing in Galilee, during this interval between the feast of the passover and that of pentecost. And he said,
O ye men that hear me this day, [and] whom I regard as my brethren, in the bonds of religion, as well as of friendship! it was necessary in the righteous judgment of God, that this awful passage of scripture should be fulfilled, which the Holy Spirit spake, long before the event, by the mouth of David, and which God intended with a particular regard to Judas; who was so wicked a wretch, that; in contempt of all the
c Number of persons.] It is literally the number of names; but it is well known, that organist often signifies persons. (See Rev. iii. 4, xi. 13, and Raphel. ex Polyb. p 297.) And it best suits the English language, to render it so.
d This scripture should be fulfilled, &c.] Two prophecies are afterwards quoted for this purpose, (ver. 20) from Psal. lxix. 25, and cix. 8; and it has been matter of much debate, whether they do in their original sense refer to Judas, or to the enemies of David. Mr. Jeffery (in his Review, p. 179, &c. seq.) maintains the former, and Dr. Sykes (on the truth of Christianity, p. 271, 272) the latter. It is certain, the sixty ninth psalm is not to be confined to Judas; for St. Paul (Rom. xi. 9, 10) has quoted the 22d and 23d verses of it, as applicable to the unbelieving Jews in general. There are so many passages in both the psalms in question, more applicable to David than to Christ, that I was very inclinable to render the words before us, The Scripture which the Holy Ghost spake before by the mouth of David, must necessarily have been fulfilled concernin Judas, &c. and to have explained
them as if the apostle had said, “That vengeance, which David foretold as to be executed on his enemies must much more fall on Judas, whose perfidious and cruel attack on Christ himself rendered him so much more criminal.” But it is certain, the order of the Greek words will not so naturally admit this; nor do I remember to have seen the phrase πυροδυναί πησί πυθ, the particle τιν, or τι, with the dative case, being much more proper in that connection. (Compare Mat. xiii. 14; and Luke xxii. 37.) I therefore conclude, that, while David prophesied of the calamities which should befall his persecutors, it was revealed to him by the Holy Spirit, that the enemies and muders of the Messiah should inherit those curses in all their terror, and be yet more miserable than the persons on whom they were more immediately to fall. This fact (in itself exceeding probable) I take to be asserted in these words, as what was revealed by the same spirit to the apostle Peter. And I hope, the reader will excuse the length of a note, which may serve as a key to many other passages of the New Testament.
kes notice of the traitor’s misera e end.
ost solemn and endearing obligations to distinguishing duty and fidelity to his Divine Master, he became the guide of those that seized on the blessed Jesus, and marked him out to them by a traitorous kiss. (Mat. xxvi. 47, 48.) And indeed he well deserved to be made a monument of vengeance to succeeding ages, considering the near relation in which he stood to Christ, and to us; for he was once numbered with us his apostles, and for a while had obtained part of this ministry, with which our Lord was pleased to honour us, as the principal officers in his kingdom. The calamitous end of this unhappy man is therefore fresh in your memories; and it is known to all of you, that instead of enriching himself by his crimes, and securing those worldly advantages he so eagerly pursued, he only purchased (that is, was the occasion of purchasing) a field with that money, which was the reward of his iniguity: For his conscience would not suffer him to keep it; but he threw it down, as you know, in the temple, and then going away, he hanged himself. (Mat. xxvii. 5.) But that which should have supported the weight of his body breaking, he could not fully execute his horrid design; and falling down on his face, he burst asunder in the middle, and all his bowels were in a miserable manner poured out upon the ground; so that he expired in the utmost agonies both of body and mind, to the horror of all that beheld him.
c Purchased a field.] It is worth observing, that an action is sometimes said in Scripture to be done by a person, who was the occasion of doing it. (Compare Gen. xlii. 38; Exod. xxiii. 8; 1 Kings xiv. 16; Isa. vi. 10; Jer. xxxvi. 23; Rom. xiv. 25; 1 Cor. vii. 16; and 1 Tim. iv. 16) But some would render κλησία, he possessed the field, supposing Judas was buried there. (See Bren. and Heins. in loc.) Dr. Lightfoot thinks, he was strangled in the air by the Devil, and thrown down headlong in this field; and so might be said to possess it, and occasioned its being called the Field of blood. (Hor. Hebr. on Mat. xxvii. 5, and in loc.)
f Falling down on his face, he burst asunder, &c.] Thus Matthew’s account is recon-
ciled with Luke’s above. (See note b on Mat. xxvii. 5, Vol. II.) I find the learned Casaubon has taken the same method; nor can I see any reason to recede from this interpretation, on the most attentive review of the various solutions proposed by Mr. Biscoe. (Boyle’s Lect. p. 637-644) But, were I to change it, I should prefer to any other that of Limborch; that some Jew, who would have concealed the suicide, cut Judas down, and threw him in some pit or valley, where he was afterwards found lying on his face, with his bowels gushed out. That πέντε γνώμης should be rendered, not falling headlong, but falling down on his face, see proved b Raphelius, (ex Polyb. p. 103, & seq.) and Elsner, (Observ. Vol. I. p. 358, 359.
He devises that another apostle should e chose
(And by the way, this was a fact so public and notorious, that it was known to all the inhabitants of Jerusalem, who could not but take notice of such an extraordinary circumstance; so that the field which was so purchased is to this day called in their language, which is the Syriac dialect, Aceldama, that is, The field of blood, as being bought with money which was, in more senses than one, the price of blood; having been the cursed hire for which Judas sold the blood of his Master, and in effect his own.)
Now, said Peter to the disciples, I observed to you, that the scripture speaks something of this remarkable event; for it is written in the book of Psalms, (Psal. lxix. 25) “Let his habitation be desolate, and let no man inhabit it;” and again, (Psal. cix. 8) “Let another take (that is, another shall take and discharge) his office.” The former of these clauses is already awfully verified, as he is become such a spectacle of horror, that men will detest the very place where he lived; and the other must be now accomplished. It is necessary therefore, that of the men who have conversed intimately with us, and have attended during all the time in which the Lord Jesus was going in and coming out among us, and so can testify of all he did and said, Beginning from the baptism of John, when he first entered on his ministry, even to the day in which he was taken up from us into heaven, one of these should be chosen to the apostolic office, to be made a witness with us of that great and fundamental fact, his resurrection
It was known to all the inhabitants of Jerusalem.] Aringhius (in his Rom. Subterran. p. 456) mentions a funeral inscription tag up in the Via Nomentana, by which it appears, that the fate of Judas became a reverberate form of cursing. The reader will perceive, that with many of the best critics I take this verse to be a parenthesis, to be considered, not as the words of Peter, but of the historian; which effectually answers the objection from the fact having happened but a few days before the speech was delivered. This also accounts for his calling the Syriac, which was spoken by the Jews at that time, their language; for Hakeledama is the Syriac dialect.
One of these should be made a witness with us.] They might reasonably and modestly conclude, that it was fit the number of apostles which Christ first chose should be kept up, perhaps in allusion to the twelve tribes of Israel. But it is impossible, as well as quite unnecessary, that we should at this distance of time be able to assign a reason, why the two that are afterwards mentioned, and no more, were proposed as candidates. Perhaps a longer and more intimate acquaintance with our Lord might entitle them to a preference on this occasion.
proposed, and Matthias is chosen by ot.
rom the dead, upon which the proof of his being the Messiah so evidently rests.
The apostle had no sooner spoke, but immediately the whole assembly assented to the reasonableness of this proposal; and accordingly they set up two men; the one, Joseph called Barsabas,¹ who was also surnamed Justus, on account of the remarkable openness and integrity of his temper; and the other, a person of no less eminent note for his piety, who was called Matthias.
And they prayed with great solemnity, answerable to the importance of the occasion, saying, Thou, Lord, who knowest the hearts of all, and perfectly discernest every secret sentiment of the soul, and all the future circumstances of life! we humbly entreat thee to shew, which of these two, whom we esteem thy faithful servants, thou hast chosen to be advanced to this distinguished honour; That he may take part of this ministry, and share with thine other servants in the apostleship, from which Judas is fallen by [his] transgression to his eternal ruin; that he might go to his own place,² to that miserable world, which in thy righteous judgment is appointed for the reception of such heinous offenders, and the due punishment of such enormous crimes.
And after this prayer they gave out their lots for each;³ and the lot fell upon Matthias, on which they concluded, that he was the person whom God had appointed: And the rest of the
¹ Joseph called Barsabas.] The Cambridge Manuscript reads Barnabas; but Dr. Benson seems to have assigned solid reasons for concluding, this was not Barnabas the Cyprian, (Acts iv. 36) of whom we read so often in this history, whose name was also Joses, or Joseph, (which are both the same) but rather the Joseph mentioned Mat. xxvii. 56 and Mark vi. 3, the son of Cleopas or Alpheus, and brother to at least two of the apostles, James the Less, and Jude.
² To his own place.] Oecumenius, Hammond, and Le Cene, seem to interpret this phrase very unnaturally, when they explain it of a successor going into the place of Judas. That this now signifies a place proper and suitable for such a wretch, and therefore by God’s righteous judgment
appointed for him, many writers have shewn, and particularly Dr. Benson, in his History of the first Planting of Christianity, page 23. (Compare Mat. xxvi. 24; John vi. 70, 71 and xvii. 12.)
³ They gave out their lots.] This was, no doubt, most impartially adjusted, though we know not in what particular method. The honour God has conferred on inquiries by lot, (Josh. vii. 14, 15; 1 Sam. x. 20, 21) and the custom of fixing the officers of the priests in the temple, while in waiting there, by lot, (1 Chron. xxiv. 5, 7 and Luke i. 9) might lead them to this turn of thought. Grotius has shewn in his note here, that such a designation to sacred offices prevailed also among some pagan nations.
Reflections on the end of Judas, and choice of another apostle.
sact. apostles accordingly gave him the right hand was numbered with ii. of fellowship, so that for the future he was the eleven apostles. — numbered with the eleven apostles, and made Acts i. 26 the twelfth of that venerable society of men.
IMPROVEMENT.
verse 13,14 It was wisely and well determined by the apostles, to spend this interval of time in devotion and in Christian converse; for never have we more reason to expect the communication of the Holy Spirit of God to us, than when we are sharing our time between the one and the other, so far as Providence affords us 15 leisure from our secular affairs. With their devotions they properly joined a care for the future edification of the church, and therefore chose another apostle, to complete the number which our Lord had appointed. 25 It is dreadful to think how the vacancy happened, and by what a horrible transgression it was, that one of this sacred society fell from his office. The hand of God’s righteous vengeance 17,19 was heavy upon him, and brought him in a few hours to public infamy and irrecoverable destruction. So that his example, dreadful as it is, shews us at once that no dignity of office can secure men from sin, and that when they break through the solemn bonds of a remarkably high and eminent profession, they must expect a punishment proportionably signal. Riches profit not in the day of wrath: (Prov. xi. 4.) The time is swiftly approaching, when illgotten gain will prove a burthen and a terror, and the wages of unrighteousness will appear 18 as the price of an Aceldama, a field of blood; even in that dread- 25 ful day when impenitent sinners go to their own place, to those abodes of misery, which are so properly prepared for them, and so justly assigned to them; assigned especially to those whose business (like that of Judas) it was, to preach repentance unto others, to shew them their transgression, and to warn them of their danger, and who were more especially obliged to have enforced their admonitions and their precepts, by the peculiar lustre of their own examples. But the badness of the man, who in some instances may be advanced to bear the most sacred office, is not to be interpreted to 21,22 the disgrace of that office itself. The apostles were careful to keep up the honour of theirs, by seeking out a more proper person, who might do his part towards taking away the reproach which 22 Judas had brought upon it, and might approve himself a
= Matthias — was numbered with the Eleven apostles.] Though Nathaniel and Matthias both signify the gift of God, I cannot think, that this will prove them, (as some have supposed) the same person, Nor can I see, that the question of the right of choosing church officers can receive much light from so singular a story, in which so peculiar an act of God was expected.
The disciples assemble on the day of Pentecost.
worthy witness of the resurrection of Jesus, on the knowledge of sect. ii. which depended the salvation of millions. After all, they refer verse 24 the matter to the determination of Providence, to which they make a very instructive appeal. Let us always remember the universal and intimate inspection of the Divine Being. Thou, Lord, knowest the hearts of all! All their treachery; and all their integrity, is manifest in thy sight: And, in persons of equal sincerity, thou discernest what renders one more fit than another, for this or that situation and service! Let it be our desire to follow Providence ourselves; and let us pray, that God will set over all his churches pastors after his own heart, who may feed them with knowledge and understanding. (Jer. iii. 15.)
The lot is cast into the lap; but, casual as the determination 26 may seem, the whole disposal thereof is from the Lord. (Prov. xvi. 33.) Let us own his hand in the determination of every circumstance which befalls us, and especially in those by which any solemn and important trust may be committed to us: And may the consideration of it be an additional engagement upon us, to discharge it with becoming diligence and entire fidelity!