Acts 3
TFGActs 3:2
Jesus therefore saith unto them, Children, have ye aught to eat? Jesus does not use the affectionate teknia–“children,” but the familiar and colloquial paidia–“boys.” His question was like that of a stranger, or neighbor, who wished to buy fish.
They answered him, No. Their brevity bespeaks their disappointment at having a purchaser, but nothing to sell him.
(TFG 755)
Acts 3:3
Cast the net on the right side of the boat, and ye shall find. The movements of large bodies of fish in the waters of Galilee are frequently visible to one standing on the shore.
They cast therefore, and now they were not able to draw it for the multitude of fishes. Supposing that the stranger thus saw fish upon the right side of the boat, the disciples readily obeyed his command, without suspecting who it was that gave it.
(TFG 755)
Acts 3:4
That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. Even the wonderful draught of fishes did not at once arouse all the disciples to realize that a miracle had been wrought, and that Christ stood upon the shore. But John, having believed in the resurrection of Jesus even before he had seen the risen Lord, may rightly be presumed to have had a livelier expectation of meeting him in Galilee, and this expectation made him more alert for signs of the Lord’s presence. During the night he had probably thought much of that other night when they took nothing, and of the day which followed and on which the Lord filled their nets for them. At any rate, the similarity of the two occasions now flashed through John’s mind, and he recognized that it was Christ who had but now bade them cast the net.
So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. The arduous task of fishing had caused Peter to lay aside his upper garment; but as he prepares to meet the Lord he puts it on, moved by reverence and respect for the Master, though it encumbered him greatly in his efforts to swim.
(TFG 755-756)
Acts 3:5
But the other disciples came in the little boat . . . dragging the net full of fishes. The other disciples restrained their emotions, and attended to the duties of the hour.
(For they were not far from the land, but about two hundred cubits off). They were about a hundred yards from the land.
(TFG 756)
Acts 3:6
So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. The sight gave a new meaning to the Lord’s question in #John 21:5|; he had not come to buy, but to supply.
(TFG 756)
Acts 3:8
Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. Peter, already wet, could lend material assistance in bringing the net to shore. John tells us the exact number of the fishes to show the magnitude of the miracle, both as to the catch and as to the unbroken nets. This forms a sharp contrast to the broken nets of #Lu 5:6|. Possibly when the hour approached when they would become fishers of men, Jesus meant to show them that a greater and fuller miraculous power would attend and bless their efforts.
(TFG 756)
Acts 3:9
And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. It was not, as some suppose, because they stood in a new and special awe of him, that they durst not question him, but it was the nature of the question itself. They feared a mild rebuke like that once administered to Philip (#John 14:9|).
(TFG 757)
Acts 3:10
Jesus then cometh, and taketh the bread, and giveth them, and fish likewise. Thus he gave to them when he fed the multitude and thus it may be hundreds of times he had given to them when they sat at meat together (#Lu 22:17-20 John 13:26|).
(TFG 757)
Acts 3:11
This is now the third time that Jesus was manifested to the disciples, after that he was risen from the dead. It was his seventh appearance, but his third appearance to a group of disciples, and the third appearance witnessed by John. John counts as follows: 1. An appearance to the apostles without Thomas (#John 20:19|); 2. an appearance to them with Thomas (#John 20:26|); 3. this appearance.
(TFG 757)
Acts 3:12
So when they had broken their fast. After the eating of a meal together had calmed and quieted the excitement of the disciples, and made them susceptible of teaching.
Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these? Jesus here means: Do you love me more than these fishes and this fishing business? (*). See TFG “#John 21:17|”.
He saith unto him, Feed my lambs. See TFG “#John 21:17|”.
(*) Here again we dissent. See Hengstenberg, Alford, Meyer, etc. and especially Godet. Peter had boasted of a love toward Jesus superior to that of any of the other disciples (#Matthew 26:33 Mr 14:29 John 13:37|), and by refusing to have Jesus wash his feet, by being the first to draw a sword in his Master’s defense, and by even now conspicuously deserting the others to swim to meet Jesus, he had endeavored to prove his boast. Jesus therefore asks him if it is indeed true that his love is greater than that of his fellow-disciples–“Do you love me more than these love me?”–P. Y. P.
(TFG 757)
Acts 3:13
Simon, son of John, lovest thou me? See TFG “#John 21:17|”.
Tend my sheep. For if you love me better than fishing, you are a fisherman no longer, but a shepherd (*). See TFG “#John 21:17|”.
(*) Rather, “If you love me better than the others do, take the place which I have assigned you as chief servant of the flock” (#Matthew 16:18,19| #Lu 22:26|).–P. Y. P.
(TFG 757-758)
Acts 3:14
He saith unto him the third time, Simon, son of John, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. The Greek here has subtle shades of meaning which the English does not express. In the first two questions addressed to Peter (#John 21:15,16|) our Lord uses the strong verb agapan, and Peter replies by the weaker verb philein. See TFG “#John 11:5|”. In his third question, Jesus drops the agapan and takes Peter’s own word–philein: as if he said, “Peter, are you even sure that you have a high regard for me?” Peter, as we have seen, had professed the most unparalleled devotion for the Master, but when the Lord now asks him if he has that devotion, he humbly describes his love as of a far weaker order–a mere instinctive affection or strong attachment, but nothing approaching adoration. It grieved Peter to have the Lord thus apparently doubt that he had even a tender regard for him, and he appealed to Christ himself as a searcher of hearts to bear witness that, poor and meager as his love was, it was at least as intense as he had represented it to be. In response to each of Peter’s professions of love Jesus lays a command on him, as if he had said, “If you love me as you say, prove it thus.” These three commands also contain subtle linguistic distinctions which, however, are fairly represented by the English. Lambs and sheep are to be fed, and sheep are to be tended. The former means that young and old in the church are to be provided for, and, since the word “tends” mean to be shepherd unto, the latter may mean that Peter is to play the shepherd to the wandering and the erring, bringing them into the fold. Before leaving this scene, we should note that it has close relationship to other incidents in the life of Peter: 1. Jesus here calls him by the name by which he had first called him, noting the more honorable name which he had given him. 2. Jesus recalls Peter under circumstances very similar to his first call. Compare #John 21:1-14| with #Lu 5:1-11|. 3. In a group around a fire of coals Peter here thrice professes his love for Christ, thus revoking the threefold denial which he had made under similar circumstances (#Lu 22:54-62|).
(TFG 758-759)
Acts 3:15
Verily, verily. See TFG “#John 1:51|”.
When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest. Peter had just shown this freedom by girding himself and plunging into the sea (#John 21:7|).
But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Thus our Lord, by delicate but unmistakable suggestion, shows Peter that the freedom which he now enjoyed would be taken from him, and that he would lift his hands to permit others to bind him that they might lead him to martyrdom to which his flesh (though not his spirit) would go unwillingly.
(TFG 759)
Acts 3:16
Now this he spake, signifying by what manner of death he should glorify God. John, who wrote after Peter’s death, tells us what the words of Christ meant. His words show that tradition is true in saying that Peter suffered martyrdom, but it is no voucher that tradition is true as to the time (about thirty-four years after this), place (Rome), or manner (crucified head downward) of Peter’s death. There is certainly no trustworthy evidence that Peter was ever at Rome.
And when he had spoken this, he saith unto him, Follow me. This saying bore the usual double sense in which Jesus employed it. Peter was to follow him now (and he did arise and follow), and he was also to follow Jesus to a violent death and a glorious immortality.
(TFG 759)
Acts 3:17
The disciple whom Jesus loved. John.
Who also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? See #John 13:25|.
(TFG 759)
Acts 3:18
Lord, and what shall this man do? Peter and John were near friends (#Acts 3:1|), and understanding that the Lord had prophesied a violent death for himself, Peter was naturally interested in the fate of his dear companion.
(TFG 759-760)
Acts 3:19
If I will that he tarry till I come, what is that to thee? follow thou me. It was none of Peter’s business whether John’s earthly lot was easier or harder than his own; his business was to be faithful in the pathway whither the Lord led him.
(TFG 790)
Acts 3:20
This saying therefore went forth among the brethren, that that disciple should not die. Our Lord’s words were a puzzle when John wrote his Gospel, and to many they are a puzzle still. For an able treatment of the various interpretations of this difficult passage, see B. W. Johnson’s Commentary on John. There is no question that John died. The site of his grave at Ephesus was well known to early Christians. The coming of the Lord for which he tarried was that in the isle of Patmos, of which he tells us in the Book of Revelation. This passage, therefore, shows that John wrote his Gospel before his exile in Patmos.
(TFG 760)
Acts 3:21
#John 21:24,25|
And we know that his witness is true. Since the “we know” differs from the “he knoweth” of #John 19:35|, most of the critics hold that this verse was added by the elders at Ephesus to whom John committed his Gospel, and that it is the attestation of the church there to the truth and authenticity of the Gospel. But the first person singular, “I suppose,” of #John 21:25| is hard to account for such an hypothesis. Besides, none of the elders of Ephesus could suppose any such thing. Only an eye-witness who saw the fullness of our Lord’s ministry would be led to pen these words. We find in the first Epistle of John a condition of affairs similar to these two verses. The first chapter opens with and continues to use the editorial plural, while the second chapter drops in the first person singular. We think, then, that John finished his own book.
(TFG 760-761)
Acts 3:22
Even the world itself would not contain the books that should be written. Considering the wilderness of literature which has accumulated around the sayings and doings of our Lord contained in the brief Gospels, it is little wonder that John thought a full record of the Lord’s life would fill the world with books.
(TFG 761)
Acts 3:23
J. W. McGARVEY ORIGINAL COMMENTARY ON ACTS
A COMMENTARY ON ACTS OF APOSTLES,
WITH A REVISED VERSION OF THE TEXT.
BY J. W. McGARVEY
SEVENTH EDITION.
LEXINGTON, KY.: TRANSYLVANIA PRINTING AND PUBLISHING CO. 1872.
INTRODUCTION
It is necessary to the successful study of any literary production,
that the exact design of the author should be known and kept constantly
in view. It would be doing great injustice to the author of Acts, to
suppose that he undertook this work without having before him some one
leading object, which should serve as the connecting thread of the
narrative, and according to which all the historic details should take
place and form.
The conjecture of commentators as to what this leading object is are
various and somewhat conflicting. "The writer's object," says Dr.
Hackett, "if we are to judge of it from what he has performed, must
have been to furnish a summary of history of the origin, gradual
increase, and extension of the Christian Church, through the
instrumentality, chiefly of the Apostles Peter and Paul." (a) This is
rather a statement of what he has performed than of the object
for which he performed it. The same defect attaches to Dr. Alexander's
conjecture. He says: "The book before is a special history of the
planting and extension of the Church, both among Jews and Gentiles, by
the gradual establishment of radiating centers, as sources of
influence, at certain salient points throughout a large part of the
empire, beginning at Jerusalem and ending at Rome" (b) That the
history does exhibit these facts is certainly true, but that there is
behind this a design for the accomplishment of which these facts are
stated, must be equally true.
The author's design is equally misunderstood by Bloomfield, and
others with him, who say that it was "to give an authentic account of
the communication of the Holy Spirit, and of the miraculous powers and
supernatural gifts bestowed by the Spirit," and "to establish the full
claim of the Gentiles to be admitted into the Church of Christ." (c)
It is true that the history establishes the claim of the Gentiles to
admission into the Church, and also contains an account of the descent
and work of the Holy Spirit, yet neither of these can be regarded as
the leading thought around which the contents of the volume adjust
themselves.
Mr. Barnes, in the midst of some detached statements upon this
subject, has approached the true idea in the following characteristic
remark: "This book is an inspired account of the character of
true revivals of religion." (d)
But the true idea is still more nearly approached by a writer in
Kitto's Encyclopedia. who says: "Perhaps we should come still closer to
the truth if we were to say that the design of Luke, in writing Acts,
was to supply, by select and suitable instances, an illustration of the
power and working of that religion which Jesus had died to establish."
(e)
It is correctly assumed by Dr. Hackett, in the words above quoted,
that we are to judge of a writer's design by what he has performed.
Bearing in mind the distinction between the work done and the
design for which it is done, a slight glance at the contents of
this book will reveal to us a design which has escaped the notice of
all the above-named writers.
Much the greater part of Acts may be resolved into a detailed
history of cases of conversion, and of unsuccessful attempts at the
conversion of sinners. If we extract from it all cases of this kind,
with the facts and incidents preparatory to each and immediately
consequent upon it, we will have exhausted almost the entire contents
of the narrative. All other matters are merely incidental. The events
of the first chapter were designed to prepare the apostles for the work
of converting men; the gift of the Holy Spirit to them and to others
was to qualify them for it; the admission of the Gentiles was an
incident connected with the conversion of Cornelius, and others after
him; the conference, in the fifteenth chapter, grew out of these
conversions; and the long account of Paul's imprisonment in Jerusalem,
Caesarea, and Rome, with his sea-voyage and shipwreck, constitute but
the connected history of his preaching to the mob in Jerusalem, to the
Sanhedrin, to Felix, to Festus, to Agrippa, and to the Jews and
Gentiles in Rome. The episode in the twelfth chapter, concerning the
persecutions by Herod, and his death, is designed to show that, even
under such circumstances, "the word of God grew and multiplied"
[#<a href="/bible/parallel/ACT/12/24" class="green-link">Acts 12:24</a>|]. All the remainder of the history consists,
unmistakably, in detailed accounts of conversions.
Such being the work performed by the author, we may readily
determine his design by inquiring, Why should any cases of conversion
be put upon the record? Evidently, it was that men might know how
conversions were effected, and in what they consisted. The cases which
are recorded represent all the different grades of human society; all
the different degrees of intellectual and religious culture; all the
common occupations in life, and all the different countries and
languages of the then known world. The design of this variety is to
show the adaptation of the one gospel scheme to the conversion of all
classes of men.
The history of a case of conversion, necessarily embraces two
distinct classes of facts: First, the agencies and instrumentalities
employed in effecting it; second, the changes effected in the
individual who is the subject of it. In the pursuit of his main design,
therefore, the author was led to designate specifically all these
agencies, instrumentalities, and changes. He does so in order that his
readers may know what agents are employed, and how they work; what
instrumentalities must be used, and how they are applied; and what
changes must take place, in order to the Scriptural conversions of a
sinner.
The chief agent employed in the conversion of men is the Holy
Spirit. It is this fact which led the author to detail so minutely the
descent of the Holy Spirit, and the various gifts and influences by
which his work was accomplished. He thus teaches the reader what part
this divine agent performed in the conversion of sinners, and how he
performed it.
Another important agency employed was the personal labor of the
apostles and inspired evangelists. The manner in which their part of
the work was performed is carefully described, in order that men of
every age and country, whose business it is to perform the part
corresponding to theirs, may learn, from their example, how to perform
it Scripturally. But Peter and Paul were the chief laborers of that
generation, and for this reason their names occupy the prominent
position assigned them.
It is well known that the recital by men of the process of their
conversion is well calculated both to teach sinners the process through
which they must struggle in order to conversion, and to stimulate them
to undertake it. Men are taught more successfully and influenced more
powerfully by example than by precept. Many religious teachers of the
present day, having discovered the practical workings of this principle
in human nature, depend much more, in their efforts to convert sinners,
upon well-told experiences than upon the direct preaching of the Word.
The success which has attended this policy should admonish us that
these experiences of conversion recorded in Acts are by no means to be
lightly esteemed as instrumentalities for the conversion of the world.
They possess, indeed, this advantage: that, in contrast with all the
conversions of the present day, they were guided by infallible
teaching, and were selected by infallible wisdom from among thousands
of others which had occurred, because of their peculiar fitness for a
place in the inspired record. They have, we may say, twice passed the
scrutiny of infinite wisdom; for, first, all the conversions which
occurred under the preaching of inspired men were directed by the Holy
Spirit; and, second, if any difference existed between those put on
record and the others, the Holy Spirit, by selecting these few, decided
in their favor as the best models for subsequent generations. If a
sinner seek salvation according to the model of modern conversions, he
may be misled; for his model is fallible at best, and may be erroneous;
but if he imitate these inspired models, it is impossible for him to be
misled, unless the Holy Spirit itself can mislead him. Moreover, in so
far as any man's supposed conversion does not accord with these, it
must be wrong; in so far as it does accord with them, it must
be right.
If it be asked why we may not as well take for our model the cases
of conversion which occurred under the former dispensation, or during
the life of Jesus, the answer is obvious. We do not live under the law
of Moses, or the personal ministry of Jesus, but under the ministry of
the Holy Spirit. Jesus, just previous to his ascension, committed the
affairs of his kingdom on earth into the hands of twelve men, to be
guided by the Holy Spirit, who descended shortly after he ascended; and
now all that we can know of present terms of pardon must be learned
through the teaching and example of these men. If, then, the conditions
of pardon under any preceding dispensation be found to differ from
those propounded in Acts, in all the points of difference the latter,
and not the former, must be our guide. These are the last, and
certainly the most elaborately detailed communications of the Divine
will upon the subject, and belong peculiarly to the new covenant under
which we live. If God has made them to differ, in any respect, from
those under the old covenant, he teaches us, by this very difference,
that he has thus far set aside the old through preference for the new.
In the following pages it is made a leading object to ascertain the
exact terms of pardon as taught by the apostles, and the precise
elements which constitute real conversion to Christ.
The present is pre-eminently a missionary period of the Church. None
has been more so, except the age of the apostles. Especially is it
distinguished by success in the conversion of sinners in professedly
Christian lands. Hence, it is a demand of the age that the true method
of evangelizing the world should be known and read of all men. But the
true method can be found only in the labors of inspired apostles and
evangelists, and the record of these labors is found only in the book
of Acts. A failure to understand and to appreciate this book has been,
and still is, a most prolific source of confusion and error in the
popular presentation of the gospel. But failing to discover its chief
design, sinners are far more frequently directed to the Psalms of David
for instruction upon the subject of conversion than to this book, which
was written for this express purpose. There is, therefore, no one book
in all the Bible to which the present generation of Bible readers so
much need to have their attention specially directed. We have
endeavored, in this volume, to set forth the labors of these inspired
preachers as the true and infallible guide of the modern evangelist.
Another peculiarity of the present age is, the unlimited range given
to speculations concerning the agency of the Holy Spirit in human
redemption. A subject into which investigation should never have been
pushed beyond the simple facts and statements of revelation, has thus
become a most fruitful source of philosophical vagaries and of
unbridled fanaticism. Whatever differences may appear among the many
erroneous theories upon the subject, they all agree in the conception
of a direct impact of the Spirit of God upon the spirit of man, by
which the latter is enlightened and sanctified. This conception is not
only common to them all, but it is the fundamental conception in each
one of them. Under the influence of it, the more contemplative theorist
receives new revelations, or "speaks as he is moved by the Holy Ghost"
[#<a href="/bible/parallel/2PE/1/21" class="green-link">2 Peter 1:21</a>|]; the more enthusiastic calls for outpourings of the
"Holy Spirit and of fire" [#<a href="/bible/parallel/LUK/3/16" class="green-link">Lu 3:16</a>|], dances, shouts, and falls in
spasms; while the transcendentalist, receiving still further measures
of the Spirit, points out mistakes made by the inspired apostles, and
exposes defects in the character of Jesus.
Among the prevailing Protestant sects, a common theory of spiritual
influence serves almost as a bond of union. It sometimes makes them
almost forget the conflicts of past ages, melts down the cold barrier
of separating creeds, and brings hereditary enemies together, to
worship, for a time, at a common shrine. It is made the standard of
orthodoxy; and to him who devoutly swears by it, it serves, like
charity, to cover a multitude of sins, while to him who calls it in
question, and contents himself with the very words of Scripture, it is
a ban of excommunication. A difference on all other subjects is
tolerated, if there is agreement on this; an agreement on all other
subjects can be no bond of union, if there is a difference on this. In
public discourse all other topics are made subordinate, and even the
preaching of Christ, which was the work of the apostles, has been
supplanted by preaching the Holy Spirit.
Various as are the conclusions of these theorists, they all have a
common tendency to disparage the Word of God. Precisely as a man learns
to depend upon internal admonitions for his religious guidance will he
feel less dependence upon the written Word. Hence it is that the masses
of the people, who are under the influence of these teachings, are so
deplorably ignorant of the Bible. To call back the mind of the reader
from all such vagaries to the revealed facts and simple apostolic
statements upon this important subject, is another leading object of
the following work. We will find that the book of Acts presents, in
living form and unmistakable simplicity, the work of the Holy Spirit.
Some sixteen of the twenty-eight chapters of Acts are devoted almost
exclusively to the labors of the Apostle Paul. Whatever can be known of
this most heroic and successful of all the apostles must not only be
interesting to every reader, but also highly instructive, as an example
of faith in Christ in its higher development. Some of the most
interesting facts in his history, and those which throw the greatest
light upon his inner life, are not recorded by Luke, but may be
gathered from incidental remarks in his own epistles. In this obscure
position, they must ever escape the notice of ordinary readers. It is
proposed, in this volume, to give them their chronological place in the
narrative, thus filling up the blanks which Luke's design caused him to
leave, and rounding out to some fullness and symmetry the portraiture
of this noblest of all human subjects of Scripture biography.
We have already assumed, in accordance with the universal judgment
of competent critics, that Luke is the author of Acts. For the
evidences on which this judgment is based, I refer the reader to works
devoted to this department of Scripture study. It appears, from his
being distinguished by Paul, in #<a href="/bible/parallel/GAL/4/11" class="green-link">Galatians 4:11-14</a>|, from those "of the
circumcision," that he was a Gentile, but of what country is not
certainly known. He was a physician by profession, and is styled by
Paul "the beloved physician" (#<a href="/bible/parallel/COL/4/14" class="green-link">Colossians 4:14</a>|). This encomium, together
with the fact that he shared with Paul many of the labors of his life,
was his ever-present companion in his imprisonment, even his only
companion in the closing scenes of his life (#<a href="/bible/parallel/2TI/4/11" class="green-link">2 Timothy 4:11</a>|); and that
we detect his presence or absence in the scenes of the narrative only
as he used the pronoun we or they to describe the party, are
circumstances which indicate a character marked by great courage and
endurance, yet softened by extreme modesty and warm affections. That
he was a most enthusiastic admirer of Paul is evident both from the
devotion with which he clung to his side, and from the vividness with
which every peculiar expression of countenance and gesture of the
apostle impressed his memory. He frequently records the sweeping motion
of the hand with which Paul arrested the attention of an audience, and
the glance with which he fixed his eyes upon the enemies of the truth.
Yet, notwithstanding this personal admiration, so just is his sense of
propriety that he never pauses for a moment to express his admiration
for the wonderful developments of character which he portrays. In this,
however, he but imitates a distinguishing peculiarity of all the
inspired writers.
The book of Acts embraces a period of about thirty years--from the
ascension of Christ, A.D. 33, to the end of the second year of Paul's
imprisonment at Rome, A.D. 63. In the latter part of the year 63, or
the beginning of 64, while Luke was still with Paul in Rome, it is most
likely that the work was published. For the historical connection and
chronology of particular events described in the work, the reader is
referred to the body of the Commentary.
It was no part of my original design to undertake a revision of the
English text of Acts, but I hoped that, ere this time, an improved
version of the whole New Testament would be put into the hands of the
public by the American Bible Union. No final revision of Acts, however,
having appeared from that Society, or from any other source, up to this
writing, I am constrained to content myself with such a revision of the
text as I have been able to prepare during the progress of the work. I
have aimed to preserve, in general, the language of the common version.
Where the propriety of a change would be obvious to the reader of the
Greek, or depends merely upon taste, no notes are given to justify it.
In cases where a defense seemed to be needed, the reader will find it,
either in the body of the work or in foot-notes. I beg the critical
reader, however, to remember that the revision is designed not for
general adoption, but simply for the purpose to which it is applied in
this Commentary, and that, even here, it is a secondary part of the
undertaking.
In the execution of the work, I have aimed to make not merely a book
of reference, but a volume to be read consecutively through, with the
interest which belongs to the narrative. In order to this end, I have
aimed to make a prominent the author's connection of thought
throughout; and, in order to render it the more instructive, wherever
the text presents important issues connected with the great religious
questions of the day, I have taken time to elaborate the argument as
freely as the space which I had allotted myself would admit.
---------
(a) Horatio Balch Hackett, "Introduction," A Commentary on the
Original Text of the Acts of the Apostles. (Boston: Jewett, 1852),
p. 19.
(b) Joseph Addision Alexander, "Introduction," The Acts of the
Apostles. (New York: Scribner, 1857), p. 13.
(c) S. T. Bloomfield, "Introduction," Greek Testament, with English
Notes, Critical, Philological, and Exegetical. (Boston: Perkins and
Marvin, 1837).
(d) Albert Barnes, "Introduction," Notes, Explanatory and Practical,
on the Acts of the Apostles. (New York: Harper, 1870).
(e) "Acts," Cyclopaedia of Biblical Literature, ed. John Kitto. 2
vols. (New York: Mark H. Newman, 1846).
(OCA 3-8)
ABOUT THE ELECTRONIC EDITION.
This electronic edition of J. W. McGarvey’s A Commentary on Acts of Apostles has been transcribed from a copy of the seventh edition of the book.
In formatting the text of the commentary for use with the OnLine Bible, the following conventions have been adopted:
(1) All Scripture references have been cited in OnLine Bible format. References originally given in footnotes have been incorporated into the text to provide easier access by the user.
(2) Scripture references have been supplied for undocumented quotations, allusions, and historical events. These additional citations have been enclosed within square brackets.
(3) In the printed edition, footnotes are used for documenting Scripture references and scholarly sources, and for providing explanations. In the electronic edition the footnotes have been reserved for citing McGarvey’s scholarly sources. The full citation has been presented on the first reference to a source work; thereafter, only the author and page numbers are cited. Footnotes are indicated by lower-case letters within braces (for example, (a)) rather than the printer’s devices (asterisks, daggers, vertical bars, and so forth) employed in the printed text. A bibliography of McGarvey’s sources has been prepared from information in the card catalog of Harvard University’s libraries.
(4) In the printed edition, McGarvey’s translation of Acts is set in italic type; in this version, it has been set in boldface type.
(5) When feasible, a note treating two or more verses has been separated into its component parts.
An HTML edition of A Commentary on Acts of Apostles, as well as other works by J. W. McGarvey, is located on the internet at
Addenda and corrigenda are earnestly solicited.
Ernie Stefanik 373 Wilson Street Derry, PA 15627-9770 (412) 694-8602
May 1977
WORKS CITED BY MCGARVEY.
Alexander, Joseph Addision. The Acts of the Apostles. New York:
Scribner, 1857.
Barclay, James Turner. City of the Great King. Philadelphia:
Challen, 1858.
Barnes, Albert. Notes, Explanatory and Practical, on the Acts of
the Apostles. New York: Harper, 1870.
Bloomfield, S. T. Greek Testament, with English Notes, Critical,
Philological, and Exegetical. Boston: Perkins and Marvin, 1837.
Conybeare, William John, and John Saul Howson. Life and Epistles of
Saint Paul. 2 vols. Hartford: S. S. Scranton, 1850-52.
Hackett, Horatio Balch Hackett. A Commentary on the Original Text
of the Acts of the Apostles. Boston: Jewett, 1852.
Kitto, John, ed. Cyclopaedia of Biblical Literature. 2 vols.
New York: Mark H. Newman, 1846.
Neander, August. History of the Planting and Training of the
Christian Church by the Apostles. 2 vols. Translated by J. E. Ryland,
Edinburgh: T. Clark, 1842; revised by E. G. Robinson, New York:
Shelden, 1865.
Olshausen, Hermann. Biblical Commentary on the New Testament.
Translated for Clarke's Foreign Theological Library, Edinburgh: T.
& T. Clark, 1859; revised by A. C. Kendrick, New York: Shelden, 1859.
Paley, William. Horae Paulinae. New York: S. King, 1824.
Raphall, Morris Jacob. Post-Biblical History of the Jews. 2 vols.
Philadelphia: Moss and Brothers, 1856.
Stuart, Moses. Is the Mode of Christian Baptism Prescribed in the
New Testament? Andover: Flagg, Gould and Newman, 1833.
Tregelles, Samuel Prideaux. An Account of the Printed Text of the
Greek New Testament. London: S. Bagster, 1854.
ADDENDA AND CORRIGENDA.
~~~~~~~~~~~~~~~~~~~~~~~
The following apparatus details corrections and alterations of the
printed text of A Commentary on Acts of Apostles as presented in
this electronic edition. This apparatus does not detail all the changes
necessitated by setting the Scripture references in OnLine Bible format
within the text and in standardizing references to scholarly works
cited by McGarvey.
Page Printed Text [ Electronic Text
----- ------------------------------------------------------------
p. 6: Holy Ghost;" [ Holy Ghost";
p. 9: COMMENTARY. | [rule] | ACTS I:1, 2. | 1, 2. [ I:1, 2.
p. 21: himself;" [ himself";
p. 24: place;" [ place";
the first four verses of this chapter, [ #<a href="/bible/parallel/ACT/2/1" class="green-link">Acts 2:1-4</a>|,
the first verse [ #<a href="/bible/parallel/ACT/2/1" class="green-link">Acts 2:1</a>|
the fourth [ #<a href="/bible/parallel/ACT/2/4" class="green-link">Acts 2:4</a>|
the fifteenth verse of the preceding chapter [ #<a href="/bible/parallel/ACT/1/15" class="green-link">Acts 1:15</a>|
the last verse of the former [ #<a href="/bible/parallel/ACT/1/26" class="green-link">Acts 1:26</a>|
the latter, [ #<a href="/bible/parallel/ACT/2/1" class="green-link">Acts 2:1</a>|,
p. 25: See below, on verses 3, 4. [ (see below, on #<a href="/bible/parallel/ACT/2/3" class="green-link">Acts 2:3</a>,4|),
p. 29: the term baptism [ the term baptism
p. 30: 19, 20. So much [ 19-21. So much
In the first eleven verses of the second chapter of Joel, [
In #<a href="/bible/parallel/JOL/2/1" class="green-link">Joe 2:1-11</a>|,
p. 34: 16th Psalm. [ sixteenth Psalm.
(verse 31, below), [ (#<a href="/bible/parallel/ACT/2/31" class="green-link">Acts 2:31</a>|),
p. 39: heart;" [ heart";
p. 40: spoken, (verse 21,) [ spoken (#<a href="/bible/parallel/ACT/2/21" class="green-link">Acts 2:21</a>|),
sins, (Matt. xxvi:28; Luke iii:3,) [ sins
(#<a href="/bible/parallel/MAT/26/28" class="green-link">Matthew 26:28</a> <a href="/bible/parallel/LUK/3/3" class="green-link">Lu 3:3</a>|),
p. 41: means "an account of [ means "on account of
p. 43: term immersion, [ term immersion,
p. 44: under iii:19. [ under #<a href="/bible/parallel/ACT/3/19" class="green-link">Acts 3:19</a>|.
verse 33, [ #<a href="/bible/parallel/ACT/2/33" class="green-link">Acts 2:33</a>|,
p. 45: verse 47, [ #<a href="/bible/parallel/ACT/2/47" class="green-link">Acts 2:47</a>|,
"The City of the Great King," [ The City of the Great King,
365 feet [ three hundred sixty-five feet
131 in breadth, [ one hundred thirty-one in breadth,
500 feet [ six hundred feet
260 in bredth, [ two hundred sixty in breadth,
p. 46: verse 15, [ #<a href="/bible/parallel/ACT/2/15" class="green-link">Acts 2:15</a>|,
p. 47: viz.: [ namely:
Rom. xv: 16, [ #<a href="/bible/parallel/ROM/15/26" class="green-link">Romans 15:26</a>|,
Jerusalem;" [ Jerusalem";
p. 48: chapter xx:7. [ #<a href="/bible/parallel/ACT/20/7" class="green-link">Acts 20:7</a>|.
below, (47) [ below (#<a href="/bible/parallel/ACT/2/47" class="green-link">Acts 2:47</a>|),
p. 50: grace;" i.e., [ grace"; that is,
(2) who, seeing Peter [ (3) who, seeing Peter
p. 51: chapter ii:43, [ #<a href="/bible/parallel/ACT/2/43" class="green-link">Acts 2:43</a>|,
p. 52: hightened [ heightened
on verse 17. [ on #<a href="/bible/parallel/ACT/3/17" class="green-link">Acts 3:17</a>|
p. 53: Matt. xvii: 14. [ (#<a href="/bible/parallel/MAT/17/19" class="green-link">Matthew 17:19</a>,20|)
17-18. At the point [ 17, 18. At this point
p. 54: word "turn" [ word turn
Receive [ Receive
p. 55: and repentance, [ and "repentance,"
seven times a day, [ "seven times a day,"
p. 56: ('be converted,') [ (be converted),
immersed;" [ immersed";
and convert;" [ and convert;"
p. 58: blotted out;" [ blotted out";
i.e., [ that is,
p. 65: "heart-knower;" [ "heart-knower";
p. 67: 36. After stating [ 36, 37. After stating
having land, [ (37) having land,
exhortation,) [ exhortation),
p. 70: term apostles, [ term apostles,
the 12th verse, [ #<a href="/bible/parallel/ACT/5/12" class="green-link">Acts 5:12</a>|,
verse 11, [ #<a href="/bible/parallel/ACT/5/11" class="green-link">Acts 5:11</a>|,
p. 71: zeal;" [ zeal";
p. 74: for awhile [ for a while
p. 76: the third chapter of First Timothy. [ #<a href="/bible/parallel/1TI/3/8" class="green-link">1 Timothy 3:8-13</a>|.
(verse 1) [ (#<a href="/bible/parallel/ACT/6/1" class="green-link">Acts 6:1</a>|),
(verse 2) [ (#<a href="/bible/parallel/ACT/6/2" class="green-link">Acts 6:2</a>|),
see the "Commentary on Acts," xxi: 8. [ see the Commentary,
#<a href="/bible/parallel/ACT/21/8" class="green-link">Acts 21:8</a>,9|.
p. 78: grace;" [ grace";
power;" [ power";
(iii: 16,) [ (#<a href="/bible/parallel/ACT/3/16" class="green-link">Acts 3:16</a>|),
p. 79: See vii: 5, 8 below. [ (see #<a href="/bible/parallel/ACT/7/58" class="green-link">Acts 7:58</a>|, below)
p. 86: divinely-selected savior [ divinely selected savior
p. 91: Christ;" [ Christ";
p. 93: the twelfth and fourteenth chapters of First Corinthians. [
#<a href="/bible/parallel/1CO/12/1" class="green-link">1 Corinthians 12:1-31</a> 14:1-40|.
p. 96: The term desert [ The term desert
p. 100: "Bloomfield's Commentary" [ Bloomfield's Commentary
"Tregelle's History of the Printed Text," [ Tregelles'
History of the Printed Text,
1 Tim. vi: 13. [ #<a href="/bible/parallel/1TI/6/12" class="green-link">1 Timothy 6:12</a>|.
p. 104: 2 Tim. ii. 17, 17. [ (#<a href="/bible/parallel/2TI/2/17" class="green-link">2 Timothy 2:17</a>,18|);
p. 105: to it; [ to it;
p. 106: e.g., [ for example,
Capernaum;' [ Capernaum';
Egypt;' [ Egypt';
Attalia;' [ Attalia';
Troas;' [ Troas';
Antioch;' [ Antioch';
p. 107: plunging, or being [ plunging, or being
p. 110: hight of folly [ height of folly
p. 111: term baptism [ term baptism
term baptism, [ term baptism,
p. 115: Life and Epistles of Paul, [ William John Conybeare and John
Saul Howson's Life and Epistles of Saint Paul
p. 118: verse 6, [ #<a href="/bible/parallel/ACT/9/6" class="green-link">Acts 9:6</a>|,
Matt. ix: 16; [ (#<a href="/bible/parallel/MAT/9/1" class="green-link">Matthew 9:1-6</a>|
p. 119: do n't hear you;" [ don't hear you";
p. 123: history,) [ history),
p. 125: Kitto's Encyclopedia, Art. Damascus. [ Kitto, "Damascus."
p. 127: the eleventh chapter of Second Corinthians. [
#<a href="/bible/parallel/2CO/11/16" class="green-link">2 Corinthians 11:16-33</a>|;
p. 128: Gentiles;" [ Gentiles";
36-43. From the midst [ 36-42. From the midst
p. 129: for awhile, [ for a while,
p. 136: Lord of all,) [ Lord of all),
See Westminster Conf, ch. iii: sec. 5. [ See
Westminster Confession, 3.5.
p. 137: of sins;" [ of sins";
p. 139: in tongues;" [ in tongues";
p. 146: term disciple, [ term disciple,
p. 149: teacher;" [ teacher";
Matt. xi: 24; [ (#<a href="/bible/parallel/MAT/10/24" class="green-link">Matthew 10:24</a>|
p. 150: the name saint, [ the name saint,
p. 151: for awhile, [ for a while,
p. 154: for awhile, [ for a while,
verse 12 [ #<a href="/bible/parallel/ACT/12/12" class="green-link">Acts 12:12</a>|
p. 159: (6) "But [ (8) "But
p. 160: Saul;" [ Saul";
p. 162: See verse 42, below. [ (see #<a href="/bible/parallel/ACT/13/42" class="green-link">Acts 13:42</a>|),
p. 163: (21) Brethren, [ (26) Brethren,
p. 165: the fifty-fifth chapter of Isaiah, [ #<a href="/bible/parallel/ISA/55/3" class="green-link">Isaiah 55:3</a>|,
p. 166: Moses;" [ Moses";
more;" [ more";
p. 167: Lev. chapters iv and v, [ (#<a href="/bible/parallel/LEV/4/1" class="green-link">Leviticus 4:1-5</a>:19|,
p. 170: mind;" [ mind";
the word appointed. [ the word appointed.
from you;" [ from you";
everlasting life;" [ everlasting life";
Rom. xiii: 2. [ (#<a href="/bible/parallel/ROM/13/1" class="green-link">Romans 13:1</a>|),
p. 175: true God;" [ true God";
See Com. xiii: 9. [ (see TFG "<a href="/bible/parallel/ACT/13/1" class="green-link">Acts 13:1</a>").
p. 176: common version,) [ common version),
p. 177: wolves;" [ wolves";
p. 183: Gideon;" [ Gideon";
verse fifth, [ #<a href="/bible/parallel/ACT/15/5" class="green-link">Acts 15:5</a>|,
the twenty-second verse below, [ #<a href="/bible/parallel/ACT/15/22" class="green-link">Acts 15:22</a>|,
p. 188: i.e., [ that is,
p. 189: them;" [ them";
p. 193: Gal. v: 1. [ #<a href="/bible/parallel/GAL/5/2" class="green-link">Galatians 5:2</a>|.
p. 194: uncircumcised;" [ uncircumcised";
p. 195: nothing;" [ nothing";
p. 196: law;" [ law";
p. 197: 1 Cor. xii: 18-20. [ (#<a href="/bible/parallel/1CO/7/18" class="green-link">1 Corinthians 7:18-20</a>|),
p. 199: flesh;" [ flesh";
2 Cor. 9, 10. [ (#<a href="/bible/parallel/2CO/12/9" class="green-link">2 Corinthians 12:9</a>,10|).
p. 200: See Com., below, verses 13, 14. [ (see TFG "<a href="/bible/parallel/ACT/16/13" class="green-link">Acts 16:13</a>" and
see TFG "<a href="/bible/parallel/ACT/16/14" class="green-link">Acts 16:14</a>").
p. 201: And a certain woman [ (14) And a certain woman
verse 13, [ #<a href="/bible/parallel/ACT/16/13" class="green-link">Acts 16:13</a>|,
p. 202: teaching;" [ teaching";
p. 204: It there were infants [ If there were infants
mentioned;" [ mentioned";
p. 205: hightened [ heightened
p. 209: 30, 31. Leading [ 31, 32. Leading
(30) They said, [ (31) They said,
(31) And they [ (32) And they
Christ;" [ Christ";
"As the body without faith is dead, [ "As the body without the
spirit is dead,
Jas. ii: 21. [ (#<a href="/bible/parallel/JAS/2/26" class="green-link">James 2:26</a>|).
p. 210: the term believe, [ the term believe,
See verse 33, below. [ (see #<a href="/bible/parallel/ACT/16/33" class="green-link">Acts 16:33</a>|).
Christ;" [ Christ";
Verse 34. [ (#<a href="/bible/parallel/ACT/16/34" class="green-link">Acts 16:34</a>|).
p. 211: Verse 37. [ (#<a href="/bible/parallel/ACT/16/37" class="green-link">Acts 16:37</a>|).
p. 216: Scriptures;" [ Scriputres";
p. 218: idolatry;" [ idolatry";
p. 221: earth;" [ earth";
By special providence, [ By special providence,
history,) [ history),
p. 227: the eighteenth chapter of Revelations, [ #<a href="/bible/parallel/REV/18/4" class="green-link">Revelation 18:4</a>|,
p. 229: the term Paul [ the term Paul
Priscilla and Aquila are subjects of the verb sailed
understood: [ Priscilla and Aquila are subjects
of the verb sailed (understood):
after Aquila. [ after Aquila.
p. 231: the term Lord [ the term Lord
p. 232: his gift;" [ his gift";
p. 233: the term disciple, [ the term disciple,
The term believed [ The term believed
p. 237: remark, (chapter xvi:8,) [ remark (#<a href="/bible/parallel/1CO/16/8" class="green-link">1 Corinthians 16:8</a>,9|),
season;" [ season";
p. 240: hight, [ height,
p. 242: Ib. i: 8: vii: 5. [ (#<a href="/bible/parallel/2CO/1/16" class="green-link">2 Corinthians 1:16</a> 7:5|),
p. 243: Gal. i: 6-10. [ (#<a href="/bible/parallel/GAL/2/6" class="green-link">Galatians 2:6-10</a>|).
1 Cor. xvi: 2; ix: 1, 2. [ (#<a href="/bible/parallel/1CO/16/2" class="green-link">1 Corinthians 16:2</a> <a href="/bible/parallel/2CO/9/1" class="green-link">2 Corinthians 9:1</a>,2|).
p. 249: stated, (verse 7,) [ stated (#<a href="/bible/parallel/ACT/20/7" class="green-link">Acts 20:7</a>|),
p. 251: terms repentance and faith [ terms repentance and faith
p. 252: definition of faith [ definition of faith
the term "repentance" [ the term repentance
p. 256: for awhile, [ for a while,
p. 259: held;" [ held";
p. 261: the sixth chapter of Numbers, [ #<a href="/bible/parallel/NUM/6/1" class="green-link">Numbers 6:1-27</a>|,
the next verse below, [ #<a href="/bible/parallel/ACT/21/27" class="green-link">Acts 21:27</a>|,
p. 263: 40. "And when he gave [ 40. (40) And when he gave
p. 264: baptized;" [ baptized";
p. 267: viz.: [ namely,
p. 270: while the spearmen [ while the spearmen
p. 273: Comp. xxiii: 29. [ (compare #<a href="/bible/parallel/ACT/23/29" class="green-link">Acts 23:29</a>|),
Jos. Ant. xx: 17. [ Josephus, The Antiquities of the Jews,
20.7.1.
Jos. Ant. xx: 17. [ Josephus, The Antiquities of the Jews,
20.7.2.
p. 276: chapter xvii:22. [ #<a href="/bible/parallel/ACT/17/22" class="green-link">Acts 17:22</a>|.
p. 279: incontestible [ incontestable
p. 283: 7-8. The wind [ 7, 8. The wind
p. 286: 37-38. The gathering [ 37, 38. The gathering
p. 287: met;" [ met";
THE INFLUENCE OF THE BIBLE
Listed below are the personal testimonies of twenty of history's most
outstanding people who have read and been influenced by the Bible:
Abraham Lincoln: "I believe the Bible is the best gift God has ever
given man. All the good from the Saviour of the world is communicated
to us through this book."
W.E. Gladstone: "I have known ninety five of the world's great men
in my time, and of these eighty seven were followers of the Bible."
"The Bible is stamped with a Specialty of Origin, and an immeasurable
distance separates it from all competitors."
George Washington: "It is impossible to rightly govern the world
without God and the Bible."
Napoleon: "The Bible is no mere book, but a Living Creature, with a
power that conquers all that oppose it."
Queen Victoria: "That book accounts for the supremacy of England."
Daniel Webster: "If there is anything in my thoughts or style to
commend, the credit is due to my parents for instilling in me an early
love of the Scriptures." "If we abide by the principles taught in the
Bible, our country will go on prospering and to prosper; but if we and
our posterity neglect its instructions and authority, no man can tell
how sudden a catastrophe may overwhelm us and bury all our glory in
profound obscurity."
Thomas Carlyle: "The Bible is the truest utterance that ever came by
alphabetic letters from the soul of man, through which, as through a
window divinely opened, all men can look into the stillness of
eternity, and discern in glimpses their far distant, long forgotten
home."
Thomas Huxley: "The Bible has been the Magna Carta of the poor and
oppressed. The human race is not in a position to dispense with it."
W. H. Seward: "The whole hope of human progress is suspended on the
ever growing influence of the Bible."
Patrick Henry: "The Bible is worth all other books which have ever
been printed."
Andrew Jackson: "That book, sir, is the rock on which our republic
rests."
Robert E. Lee: "In all my perplexities and distresses the Bible has
never failed to give me light and strength."
Lord Tennyson: "Bible reading is an education in itself."
Horace Greeley: "It is impossible to enslave mentally or socially a
Bible reading people. The principles of the Bible are the groundwork of
human freedom."
John Quincy Adams: "So great is my veneration for the Bible that the
earlier my children begin to read it the more confident will be my hope
that they will prove useful citizens of their country and respectable
members of society." "I have for many years made it a practice to read
through the Bible once every year."
Immanuel Kant: "The existence of the Bible, as a book for the
people, is the greatest benefit which the human race has ever
experienced. Every attempt to belittle it is a crime against humanity."
Charles Dickens: "The New Testament is the very best book that ever
was or ever will be known in the world."
Sir William Herschel: "All human discoveries seem to be made only
for the purpose of confirming more and more strongly the truths
contained in the Sacred Scriptures."
Sir Isaac Newton: "There are more sure marks of authenticity in the
Bible than in any profane history."
Goethe: "Let mental culture go on advancing, let the natural
sciences progress in even greater extent and depth, and the human mind
widen itself as much as it desires: beyond the elevation and moral
culture of Christianity, as it shines forth in the Gospels, it will not
go."
From pages 17, 18. "The Gospel Standard," Volume 44,
Number 1, September 1994. Published by the "Peoples
Gospel Hour," Box 1660, Halifax, N.S. B3J 3A1.
### Acts 3:25
#<a href="/bible/parallel/ACT/1/1" class="green-link">Acts 1:1</a>,2|
I:1, 2. A narrative of Jesus of Nazareth, designed to convince men
that he is the Christ, would most naturally begin with his birth and
terminate with his ascension to heaven. Such was the "former narrative"
which Luke had addressed to Theophilus, and he alludes to it as such in
introducing his present work:
(1) The former treatise I composed, O Theophilus, concerning all
that Jesus began both to do and to teach,
This reference to his former narrative is most appropriate in its
place, inasmuch as the one now undertaken is based entirely upon it.
The specific reference to "the day in which, having given commandment
through the Holy Spirit to the apostles whom he had chosen, he was
taken up" [#<a href="/bible/parallel/ACT/1/2" class="green-link">Acts 1:2</a>|] is still more in point, from the fact that all
the authority which the apostles had for the labors Luke is about to
narrate was derived from the commandment given on that day. The history
of that day furnishes but one commandment then given, which was the
apostolic commission. In this commission, then, Luke locates the
starting point of his present narrative.
If we would appreciate the narrative thus briefly introduced to us,
we must begin with the author, by a proper understanding of this
commission.
During the personal ministry of Jesus, he authorized no human being
to announce his Messiahship. On the contrary, whenever he discovered a
disposition to do so, he uniformly forbade it, and this not only to
various recipients of his healing power, but to the apostles
themselves. When Peter made the memorable confession, "Thou art the
Christ, the Son of the living God" [#<a href="/bible/parallel/MAT/16/16" class="green-link">Matthew 16:16</a>|], we are told that,
at the close of the conversation, "he charged his disciples that they
should tell no man that he was Jesus the Christ" (#<a href="/bible/parallel/MAT/16/20" class="green-link">Matthew 16:20</a>|). Such
was his uniform injunction on similar occasions. Even when Peter,
James, and John had witnessed his transfiguration, and heard God
himself proclaim him his Son, as they came down from the mount, "Jesus
charged them, saying, Tell the vision to no man, until the Son of
man is risen from the dead" (#<a href="/bible/parallel/MAT/17/9" class="green-link">Matthew 17:9</a>|).
This stern prohibition, quite surprising to most readers of the New
Testament, may be accounted for, in part, by a desire to avoid that
political ferment, which, in the existing state of the public mind,
might have resulted from a general belief among the Jews that he was
their Messiah. But there is a much more imperative reason for it, found
in the mental and moral condition of the disciples themselves. Their
crude conceptions of the Messiahship, their gross misconception of the
nature of the expected Kingdom, their misunderstanding of much that he
had taught them, and their imperfect remembrance of that which they had
understood, rendered them incapable of presenting his claims
truthfully, not to say infallibly, to the world. Moreover, their faith
had not, as yet, acquired the strength necessary to the endurance of
privations and persecutions. While laboring under these defects, they
were most wisely prohibited from preaching that he was the Christ.
During the last night he spent on earth, Jesus at length informed
them that this restriction would soon be removed, and they should
receive the qualifications necessary to be his witnesses. He says, "The
Advocate, the Holy Spirit, whom the Father will send in my name, he
shall teach you all things, and bring all things to your remembrance,
whatsoever I have said to you" (#<a href="/bible/parallel/JHN/14/26" class="green-link">John 14:26</a>|). "I have many things
to say to you, but you cannot bear them now; howbeit when he, the
Spirit of truth, is come, he will guide you into all the truth"
(#<a href="/bible/parallel/JHN/16/12" class="green-link">John 16:12</a>,13|). "He shall testify of me: and you also shall
testify, because you have been with me from the beginning"
(#<a href="/bible/parallel/JHN/15/26" class="green-link">John 15:26</a>,27|). In these words they have a promise that they shall
testify of Jesus, with the Holy Spirit for their guide; but the promise
looks to the future for its fulfillment.
(OCA 9-10)
See Topic "Introduction" to A Commentary on Acts of Apostles 9013
### Acts 3:26
#<a href="/bible/parallel/ACT/1/2" class="green-link">Acts 1:2</a>|
(2) until the day in which, having given commandment through the
Holy Spirit to the apostles whom he had chosen, he was taken up.
Finally, "in the day in which he was taken up," he gives them the
commandment which is to unseal their lips, and authorizes them to
preach the glad tidings to every creature. Without this commandment,
they could not have dared to tell any many that he was the Christ; with
it, they are authorized to begin the labors which our historian is
about to narrate. But even yet there is one restriction laid upon them;
for they have not yet received the promised qualifications. "He
commanded them that they should not depart from Jerusalem; but await
the promise of the Father, which you have heard from me" (#<a href="/bible/parallel/ACT/1/4" class="green-link">Acts 1:4</a>|).
Such was the necessity for the commandment in question, and for the
limitation which attended it when given. The items of which it is
composed are not fully stated by either one of the historians, but must
be collected from the partial statements of Matthew, Mark, and Luke.
Matthew presents three of them, as follows: "Go, disciple all
nations, immersing them into the name of the Father, and of the Son,
and of the Holy Spirit, teaching them to observe and do all
whatsoever I have commanded you" (#<a href="/bible/parallel/MAT/28/19" class="green-link">Matthew 28:19</a>,20|). Mark presents five
items in these words: "Go preach the gospel to every creature; he who
believes and is immersed shall be saved; he who
believes not shall be condemned" (#<a href="/bible/parallel/MRK/16/15" class="green-link">Mr 16:15</a>,16|). Luke simply
states that Jesus said, "Thus it behoved the Christ to suffer, and to
rise from the dead the third day, and that repentance and
remission of sins should be preached in his name among all nations,
beginning at Jerusalem" (#<a href="/bible/parallel/LUK/24/46" class="green-link">Lu 24:46</a>,47|). If we combine these items,
by arranging them in their natural order of succession, we will have
the commission fully stated.
The command quoted by Mark, "Preach the gospel to every creature,"
necessarily comes first. The command, "Disciple all nations," is next
in order; for it is by means of preaching that they were to make
disciples. But when a man is made a disciple he becomes a believer;
and Matthew and Mark agree in the statement that he who believes, or
in Matthew's style, he who is discipled, is then to be immersed.
Luke, however, says that repentance must be preached, and as
repentance precedes obedience, we are compelled to unite it with faith,
as antecedent to immersion. Next after immersion comes Mark's
statement, "he shall be saved." But salvation may be either that which
the pardoned sinner now enjoys, or that to be enjoyed after the
resurrection from the dead: hence this term would be ambiguous but for
Luke's version of it, who quotes that "remission of sins" is to be
preached. This limits the meaning of the promise to that salvation
which consists in remission of sins. Next after this comes the command,
"teaching them to observe and do" what I have commanded you. Finally,
they were to proclaim that they who believed not, and, consequently,
complied not with the terms of the commission, should be condemned. In
brief, they were commanded to go into all the world, and make disciples
of all nations by preaching the gospel to every creature; to immerse
all penitent believers into the name of the Father, and of the Son, and
of the Holy Spirit, promising such the remission of their sins; then
teaching them all their duties and privileges, as disciples of Jesus.
In the mean time, all were to be assured that he who believed not
should be condemned.
Making this commission the starting point of his narrative, Luke
proceeds, after a few more preliminary observations, to relate the
manner in which it was executed. This is the key to the whole
narrative. We will find the apostles adhering strictly to its guidance.
Their actions will furnish a complete counterpart to the items of their
commission, and the best exposition of its meaning. For the strongest
confirmation of the brief exposition just given, we refer to the course
of the narrative as set forth in the following pages.
(OCA 10-11)