| RPM, Volume 18, Number 7, February 7 to February 13, 2016 |
This chapter commences a very important part of the history of the transactions of the apostles. Before this, they had preached the gospel to the Jews only. They seem to have retained the feelings of their countrymen on this subject, that the Jews were to be regarded as the peculiarly favoured people, and that salvation was not to be offered beyond the limits of their nation. it was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize the mind; to overcome the narrow policy and prejudices of the Jewish people; and to diffuse itself over all the nations of the earth. In various ways, and by various parables, the Saviour had taught the apostles, indeed, that his gospel should be spread among the Gentiles. He had commanded them to go and preach it to every creature, Mr 16:15. But he had told them to tarry in Jerusalem until they were endued with power from on high, Lu 24:49. It was natural, therefore, that they should receive special instructions and Divine revelation on a point so important as this; and God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is worthy of observation, also, that he selected Peter for the purpose of conveying the gospel first to the Gentiles. The Saviour had told him, that on him he would build his church; that he would give to him first the key of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles. See Barnes "Mt 16:18, See Barnes "Mt 16:19".
Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews, Ac 2; and the prediction was now to be completely fulfilled in extending the same gospel to the Gentile world. The transaction recorded in this chapter is one, therefore, that is exceedingly important in the history of the church; and we are not to be surprised that it is recorded at length. It should be remembered, also, that this point became afterwards the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption eruption from them all. To settle these disputes, and to secure the reception of the gospel among the Gentiles, and to introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles. See Ac 11:1-18 Ac 15; Ro 14; Ro 15; Ga 2:11-16.
Verse 1. In Caesarea. See Barnes "Ac 8:40".
Cornelius. This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that this man was "a proselyte of the gate;" that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of Peter, Ac 11:1-3, shows that the other apostles regarded him as a Gentile. In Ac 10:28, Peter evidently regards him as a foreigner; one who did not in any sense esteem himself to be a Jew. In Ac 11:1, it is expressly said that "the Gentiles" had received the word of God; evidently alluding to Cornelius and those who were with him.
A centurion. One who was the commander of a division in the Roman army, consisting of a hundred men. A captain of a hundred. See Barnes "Mt 8:6".
Of the band. A division of the Roman army, consisting of from four hundred to six hundred men. See Barnes "Mt 27:27".
The Italian band. Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable, that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places.
Verse 2. A devout man. Pious; or one who maintained the worship of God. See Barnes "Lu 2:25".
Comp. Ac 2:5; 8:2.
And one that feared God. This is often a designation of piety. See Barnes "Ac 9:31".
It has been supposed by many that the expressions here used denote that Cornelius was Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands, who, in some unknown way, have been taught the evils of idolatry; the necessity of a purer religion; and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the word of eternal life, as Cornelius was. A few other instances have been found by missionaries in heathen lands, who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.
With all his house. With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.
Much alms. Large and liberal charity. This is always an effect of piety. See Jas 1:27; Ps 41:1.
Prayed to God always. Constantly; meaning that he was in the regular habit of praying to God. Comp. Ro 12:12; Lu 18:1; Ps 119:2; Pr 2:2-5.
As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the family of Cornelius is mentioned as being also under the influence of religion, it is perhaps not a forced inference that he observed family worship.
{+} "devout" "pious"
{f} "man" Ac 8:2; 22:12
{g} "feared" Ec 7:18
Verse 3. He saw in a vision. See Barnes "Ac 9:10".
Evidently. Openly; manifestly.
About the ninth hour. About three o'clock, P.M. This was the usual hour of evening worship among the Jews.
An angel of God. See Barnes "Mt 1:20".
Comp Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion—the introduction of the gospel to a Gentile, and hence to the entire Gentile world—was probably the chief reason why an angel was commissioned to visit the Roman centurion. Comp. Ac 16:9,10.
{d} "an angel of God" Heb 1:14
Verse 4. And when he looked on him. Greek, Having fixed his eyes attentively on him.
He was afraid. At the suddenness and unexpected character of the vision.
What is it, Lord? This is the expression of surprise and alarm. The word Lord should have been translated Sir, as there is no evidence that this is an address to god, and still less that he regarded the personage present as the Lord. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, "Sir, what is the matter?"
Are come up for a memorial. Are remembered before God. Comp. Isa 45:19. They were an evidence of piety towards God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws—though he had not been circumcised—yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that God prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it. This he had often declared, Isa 1:11-15; Am 5:21,22; 1 Sa 15:22, "To obey is better than sacrifice, and to hearken than the fat of rams;" Hos 6:6; Ec 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For,
(1.) there is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But God looks upon the heart.
(2.) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the Lord God of Israel." Comp. 1 Ki 14:13; 2 Ch 19:3. Who hears of a man that "fears God," and that prays, and that instructs his household in religion, that depends on his morality for salvation?
(3.) Cornelius was disposed to do the will of God, as far as it was made known to him. Where this exists there is religion. The moral man is not.
(4.) Cornelius was willing to embrace a Saviour, when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was —disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus—yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.
{e} "memorial before God" Isa 14:19
Verse 5. No notes from Barnes on this verse.
Verse 6. He lodgeth.He remains as a guest at his house. See Ac 9:43.
By the sea side. Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams, or of any body of water, to convey away the filth produced in the operation of dressing skins.
{f} "Simon a tanner" Ac 9:43
{g} "what thou oughtest" Ac 11:14
Verse 7. A devout soldier. A pious man. This is an instance of the effect of piety in a military officer. Few men have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the labours and disadvantages of a camp are not necessarily hostile to the existence of piety. Comp. Lu 3:14.
{+} "devout" "Pious"
Verse 8. And when, etc. "It has been remarked, that from Joppa Jonah was sent to preach to the Gentiles at Nineveh; and that from the same place Peter was sent to preach to the Gentiles at Caesarea." (Clarke.)
Verse 9. Peter went up, etc. The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer, See Barnes "Mt 6:6, See Barnes "Mt 9:2".
About the sixth hour. About twelve o'clock at noon. The Jews had two stated seasons of prayer—morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus David says, Ps 55:17 "Evening and morning, and at noon, will I pray, and cry aloud." Thus Daniel "kneeled upon his knees three times a day and prayed," Da 6:10,13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours. Clem. Alex. as quoted by Doddridge. Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.
{h} "Peter went up" Ac 6:5
{§} "housetop" "House-roof"
Verse 10. And he became very hungry. From the connexion, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o'clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon; at which time they observed their feasts. See Jahn's Bib. Archae § 145.
He fell into a trance. Greek, An ecstasy—ekstasiv—fell upon him. In Ac 11:5, Peter says that in a trance he saw a vision. The word trance, or ecstasy, denotes a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended. It is a high species of abstraction from external objects; when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus Balaam is said to have seen the vision of the Almighty, falling into a trance, Nu 24:4,16; thus Paul, in praying in the temple, fell into a trance, Ac 22:17 and perhaps a similar state is described in 2 Co 12:2. This effect seems to be caused by so intense and absorbing a train of thought, as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of revery, or absence of mind, which Dr. Rush describes as "induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects." (Diseases of the Mind, p. 310, Ed. Phila. 1812.) In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects.
Verse 11. And saw heaven opened. Ac 7:56; See Barnes "Mt 3:16".
This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and [as] if it were opened to present an opportunity for anything to descend. It is language that is highly figurative.
And a certain vessel. See Barnes "Ac 9:15".
As it had been. It is important to mark this expression. The sacred writer does not say that Peter literally saw such all object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended.
Knit at the four corners. Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet.
{a} "saw heaven" Ac 7:56
{*} "vessel" "and something"
{+} "knit" "bound together"
Verse 12. Wherein, etc. This particular vision was suggested by Peter's hunger, Ac 10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of Divine origin. See Re 21:2.
Verse 13. No notes from Barnes on this verse.
{+} "kill, and eat" "Slay"
Verse 14. I have never eaten, etc. In the Old Testament, God had made a distinction between clean and unclean animals. See Le 11:2-27; De 14:3-20. This law remained in the Scriptures, and Peter pleaded that he had never violated it, implying that he could not now violate it; as it was a law of God, and as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law, and the command which he now received in the vision, there was an apparent variation; and Peter naturally referred to the well-known and admitted written law. One design of the vision was to show him that that law was now to pass away.
That is common. This word properly denotes that which pertains to all; but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word common came to be opposed to the word sacred, and to denote that which was in common use among the heathens—hence that which was profane or polluted. Here it means the same as profane, or forbidden.
Unclean. Ceremonially unclean; i.e., that which is forbidden by the ceremonial law of Moses.
{b} "common" Le 11:2; 20:25; De 14:3; Eze 4:14
Verse 15. What God hath cleansed. What God hath pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Its use is lawful if he has commanded it. Perhaps Peter would have supposed that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Ac 17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane—the entire Gentile world—might now be admitted to similar privileges with the Jews. That barrier was to be broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph 2:14; Ga 3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which supposed such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished— when other nations were to be admitted to the same privileges—the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles laboured to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See
Ac 15, Ro 14, Ro 15.
{c} "that call not" Ac 10:28; Mt 15:11; Ro 14:14; 1 Co 10:25; 1 Ti 4:4
Verse 16. This was done thrice. Three time, doubtless, to impress the mind of Peter with the certainty and importance of the vision. comp. Ge 41:32.
{§} "vessel" "Sheet"
Verse 17. Doubted in himself. Doubted in his own mind. He was perplexed to understand it.
Behold, the men, etc. We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged, that, just in the moment when the mind of Peter was filled with perplexity, the very event should occur which should relieve him of his embarrassment. Such a coincidence is not uncommon. An event of Divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do; and a state of mind may, by an arrangement of circumstances, be produced, that shall be extremely perplexing until some event shall occur, or some field of usefulness shall open, that shall exactly correspond to it, and shall indicate to us the will of God. We should observe then the events of God's Providence. We should mark and record the train of our own thoughts, and we should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.
Before the gate. The word here rendered "gate" —pulwna—refers, properly, to the porch or principal entrance to an eastern house. See Barnes "Mt 9:2" See Barnes "Mt 26:71".
It does not mean, as with us, a gate, but rather a door. See Ac 12:13.
{d} "inquiry for Simon's" Ac 9:43
Verse 18. No notes from Barnes on this verse.
Verse 19. The Spirit. See Barnes "Ac 8:29" comp. Is 65:24, "And it shall come to pass, that before they call I will answer," etc.
{e} "Spirit" Ac 11:12
Verse 20. No notes from Barnes on this verse.
{f} "Arise"
Ac 15:7
Verse 21. No notes from Barnes on this verse.
Verse 22. To hear words of thee. To be instructed by thee.
{a} "Cornelius" Ac 10:1
{b} "good report" Ac 22:12; Heb 11:2
Verse 23. And lodged them. They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first, the angel appeared to Cornelius; on the second, the messengers arrived at Joppa, Ac 10:9; on the third, Peter returned with them, Ac 10:23; and on the fourth, they arrived at Caesarea, Ac 10:24,30.
And certain brethren. Some Christians. They were six in number, Ac 11:12. It was usual for the early Christians to accompany the apostles in their journeys. Ro 15:24; Ac 15:3; 3 Jo 1:6; 1 Co 16:6,11.
As this was an important event in the history of the church—the bearing of the gospel to a Gentile—it was more natural rant proper that Peter should be attended with others.
{c} "certain brethren" "Ac 10:45"
Verse 24. His kinsman. His relatives, or the connexions of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.
{*} "waited for them" "Was expecting them."
Verse 25. Fell down at his feet. This was an act of profound regard for him as an ambassador of God. In Oriental countries it was usual to prostrate themselves at length on the ground before men of rank and honour.
Worshipped him. This does not mean religious grinage, but civil respect; the homage, or profound regard, which was due to one in honour. See Barnes "Mt 2:2".
{+} "worshipped him" "Did obeisance"
Verse 26. Stand up, etc. This does not imply that Peter supposed that Cornelius intended to do him religious reverence. It was practically saying to him, "I am nothing more than a man, as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due."—Doddridge.
{d} "stand up" Ac 14:14,15; Re 19:10; 22:9
Verse 27. And as he talked with him. He probably met with him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him.
Verse 28. It is an unlawful thing. This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was at any rate the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Le 18:24-30; De 7:3-12; comp. Ezr 9:11,12. This command the Jews perverted; and explained as referring to intercourse of an kinds, even to the exercise of friendly offices and commercial transactions. Comp. Joh 4:9.
Of another nation. Greek, Another tribe. It refers here to all who were not Jews.
God hath shewed me. Comp. Ac 15:8,9. He had showed him by the vision, Ac 10:11,12.
Any man common or unclean. See Barnes "Ac 10:14".
That no man was to be regarded as excluded from the opportunity of salvation; or be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles to be broken down; and all were to be regarded as capable of being saved.
{e} "unlawful thing" Joh 4:9
{f} "God hath shewed me" Joh 15:8,9; Eph 3:6
Verse 29. Without gainsaying. Without saying anything against it; without hesitation or reluctance.
I ask therefore, etc. The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Ac 10:22. But Peter now desired from his own Ups a more particular statement of the considerations which had induced him to send for him.
For what intent. For what purpose or design.
{+} "intent" "On what account"
Verse 30. Four days ago. See Barnes "Ac 10:23".
Until this hour. The ninth hour, or three o'clock P.M. See Ac 10:3.
A man. Called, in Ac 10:3, am angel. He had the appearance of a man. Comp. Mr 16:5.
In bright clothing.
See Barnes "Mt 28:3"
{g} "in bright clothing" Mt 28:3; Ac 1:10
Verse 31. No notes from Barnes on this verse.
{h} "thy prayer is heard"
Ac 10:4/p>
Verse 32. No notes from Barnes on this verse.
Verse 33. Thou hast well done. This is an expression of grateful feeling.
Before God. In the presence of God. It is implied that they believed that God saw them, and that they were assembled at his command, and that they were disposed to listen to his instructions.
{i} "Now therefore" De 5:27
Verse 34. Then Peter opened his mouth. Began to speak, Mt 5:2.
Of a truth. Truly; evidently. That is, I have evidence here that God is no respecter of persons.
Is no respecter of persons. The word used here denotes the act of showing favour to one on account of rank, family, wealth, or partiality, arising from any cause. It is explained in Jas 2:1-4. A judge is a respecter of persons when he favours one of the parties on account of private friendship; or because he is a man of rank, influence, or power; or because he belongs to the same political party, etc. The Jews supposed that they were peculiarly favoured by God, and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favour. Peter here says that he has learned the error of this doctrine. That a man is not to be accepted because he is a Jew, nor is he to be excluded because he is a Gentile. The barrier is broken down, the offer is made to all, and God will save all on the same principle—not by external privileges, or rank, but according to their character. The same doctrine is elsewhere explicitly stated in the New Testament, Ro 2:11; Eph 6:9; Col 3:25.
It may be observed here, that this does not refer to the doctrine of Divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew; nor because he is rich, or learned, or of elevated rank; nor by any external privileges. Nor will he exclude any man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character; nor that he will not pardon whom he pleases, which is a different question. The interpretation of this passage should be limited strictly to the case in hand—to mean that God will not accept and save a man on account of external national rank and privileges. That by receiving some, and leaving others, on other grounds, he will not make a difference, is not anywhere denied. Comp. 1 Co 4:7; Ro 12:6. It is worthy of remark, further, that the most strenuous advocate for the doctrines of sovereignty and election in the New Testament—the apostle Paul—is also the one that laboured most to establish the doctrine that God was no respecter of persons; that is, that there was no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet, in regard to the whole race viewed as lying on a level, he maintained that God had a right to exercise the prerogatives of a sovereign, and to have mercy on whom he would have mercy. The doctrine may be thus stated:
(1.) The barrier, between the Jews and Gentiles was broken down.
(2.) All men thus were placed on a level—none to be saved by external privileges, none to be lost by the want of them.
(3.) All were guilty, Ro 1:2,3
and none had a claim on God.
(4.) If any were saved, it would be by God's showing mercy on such of this common mass as he chose. Ro 3:22; 10:12; 2:11; Ga 2:6; compared with Ro 9; Eph 1.
{k} "God is no respector of persons" De 10:17; 2 Ch 19:7; Job 34:19
Ro 2:11; Ga 2:6; 1 Pe 1:17
Verse 35. But in every nation, etc. This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favours of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here, the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted, now convinced Peter that the favours of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach; and to communicate this to the apostles was an important step in their work of spreading the gospel.
In every nation. Among all people; Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.
He that feareth him. This is put for piety towards God in general. See Barnes "Ac 9:31".
It means, that he that honours God and keeps his law—that is a true worshipper of God, according to the light and privileges which he has—is approved by him, as giving evidence that he is his friend.
And worketh righteousness. Does that which is right and just. This refers to his conduct towards man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God—piety towards God, and justice towards an men; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true piety. We may observe here,
(1.) that it is not said that Cornelius was accepted on account of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.
(2.) He improved the light which he had.
(3.) He embraced the Saviour when he was offered to him. This circumstance makes an essential difference between the case of Cornelius, and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pleaded, therefore, by those who neglect the Saviour, for it furnishes no evidence that they will be accepted, when they are totally unlike him.
{a} "in every nation" Ro 2:13,27; 3:22,29; 10:12,13; Eph 2:13-18
{*} "with" "by"
Verse 36. The word. That is, this is the word, or the doctrine. Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case (ton logon) here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked, that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not logon, but rhma a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion—the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the "word," or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ, (who is Lord of all,) you know already that which was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly. He commences his discourse with stating the true doctrine on the subject, and explaining more perfectly that of which Cornelius had been only imperfectly informed.
Unto the children of Israel. To the Jews. The Messiah was promised to them, and spent his life among them.
Preaching. That is, proclaiming or announcing. God did this by Jesus Christ.
Peace. This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is here used in a wider sense, to denote peace or reconciliation with God. He announced the way by which man might be reconciled to God, and might find peace.
He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler, of both Jews and Gentiles; he is their Proprietor; and hence Peter saw the propriety of preaching the gospel to the Gentiles as well as Jews. See Joh 17:2; Mt 28:18; Eph 1:20-22.
This does not necessarily imply divinity; but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Comp. Ro 9:5.
{b} "peace" Isa 57:19; Col 1:20
{c} "Lord of all" Ps 24:7-10; Mt 28:18; Ro 14:9; 1 Co 15:27; Eph 1:20-22
1 Pe 3:22; Re 17:14
Verse 37. That word/,. Greek, rhma—a different word from that in the previous verse. It may be translated thing, as well as word.
Which was published. Greek, Which was done. "You know, though it may be imperfectly, what was done or accomplished in Judea," etc.
Throughout all Judea. The miracles of Christ were not confined to any place, but were wrought in every part of the land. For an account of the divisions of Palestine, See Barnes "Mt 2:22".
And began, etc. Greek, Having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there, indeed, the Gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.
{+} "word" "Doctrine"
Verse 38. How God anointed, etc. That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See Barnes "Mt 1:1".
With the Holy Ghost. See Barnes "Lu 4:19".
The act of anointing the kings and priests seems to have been emblematic of the influences of the Holy Ghost. Here it means, that God communicated to him the influences of the Holy Spirit, thus setting him apart for the work of the Messiah. See Mt 3:16,17; Joh 3:34
"God giveth not the Spirit by measure unto him."
And with power. The power of healing the sick, raising the dead, etc.
Who went about doing good. Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. This, in few, but most affecting words, tells us all about the Saviour. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, and false prophets, and the mass of men.
And healing, etc. Restoring to health.
All that were oppressed of the devil. All that were possessed by him. See Barnes "Mt 4:23,24".
God was with him. God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be wrought only by God.
{d} "anointed Jesus" Lu 4:18; Heb 1:9
{e} "who went about" Mt 12:15
{+} "healing" "curing"
{f} "oppressed of the devil" 1 Jo 3:8
{g} "for God was with him" Joh 3:2
Verse 39. And we are witnesses. We who are apostles. See Barnes "Lu 24:48".
In the land of the Jews. In the country of Judea.
Whom they slew, etc. Our translation would seem to imply that there were two separate acts—first slaying him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, "whom they put to death, suspending him on a tree."
On a tree. On a cross. See Barnes "Ac 5:30".
{h} "we are witnesses" Lu 24:48; Ac 2:32
{§} "tree" "cross"
Verse 40. Shewed him openly. Manifestly; so that there could be no deception, no doubt of his resurrection.
{a} "raised up the third day" Mt 28:1,2
Verse 41. Not to all the people. Not to the nation at large; for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the accounts of the resurrection of Jesus, at the close of the Notes on Matthew.
Chosen of God. Appointed by God, or set apart by his authority through Jesus Christ.
Who did eat and drink, etc. And by doing this he furnished the clearest possible proof that he was truly risen; and that they were not deceived by an illusion of the imagination, or by a phantasm. Compare Joh 21:12,13.
{b} "Not to all people" Joh 14:22
Joh 20
Joh 21
{c} "before of God" Joh 15:16
Verse 42. And he commanded us, etc. Mt 28:19,20; Mr 16:15,16.
And to testify. To bear witness.
That it is he, See Barnes "Joh 5:22-27".
Compare the references in the margin.
Of quick. The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, shall be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1 Th 4:16,17. Yet before this, they shall experience such a change in their bodies as shall fit them for the judgment and for their eternal residence—a change which shall liken them to those who have died, and have been raised from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1 Co 15:52: "The dead shall be raised, and we shall be changed."
{d} "commanded us to preach" Mt 28:19,20
{e} "that it is he" Joh 5:22,27; Ac 17:31; 2 Co 5:10; 1 Pe 4:5
{*} "quick" "living"
Verse 43. To him give, etc. See Barnes "Lu 24:27,44".
That through his name, etc. This was implied in what the prophets said. See Ro 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned; but this was implied in what they said. They promised a Messiah; and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Ro 4.
{f} "To him" Lu 24:27
{+} "witness" "All the prophets bear testimony"
{g} "whosoever believeth" Joh 3:14,16; Ro 10:11
Verse 44. The Holy Ghost fell, etc. Endowing them with the power of speaking with other tongues, Ac 10:46. Of this the apostle Peter makes much in his argument in Ac 11:17. By this God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Comp. Ac 2:1-4.
Which heard the word. The word of God; the message of the gospel.
{h} "Holy Ghost fell" Joh 4:31
Verse 45. And they of the circumcision. Who had been Jews.
Were astonished. Were amazed that Gentiles should be admitted to the same favour as themselves.
{i} "they of the circumcision" Ac 10:23
{} "Ghost" "Spirit"
Verse 46. Speak with tongues. In other languages than their native language, Ac 2:4.
And magnify God.
{k} "speak" Ac 2:4
{§} "tongues" "different languages"
Verse 47. Can any man forbid water, etc. They have shown that they are favoured in the same way as the Jewish converts. God has manifested himself to them, as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression here used is one that would naturally refer to water being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.
{l} "Can any man forbid" Ac 8:12
{} "Ghost" "Spirit"
Verse 48. And he commanded them, etc. Why Peter did not himself baptize them is unknown. But it might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to prevent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. This was left to be performed by others. See 1 Co 1:14-17: "Christ sent me not to baptize, but to preach the gospel."
"certain days" "abide some days"
Verse 1. And the apostles and brethren. The Christians who were in Judea.
Heard, etc. So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.
Verse 2. They that were of the circumcision. The Christians who had been converted from among the Jews.
Contended with him. Disputed, or reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any peculiar sense the vicar of Christ upon earth. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Christians had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament.
{m} "they that were of the circumcision" Ac 10:23,28; Ga 2:12
Verse 3. And didst eat with them. See Barnes "Ac 10:13,14".
Verse 4. But Peter rehearsed. Greek, Peter beginning, explained it to them in order. That is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement of facts is usually the best way of disarming prejudice and silencing opposition. In revivals of true religion, the best way of silencing opposition, and especially among Christians, is to make a plain statement of things as they actually occurred. Opposition most commonly arises from prejudice, or from false or exaggerated statements; and those can be best removed, not by angry contention, but by an unvarnished relation of the facts. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the church.
And expounded it. Explained it; stated it as it actually occurred.
By order. One event after another, as they happened. He thus showed that his own mind had been as much biassed as theirs, and stated in what manner his prejudices had been removed. It often happens that those who become most zealous and devoted in any new plans for the advancement of religion, were as much opposed to them at first as others. They are led from one circumstance to another, until their prejudices die away, and the Providence and Spirit of God indicate clearly their duty,
{**} "rehearsed" "Related"
Verse 5. No Barnes text on this verse.
{a} "Joppa" Ac 10:9
{*} "vessel" "something"
Verse 6. No Barnes text on this verse.
{+} "fastened my eyes" "looked earnestly"
Verse 7. No Barnes text on this verse.
Verse 8. No Barnes text on this verse.
Verse 9. No Barnes text on this verse.
Verse 10. No Barnes text on this verse.
Verse 11. No Barnes text on this verse.
Verse 12. No Barnes text on this verse.
{b} "Spirit bade me go"
Joh 16:13
Verse 13. No Barnes text on this verse.
Verse 14. And all thy house. Thy family. This is a circumstance which is omitted in the account in Ac 10. It is said, however, in Ac 10:2, that Cornelius feared God with all his house. And it is evident, from Ac 10:48, that the family also received the ordinance of baptism, and was received into the church.
{c} "tell thee words" Ps 19:7-11; Joh 6:63,68
Verse 15. And as I began to speak. Or, when I was speaking.
The Holy Ghost, etc. Ac 10:44
{d} "fell on them" Ac 2:4
Verse 16. The word of the Lord. See Barnes "Ac 1:6".
{e} "John indeed baptized" Mt 3:11; Joh 1:26,33; Ac 1:5
{f} "ye shall be baptized" Isa 44:3; Joe 2:28
{§} "Ghost" "Spirit"
Verse 17. What was I. What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church.
Withstand God. Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions, is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas Which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.
{g} "as God gave them" Ac 15:8,9
{h} "what was I" Ro 9:21-26
Verse 18. They held their peace. They were convinced, as Peter had been, by the manifest indications of the will of God.
Then hath God, etc. The great truth is in this manner established, that the doors of the church are opened to the entire Gentile world—a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.
{*} "held their peace, and glorified God" "were satisfied"
{i} "to the Gentiles granted" Ro 10:12,13; 15:9,16
Verse 19. Now they, etc. This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews only. From this point the history records the efforts made to convert the Gentiles. It begins with the labours put forth in the important city of Antioch, Ac 11:19,20 and as, during the work of grace that occurred in that city, the labours of the apostle Paul were especially sought, Ac 11:25,26, the sacred writer thenceforward confines the history mainly to his travels and labours.
Which were scattered abroad. See Ac 8:1.
As far as Phenice. Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phoenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply Canaan. See Barnes "Mt 15:22".
And Cyprus. An island off the coast of Asia Minor, in the Mediterranean Sea. See Barnes "Ac 4:36".
And Antioch. There were two cities of this name, one situated in Pisidia in Asia Minor, see Ac 13:14; the other, referred to here, was situated on the river Orontes, and was long the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch, in honour of his father Antiochus. It was founded three hundred and one years before Christ. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha, and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews, as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption. On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honoured as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gates; was adorned with fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake, in which 60,000 persons were destroyed. It was taken by the Saracens in A. D. 638; and, after some changes and revolutions, it was taken during the crusades, after a long and bloody siege; by Godfrey of Bouillon, June 3, A. D. 1098. In 1268, it was taken by the sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants. (Robinson's Calmet.)
Preaching the word. The word of God, the gospel.
To none but unto the Jews only. They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.
{k} "they which were scattered abroad" Ac 8:1
{l} "unto the Jews only" Mt 10:6
Verse 20. Were men of Cyprus and Cyrene. Were natives of Cyprus and Cyrene. Cyrene was a province and city of Libya in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus, the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that the Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles.
Spake unto the Grecian. prov touv ellhnistav To the Hellenists. This word usually denotes, in the New Testament, those Jews residing in foreign lands who spoke the Greek language. See Barnes "Ac 6:1".
But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm, that the men of Cyprus and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those Ac 11:19 who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles, as those who were addressed by the men of Cyprus and Cyrene. In many Mss. the word used here is ellhnav, Greeks, instead of Hellenists. This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the Fathers. The AEthiopic version reads, "to the Gentiles." There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to those who were not Jews, for all were called Greeks by them who were not Jews, Ro 1:16. The connexion would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also.
{*} "Grecians" "Hellenists"
{a} "preaching" Ac 6:1; 9:29
Verse 21. And the hand of the Lord. See Barnes "Lu 1:66".
Comp. Ps 80:17. The meaning is, that God showed them favour, and evinced his power in the conversion of their hearers.
{b} "hand of the Lord" Lu 1:66
Verse 22. Then tidings, etc. The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.
And they sent forth. To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. See Barnes "Ac 8:14".
Barnabas. See Ac 4:36,37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, peculiarly qualified for the work on which they sent him.
{+} "tidings" "report"
{d} "sent forth Barnabas" Ac 9:27
Verse 23. Had seen the grace of God. The favour or mercy of God, in converting sinners to himself.
Was glad. Approved of what had been done in preaching the gospel to the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a revival is to produce joy in the hearts of all those who love the Saviour.
And exhorted them all. Entreated them. They would be exposed to many trials and temptations, and he sought to secure their affections in the cause of religion.
That with purpose of heart. With a firm mind; with a fixed, settled resolution; that they would make this their settled plan of life, their main object.
A purpose, proyesei is a resolution of the mind, a plan, or intention, Ro 8:28; Eph 1:11; 3:11; 2 Ti 1:9; 3:10.
It is a resolution of the mind in regard to future conduct; and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan, or design, in their minds, that they would henceforward adhere to God. This plan must be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God. And unless this is the prevalent, governing desire of the heart, there can be no evidence of conversion.
That they would cleave. Greek, That they would remain; that is, that they would adhere constantly and faithfully attached to the Lord.
{e} "was glad" 3 Jo 1:4
{f} "exhorted" Ac 13:43; 14:22
{g} "purpose" Ps 17:3; 2 Co 1:17
{h} "of heart" Pr 23:15,26
Verse 24. For he was a good man. This is given as a reason why he was so eminently successful. It is not said that he was a man of distinguished talents or learning; that he was a splendid or an imposing preacher; but simply that he was a pious, humble man of God. He was honest, and devoted to his master's work. We should not undervalue talent, eloquence, or learning in the ministry; but we may remark, that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this; and without this his ministry will be barrenness and a curse. There is nothing on this earth so mighty as goodness. If a man wished to make-the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. John Howard's purpose to do good has made a more permanent impression on the interests of the world than the mad ambition of Alexander or Caesar. Perhaps the expression, "he was a good man," means that he was a man of a kind, amiable, and sweet disposition.
Full of the Holy Ghost. Was entirely under the influence of the Holy Spirit. He was eminently a pious man. This is the second qualification here mentioned of a good minister. He was not merely exemplary for mildness and kindness of temper, but he was eminently a man of God. He was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, etc. See Ga 5:22,23. Comp. See Barnes "Ac 2:4".
Verse 25. Then departed, etc. Why Barnabas sought Saul, is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch. There was a great revival of religion; and there was need of additional labour. In such scenes the ministers of the gospel need additional help, as men in harvest-time seek the aid of others. Saul was in this vicinity, Ac 9:30 and he was eminently fitted to aid in this work. With him Barnabas was well acquainted, Ac 9:27 and probably there was no other one in that vicinity whom he could obtain.
To Tarsus. See Barnes "Ac 9:11".
{l} "departed Barnabas" Ac 9:27,30
Verse 26. That a whole year. Antioch was a city exceedingly important in its numbers, wealth, and influence. It was for this reason, probably, that they spent so long a time there, instead of travelling in other places. The attention of the apostles was early and chiefly directed to cities, as being places of influence and centres of power. Thus Paul passed three years in the city of Ephesus, Ac 20:31. And thus he continued a year and a half at Corinth, Ac 18:11. It may be added, that the first churches were founded in cities; and the most remarkable success attended the preaching of the gospel in large towns.
They assembled themselves, etc. They came together for worship.
With the church. Marg., in the church. The Greek en will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Christian assembly at proper times, through the space of a year, for the purposes of public worship.
And the disciples were called Christians, etc. As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; or whether it was given by Divine intimation, has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonourable. To be the professed friends of the Messiah, or the Christ, was not with Jews a matter of reproach, for they all professed to be the friends of the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, Ac 2:7 or as Nazarenes, Ac 24:6 "And a ringleader of the sect of the Nazarenes." It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them; and it might have become thus the common appellation. It is evident from the New Testament, I think, that it was not designed as a term of reproach. It is but twice used besides this place: Ac 26:28, "Agrippa said unto Paul, Almost thou persuadest me to be a Christian;" 1 Pe 4:16, "Yet if any man suffer as a Christian, let him not be ashamed." No certain argument can be drawn in regard to the source of the name from the word which is used here. The word crhmatizw used here, means,
(1.) to transact any business; to be employed in accomplishing anything, etc. This is its usual signification in the Greek writers. It means,
(2.) to be divinely admonished, to be instructed by a Divine communication, etc., Mt 2:12; Lu 2:26; Ac 10:22; Heb 8:5; 11:7; 12:26.
It also means,
(3.) to be named, or called, in any way, without a Divine communication. Ro 7:3, "She shall be called an adulteress." It cannot be denied, however, that the most usual signification in the New Testament is that of a Divine monition, or communication; and it is certainly possible that the name was given by Barnabas and Saul. I incline to the opinion, however, that it was given to them by the Gentiles who were there, simply as an appellation, without intending it as a name of reproach, and that it was readily assumed by the disciples as a name that would fitly designate them. If it had been assumed by them, or if Barnabas and Saul had conferred the name, the record would probably have been to that effect; not simply that they "were called," but that they took this name, or that it was given by the apostles. It is, however, of little consequence whence the name originated. It soon became a name of reproach; and has usually been in all ages since, by the wicked, the gay, the licentious, and the ungodly. It is, however, an honoured name; the most honourable appellation that can be conferred on a mortal. It suggests at once to a Christian the name of his great Redeemer; the idea of our intimate relation to him; and the thought that we receive him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. It is not that we belong to this or that denomination; it is not that our names are connected with high and illustrious ancestors; it is not that they are recorded in the books of heralds; it is not that they stand high in courts, and among the gay, and the fashionable, and the rich, that true honour is conferred on men. These are not the things that give distinction and peculiarity to the followers of the Redeemer. It is that they are Christians; that this is their peculiar name, and by this they are known; that this at once suggests their character, their feelings, their doctrines, their hopes, their joys. This binds them all together—a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the Lord Jesus, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals. The name shall be had in remembrance when the names of royalty shall be remembered no more, and when the appellations of nobility shall cease to amuse or to dazzle the world.
{1} "assembled themselves" or, "in"
{a} "much people" Mt 28:19
Verse 27. And in these days. While Barnabas and Saul were at Antioch.
Came prophets. The word prophet denotes, properly, one who foretells future events.
See Barnes "Mt 7:16".
It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from God, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word. See Ro 12:6; 1 Co 12:10,28; 13:2,8; 14:3,5,24.
These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
{b} "prophets" Ac 2:17; 13:1; Eph 4:11
Verse 28. Named Agabus. This man is mentioned but in one other place in the New Testament. In Ac 21:10,11, he is mentioned as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly said that he was a Christian, but the connexion seems to imply that he was.
And signified. See Joh 12:33. The word usually denotes, to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language. But here it seems to denote simply to foretell, to predict.
By the Spirit. Under the influence of the Spirit. He was inspired.
A great dearth. A great famine.
Throughout all the world. The word here used, oikoumenhn, usually denotes the inhabitable world, the parts of the earth which are cultivated and occupied. It is sometimes limited, however, to denote an entire land or country, in contradistinction from the parts of it; thus, to denote the whole of the land of Palestine in distinction from its parts, or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, etc. See Barnes "Lu 2:1".
The meaning of this prophecy evidently is, that the famine would be extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called general. In fact, though the famine was particularly severe in Judea, yet it extended much farther. This prediction was uttered not long after the conversion of Saul, and probably, therefore, about the year A.D. 38, or A.D. 40. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places.— (Lardner's Works, vol. i. pp. 253, 254. Ed. Lond., 1829.)
Which came to pass, etc. This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing notice of the fulfillment.
In the days of Claudius Caesar. The Roman emperor. He began his reign A.D. 41, and reigned thirteen years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one doubtless to which the sacred writer here refers.
(1.) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: "There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come." He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city.—Dio, lib. Ix. pp. 671, 672. See also Suetonius, Claud. cap. 20.
(2.) A second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: "There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachms." This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius.
(3.) In the latter part of his reign, A. D. 151, there was another famine at Rome, mentioned by Suetonius, (Claud. cap. 18,) and by Tacitus, (Ann. xii. 43.) Of this Tacitus says, that "it was so severe, that it was deemed to be a Divine judgment."
(4.) A fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus, (Ant. b. xx. chap. 2, § 5.) "A famine," says he, "did oppress them at the time, (in the time of Claudius;) and many people died for the want of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus to bring a cargo of dried figs." This famine is described as having continued under the two procurators of Judea—Tiberius Alexander, and Cassius Fadus. Fadus was sent into Judea on the death of Agrippa, about the fourth year of the reign of Claudius; and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See Note in Whiston's Josephus, Ant. b. xx. chap. 2, § 5; also Lardner as quoted above. Of this famine, or the want consequent on the famine, repeated mention is made in the New Testament.
{c} "Agabus" Ac 21:10
{*} "dearth" "A great famine"
Verse 29. Then the disciples. The Christians at Antioch.
According to his ability. According as they had prospered. It does not imply that they were rich, but that they rendered aid as they could afford it.
Determined to send relief. This arose not merely from their general sense of their obligation to aid the poor, but they felt themselves particularly bound to aid their Jewish brethren. The obligation to aid the temporal wants of those from whom they had received so important spiritual mercies, is repeatedly enforced in the New Testament. Comp. Ro 15:25-27; 1 Co 16:1,2; 2 Co 9:1,2; Ga 2:10.
{a} "relief" Ro 15:26; 1 Co 16:1; 2 Co 9:1,2
Verse 30. Sent it to the elders. Greek, To the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes aged men, but it was a name of office only in the Jewish synagogue. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief was intended for the "brethren," Ac 11:29 that is, the Christians who were at Jerusalem, and it is not probable that a charity like this would have been entrusted to the hands of Jewish elders. The connexion here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to; but I am rather inclined to think that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.
{b} "and sent" Ac 12:25
Verse 1. Now about that time. That is, during the time that the famine existed; or the time when Barnabas and Saul went up to Jerusalem. This was probably about the fifth or sixth year of the reign of Claudius, not far from A.D. 47.
Herod the king. This was Herod Agrippa. The Syriac so renders it expressly, and the chronology requires us so to understand it. He was a grandson of Herod the Great, and one of the sons of Aristobulus, whom Herod put to death. Josephus, Ant., b. xviii, chap. 5. Herod the Great left three sons, between whom his kingdom was divided—Archelaus, Philip, and Antipas. See Barnes "Mt 2:19".
To Philip was left Iturea and Trachonitis, see Lu 3:1; to Antipas, Galilee and Perea; and to Archelaus, Judea, Idumea, and Samaria. Archelaus, being accused of cruelty, was banished by Augustus to Vienna in Gaul, and Judea was reduced to a province, and united with Syria. When Philip died, this region was granted by the emperor Caligula to Herod Agrippa. Herod Antipas was driven as an exile also into Gaul, and then into Spain, and Herod Agrippa received also his tetrarchy. In the reign of Claudius also, the dominions of Herod Agrippa were still farther enlarged. When Caligula was slain, he was at Rome; and having ingratiated himself into the favour of Claudius, he conferred on him also Judea and Samaria, so that his dominions were equal in extent to those of his grandfather, Herod the Great. See Josephus, Ant., b. xix., chap. 5, § 1.
Stretched forth his hands. A figurative expression, denoting that he laid his hands on them, or that he endeavoured violently to oppress the church.
To vex. To injure, to do evil to. Kakwsai
Certain. Some of the church. Who they were the writer immediately specifies.
{1} "stretched forth his hands" "began"
{*} "vex certain" "afflict some"
Verse 2. And he killed, etc. He caused to be put to death with a sword, either by beheading, or piercing him through. The Roman procurators were entrusted with authority over life, though in the time of Pilate the Jews had not this authority. James the brother of John. This was the son of Zebedee, Mt 4:21. He is commonly called James the Greater, in contradistinction from James the son of Alpheus, who is called James the Less, Mt 10:3. In this manner were the predictions of our Saviour respecting him fulfilled. Mt 20:23, "Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with."
{c} "James the brother" Mt 4:21; 20:23
Verse 3. And because he saw it pleased the Jews. This was the principle on which he acted. It was not from a sense of right; it was not to do justice, and protect the innocent; it was not to discharge the appropriate duties of a magistrate, and a king; but it was to promote his own popularity. It is probable that Agrippa would have acted in this way in any circumstances. He was ambitious, vain, and fawning; he sought, as his great principle, popularity; and he was willing to sacrifice, like many others, truth and justice to obtain this end. But there was also a particular reason for this in his case. He held his appointment under the Roman emperor. This foreign rule was always unpopular among the Jews. In order, therefore, to secure a peaceful reign, and to prevent insurrection and tumult, it was necessary for him to court their favour; to indulge their wishes, and to fall in with their prejudices. Alas! how many monarchs and rulers there have been, who were governed by no better principle, and whose sole aim has been to secure popularity, even at the expense of law, and truth and justice. That this was the character of Herod, is attested by Josephus, Ant., b. xix., chap. 8, § 3:
This king (Herod Agrippa) was by nature very beneficent, and liberal in his gifts, and very ambitious to please the people with such large donations; and he made himself very illustrious by the many expensive presents he made them. He took delight in giving, and rejoiced in living with good reputation.
To take Peter also. Peter was one of the most conspicuous men in the church. He had made himself particularly obnoxious by his severe and pungent discourses, and by his success in winning men to Christ. It was natural, therefore, that he should be the next object of attack.
The days of unleavened bread. The passover, or the seven days immediately succeeding the passover, during which they were required to eat bread without leaven, Ex 12:15-18. It was some time during this period that Herod chose to apprehend Peter.
Why this season was selected is not known. As it was, however, a season of religious solemnity, and as Herod was desirous of showing his attachment to the religious rites of the nation, (Josephus, Ant., b. xix., chap. 7, § 3,) it is probable that he chose this period to show to them more impressively his purpose to oppose all false religions, and to maintain the existing establishments of the nation.
{d} "pleased the Jews" Ac 24:27
{e} "take Peter also" Joh 21:18
{f} "days of unleavened bread" Joh 12:14,15
Verse 4. And when he had apprehended him. When he had taken or arrested him.
He put him in prison. During the solemnities of this religious festival, it would have been deemed improper to have engaged in the trial of a supposed criminal. The minds of the people were expected to be devoted solely to the solemnities of religion; and hence Herod chose to retain him in custody until the passover had ended.
To four quaternions of soldiers. A quaternion was a company of four; consequently the whole number employed here was sixteen. The Romans divided the night into four watches, so that the guards could be relieved; those who were on guard occupying three hours, and being then relieved. Of the four who were on guard, two were with Peter in the prison, Ac 12:6, and two kept watch before the door of the prison. The utmost precaution was thus taken that he should not escape; and Herod thus gave the most ample assurance to the Jews of his intention to secure Peter, and to bring him to trial.
Intending after Easter. There never was a more absurd or unhappy translation than this. The original is simply after the Passover, meta to pasca. The word Easter now denotes the festival observed by many Christian churches in honour of the resurrection of the Saviour. But the original has no reference to that; nor is there the slightest evidence that any such festival was observed at the time when this book was written. The translation is not only unhappy, as it does not convey at all the meaning of the original, but because it may contribute to foster an opinion that such a festival was observed in the times of the apostles. The word Easter is of Saxon origin, and is supposed to be derived from Eostre, the goddess of love, or the Venus of the North, in honour of whom a festival was celebrated by our pagan ancestors in the month of April. (Webster.) As this festival coincided with the Passover of the Jews, and with the feast observed by Christians in honour of the resurrection of Christ, the name came to be used to denote the latter. In the old Anglo-Saxon service-books the term Easter is used frequently to translate the word Passover. In the translation by Wicliffe, the word paske, i.e., passover, is used. But Tindal and Coverdale used the word Easter, and hence it has very improperly crept into our translation. (Clark.)
To bring him forth to the people. That is, evidently, to put him publicly to death to gratify them. The providence of God, in regard to Peter, is thus remarkable. Instead of his being put suddenly to death, as was James, he was reserved for future trial; and thus an abundant opportunity was given for the prayers of the church, and for his consequent release.
Verse 5. But prayer was made. The church was apprized of his imprisonment and danger; and had no resource but to apply to God by prayer. In scenes of danger there is no other refuge; and the result shows that, even in most discouraging circumstances, God can hear prayer. Nothing scarcely could appear more hopeless than the idea of rescuing Peter out of the hands of Herod, and out of the prison, and out of the custody of sixteen men, by prayer. But the prayer of faith was prevalent with God.
Without ceasing. Intense, steady, ardent prayer. The word here used, ektenhv, is found in but one other place in the New Testament. 1 Pe 4:8: "Have fervent charity among yourselves." The word has rather the idea that their prayer was earnest and fervent, than that it was constant.
Of the church. By the church.
{1} "prayer" "instant and earnest prayer was made"
2 Co 1:11; Eph 6:18,19; 1 Th 5:17; Jas 5:16
{*} "without ceasing" "earnestly"
Verse 6. And when Herod would have brought him forth. When he was about to bring him to be put to death.
The same night. That is, the night preceding. The intention of Herod was to bring him out as soon as the Passover was over; but during the night which immediately preceded the day in which Herod intended to bring him to punishment, Peter was rescued.
Peter was sleeping. Here is an instance of remarkable composure, and one of the effects of peace of conscience and of confidence in God. It was doubtless known to Peter what the intention of Herod was. James had just been put to death; and Peter had no reason to expect a better fate. And yet in this state he slept as quietly as if there had been no danger, and was roused even by an angel to contemplate his condition, and to make his escape. There is nothing that will give quiet rest and gentle sleep so certainly as a conscience void of offence; and in the midst of imminent dangers, he who confides in God may rest securely and calmly.
Between two soldiers. See Barnes "Ac 12:4".
Peter was bound to the two. His left hand was chained to the right hand of one of the soldiers, and his right hand to the left hand of the other. This was a common mode of securing prisoners among the Romans. See abundant authorities for this quoted in Lardner's Credibility, part i. chap. x. § 9, Lond. ed. 1829, vol. i. pp. 242, 243, etc.
And the keepers, etc. See Ac 12:4. Two soldiers were stationed at the door. We may see now that every possible precaution was used to insure the safe custody of Peter.
(1.) He was in prison.
(2.) He was in the charge of sixteen men, who could relieve each other when weary, and thus every security was given that he could not escape by inattention or weariness on their part.
(3.) He was bound fast between two men. And
(4.) he was further guarded by two others, whose business it was to watch the door of the prison. It is to be remembered, also, that it was death for a Roman soldier to be found sleeping at his post. And in this way every possible security was given for the safe keeping of Peter. But God can deliver in spite of all the precautions of men; and it is easy for him to overcome the most cunning devices of his enemies.
{+} "kept the prison" "guarded"
Verse 7. And, behold, the angel of the Lord. See Barnes "Ac 5:19".
Came upon him. Greek, was present with him; stood near him, epesth
And a light shined in the prison. Many have supposed that this was lightning. But light, and splendour, and shining apparel, are commonly represented as the accompaniments of the heavenly beings when they visit the earth, Lu 2:9; 24:4. Comp. Mr 9:3. It is highly probable that this light was discerned only by Peter; and it would be to him an undoubted proof of the Divine interposition in his behalf.
And he smote Peter on the side. This was doubtless a gentle blow or stroke to arouse him from sleep.
And his chains, etc. This could have been only by Divine power. No natural means were used, or could have been used without arousing the guard. It is a sublime expression of the ease with which God can deliver from danger, and rescue his friends. Comp. Ac 16:26.
{b} "his chains" Ac 16:26
Verse 8. Gird thyself. When they slept, the outer garment was thrown off, and the girdle with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
Bind on thy sandals. Put on thy sandals—prepared to walk. See Barnes "Mt 3:11".
Cast thy garment about thee. The outer garment, that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was, that he should dress himself in his usual apparel. See Barnes "Mt 5:38-42".
{++} "garment" "mantle"
Verse 9. And wist not Knew
Saw a vision. That is, was a representation made to his mind, similar to that which he had seen before. Comp. Ac 10:11,12. It was so astonishing, so unexpected, so wonderful, that he could not realize that it was true.
{§} "wist" "knew"
{c} "that it was" Ps 126:1
{*} "true" "real"
{d} "vision" Ac 10:3,17
Verse 10. The first and the second ward. The word which is here rendered ward, fulakhn properly denotes the act of guarding; but it is most commonly used to denote a prison, or place of confinement. In this place it seems to denote the
The iron gate. The outer gate, secured with iron, as the doors of prisons are now.
That leadeth unto the city. Or, rather, into eiv the city. Jerusalem was surrounded by three walls. (See Lightfoot on this place.) The prison is supposed to have been situated between two of these walls. And it is probable that the entrance to the prison was immediately from the inner wall, so that this gate opened directly into the city.
Of his own accord. Itself. It opened spontaneously, without the application of any force, or key, thus showing conclusively that Peter was delivered by miraculous interposition.
And passed on through one street. Till Peter was entirely safe from any danger of pursuit, and then the angel left him. God had effected his complete rescue, and now left him to his own efforts as usual.
{@} "ward" "guard"
Verse 11. And when Peter was come to himself. This expression naturally means, when he had overcome his amazement and astonishment at the unexpected deliverance, so as to be capable of reflection. He had been amazed by the whole transaction. He thought it was a vision; and in the suddenness and rapidity with which it was done, he had no time for cool reflection. The events of Divine Providence often overwhelm and amaze us; and such are their suddenness, and rapidity, and unexpected character in their development, as to confound us, and prevent calm and collected reflection.
Of a surety. Certainly; surely. He considered all the circumstances; he saw that he was actually at liberty and that it could have been effected only by Divine interposition.
The expectation of the people. From this it appears that the people earnestly desired his death; and it was to gratify that desire that Herod had imprisoned him.
{**} "surety" "Certainty"
{e} "his angel" 2 Ch 16:9; Ps 34:7; Da 3:28; 6:22; Heb 1:14
{f} "hath delivered" Ps 33:18,19; 97:10; 2 Co 1:10; 2 Pe 2:9
Verse 12. And when he had considered, etc. Thinking on the subject; considering what he should do in these circumstances.
He came to the house of Mary, etc. Probably this house was near him; and he would naturally seek the dwelling of a Christian friend.
The mother of John, etc. Probably this was the John Mark who wrote the gospel. But this is not certain.
Whose surname. Greek, Who was called Mark. It does not mean that he had two names conferred, as with us, both of which were used at the same time. But he was called by either—the Greeks probably using the name Mark, and the Jews the name John. He is frequently mentioned afterwards, as having been the attendant of Paul and Barnabas in their travels, Ac 12:25; 15:39; 2 Ti 4:11
He was a nephew of Barnabas, Col 4:10.
Where many were gathered together praying. This was in the night; and it shows the propriety of observing extraordinary seasons of prayer, even in the night. Peter was to have been put to death the next day; and they assembled to pray for his release, and did not intermit their prayers. When dangers increase around us and our friends, we should become more fervent in prayer. While life remains we may pray; and even when there is no human hope, and we may have no power to heal or deliver, still God may interpose, as he did here, in answer to prayer.
{a} "Many were gathered" Ac 12:5
Verse 13. At the door of the gate. Rather, the door of the vestibule, or principal entrance into the house. The house was entered through such a porch or vestibule, and it was the door opening into this which is here intended. See Barnes "Mt 9:2".
A damsel. A girl.
Came to hearken. To hear who was there.
Named Rhoda. This is a Greek name signifying a rose. It was not unusual for the Hebrews to give the names of flowers, etc., to their daughters. Thus Susanna, a lily; Hadessa, a myrtle; Tamar, a palm-tree; etc. (Grotius.)
{*} "gate" "Porch"
{1} "came to hearken" "to ask who was there"
Verse 14. She opened not the gate. At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James, and the imprisonment of Peter, and they would take all possible precautions for their own safety.
For gladness. In her joy, she hastened to inform those who were assembled of the safety of Peter.
{*} "gate" "porch"
Verse 15. Thou art mad. Thou art insane. They seem to have regarded his rescue as so difficult and so hopeless, that they deemed it proof of derangement that she now affirmed it. And yet this was the very thing for which they had been so earnestly praying. When it was now announced to them that the object of their prayers was granted, they deemed the messenger that announced it insane. Christians are often surprised even when their prayers are answered. They are overwhelmed and amazed at the success of their own petitions, and are slow to believe that the very thing for which they have sought could be granted. It shows, perhaps, with how little faith, after all, they pray; and how slow they are to believe that God can hear and answer prayer. In a revival of religion, in answer to prayer, Christians are often overwhelmed, and astonished when even their own petitions are granted, and when God manifests his own power in his own way and time. Prayer should be persevered in, and we should place ourselves in a waiting posture to catch the first indications that God has heard us with joy.
But she constantly affirmed it. She insisted on it. How much better it would have been to have hastened at once to the gate, than thus to have engaged in a controversy on the subject. Peter was suffered to remain knocking, while they debated the matter. Christians are often engaged in some unprofitable controversy, when they should hasten to catch the first tokens of Divine favour, and open their arms to welcome the proofs that God has heard their prayers.
Then said they. Still resolved not to be convinced.
It is his angel. Any way of accounting for it rather than to admit the simple fact, or to ascertain the simple truth. All this was produced by the little hope which they had of his release, and their earnest desire that it should be so. It was just such a state of mind as is indicated when we say, "the news is too good to be believed." The expression it is his angel may mean, that they supposed the tutelary guardian, or angel appointed to attend Peter, had come to announce something respecting him, and that he had assumed the voice and form of Peter, in order to render them certain that he came from him. This notion arose from the common belief of the Jews, that each individual had assigned to him, at birth, a celestial spirit, whose office it was to guard and defend him through life. See Barnes "Mt 18:10".
That the Jews entertained this opinion is clear from their writings. (See Kuinoel.) Lightfoot thinks that they who were assembled supposed that this angel had assumed the voice and manner of Peter, in order to intimate to them that he was about to die, and to excite them to earnest prayer that he might die with constancy and firmness. Whatever their opinions were, however, it proves nothing on these points. There is no evidence that they were inspired in these opinions; nor are their notions countenanced by the Scriptures. They were the mere common traditions of the Jews, and prove nothing in regard to the truth of the opinion one way or the other.
{+} "constantly" "consistently"
{b} "his angel" Mt 18:10
Verse 16. Were astonished. They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done.
Verse 17. But he beckoning, etc. To prevent the noise, and tumult, and transport which was likely to be produced. His wish was, not that there should be clamorous joy, but that they should listen in silence to what God had done. It was sufficient to awe the soul, and produce deep, grateful feeling. A noise might excite the neighbouring Jews, and produce danger. But religion is calm and peaceful; and its great scenes and surprising deliverances are rather fitted to awe the soul, to produce calm, sober, and grateful contemplation, than the noise of rejoicing, and the shoutings of exultation. The consciousness of the presence of God, and of his mighty power, does not produce rapturous disorder and tumult, but holy, solemn, calm, grateful emotion.
Go, shew these things, etc. Acquaint them that their prayer is heard, and that they may rejoice also at the mercy of God.
Unto James. James the son of Alpheus, commonly called the Less. Note, Ac 12:2; 1:13; Mt 10:2.
{c} "beckoning" Ac 13:16
{*) "peace" "Be silent"
{1} "declared" "related"
{2} "shew" "report"
Verse 18. No small stir. Amazement that he had escaped, and apprehension of the consequences. The punishment which they had reason to expect, for having suffered his escape, was death.
{**} "stir" "disturbance"
Verse 19. He examined the keepers. The soldiers who were entrusted with his custody. Probably only those who had the special care of him at that watch of the night. The word examine here means to inquire diligently, to make investigation. He subjected them to a rigid scrutiny to ascertain the manner of his escape; for it is evident that Herod did not mean to admit the possibility of a miraculous interposition.
Should be put to death. For having failed to keep Peter. This punishment they had a right to expect for having suffered his escape.
And he went down, etc. How soon after the escape of Peter he went down to Caesarea, or how long he abode there, is not known. Caesarea was rising into magnificence, and the Roman governors made it often their abode. See Barnes "Ac 8:40"
comp. Ac 25:1,4. This journey of Herod is related by Josephus, Antiq. b. xix. chap. viii. §
2. He says that it was after he had reigned over all Judea three years.
And there abode. That is, till his death, which occurred shortly after. We do not learn that he made any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The guard was undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by their negligence; and this would undoubtedly be believed by the Jews. See Mt 28:15. He might himself perhaps be convinced, however, that the escape was by miracle, and be afraid to attempt any further persecutions; or the affairs of his government might have called off his attention to other things; and thus, as in the case of the "persecution that arose about Stephen," the political changes and dangers might divert the attention from putting Christians to death. See Barnes "Ac 9:31".
Thus by the Providence of God this persecution, that had been commenced, not by popular tumult, but by royal authority and power, and that was aimed at the very pillars of the church, ceased. The prayers of the church prevailed; and the monarch was overcome, disappointed, humbled, and by Divine judgment soon put to death.
Verse 20. And Herod was highly displeased, etc. Greek, Bare an hostile mind, intending war. See the margin. The Greek word—yumomacwn —does not occur elsewhere in the New Testament. It means to meditate war; to purpose war in the mind; or here probably, to be enraged or angry at them. What was the cause of this hostility to the people of Tyre and Sidon is not mentioned, and conjecture is useless. It is not at all inconsistent, however, with the well-known character of Herod. It was probably from some cause relating to commerce. Tyre and Sidon were under the Roman power, and had some shadow of liberty, (Grotius;) and it is probable that they might have embarrassed Herod in some of his regulations respecting commerce.
Tyre and Sidon. See Barnes "Mt 11:21".
They were north of Caesarea.
They came with one accord. Fearing the effects of his anger, they united in sending an embassage to him to make peace.
Blastus the king's chamberlain. See Ro 16:23. The word chamberlain denotes an officer who is charged with the direction and management of a chamber, or chambers, particularly a bed-chamber. It denotes, here, a man who had charge of the bed-chamber of Herod.
Because their country was nourished, etc. Was supplied by the territories of Herod. The country of Tyre and Sidon included a narrow strip of land on the coast of the Mediterranean. Of course they were dependent for provisions, and for articles of commerce, on the interior country; but this belonged to the kingdom of Herod; and as they were entirely dependent on his country, as he had power to dry up the sources of their supports, and commerce, they were the more urgent to secure his favour.
{1} "highly displeased" "bare an hostile mind, intending war"
{*} "accord" "consent"
{2} "king's chamberlain" "That was over the king's bed-chamber"
{a} "their country" Eze 27:17
Verse 21. And upon a set day. An appointed, public day. This was the second day of the sports and games which Herod celebrated in Caesarea in honour of Claudius Caesar. Josephus has given an account of this occurrence, which coincides remarkably with the narrative here. The account is contained in his Antiquities of the Jews, b. xix. chap. viii. § 2, and is as follows:
Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, which was formerly called Strato's Tower; and there he exhibited shows in honour of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity throughout his province. On the second day of which shows, he put on a garment made wholly of silver, etc.
Arrayed in royal apparel. In the apparel of a king. Josephus thus describes the dress which Herod wore on that occasion:
He put on a garment made wholly of silver, and of wonderful contexture, and early in the morning came into the theatre, place of the shows and games at which time the silver of his garment, being illuminated by the first reflection of the sun's rays upon it, shone after a surprising manner, and was so resplendent as to spread a horror over those that looked intently on him.
Sat upon his throne. This does not denote a throne in the usual sense of that word, but a high seat in the theatre, where he sat, and from whence he could have a full view of the games and sports. From this place he made his speech.
Made an oration. Addressed the people. What was the subject of this speech is not intimated by Luke or Josephus.
{+} "set day" "An appointed"
Verse 22. And the people gave a shout. A loud applause.
It is the voice of a god, etc. It is not probable that the Jews joined in this acclamation, but that it was made by the idolatrous Gentiles. Josephus gives a similar account of their feelings and conduct. He says,
And presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god; and they added, "Be thou merciful unto us, for although we have hitherto reverenced thee only as a king, yet shall we henceforth own thee as a superior to mortal nature."
It is true that Josephus says that this was done when they saw his splendid apparel, and that he gives no account of his addressing the people; while Luke describes it as the effect of his speech. But the discrepancy is of no consequence. Luke is as credible an historian as Josephus; and his account is more consistent than that of the Jewish historian. It is far more probable that this applause and adoration would be excited by speech, than simply by beholding his apparel.
{b} "voice of a god" Jude 1:16
Verse 23. And immediately the angel of the Lord. Diseases and death are, in the Scriptures, often attributed to an angel. See 2 Sa 24:16; 1 Ch 21:12,15,20,27; 2 Ch 32:21.
It is not intended that there was a miracle in this case, but it certainly is intended by the sacred writer, that his death was a Divine judgment on him for his receiving homage as a god. Josephus says of him that he
did neither rebuke them, [the people,] nor reject their impious flattery. A severe pain arose in his belly, and began in a most violent manner. And when he was quite worn out by the pain in his belly for five days, he departed this life, in the fifty-fourth year of his age, and the seventh of his reign.
Josephus does not mention that it was done by an angel, but says that when he looked up, he saw an owl sitting on a rope over his head, and judging it to be an evil omen, he immediately became melancholy, and was seized with the pain.
Because he gave not God the glory. Because he was willing himself to receive the worship due to God. It was the more sinful in him as he was a Jew, and was acquainted with the true God, and with the evils of idolatry. He was proud, and willing to be flattered, and even adored. He had sought their applause; he had arrayed himself in this splendid manner to excite their admiration; and when they carried it even so far as to offer Divine homage, he did not reject the impious flattery, but listened still to their praises. Hence he was judged; and God vindicated his own insulted honour by inflicting severe pains on him, and by his most awful death.
And he was eaten of worms. The word used here is not elsewhere found in the New Testament. A similar disease is recorded of Antiochus Epiphanes, in the Apocrypha; 2 Mac. 9:5,
But the Lord Almighty, the God of Israel, smote him with an invisible and incurable plague; for a pain in the bowels, that was remediless, came upon him, and sore torments of the inner parts, (yet. 9,) so that worms rose up out of the body of this wicked man, etc.
Probably this was the disease known as morbus pedicularis. It is loathsome, offensive, and most painful. See the death of Antiochus Epiphanes, described in 2 Mac. 9. With this disease also Herod the Great, grandfather of Herod Agrippa, died. Josephus, Antiquities, b. xvii. chap. 6, § 5. Such a death, so painful sudden, and loathsome, was an appropriate judgment on the pride of Herod. We may here learn,
(1.) that sudden and violent deaths are often an act of direct Divine judgment on wicked men.
(2.) That men, when they seek praise and flattery, expose themselves to the displeasure of God. His glory he will not give to another.
(3.) That the most proud, and mighty, and magnificent princes, have no security of their lives. God can in a moment—even when they are surrounded by their worshippers and flatterers—touch the seat of life, and turn them to loathsomeness and putrefaction. What a pitiable being is a man of pride receiving from his fellow-men that homage which is due to God alone! See Isa 14.
(4.) Pride and vanity, in any station of life, are hateful in the sight of God. Nothing is more inappropriate to our situation as lost, dying sinners, and nothing will more certainly meet the wrath of heaven.
(5.) We have here a strong confirmation of the truth of the sacred narrative. In all essential particulars, Luke coincides in his account of the death of Herod with Josephus. This is one of the many circumstances which go to show that the sacred Scriptures were written at the time when they professed to be; and that they accord with the truth. See Lardner's Credibility, part i. chap. 1. & 6.
{+} "gave up the ghost" "expired"
Verse 24. But the word of God grew, etc. Great success attended it. The persecutions had now ceased; and notwithstanding all the attempts which had been made to crush it, still the church increased and flourished. The liberation of Peter and the death of Herod would contribute to extend it. It was a new evidence of Divine interposition in behalf of the church; it would augment the zeal of Christians; it would humble their enemies; and fill those with fear who had attempted to oppose and crush the church of God.
{a} "grew" Col 1:6
Verse 25. Returned from Jerusalem. They had gone to Jerusalem to carry alms, and they now returned to Antioch, Ac 11:30.
When they had fulfilled their ministry. When they had accomplished the purpose for which they had been sent there; that is, to deposit the alms of the church at Antioch, in the hands of the elders of the churches, chap. xi. 30.
John, whose surname was Mark. Ac 11:30".
John, whose surname was Mark. See Barnes "Ac 12:12".
From this period the sacred historian records chiefly the labours of Paul. The labours of the other apostles are, after this, seldom referred to in this book; and the attention is fixed almost entirely on the trials and travels of the great apostle of the Gentiles. His important labours, his unwearied efforts, his eminent success, and the fact that Luke was his companion, may be the reasons why his labours are made so prominent in the history. Through the previous chapters we have seen the church rise from small beginnings, until it was even now spreading into surrounding regions. We have seen it survive two persecutions, commenced and conducted with all the power and malice of Jewish rulers. We have seen the most zealous of the persecutors converted to the faith which he once destroyed; and the royal persecutor put to death by the Divine judgment. And we have thus seen that God was the Protector of the church; that no weapon formed against it could prosper; and that, according to the promise of the Redeemer, the gates of hell could not prevail against it. In that God and Saviour, who then defended the church, we may still confide; and may be assured that he who was then its Friend has it stir "engraved on the palms of his hands," and intends that it shall extend until it fills the earth with light and salvation.
| This article is provided as a ministry of Third Millennium Ministries (Thirdmill). If you have a question about this article, please email our Theological Editor. If you would like to discuss this article in our online community, please visit the RPM Forum. |
Subscribe to RPM
RPM subscribers receive an email notification each time a new issue is published.
Notifications include the title, author, and description
of each article in the issue, as well as links directly to the articles.
Like RPM itself, subscriptions are free.
Click here to subscribe.
|