Introduction to THE ACTS OF THE APOSTLES
There is no evidence that the title, "The Acts of The Apostles,"
affixed to this book, was given by Divine authority, or by the writer
himself. It is a title, however, which, with a little variation, has
been given to it by the Christian church at all times. The term "Acts"
is not used, as it is sometimes with us, to denote decrees or
laws, but it denotes the doings of the apostles. It is a
record of what the apostles did in founding and establishing the
Christian church. It is worthy of remark, however, that it contains a
record of the doings of Peter and Paul. Peter was commissioned to
open the doors of the Christian church to both Jews and Gentiles,
See Barnes "Matthew 16:18,19"; and Paul was chosen to bear the gospel
especially to the pagan world. As these two apostles were the most
prominent and distinguished in founding and organizing the Christian
church, it was deemed proper that a special and permanent record should
be made of their labours. At the same time, occasional notices are
given of the other apostles; but of their labours elsewhere than in
Judea, and of their death, except that of James, Acts 12:2, the
sacred writers have given no information.
All antiquity is unanimous in ascribing this book to Luke as its
author. It is repeatedly mentioned and quoted by the early Christian
writers, and without a dissenting voice is mentioned as the work of
Luke. The same thing is clear from the book itself. It professes to
have been written by the same person who wrote the Gospel of Luke,
Acts 1:1; was addressed to the same person, (comp. Acts 1:1 with
Luke 1:3; and bears manifest marks of being from the same pen. It
is designed evidently as a continuation of his Gospel, as in this book
he has taken up the history at the very time where he left it in the
Gospel, Acts 1:1,2.
Where, or at what time, this book was written is not certainly known.
As the history, however, is continued to the second year of the
residence of Paul at Rome, Acts 28:30, it was evidently written
about as late as the year 62; and as it makes not mention of the
further dealings with Paul, or of any other event of history, it seems
clear that it was not written much after that time. It has been
common, therefore, to fix the date of the book at about A. D. 63. it
is also probable that it was written at Rome. In Acts 28:16, Luke
mentions his arrival at Rome with Paul. As he does not mention his
departure from this city, it is to be presumed that it was written
there. Some have supposed that it was written at Alexandria in Egypt,
but of that there is no sufficient evidence.
The canonical authority of this book rests on the same foundation as
that of the Gospel by the same author. Its authenticity has not been
called in question at any time in the church.
This book has commonly been regarded as a history of the Christian
church, and of course the first ecclesiastical history that was
written. But it cannot have been designed as a general history of the
church. Many important transactions have been omitted. It gives no
account of the church at Jerusalem after the conversion of Paul; it
omits his journey into Arabia, Galatians 1:17; gives no account of the
propagation of the gospel in Egypt, or in Babylon, 1 Peter 5:13; of
the foundation of the church at Rome; of many of Paul's voyages and
shipwrecks, 2 Corinthians 11:25; and omits to record the labours of most of
the apostles, and confines the narrative chiefly to the transactions of
Peter and Paul.
The design and importance of this history may be learned from the
following particulars:
1. It contains a record of the promised descent and operations of
the Holy Spirit. The Lord Jesus promised that, after he had
departed to heaven, he would send the Holy Ghost to carry forward the
great work of redemption, John 14:16,17; 15:26; 16:7-14. The apostles
were directed to tarry in Jerusalem until they were endued with power
from on high, Luke 24:49. the four Gospels contained a record of the
life, instruction, death, and resurrection of the Lord Jesus. But it
is clear that he contemplated that the most signal triumphs of the
gospel should take place after his ascension to heaven, and under the
influence of the Holy Spirit. The descent of the Spirit, and his
influence on the souls of men, was a most important part of the work of
redemption. Without an authentic, and inspired record of that, the
account of the operations of God the Father, Son, and Spirit, in the
work of redemption, would not have been complete. The purposes of
the Father in regard to that plan were made known clearly in the
Old Testament; the record of what the Son did in accomplishing it,
was contained in the Gospels; and some book was needful that should
contain a record of the doings of the Holy Spirit. As the Gospels,
therefore, may be regarded as a record of the work of Christ to save
men, so may the Acts of the Apostles be considered the record of the
doings of the Holy Spirit in the same great work. Without that,
the way in which the Spirit operates to renew and save would have been
very imperfectly known.
2. This book is an inspired account of the character of true revivals
of religion. It records the first revivals that occurred in the
Christian church. The scene on the day of Pentecost was one of the
most remarkable displays of Divine power and mercy that the world has
ever known. It was the commencement of a series of stupendous
movements in the world to recover men. It was the true mode of a
revival of religion, and a perpetual demonstration that such scenes as
have characterized our own age and nation especially, are strictly in
accordance with the Spirit of the New Testament. The entire book of
the Acts of the Apostles records the effect of the gospel when it comes
fairly in contact with the minds of men. The gospel was addressed to
every class. It met the Jew and the Gentile, the bond and the free,
the learned and the ignorant, the rich and the poor; and showed its power
everywhere in subduing the mind to itself. It was proper that some
record should be preserved of the displays of that power; and that
record we have in this book. And it was especially proper that there
should be given, by an inspired man, an account of the descent of the
Holy Spirit, a record of a true revival of religion. It was certain
that the gospel would produce excitement. The human mind, as all
experience shows, is prone to enthusiasm and fanaticism; and men might
be disposed to pervert the gospel to scenes of wildfire, disorder, and
tumult. That the gospel would produce excitement, was well known
to its Author. It was well, therefore, that there should be some record
to which the church might always appeal as an infallible account of the
proper effects of the gospel; some inspired standard to which might be
brought all excitements on the subject of religion. If they are in
accordance with the first triumphs of the gospel, they are genuine; if
not, they are false.
3. It may be further remarked, that this book shows that revivals
religion are to be expected in the church. If they existed in the
best and purest days of Christianity, they are to be expected now. If
by means of revivals the Holy Spirit chose at first to bless the
preaching of the truth, the same thing is to be expected still. If in
this way the gospel was at first spread among the nations, then we are
to infer that this will be the mode in which it will finally spread
and triumph in the world.
4. The Acts of the Apostles contains a record of the organization of
the Christian church. That church was founded simply by the preaching
of the truth, and chiefly by a simple statement of the death and
resurrection of Jesus Christ. The "Acts of the Apostles" contains the
highest models of preaching, and the purest specimens of that simple,
direct, and pungent manner of addressing men, which may be expected to
be attended with the influences of the Holy Spirit. It contains some of
the most tender, powerful, and eloquent appeals to be found in any
language. If a man wishes to learn how to preach well, he can probably
acquire it nowhere else so readily as by giving himself to the
prayerful and profound study of the specimens contained in this book.
At the same time, we have here a view of the character of the true
church of Christ. The simplicity of this church must strike every
reader of "the Acts." Religion is represented as a work of the heart;
the pure and proper effect of truth on the mind. It is free from
pomp and splendour, and from costly and magnificent ceremonies. There
is no apparatus to impress the senses, no splendour to dazzle, no
external rite or parade adapted to draw the affections from the pure
and spiritual worship of God. How unlike to the pomp and parade of
pagan worship! How unlike the vain and pompous ceremonies which have
since, alas! crept into no small part of the Christian church!
5. In this book we have many striking and impressive illustrations of
what the gospel is fitted to produce, to make men self-denying and
benevolent. The apostles engaged in the great enterprise of converting
the world. To secure that, they cheerfully forsook all. Paul became a
convert to the Christian faith; and cheerfully for that gave up all his
hopes of preferment and honour, and welcomed toil and privation in
foreign lands. The early converts had all things in common, Acts 2:44
those "which used curious arts," and were gaining property by a course
of iniquity, forsook their schemes of ill-gotten gain; and burned their
books publicly, Acts 19:19; Ananias and Sapphira were punished for
attempting to impose of the apostles by hypocritical professed self-
denials, Acts 5:1-10; and throughout the book there occur constant
instances of sacrifices and toil to spread the gospel around the globe.
Indeed, these great truths had manifestly seized upon the early
Christians: that the gospel was to be preached to all nations; and
that whatever stood in the way of that was to be sacrificed; whatever
toils and dangers were necessary, were to be borne; and even death
itself was cheerfully to be met, it would promote the spread of
true religion. This was then genuine Christianity; this is
still the spirit of the gospel of Christ.
6. This book throws important light on the Epistles. It is a
connecting link between the Gospels and the other parts of the New
Testament. Instances of this will be noticed in the Notes. One of the
most clear and satisfactory evidences of the genuineness of the books
of the New Testament is to be found in the undesigned coincidences
between the Acts and the Epistles. This argument was first clearly
stated and illustrated by Dr. Paley. His little work illustrating it,
the Hora Paulinae, is one of the most unanswerable proofs which
have yet been furnished of the truth of the Christian religion.
7. This book contains unanswerable evidence of the truth of the
Christian religion. It is a record of the early triumphs of
Christianity. Within the space of thirty years after the death of
Christ, the gospel had been carried to all parts of the civilized, and
to no small portion of the uncivilized world. Its progress and its
triumphs were not concealed. Its great transactions were not "done in
a corner." It had been preached in the most splendid, powerful, and
corrupt cities; churches were already founded in Jerusalem, Antioch,
Corinth, Ephesus, Philippi, and at Rome. The gospel had spread in
Arabia, Asia Minor, Greece, Macedon, Italy, and Africa. It had assailed
the most mighty existing institutions; it had made its way over the
most formidable barriers; it had encountered the most deadly and
malignant opposition; it had travelled to the capital, and had secured
such a hold, even in the imperial city, as to make it certain that it
would finally overturn the established religion, and seat itself on the
ruins of paganism. Within thirty years it had settled the point that
it would overturn every bloody altar; close every pagan temple; and
that "banners of the faith would soon stream from the palaces of the
Caesars." All this would be accomplished by the instrumentality of the
Jews--of fishermen--of Nazarenes. The had neither wealth, armies, nor
allies. With the exception of Paul, there were men without learning.
They were taught only by the Holy Ghost; armed only with the power of
God; victorious only because he was their Captain; and the world
acknowledged the presence of the messengers of the Highest, and the
power of the Christian religion. Its success never has been, and never
can be, accounted for by any other supposition than that God attended
it. And if the Christian religion be not true, the change wrought by
the twelve apostles is the most inexplicable, mysterious, and wonderful
event that has ever been witnessed in this world. Their success to the
end of time will stand as an argument of the truth of the scheme, that
shall confound the infidel, and sustain the Christian with the assured
belief that this is a religion which has proceeded from the
almighty and infinitely benevolent God.
THE ACTS OF THE APOSTLES
Chapter 1
Verse 1. The former treatise. The former book. The Gospel by Luke
is here evidently intended. Greek, "the former logos," meaning a
discourse, or a narrative.
O Theophilus. See Barnes "Luke 1:3". As this book was written to
the same individual as the former, it was evidently written with the
same design--to furnish an authentic and full narrative of events
concerning which there would be many imperfect and exaggerated accounts
given. See Luke 1:1-4. As these events pertained to the descent of
the Spirit, to the spread of the gospel, to the organization of the
church by inspired authority, to the kind of preaching by which the
church was collected and organized; and as those events were a full
proof of the truth and power of the Christian religion, and would be a
model for ministers and the church in all future times, it was of great
importance that a fair and full narrative of them should be preserved.
Luke was the companion of Paul in his travels, and was an eye-witness of
no small part of the transactions recorded in this book. See
Acts 16:10,17; 20:1-6; 27; 28. As an eye-witness, he was well qualified
to make a record of the leading events of the primitive church. And
as he was the companion of Paul, he had every opportunity of obtaining
information about the great events of the gospel of Christ.
Of all. That is, of the principal, or most important parts of the
life and doctrines of Christ. It cannot mean that he recorded all
that Jesus did, as he has omitted many things that have been preserved
by the other evangelists. The word all is frequently thus used to
denote the most important or material facts. See Acts 13:10; 1 Timothy 1:16;
James 1:2; Matthew 2:3; 3:5; Acts 2:5; Romans 11:26; Colossians 1:6. In each of these places
the word here translated "all" occurs in the original, and means
many, a large part, the principal portion. It has the same use in
all languages. "This word often signifies, indefinitely, a large
portion or number, or a great part." Webster.
That Jesus. The Syriac version adds, "Jesus our Messiah."--This
version was probably made in the second century.
Began both to do, etc. This is a Hebrew form of expression,
meaning the same thing as that Jesus did and taught. See
Genesis 9:20, "Noah began to be an husbandman," i.e. was an
husbandman. Genesis 12:3, in the Septuagint: "Which God began to
create and make;" in the Hebrew, "which God created and made."
Mark 6:7, "Began to send them forth by two and two," i.e.
sent them forth. See also Mark 10:32; 14:65, "And some began
to spit on him;" in the parallel place in Matthew 26:67, "they did
spit in his face."
To do. This refers to his miracles and his acts of benevolence,
including all that he did for man's salvation. It probably includes,
therefore, his sufferings, death, and resurrection, as a part of what he
has done to save men.
To teach. His doctrines. He had given an account of what the Lord
Jesus did, so he was now about to give a narrative of what his apostles
did in the same cause, that thus the world might be in possession of an
inspired record respecting the redemption and establishment of the
Christian church. The history of these events is one of the greatest
blessings that God has conferred on mankind; and one of the highest
privileges which men can enjoy is that which has been conferred so
abundantly on this age in the possession and extension of the word of
God.
No men could be imposed upon and made to believe that they really
saw, talked with, and ate with, a friend whom they had known so
long and familiarity, unless it was real.
(3.) There were enough of them to avoid the possibility of deception.
Though it might be pretended that one man could be imposed on, yet it
could not be that an imposition could be practised for forty days on
eleven, who were all at first incredulous.
(4.) He was with them sufficient time to give evidence. It might be
pretended, if they had seen him but once, that they were deceived. But
they saw him often, and for the space of more than a month,
(5.) They saw him in various places and times where there could be no
deception. If they had pretended that they saw him rise, or saw him at
twilight in the morning when he rose, it might have been said that they
were deluded by some remarkable appearance. Or it might have been said
that, expecting, to see him rise, their hopes and agitations would have
deceived them, and they would easily have fancied that they saw him. But
it is not pretended by the sacred writers that they saw him rise. An
impostor would have affirmed this, and would ,wt have omitted it.
But the sacred writers affirmed that they saw him after he was risen;
when they were free from agitation; when they could judge coolly:
in Jerusalem; in their company when at worship; when journeying
to Emmaus; when in Galilee; when he went with them to Mount Olivet; and
when he ascended to heaven.
(6.) He appeared to them as he had always done; as a friend, companion,
and benefactor; he ate with them; wrought a miracle before them; was
engaged in the same work as he was before he suffered; renewed the same
promise of the Holy Spirit; and gave them his Commands respecting
the work which he had died to establish and promote. In all these
circumstances it was impossible that they should be deceived.
Being seen of them forty days. There are no less than THIRTEEN
different appearances of Jesus to his disciples recorded. For an
account of them, see the Note at the end of the Gospel of Matthew.
Speaking to them, etc. He was not only seen by them, but he
continued the same topics of discourse as before his sufferings; thus
showing that he was the same person that had suffered, and that his
heart was still intent on the same great work. Our Saviour's heart
was filled with the same design in his life and death, and when he
rose; thus showing us that we should aim at the same great work
in all the circumstances of our being. Afflictions, persecutions, and
death never turned him from this great plan; nor should they be
allowed to divert our minds from the great work of redemption.
The things pertaining to the kingdom of God. For an explanation of
this phrase, the kingdom of God, See Barnes "Matthew 3:2". The
meaning is, Jesus gave them instructions about the organization,
spread, and edification of his church.
{a} "the former treatise" Luke 1:1-4
Verse 2. Until the day. The fortieth day after his resurrection,
Acts 1:3; Luke 24:51.
In which he was taken up. In which he ascended to heaven. He was
taken up into a cloud, and is represented as having been borne or
carried to heaven, Acts 1:9.
After that, etc. This whole passage has been variously rendered. The
Syriac renders it, "After he had given commandment unto the apostles
whom he had chosen by the Holy Spirit." So also the Ethiopic version.
Others have joined the words "through the 'Holy Ghost" to the
phrase "was taken up," making it mean that he was taken up by
the Holy Ghost. But the most natural and correct translation seems
to be that which is in our version.
Through the Holy Ghost. To understand this, it is necessary to
call to mind the promise that Jesus made before his death, that after
his departure, the Holy Ghost would descend to be a guide to his
apostles. See John 16:7-11, See Barnes "John 16:7". It was to be
his office to carry forward the work of redemption in applying it
to the hearts of men. Whatever was done, therefore, after the
atonement and resurrection of Jesus, after he had finished his
great work, was to be regarded as under the peculiar influence and
direction of the Holy Ghost. Even the instructions of Jesus, his
commission to the apostles, etc., were to be regarded as coming within
the department of the sacred Spirit, within the province of his
peculiar work. The instructions were given by Divine authority, by
infallible guidance, and as a part of the work which the Holy Spirit
designed. Under that Spirit the apostles were to go forth; by his
aid they were to convert the world, to organize the church, to establish
its order and its doctrines. And hence the entire work was declared to be
by his direction. Though in his larger and more mighty influences, the
Spirit did not descend until the day of Pentecost, Luke 24:49; comp.
Acts 2 yet in some measure his influence was imparted to them
before the ascension of Christ, John 20:22.
Had given commandments. Particularly the command to preach the gospel
to all nations, Matthew 28:19; Mark 16:15-19. It may be worthy of remark,
that the word commandments, as a noun in the plural number, does not
occur in the original. The single word which is translated "had given
commandments" is a participle, and means simply having
commanded. There is no need, therefore, of supposing that there is
reference here to any other command than to that great and glorious
injunction to preach the gospel to every creature. That was a command
of so much importance as to be worthy of a distinct record, as
constituting the sum of all that the Saviour taught them after his
resurrection.
The apostles. The eleven that remained after the treason and death
of Judas.
Whom he had chosen. Matthew 10; Luke 6:12-16.
{b} "Until the day" Acts 1:9; Luke 24:51; 1 Timothy 3:16
{c} "commandments unto the apostles" Matthew 28:19; Mark 16:15-19
Verse 3. He shewed himself. The resurrection of Jesus was the
great fact on which the truth of the gospel was to be established.
Hence the sacred writers so often refer to it, and establish it by
so many arguments. As that truth lay at the foundation of all that
Luke was about to record in his history, it was of importance that he
should state clearly the sum of the evidence of it in the beginning of
his work.
After his passion. After he suffered, referring particularly
to his death, as the consummation of his sufferings. The word
passion, with us, means commonly excitement, or agitation of mind;
as love, hope, fear, anger, etc. In the original the word means to
suffer. The word passion, applied to the Saviour, denotes his
last sufferings. Thus in the Litany of the Episcopal church, it is
beautifully said, "By thine agony and bloody sweat; by thy cross and
passion, good Lord, deliver us." The Greek word of the same
derivation is rendered sufferings in 1 Peter 1:11; 4:13; Colossians 1:24.
By many infallible proofs. The word here rendered infallible
proofs, does not occur elsewhere in the New Testament. In Greek
authors it denotes an infallible sign or argument by which anything can
be certainly known.--Schleusner. Here it means the same--evidence
that he was alive which could not deceive, or in which they could not
be mistaken. That evidence consisted in his eating with them, conversing
with them, meeting them at various times and places, working miracles,
(John 21:6,7); and uniformly showing himself to be the same Friend
with whom they had been familiar for more than three years. This evidence
was infallible,
(1.) because it was to them unexpected. They had manifestly not believed
that he would rise again, John 20:25; Luke 24. There was therefore
no delusion resulting from any expectation of seeing him, or from
a design to impose on men.
(2.) It was impossible that they could have been deceived in relation
to one with whom they had been familiar for more than three years.
No men could be imposed upon and made to believe that they really
saw, talked with, and ate with, a friend whom they had known so
long and familiarly, unless it was real.
(3.) There were enough of them to avoid the possibility of deception.
Though it might be pretended that one man could be imposed on, yet it
could not be that an imposition could be practised for forty days on
eleven, who were all at first incredulous.
(4.) He was with them sufficient time to give evidence. It might be
pretended, if they had seen him but once, that they were deceived. But
they saw him often, and for the space of more than a month,
(5.) They saw him in various places and times where there could be
no deception. If they had pretended that they saw him rise, or saw him
at twilight in the morning when he rose, it might have been said that
they
were deluded by some remarkable appearance. Or it might have been said
that, expecting to see him rise, their hopes and agitations would
have deceived them, and they would easily have fancied that they saw
him. But it is not pretended by the sacred writers that they saw him
rise. An impostor would have affirmed this, and would not have
omitted it. But the sacred writers affirmed that they saw him
after he was risen; when they were free from agitation; when they
could judge coolly: in Jerusalem; in their company when at worship; when
journeying to Emmaus; when in Galilee; when he went with them to Mount
Olivet; and when he ascended to heaven.
(6.) He appeared to them as he had always done; as a friend, companion,
and benefactor; he ate with them; wrought a miracle before them; was
engaged in the same work as he was before he suffered; renewed the same
promise of the Holy Spirit; and gave them his Commands respecting
the work which he had died to establish and promote. In all these
circumstances it was impossible that they should be deceived.
Being seen of them forty days. There are no less than THIRTEEN
different appearances of Jesus to his disciples recorded. For an
account of them, See Barnes "Matthew 28:20".
Speaking to them, etc. He was not only seen by them, but he
continued the same topics of discourse as before his sufferings; thus
showing that he was the same person that had suffered, and that his
heart was still intent on the same great work. Our Saviour's heart
was filled with the same design in his life and death, and when he
rose; thus showing us that we should aim at the same great work
in all the circumstances of our being. Afflictions, persecutions, and
death never turned him from this great plan; nor should they be
allowed to divert our minds from the great work of redemption.
The things pertaining to the kingdom of God. For an explanation of
this phrase, the kingdom of God, See Barnes "Matthew 3:2". The
meaning is, Jesus gave them instructions about the organization,
spread, and edification of his church.
{d} "many infallible proofs" Luke 24:15; John 20:1-21:25.
Verse 4. And being assembled together. Margin, "or,
eating together." This sense is given to this place in the Latin
Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has
not properly this sense. It has the meaning of congregating, or
assembling. It should have been, however, translated in the active
sense, "and having assembled them together." The apostles were
scattered after his death. But this passage denotes that he had
assembled them together by his authority, for the purpose of giving them
a charge respecting their conduct when he should have left them. When
this occurred does not appear from the narrative; but it is probable that
it was not long before his ascension; and it is clear that the place
where they were assembled was Jerusalem.
But wait for the promise of the Father. For the fulfillment of the
promise respecting the descent of the Holy Spirit, made by the Father.
Which ye have heard of me. Which I have made to you. See
John 14:16,26; 15:26; 16:7-13.
{1} "being assembled", or "eating together"
{a} "commanded" Luke 24:40
{b} "ye have heard of me" John 14:1-16:33
Verse 5. For John truly baptized, etc. These are the words of Jesus
to his apostles; and he evidently has reference to what was said of
John's baptism compared with his own in Matthew 3:11; John 1:33.
In those verses John is represented as baptizing with water, but the
Messiah who was to come as baptizing with the Holy Ghost and with
fire. This promise respecting the Messiah was now about to be
fulfilled in a remarkable manner. See Acts 2.
Not many days hence. This was probably spoken not long before his
ascension, and of course not many days before the day of Pentecost.
{c} "John truly" Matthew 3:11
{+} "truly", or "indeed"
{++} "Ghost", or "Spirit"
{d} "Holy Ghost" Acts 2:4; 10:45; 11:15
Verse 6. When they therefore were come together. At the Mount of
Olives. See Acts 1:9,12.
Wilt thou at this time, etc. The apostles had entertained the common
opinions of the Jews about the temporal dominion of the Messiah. They
expected that he would reign as a prince and conqueror, and free them
from the bondage of the Romans. Many instances of this expectation occur
in the Gospels, notwithstanding all the efforts which the Lord Jesus
made to explain to them the true nature of his kingdom. This expectation
was checked, and almost destroyed by his death, Luke 24:21. And it is
clear that his death was the only means which could effectually check
and change their opinions respecting the nature of his kingdom. Even
his own instructions would not do it; and only his being taken from
them could direct their minds effectually to the true nature of his
kingdom. Yet, though his death checked their expectations, and appeared
to thwart their plans, yet his return to life excited them again. They
beheld him with them; they were assured it was the same Saviour; they
saw now that his enemies had no power over him; that a Being who could
rise from the dead, could easily accomplish all his plans. And as they
did not doubt now that he would restore the kingdom to Israel, they
asked whether he would do it at this time? They did not ask whether he
would do it at all, or whether they had correct views of his kingdom;
but taking that for granted, they asked him whether that was the time
in which he would do it. The emphasis of the inquiry lies in the
expression, "at this time," and hence the answer of the Saviour refers
solely to the point of their inquiry, and not to the correctness or
incorrectness of their opinions. From these expectations of the apostles
we may learn,
(1.) that there is nothing so difficult to be removed from the mind as
prejudice in favour of erroneous opinions.
(2.) That such prejudice will survive the plainest proofs to the
contrary.
(3.) That it will often manifest itself even after all proper means have
been taken to subdue it. Erroneous opinions thus maintain a secret
ascendancy in a man's mind, and are revived by the slightest
circumstances, even long after we supposed they were overcome; and even
in the face of the plainest proofs of reason or of Scripture.
Restore. Bring back; put into its former situation. Judea was
formerly governed by its own kings and laws; now it was subject to the
Romans. This bondage was grievous, and the nation sighed for
deliverance. The inquiry of the apostles evidently was, whether he would
now free them from the bondage of the Romans, and restore them to their
former state of freedom and prosperity, as in the times of David and
Solomon. See Isaiah 1:26. The word" restore" also may include more
than a reducing it to its former state. It may mean, Wilt thou now
bestow the kingdom and dominion to Israel, according to the prediction
in Daniel 7:27?
The kingdom. The dominion; the empire; the reign. The expectation
was that the Messiah--the King of Israel--would reign over men, and thus
the nation of the Jews extend their empire over all the earth.
To Israel. To the Jews, and particularly to the Jewish followers of
the Messiah. Lightfoot thinks that this question was asked in
indignation against the Jews. "Wilt thou confer dominion on a nation
which has just put thee to death?" But the answer of the Saviour shows
that this was not the design of the question.
{e} "wilt thou" Matthew 24:3,4
{f} "restore again" Isaiah 1:26; Daniel 7:27
Verse 7. It is not for you to know. The question of the apostles
respected the time of the restoration; it was not whether he would do
it. Accordingly, his answer meets precisely their inquiry; and he tells
them in general that the time of the great events of God's kingdom
was not to be understood by them. A similar question they had asked in
Matthew 24:3, "Tell us when shall these things be?"
Jesus answered them then by showing them certain signs which should
precede his coming, and by saying, (Matthew 24:36) "But of that
day and that hour knoweth no man, no, not the angels of heaven,
but my Father only." God has uniformly reproved a vain curiosity
on such points, 1 Thessalonians 5:1,2; 2 Peter 3:10; Luke 12:39,40.
The times or the seasons. The difference between these words is,
that the former denotes any time or period indefinite, or uncertain;
the latter denotes a fixed, definite, or appropriate time. They seem to
be used here to denote the periods of all classes of future events.
The Father hath put, etc. So much had the Father reserved the
knowledge of these, that it is said, that even the Son did not know them.
See Mark 13:32. See Barnes "Mark 13:32".
In his own power. That is, he has fixed them by his own authority;
he will bring them about in his own time and way; and therefore it is
not proper for men anxiously to inquire into them. All prophecy is
remarkably obscure in regard to the time of its fulfillment. The
reasons are,
(1.) to excite men to watch for the events that are to come, as the time
is uncertain, and they will come "like a thief in the night."
(2.) As they are to be brought about by human agency, they are so
arranged as to call forth that agency. If men knew just when an event
was to come to pass, they might be remiss, and feel that their effort
was not needed.
(3.) The knowledge of future scenes--of the exact time, might alarm
men, and absorb their thoughts entirely, and prevent attendance to the
present duties of life. Duty is ours now; God will provide for future
scenes.
(4.) Promises sufficiently clear and full are therefore given us to
encourage us; but not full enough to excite a vain and idle curiosity.
All this is eminently true of our own death--one of the most important
future scenes through which we are to pass. It is certainly before us;
it is near; it cannot be long avoided; it may come at
any moment. God has fixed the time, but will not inform us when it shall
be. He does not gratify a vain curiosity, or terrify us, by announcing
to us the day or the hour when we are to die, as we do a man that is to
be executed. This would be to make our lives like that of a criminal
sentenced to die, and we should through all our life, through fear of
death, be subject to bondage, Hebrews 2:15. He has made enough
known to excite us to prepare, and to be always ready, having our loins
girt about, and our lamps trimmed and burning, Luke 12:35.
{g} "It is not for" Matthew 24:36; 1 Thessalonians 5:1,2
{*} "power", or "disposal"
Verse 8. But ye shall receive power, etc. Literally, as it is
translated in the margin, "ye shall receive the power of the Holy Ghost
coming upon you." This was said to them to console them. Though they
could not know the times which God reserved in his own appointment,
yet they should receive the promised Guide and Comforter. The word
power here refers to all the help or aid which the Holy Spirit would
grant; the power of speaking with new tongues; of preaching the gospel
with great effect; of enduring great trials, etc. See Mark 16:17,18.
The apostles had impatiently asked him if he was then about to
restore the kingdom to Israel. Jesus by this answer rebuked their
impatience; taught them to repress their ill-timed ardour; and assured
them again of the coming of the Holy Ghost.
Ye shall be witnesses. For this purpose they were appointed; and for
this design they had been with him for more than three years. They
had seen his manner of life, his miracles, his meekness, his sufferings;
they had listened to his instructions, had conversed and eaten with
him as a friend; they had seen him after he was risen, and were about to
see him ascend to heaven; and they were qualified to bear witness to
all these things in all parts of the earth, They were so numerous, that it
could not be pretended that they were deceived; they had been so
intimate with him and his plans, that they could testify of him; and
there was no motive but conviction of the truth, that could lead them to
all these sacrifices in making known the Saviour. The original word here
is (\~marturev\~)--martyrs. From this word the name martyrs has been
given to those who suffered in times of persecution. The reason why this
name was given to them was that they bore witness to the life,
instructions, death, and resurrection of the Lord Jesus, even in the
midst of persecution and death. It is commonly supposed that nearly all
of the apostles thus bore witness to the Lord Jesus: of this, however,
there is not clear proof. See Mosheim's Ecclesiastical History, vol. i.,
pp. 55, p56. Still the word here does not necessarily mean that they
should be martyrs, or be put to death in bearing witness to the Lord
Jesus; but that they should everywhere testify to what they knew of him.
The fact that this was the design of their appointment, and that they
actually bore such testimony, is abundantly confirmed in the Acts
of the Apostles, Acts 1:22; 5:32; 10:39,42; 22:16.
In Jerusalem. In the capital of the nation. See Acts 2. The great
work of the Spirit on the day of Pentecost occurred there. Most of
the disciples remained in Jerusalem until the persecution that arose
about the death of Stephen, Acts 8:1,4. The apostles remained
there till Herod put James to death. Comp. Acts 8:1, with
Acts 12:1,2. This was about eight years. During this time, however,
Paul was called to the apostleship, and Peter had preached the gospel to
Cornelius, Philip to the eunuch, etc.
In all Judea. Judea was the southern division of the Holy Land, and
included Jerusalem as the capital. See Barnes "Matthew 2:22";
See Barnes "Acts 8:1".
And in Samaria. This was the middle portion of Palestine.
See Barnes "Matthew 2:22". This was fulfilled by his disciples. See
Acts 8:1, "And they were all scattered abroad throughout the regions
of Judea and Samaria, (Acts 1:4,) everywhere preaching the word;"
Acts 8:15, "Then Philip went down to the city of Samaria, and
preached Christ unto them " Acts 1:14; 9:31.
And unto the uttermost part of the earth. The word earth, or
land, is sometimes taken to denote only the land of Palestine. But
here there does not seem to be a necessity for limiting it thus. If
Christ had intended that, he would have mentioned Galilee, as
being the only remaining division. But as he had expressly directed
them to preach the gospel to all nations, the expression here is
clearly to be considered as including the Gentile lands as well as the
Jewish. The evidence that they did this is found in the subsequent
parts of this book, and in the history of the church. In this way
Jesus replied to their question. Though he did not tell them the time
when it was to be done, nor did he affirm that he would restore the
kingdom to Israel, yet he gave them an answer that implied that
the work should advance--should advance much farther than the land of
Israel; and that they would have much to do in promoting it.
All the commands of God, and all his communications are such as to
call up our energy, and teach us that we have much to do. The
uttermost parts of the earth have been given to the Saviour,
(Psalms 2:8) and churches should not rest until He whose right it is
shall come and reign, Ezekiel 21:27.
{1} "power" or "the power of the Holy Ghost coming upon you"
{a} "ye shall be witnesses" Matthew 28:19; Luke 24:47-49
Verse 9. While they beheld. While they saw him. It was of
importance to state that circumstance, and to state it distinctly. It is
not affirmed in the New Testament that they saw him rise from the
dead; because the evidence of that fact could be better established
by their seeing him after he was risen. But the truth of his
ascension to heaven could not be confirmed in that manner. Hence it
was so arranged as that he should ascend in open day; in the presence of
his apostles; and that not when they were asleep, or indifferent,
but when they were engaged in a conversation that should fix the
attention, and when they were looking upon him. Had Jesus vanished
secretly, or in the night, the apostles would have been amazed and
confounded; perhaps they would even have doubted whether they had not been
deceived. But when they saw him leave them in this manner, they could
not doubt that he had risen; and when they saw him ascend to heaven,
they could not doubt that his work was approved, and that God would carry
it onward. This event was exceedingly important.
(1.) It was a confirmation of the truth of the Christian religion.
(2.) It enabled the apostles to state distinctly where the Lord Jesus
was, and at once directed their affections and their thoughts away
from the earth, and opened their eyes on the glory of the scheme of
religion they were to establish. If their Saviour was in heaven, it
settled the question about the nature of his kingdom. It was clear
that it was not designed to be a temporal kingdom. The reasons why it
was proper that the Lord Jesus should ascend to heaven rather than remain
on earth, were,
(1,) that he had finished the work which God gave him to do on the
earth, John 17:24; 19:30 and it was proper that he should be received
back to the glory which he had with the Father before the world
was, John 17:4,15; Philippians 2:6,9,10.
(2.) It was proper that he should ascend, that the Holy Spirit might
come down and perform his part of the work of redemption. Jesus, by
his personal ministry, as a man, could be but in one place; the Holy
Spirit could be in all places, and be present at all times, and could
apply the work to all men. See Barnes "John 16:7".
(3.) A part of the work of Christ was yet to be performed in
heaven. That was the work of intercession. The high priest of the
Jews not only made an atonement, but also presented the blood of
sacrifice before the mercy-seat, as the priest of the people,
Leviticus 16:11-14. This was done to typify the entrance of the great High
Priest of our profession into the heavens, Hebrews 9:7,8,11,12. The
work which he performs there is the work of intercession,
Hebrews 7:25. This is properly the work which an advocate performs in a
court of justice for his client. It means that Christ, our great High
Priest, still pleads and manages our cause in heaven; secures our
interests; obtains for us grace and mercy. It consists in his
appearing in the presence of God for us, Hebrews 9:24; in his
presenting the merits of his blood, Hebrews 9:12,14 and in securing
the continuance of the mercy which has been bestowed on us, and which
is still needful for our welfare. The Lord Jesus also ascended that he
might assume and exercise the office of King in the immediate seat
of power. All worlds were subject to him for the welfare of the
church; and it was needful that he should be solemnly invested with
that power in the presence of God, as the reward of his earthly toils.
1 Corinthians 15:25, "He must reign, till he hath put all enemies under his
feet." Ephesians 1:20-22; Philippians 2:6-11.
A cloud received him. He entered into the region of the clouds, and
was hid from their view. But two others of our race have been taken
bodily from earth to heaven. Enoch was translated, (Genesis 5:24; comp.
Hebrews 11:5) and Elijah was taken by a whirlwind to heaven,
2 Kings 2:11. It is remarkable that when the return of the Saviour
is mentioned, it is uniformly said that he will return in the clouds,
Acts 1:11;; Matthew 24:30; 26:64; Mark 13:26; Revelation 1:7; Daniel 7:13. The clouds are an
emblem of sublimity and grandeur, and perhaps this is all that is
intended by these expressions. Deuteronomy 4:11; 2 Samuel 12:12; Psalms 97:2; 104:3.
Verse 10. Looked steadfastly. They fixed their eyes, or gazed
intently toward heaven. Luke 4:20, "And the eyes of all them that were
in the synagogue were fastened (Greek, the same word as here) on him."
It means the intense gaze when we are deeply interested, and wish to see
clearly and distinctly. Here, they were amazed and confounded; the thing
was unlooked-for; and they were even then inquiring whether he would
not restore the kingdom to Israel. With this mingled amazement, and
disappointment, and curiosity; and with the earnest desire to catch the
last glimpse of their beloved Master, they naturally continued to gaze
on the distant clouds where he had mysteriously disappeared from their
view. Never was a scene more impressive, grand, and solemn than this.
Toward heaven. Toward the distant clouds or sky which had received
him.
As he went up. Literally, "The ascending, or going up." Doubtless
they continued to gaze after he had departed from their view.
Two men. From the raiment of these "men" and the nature of their
message, it seems clear that they were angelic beings, who were sent
to meet and comfort the disciples on this occasion. They appeared in
human form, and Luke describes them as they appeared. Angels are
not unfrequently called men. Luke 24:4, "Two men stood by them
in shining garments," etc. Comp. John 20:12; Matthew 28:5. As two
angels are mentioned only as addressing the apostles after the
resurrection of Jesus, (John 20:12; Luke 24:4) it is no
unnatural supposition that these were the same who had been designated
to the honourable office of bearing witness to his resurrection, and
of giving them all the information about that resurrection, and of his
ascension, which their circumstances needed.
In white apparel. Angels are commonly represented as clothed in
white. See Barnes " :"; See Barnes " :";
See Barnes "Mark 16:5". It is an emblem of purity; and the worshippers
of heaven are represented as clothed in this manner. Revelation 3:4,
"They shall walk with me in white ;" Revelation 3:5, "He that overcometh,
the same shall be clothed in white raiment " Revelation 4:4; 7:9,13,14.
{*} "steadfastly" or, "earnestly"
{a} "two men" John 20:12
Verse 11. Ye men of Galilee. Galilee was the place of their former
residence; and this was the name by which they were commonly
known. There is no evidence that the angel intended this name in
any way to reproach them.
Why stand ye, etc. There is doubtless a slight degree of censure
implied in this, as well as a design to call their attention away from
a vain attempt to see the departed Saviour. The impropriety may have
been,
(1.) in the feeling of disappointment, as if he would not restore the
kingdom to Israel.
(2.) Possibly they were expecting that he would again soon appear; though
he had often foretold them that he would ascend to heaven.
(3.) There might have been an impropriety in their earnest desire for the
mere bodily presence of the Lord Jesus, when it was more important
that it should be in heaven. We may see here, also, that it is our
duty not to stand in idleness, and to gaze even towards heaven. We,
as well as the apostles, have a great work to do, and we should
actively engage in it without delay.
Gazing up. Looking up.
This same Jesus. This was said to comfort them. The same tried
Friend, who had been so faithful to them, would return. They ought
not, therefore, to look with despondency at his departure.
Into heaven. This expression denotes into the immediate presence of
God; or into the place of perpetual purity and happiness, where
God peculiarly manifests his favour. The same thing is frequently
designated by his sitting on the right hand of God, as emblematic of
power, honour, and favour. See Barnes " :"
See Barnes "Mark 14:62" See Barnes "Hebrews 1:3"
See Barnes " :" See Barnes " :";
See Barnes " :".
Shall so come. At the day of judgment. John 14:3, "If I go and
prepare a place for you, I will come again," etc.
In like manner, etc. In clouds, as he ascended.
See Barnes "Acts 1:9"; See Barnes "1 Thessalonians 4:16". This address
was designed to comfort the disciples. Though their Master and
Friend was taken from them, yet he was not removed for ever. He
would come again with similar majesty and glory, for the vindication of
his people, and to tread all his enemies under his feet. The
design for which he will come, will be to judge the world,
Matthew 25. There will be an evident fitness and propriety in his coming.
(1.) Because his appropriate work in heaven as Mediator shall be
accomplished; his people shall have been saved; the enemy subdued;
death shall have been conquered; and the gospel shall have shown
its power in subduing all forms of wickedness; in removing the
effects of sin, in establishing the law, in vindicating the honour of
God; and shall thus have done all that will be needful to be done to
establish the authority of God throughout the universe. It will be
proper, therefore, that this mysterious order of things shall be
wound up, and the results become a matter of record in the
history of the universe. It will be better than it would be to suffer an
eternal millennium on the earth, while the saints should many of them
slumber, and the wicked still be in their graves.
(2.) It is proper that he should come to vindicate his people, and raise
them up to glory. Here they have been persecuted, oppressed, put to death.
Their character is assailed; they are poor; and the world despises
them. It is fit that God should show himself to be their Friend;
that he should do justice to their injured names and motives; that
he should bring out hidden and obscure virtue, and vindicate it;
that he should enter every grave and bring forth his friends to life.
(3.) It is proper that he should show his hatred of sin. Here it
triumphs. The wicked are rich, and honoured, and mighty, and
say, "Where is the promise of his coming?" 2 Peter 3:4. It is
right that he should defend his cause. Hence the Lord Jesus will
come to guard the avenues to heaven, and to see that the universe
suffers no wrong, by the admission of an improper person to the skies.
(4.) The great transactions of redemption have been public, open,
often grand. The apostasy was public, in the face of angels and of
the universe. Sin has been open, public, high,handed. Misery has
been public, and has rolled its deep and turbid waves in the face of
the universe. Death has been public; all worlds have seen the race
cut down and moulder. The death of Jesus was public; the angels
saw it; the heavens were clothed with mourning; the earth shook;
and the dead arose. The angels have desired to look into these
things, (1 Peter 1:12,) and have felt an intense solicitude about
men. Jesus was publicly whipped, cursed, crucified; and it is proper
that he should publicly triumph, that all heaven rejoicing, and all
hell at length humbled, should see his public victory. Hence he
will come with clouds--with angels--with fire--and will raise the
dead, and exhibit to all the universe the amazing close of the scheme
of redemption.
(5.) We are in these verses presented with the most grand and wonderful
events that this world has ever known--the ascension and return of the
Lord Jesus. Here is consolation for the Christian; and here is a source
of ceaseless alarm to the sinner.
{b} "Ye men of Galilee" Acts 2:7; 13:31
{c} "shall so come" John 14:3; 1 Thessalonians 4:16
Verse 12. Then returned they unto Jerusalem. In Luke 24:52, we are
told that they worshipped Jesus before they returned. And it is
probable that the act of worship to which he refers, was that which
is mentioned in this chapter--their gazing intently on their departing
Lord.
From the mount called Olivet. From the Mount of Olives.
See Barnes "Matthew 21:1". The part of the mountain from which
he ascended was the eastern declivity, where stood the little village
of Bethany, Luke 24:50.
A sabbath day's journey. As far as might be lawfully travelled
by a Jew on the Sabbath. This was two thousand paces or cubits; or seven
furlongs and a half--not quite one mile. See Barnes "Matthew 24:20". The
distance of a lawful journey on the Sabbath was not determined by the
laws of Moses, but the Jewish teachers had fixed it at two thousand
paces. This measure was determined on because it was a tradition, that
in the camp of the Israelites when coming from Egypt, no part of the
camp was more than two thousand paces from the tabernacle; and over this
space, therefore, they were permitted to travel for worship.
Perhaps, also, some countenance was given to this from the fact that this
was the extent of the suburbs of the Levitical cities, Numbers 35:5.
Mount Olivet was but five furlongs from Jerusalem, and Bethany was
fifteen furlongs. But on the eastern declivity of the mountain the
tract of country was called, for a considerable space, the region of
Bethany; and it was from this place that the Lord Jesus ascended.
{d} "Then returned they" Luke 24:52.
Verse 13. Were come in. To Jerusalem.
They went up into an upper room. The word--\~uperwon\~--here translated
upper room, occurs but four times in the New Testament. Acts 9:37,
"She (Dorcas) was sick, and died: whom when they had washed, they laid
her in an upper chamber," Acts 9:39; 20:8, "And there were many
lights in the upper chamber, where they were gathered together." The
room so designated was an upper chamber used for devotion; or to place
the dead before burial; or occasionally for conversation, etc. Here
it evidently means the place where they were assembled for devotion.
Luke 24:53 says they were continually in the temple praising
and blessing God. And some have supposed that the upper room
here designated was one of the rooms in the temple. But there is
no evidence of that; and it is not very probable. Such a room was
a part of every house, especially in Jerusalem; and they probably
selected one where they might be together, and yet so retired that they
might be safe from the Jews.
Where abode. Where were remaining. This does not mean that this was
their permanent habitation; but they remained there waiting for the
descent of the Holy Spirit.
Peter, etc. All the apostles were there which Jesus had at first
chosen, except Judas, Luke 6:13-16.
{a} "Peter and James" Luke 6:13-16
Verse 14. These all continued, etc. The word continued denotes
persevering and constant attention. The main business was devotion.
Acts 6:4, "We will give ourselves continually--to the ministry of
the word." Romans 12:12, "Continuing instant in prayer:" Romans 13:6,
"Attending continually upon this very thing." It is their main and
constant employment, Colossians 4:2.
With one accord. With one mind; unitedly; unanimously. There
were no schisms, no divided interests, no discordant purposes. This is a
beautiful picture of devotion, and a specimen of what social worship
ought now to be, and a beautiful illustration of Psalms 133. The
apostles felt that they had one great object; and their deep grief at
the loss of their Master, their doubts and perplexities, led them, as
all afflictions ought to lead us, to the throne of grace.
In prayer and supplication. These words are nearly synonymous, and
are often interchanged. They express, here, petitions to God for
blessings, and prayer to avert impending evils.
With the women. The women that had followed the Lord Jesus from
Galilee, Luke 8:2,3; 23:49,55; 24:10; Matthew 27:55. The women particularly
mentioned are Mary Magdalene, Mary the mother of James and Joses, the
mother of Zebedee's children, Joanna the wife of Chuza, and Susanna.
Besides these, there were others whose names are not mentioned. Most of
them were relatives of the apostles or of our Saviour; and it is not
improbable that some of them were wives of the apostles. Peter is known
to have been married, (Matthew 8:14,) and had his wife in attendance,
(1 Corinthians 9:5;) and the same was doubtless true of some of the other
apostles, (1 Corinthians 9:5.) Mary is here particularly mentioned, the mother
of Jesus; showing that she now cast in her lot with the apostles. She had,
besides, been particularly entrusted to the care of John,
(John 19:26,27,) and had no other home. This is the last time she is
mentioned in the New Testament.
And with his brethren. See Barnes "Matthew 12:46". At first they had
been unbelieving about the claims of Jesus, (John 7:5;) but it seems
that they had been subsequently converted.
{*} "accord" or, "one mind"
{b} "the women" Luke 23:49,55; 24:10
Verse 15. In those days. On one of the days intervening between the
ascension of Jesus and the day of Pentecost.
Peter stood up. Peter standing up, or rising. This is a customary
expression in the Scriptures when one begins to do a thing,
Luke 15:18. The reason why Peter did this may be seen in the Note
See Barnes "Matthew 16:16,17". It is not improbable, besides, that Peter
was the most aged of the apostles; and from his uniform conduct we know
that he was the most ardent. It was perfectly characteristic, therefore,
for him to introduce the business of the election of a new apostle.
The disciples. This was the name which was given to them as being
learners in the school of Christ. See Barnes " :".
The number of the names. The number of the persons, or
individuals. The word name is often used to denote the person,
Revelation 3:4; Acts 4:12; 18:15; Ephesians 1:21. In Syriac it is, "the assembly of men
was about an hundred and twenty." This was the first assembly convened to
transact the business of the church; and it is not a little remarkable
that the vote in so important a matter as electing an apostle was by
the entire church. It settles the question that the election of a
minister and pastor should be by the church, and not be imposed on
them by any right or presentation by individuals, or by any
ecclesiastical body. If a case could ever occur where a minister should be
chosen by the ministry only, such a case was here in the election of
another apostle. And yet in this the entire church had a voice.
Whether this was all the true church at this time, does not appear
from the history. This expression cannot mean that there were no
more Christians, but that these were all that had convened in the
upper room. It is almost certain that our Saviour had, by his own
ministry, brought many others to be his true followers.
Verse 16. Men and brethren. This is a customary mode of address,
implying affection and respect, Acts 13:26. The Syriac has it more
appropriately than by the introduction of the conjunction "and"--
"Men, our brethren."
This Scripture. This portion or prediction contained in the
writings of the Old Testament. Scripture, writing.
See Barnes "John 5:39". The passage to which Peter refers is commonly
supposed to be that recorded in Psalms 41:9, "Yea, mine own familiar
friend--hath lifted up his heel against me." This is expressly applied
to Judas by our Saviour, in John 13:18. But it seems clear that the
reference is not to the 41st Psalm, but to the passage which Peter
proceeds to quote in Acts 1:20.
Must needs have been fulfilled. It would certainly happen that it
would be fulfilled. Not that there was any physical necessity, or any
compulsion; but it could not but occur that a prediction of God should
be fulfilled. This makes no affirmation about the freedom of Judas in
doing it. A man will be just as free in wickedness if it be foretold
that he will be wicked, as if it had never been known to any other
being.
The Holy Ghost, etc. This is a strong attestation to the inspiration
of David, and accords with the uniform testimony of the New Testament,
that the sacred writer spake as they were moved by the Holy Ghost,
2 Peter 1:21.
Concerning Judas. In what respect this was concerning Judas, see
Acts 1:20.
Which was guide, etc. Matthew 26:47; John 18:3.
{c} "which the Holy Ghost" Psalms 41:9; John 13:18
{d} "guide to them" Matthew 26:47; John 18:3
Verse 17. He was numbered with us. He was chosen as an apostle by
the Lord Jesus, Luke 6:13-16, This does not mean that he was
a true Christian, but that he was reckoned among the apostles.
Jesus knew that he never loved him. Long before he betrayed him,
he declared that he was a devil, John 6:70. He knew his whole
character when he chose him, John 2:25. If it be asked why he
chose such a man to be an apostle--why he was made the treasurer
of the apostles, and was admitted to the fullest confidence--we may
reply, that a most important object was gained in having such a man
--a spy--among them. It might be pretended when the apostles
bore testimony to the purity of life, of doctrine, and of purpose, of
the Lord Jesus, that they were interested and partial friends; that
they might be disposed to suppress some of his real sentiments, and
represent him in a light more favourable than the truth. Hence the
testimony of such a man as Judas, if favourable, must be invaluable.
It would be free from the charge of partiality. If Judas knew
anything unfavourable to the character of Jesus, he would have
communicated it to the sanhedrim. If he knew of any secret plot against
the government, or seditious purpose, he had every inducement to
declare it. He had every opportunity to know it: he was with him;
heard him converse; was a member of his family, and admitted to
terms of familiarity. Yet even Judas could not be bought, or bribed,
to testify against the moral character of the Saviour. If he had done
it, or could have done it, it would have preserved him from the
charge of treason; entitled him to the reputation of a public
benefactor in discovering secret sedition; and have saved him from the
pangs of remorse, and from self-murder. Judas would have done it
if he could. But he alleged no such charge; he did not even dare
to lisp a word against the pure designs of the Lord Jesus; and his
own pangs and death are the highest proof that can be desired of his
conviction that the betrayed Redeemer was innocent. Judas would
have been just the witness which the Jews desired of the treasonable
purposes of Jesus. But that could not be had, even by gold; and
they were compelled to suborn other men to testify against the Son
of God, Matthew 26:60. We may just add here, that the introduction of such
a character as that of Judas Iscariot into the number of the apostles, and
the use to be made of his testimony, would never have occurred to an
impostor. An impostor would have said that they were all the true
friends of the Lord Jesus. To have invented such a character as that
of Judas, and to make him perform such a part in the plan as the sacred
writers do, would have required too much art and cunning, was too refined
and subtle a device to have been thought of, unless it had actually
occurred.
{e} "he was numbered with us" Luke 6:16
Verse 18. Now this man, etc. The money which was given for
betraying the Lord Jesus was thrown down in the temple, and the field
was purchased with it by the Jewish priests. See Matthew 27:5,10,
See Barnes "Matthew 27:5", See Barnes "Matthew 27:5". A man is said often
to do a thing, when he furnished means for doing it.
The reward of iniquity. The price which he had for that deed of
stupendous wickedness--the betraying of the Lord Jesus.
And falling headlong. He first hanged himself, and then fell and
was burst asunder, Matthew 27:5.
{a} "this man" Matthew 27:5-10
{b} "reward of iniquity" 2 Peter 2:15
{*} "purchased a field" or, "Caused a field to be purchased"
Verse 19. It was known, etc. Matthew 27:8. The scene in the temple,
the acts of the priests in purchasing the field, etc., would make it
known; and the name of the field would preserve the memory of
the guilt of Judas.
Their proper tongue. The language spoken by the Jews--the
Syro-Chaldaic.
Aceldama. This is composed of two Syro-Chaldaic words, and means,
literally, "the field of blood."
Verse 20. For it is written, etc. See Psalms 69:26. This is the
prediction, doubtless, to which Peter refers in Acts 1:16. The
intermediate passage in Acts 1:18,19, is probably a parenthesis; the
words of Luke, not of Peter. It is not probable that Peter would
introduce a narrative like this, with which they were all familiar, in
an address to the disciples, The Hebrew in the Psalm is, "Let their
habitation (Heb., fold, enclosure for cattle; tower, or palace) be
desolate, and let none dwell in their tents." This quotation is not made
literally from the Hebrew, nor from the Septuagint. The plural is
changed to the singular, and there are some other slight variations.
The Hebrew says, "Let no men dwell in their tents." The reference to
the tents is omitted in the quotation. The term habitation, in
the
Psalm, means evidently the dwelling-place of the enemies of the writer
of the Psalm. It is an image expressive of their overthrow and defeat by
a just God: "Let their families be scattered, and the places where they
have dwelt be without an inhabitant, as a reward for their crimes." If
the Psalm was originally composed with reference to the Messiah and
his sufferings, the expression here was not intended to denote Judas
in particular, but one of his foes, who was to meet the just
punishment of rejecting, and betraying, and murdering him. The change,
therefore, which Peter made from the plural to the singular, and the
application to Judas especially, as one of those enemies, accords
with
the design of the Psalm, and is such a change as the circumstances of the
case justified and required. It is an image, therefore, expressive of
judgment and desolation coming upon his betrayer--an image to be
literally fulfilled in relation to his habitation, drawn from the
desolation when a man is discomfited, overthrown, and his dwelling-place
given up to desolation. It is not a little remarkable that this Psalm is
repeatedly quoted as referring to the Messiah. Psalms 69:9, "The zeal of
thine house hath eaten me up," expressly applied to Christ in
John 2:17. Psalms 69:21, "They gave me also gall for my meat; and in
my thirst they gave me vinegar to drink." The thing which was done to
Jesus on the cross, Matthew 27:34. The whole Psalm is expressive of deep
sorrow--of persecution, contempt, weeping, being forsaken, and is
throughout applicable to the Messiah; with what is remarkable, not a
single expression to be, of necessity, limited to David. It is not easy
to
ascertain whether the ancient Jews referred this Psalm to the Messiah. A
part of the title to the Psalm in the Syriac version is, "It
is called a prophecy concerning those things which Christ suffered,
and concerning the casting away of the Jews." The prophecy in
Psalms 69:25 is not to be understood of Judas alone, but of the
enemies of the Messiah in general, of which Judas war one. On this
principle the application to Judas of the passage by Peter is to be
defended.
And, His bishopric let another take. This is quoted from
Psalms 109:8: "Let his days be few; and let another take his office."
This is called "a Psalm of David," and is of the same class as
Psalms 6, 22, 25, 38, and 42. This class of Psalms is commonly
supposed to have expressed David's feelings in the calamitous times of
the persecution by Saul, the rebellion of Absalom, etc. They are all also
expressive of the condition of a suffering and persecuted Messiah; and
are
many of them applied to him in the New Testament. The general
principle on which most of them are applicable, is not that
David personated or typified the Messiah, which is nowhere affirmed,
and which can be true in no intelligible sense; but that he was
placed in circumstances similar to the Messiah; encompassed with
like enemies; persecuted in the same manner. They are expressive
of high rank, office, dignity, and piety, cast down, waylaid, and
encompassed with enemies. In this way they express general sentiments as
much applicable to the case of the Messiah as to David. They were
placed in similar circumstances. The same help was needed. The same
expressions would convey their feelings. The same treatment was proper
for
their enemies. On this principle it was that David deemed his enemy,
whoever he was, unworthy of his office; and desired that it should be
given to another. In like manner, Judas had rendered himself unworthy
of his office, and there was the same propriety that it should be
given to another. And as the office had now become vacant by the death of
Judas, according to one declaration in the Psalms, so, according to
another, it was proper that it should be conferred on some other person.
The word rendered "office" in the Psalm, means the care, charge,
business, oversight of anything. It is a word applicable to
magistrates, whose care it is to see the laws executed; to military
men who have charge of an army, or a part of an army. In Job 10:12,
it is rendered "thy visitation"--thy care; in Numbers 4:16, "and to the
office of Eleazar," etc.; 2 Kings 11:18. In the case of David it refers
to those who were entrusted with military or other offices, and who
had treacherously perverted them to persecute and oppose him; and
thus shown themselves unworthy of the office. The Greek word which is
used here--\~episkophn\~--is taken from the Septuagint, and means the same thing
as the Hebrew. It is well rendered in the margin, "office, or charge." It
means charge of any kind, or office, without in itself specifying of what
kind. It is the concrete of the noun --\~episkopov\~--, commonly
translated "bishop," and means his office, charge, or duty, That word
designates simply having the oversight of anything; and as applied to
the officers of the New Testament, it denotes merely their having
charge of the affairs of the church, without specifying the nature or
the extent of their jurisdiction. Hence it is often interchanged with
presbyter, or elder, and expresses the discharge of the duties of the
same office. Acts 20:28, "Take heed (presbyters or elders, Acts 1:17)
therefore unto yourselves, and to all the flock, over the which the Holy
Ghost hath made you overseers"--\~episkopouv\~--bishops." Hebrews 12:15,
"Looking diligently," etc.--\~episkopountev\~ Philippians 1:1, "with the bishops and
deacons." "Paul called presbyters, bishops; for they had at that
time the same name."--Theodoret, as quoted by Schleusner. 1 Peter 5:2,
"Feed the flock of God, (i.e., you who are elders, or presbyters,
1 Peter 5:1;) taking the oversight thereof,"--\~episkopountev\~. These
passages show that the term in the New Testament designates the
supervision or care which was exercised over the church, by whomsoever
performed, without specifying the nature or extent of the jurisdiction.
It is scarcely necessary to add that Peter here did not intend to affirm
that Judas sustained any office corresponding to what is now commonly
understood by the term "bishop."
{c} "Let his habitation" Psalms 69:25
{d} "and, His bishophoric" Psalms 109:8
{1} "bishoporic" or, "office"
Verses 21, 22. Wherefore of these men. Of those who had witnessed the
life and works of Christ, and who were therefore qualified to
discharge the duties of the office from which Judas fell. Probably
Peter refers to the seventy disciples, Luke 10:1,2.
Went in and out. A phrase signifying that he was their constant
companion. It expresses, in general, all the actions of the life,
Psalms 121:8; Deuteronomy 28:19; 31:2.
Beginning from the baptism of John. The words "beginning from,"
in the original, refer to the Lord Jesus. The meaning may be thus
expressed: "During all the time in which the Lord Jesus, beginning (his
ministry) at the time when he was baptized by John, went in and out
among us, until the time when he was taken up," etc. From those who had
during that time been the constant companions of the Lord Jesus must one
be taken, who would thus be a witness of his whole ministry.
Must one be ordained. It is fit or proper that one should be ordained.
The reason of this was, that Jesus had originally chosen the number
twelve for this work, and as one of them had fallen, it was proper
that the breach should be filled by some person equally qualified for the
office, The reason why it was proper that he should be taken from the
seventy disciples was, that they had been particularly distinguished
by Jesus himself, and commanded to preach, and endowed with various
powers, and had been witnesses of most of his public life,
Luke 10:1-16. The word ordained, with us, has a fixed and definite
meaning. It denotes to set apart to a sacred office with the proper form
and solemnities, commonly by the imposition of hands. But this is not, of
necessity, the meaning of this passage. The Greek word usually denoting
ordination is not used here. The expression is, literally, must one
be, or become--\~genesyai\~--a witness with us of his resurrection."
The expression does not imply that he must be set apart in any particular
manner, but simply that one should be designated, or appointed for this
specific purpose, to be a witness of the resurrection of Christ.
{e} "of these men" Luke 10:1,2; John 15:27
Verse 22. No Barnes text on this verse.
{*} "ordained" or, "Appointed"
Verse 23. And they appointed two. They proposed, or, as we should say,
nominated two. Literally, they placed two, or made them to stand
forth, as persons do who are candidates for office. These two were
probably more distinguished by prudence, wisdom, piety, and age,
than the others; and were so nearly equal in qualifications, that they
could not determine which was the best fitted for the office.
Joseph called Barsabas, etc. It is not certainly known what the name
Barsabas denotes. The Syriac word bar means son, and the word
sabas has been translated an oath, rest, quiet, or captivity. Why
the name was given to Joseph is not known; but probably it was the family
name--Joseph son, of Sabas. Some have conjectured that this was
the same man who, in Acts 4:36, is called Barnabas. But of this
there is no proof. Lightfoot supposes that he was the son of Alpheus,
and brother of James the Less, and that he was chosen on account
Of his relationship to the family of the Lord Jesus.
Was surnamed Justus. Who was called Justus. This is a Latin name,
meaning just, and was probably given him on account of his
distinguished integrity. It was not uncommon among the Jews for a man to
have several names, Matthew 10:3.
And Matthias. Nothing is known of the family of this man, or of his
character, further than that he was numbered with the apostles, and shared
their lot in the toils, and persecutions, and honours of preaching the
gospel to mankind.
{a} "Barsabas" Acts 15:22
Verse 24. And they prayed. As they could not agree on the
individual, they invoked the-direction of God in their choice--an
example which should be followed in every selection of an individual to
exercise the duties of the sacred office of the ministry.
Which knowest the hearts of all men. This is often declared to be the
peculiar prerogative of God. Jeremiah 17:10, "I, Jehovah, search the
heart," etc.; Psalms 139:1,23; 1 Chronicles 28:9. Yet this attribute is also
expressly ascribed to Jesus Christ. Revelation 2:18,23, "These things saith
the Son of God--I am he which searcheth the reins and hearts."
John 2:25; 6:64; 16:19. There are strong reasons for supposing that the
apostles on this occasion addressed this prayer to the Lord Jesus
Christ.
(1.) The name Lord is the common appellation which they gave to
him, Acts 2:36; 7:59,60; 10:36; 1 Corinthians 2:8; Philippians 2:11; Revelation 11:8, etc.
(2.) We are told that they worshipped him, or rendered him
divine honours after his ascension, Luke 24:52.
(3.) The disciples were accustomed to address him after his crucifixion by
the names Lord or God indifferently, Acts 1:6; John 20:28; Acts 7:59.
(4.) This was a matter pertaining especially to the church which the
Lord Jesus had redeemed, and to his own arrangement in regard to
it. He had chosen the apostles; he had given their commission;
he had fixed their number; and what is worthy of special remark
here, he had been the companion of the very men, and knew their
qualifications for their work. If the apostles ever called on the
Lord Jesus after his ascension, this was the case in which they would
be likely to do it. That it was done is clear from the account of
the death of Stephen, Acts 7:59,60. And in this important matter of
ordaining a new apostle to be a witness for Jesus Christ, nothing was
more natural than that they should address him, though bodily
absent, as they would assuredly have done if he were present. And if
on this occasion they did actually address Christ, then two things
clearly follow. First, that it is proper to render him Divine homage,
agreeably to the uniform declarations of the Scriptures.
John 5:23, "That all men should honour the Son, even as they honour
the Father." Hebrews 1:6, "And let all the angels of God worship him."
Philippians 2:10,11; Revelation 5:8-14; 1 Thessalonians 3:11,12. Secondly, he must be Divine.
To none other but God can religious homage be rendered; and none other
can be described as knowing the hearts of all men. The reason why
they appealed to him on this occasion as the Searcher of the heart,
was doubtless the great importance of the work to which the
successor of Judas was to be called. One apostle of fair external
character had proved a traitor; and with this fact full before them,
they appealed to the Saviour himself, to select one who would be true
to him, and not bring dishonour on his cause.
Shew whether, etc. Show which of them.
Thou hast chosen. Not by any public declaration, but which of the two
thou hast judged to be best qualified for the work, and hast fitted for
it.
{b} "knowest the hearts" Jeremiah 17:10; Revelation 2:23
Verse 25. That he may take part of this ministry. The word rendered
--\~klhron\~--is the same which in the next verse is rendered lots. It
properly means a lot, or portion; the portion divided to a man, or
assigned to him by casting lots; and also the instrument or means
by which the lot is made. The former is its meaning here; the
office, or portion of apostolic work which would fall to him by
taking the place of Judas.
Ministry and apostleship. This is an instance of the figure of speech
hendiadys, when two words are used to express one thing. It means
the apostolic ministry. See instances in Galatians 1:14, "Let them be
for signs, and for seasons," i.e., signs of seasons. Acts 23:6, "Hope
and resurrection of the dead," i.e., hope of the resurrection of the
dead.
That he might go to his own place. These words by different
interpreters have been referred both to Matthias and Judas. Those who
refer them to Matthias say that they mean, that Judas fell that Matthias
might go to his own place, that is, to a place for which he was fitted,
or well qualified. But to this there are many objections.
(1.) The apostolic office could with no propriety be called, in reference
to Matthias, his own place, until it was actually conferred on him.
(2.) There is no instance m which the expression, to go to his own
place, is applied to a successor in office.
(3.) It is not true that the design or reason why Judas fell was to make
way for another. He fell by his crimes; his avarice, his voluntary and
enormous wickedness.
(4.) The former part of the sentence contains this sentiment: "Another
must be appointed to this office which the death of Judas has made
vacant.
"If this expression, "that he might go," etc., refers to the successor of
Judas, it expresses the same sentiment, but more obscurely.
(5.) The obvious and natural meaning of the phrase is to refer it to
Judas. But those who suppose it to refer to Judas differ greatly about
its meaning. Some suppose it refers to his own house; that he left the
apostolic office to return to his own house; and they appeal to
Numbers 24:25. But it is not true that Judas did this; nor is there the
least proof that it was his design. Others refer it to the grave, as the
place of man, where all must lie; and particularly as an ignominious
place where Judas should lie. But there is no example of the word
place being used in this sense; nor is there an instance where a man
by being buried is said to return to his own, or proper place. Others
have supposed that the manner of his death, by hanging, is referred to,
as his own or his proper place. But this interpretation is evidently an
unnatural and forced one. The word place cannot be applied to an
act of self-murder. It denotes habitation, abode, situation in which
to remain; not an act. These are the only interpretations which can
be suggested of the passage, except the common and obvious one of
referring it to the future abode of Judas in the world of woe. This might
be said to be his own, as it was adapted to him; as he had prepared
himself for it; and as it was proper that he who had betrayed his Lord
should remain there. This interpretation may be defended by the following
considerations:
(1.) It is the obvious and natural meaning of the words. It commends
itself by its simplicity, and its evident connexion with the context. It
has in all ages been the common interpretation; nor has any other
been adopted unless there was a theory to be defended about future
punishment. Unless men had previously made up their minds not to
believe in future punishment, no one would ever have thought of
any other interpretation. This fact alone throws strong light on the
meaning of the passage.
(2.) It accords with the crimes of Judas, and with all that we know of
him. The future doom of Judas was not unknown to the apostles. Jesus
Christ had expressly declared this: "it had been good for that man if he
had not been born;" a declaration which could not be true if, after
any limited period of suffering, he were at last admitted to eternal
happiness. See Matthew 26:24, and See Barnes " :". This
declaration was made in the presence of the eleven apostles, at the
institution of the Lord's Supper, at a time when their attention was
absorbed in deep interest in what Christ said; and it was therefore a
declaration which they would not be likely to forget. As they knew
the
fate of Judas, nothing was more natural for them than to speak of it
familiarly as a thing which had actually occurred when he betrayed
his
Lord, hung himself, and went to his own place.
(3.) The expression, to "go to his own place," is one which is used by
the
ancient writers to denote going to the eternal destiny. Thus the Jewish
tract, Baal Turim, on Numbers 24:25, says, "Balaam went to his own
place, i.e., to Gehenna," to hell. Thus the Targum, or Chaldee Paraphrase
on Ecclesiastes 6:6, says, "Although the days of a man's life were two
thousand years, and he did not study the law, and do justice, in the
day of his death his soul shall descend to hell, to the one place where
all sinners go." Thus Ignatius in the Epistle to the Magnesians
says, "Because all things have an end, the two things death and life
shall lie down together, and each one shall go to his own place." The
phrase his own place, means the place or abode which is fitted for
him, which is his appropriate home. Judas was not in a place which
befitted his character when he was an apostle; he was not in such a
place in the church; he would not be in heaven. Hell was the only
place which was fitted to the man of avarice and of treason. And if
this be the true interpretation of this passage, then it follows,
(1,) that there will be such a thing as future, eternal punishment. One
such man there certainly is in hell, and ever will be. If there is
one
there, for the same reason there may be others. All objections to
the doctrine are removed by this single fact; and it cannot be true
that all men will be saved.
(2.) Each individual in eternity will find his own proper place. Hell is
not an arbitrary appointment. Every man will go to the place for which
his
character is fitted. The hypocrite is not fitted for heaven. The man of
pride, and avarice, and pollution, and falsehood, is not fitted for
heaven. The place adapted to such men is hell; and the design of the
judgment will be to assign to each individual his proper abode in the
eternal world.
(3.) The design of the judgment of the great day will be to assign
to all the inhabitants of this world their proper place. It would not
be fit that the holy and pure should dwell for ever in the same place
with the unholy and impure; and the Lord Jesus will come to assign
to each his appropriate eternal habitation.
(4.) The sinner will have no cause of complaint. If he is assigned to his
proper place, he cannot complain. If he is unfit for heaven, he
cannot complain that he is excluded. And if his character and feelings
are
such as make it proper that he should find his eternal abode among
the
enemies of God, then he must expect that a God of justice and equity will
assign him such a doom. But
(5) this will not alleviate his pain; it will deepen his woe. He will
have the eternal consciousness that that, and that only, is his
place--the doom for which he is fitted. The prison is no less dreadful
because a man is conscious that he deserves it. The gallows is not the
less terrible, because the man knows that he deserves to die. And the
eternal consciousness of the sinner that he is unfit for heaven; that
there is not a solitary soul there with whom he could have sympathy or
friendship; that he is fit for hell, and hell only, will be an ingredient
of eternal bitterness in the cup of woe that awaits him. Let not the
sinner, then, hope to escape; for God will assuredly appoint his
residence
in that world to which his character here is adapted.
The character and end of Judas is one of the most important and
instructive in history. It teaches us,
(1.) that Christ may employ wicked men for important purposes in his
kingdom. See Barnes "Acts 1:17". He does no violence to their freedom,
suffers them to act as they please, but brings important ends out of
their conduct. One of the most conclusive arguments for the pure
character
of Jesus Christ is drawn from the silent testimony of Judas.
(2.) The character of Judas was eminently base and wicked. He was
influenced by one of the worst human passions; and yet he cloaked it from
all the apostles. It was remarkable that any man should have thought
of making money in such a band of men; but avarice will show itself
everywhere.
(3.) We see the effects of avarice in the church. It led to the betraying
of Jesus Christ, and to his death; and it has often betrayed the cause of
pure religion since. There is no single human passion that has done so
much evil in the church of God as this. It may be consistent with
external decency and order; it is that on which the world acts, and which
it approves; and it may therefore be indulged without disgrace, while
open and acknowledged vices would expose their possessors to shame and
ruin. And yet it paralyzes and betrays religion probably more than any
single propensity, of man.
(4.) The character of an avaricious man in the church will be developed.
Opportunities will occur when it will be seen and known by what principle
the man is influenced. So it was with Achan, (Joshua 7:21;) so it was
with Judas; and so it will be with all. Occasions will occur which will
test the character, and show what manner of spirit a man is of. Every
appeal to a man's benevolence, every call upon his charity, shows what
spirit influences him, and whether he is actuated by the love of gold,
or by the love of Jesus Christ and his cause.
Verse 26. And they gave forth their lots. Some have supposed that
this means they voted. But to this interpretation there are insuperable
objections.
(1.) The word lots--\~klhrouv\~--is not used to express votes, or
suffrage.
(2.) The expression; "the lot fell upon," is not consistent with the
notion of voting. It is commonly expressive of casting lots.
(3.) Casting lots was common among the Jews on important and difficult
occasions, and it was natural that the apostles should resort to it in
this. Thus David divided the priests by lot, 1 Chronicles 24:5. The land of
Canaan was divided by lot, Numbers 26:55 Joshua 15:1-17:18. Jonathan,
son of Saul, was detected as having violated his father's command, and
as bringing calamity on the Israelites, by lot, 1 Samuel 14:41,42.
Achan was detected by lot, Joshua 7:16-18. In these cases the use of
the lot was regarded as a solemn appeal to God, for his direct
interference in cases which they could not themselves decide.
Proverbs 16:33, "The lot is cast into the lap; but the whole disposing
thereof is of the Lord." The choice of an apostle was an event of the
same kind, and was regarded as a solemn appeal to God for his direction
and guidance in a case which the apostles could not determine. The
manner in which this was done is not certainly known. The common mode
of casting lots, was to write the names of the persons on pieces of
stone, wood, etc., and put them in one urn; and the name of the office,
portion, etc., on others. These were then placed in an urn with
other pieces of stone, etc., which were blank. The names were
then drawn at random, and also the other pieces, and this determined
the case. The casting of a lot is determined by laws of nature,
as regularly as anything else. There is properly no chance in it.
We do not know how a die may turn up; but this does not imply
that it will turn up without any regard to rule, or at haphazard.
We cannot trace the influences which may determine either this or
that side to come up; but still it is done by regular and proper
laws, and according to the circumstances of position, force, etc., in
which it is cast. Still although it does not imply any special or
miraculous interposition of Providence; though it may not be
absolutely wrong, in cases which cannot otherwise be determined, to
use the lot, yet it does not follow that it is proper often to make this
appeal. Almost all cases of doubt can be determined more
satisfactorily in some other way than by the lot. The habit of appealing
to it engenders the love of hazards and of games; leads to heart-
burnings, to jealousies, to envy, to strife, and to dishonesty. Still
less does the example of the apostles authorize games of hazard, or
lotteries, which are positively evil, and attended with ruinous
consequences, apart from any inquiry about the lawfulness of the lot.
They either originate in, or promote, covetousness, neglect of regular
industry, envy, jealousy, disappointment, dissipation, bankruptcy,
falsehood, and despair. What is gained by one is lost by another,
and both the gain and the loss promote some of the worst passions
of man: boasting, triumph, self-confidence, indolence, dissipation,
on the one hand; and envy, disappointment, sullenness, desire of
revenge, remorse, and ruin, on the other. God intended that man
should live by sober toil. All departures from this great law of our
social existence lead to ruin.
Their lots. The lots which were to decide their case. They are
called, theirs, because they were to determine which of them should
be called to the apostolic office.
The lot fell. This is an expression applicable to casting lots,
not to voting.
He was numbered. By the casting of the lot--\~sugkateqhfisyh\~--. This word is
from --\~qhfov\~--a calculus, or pebble, by which votes were given,
or lots were cast. It means, that by the result of the lot he was
reckoned as an apostle. Nothing further is related of Matthias in the
New Testament. Where he laboured, and when and where he died, is unknown;
nor is there any tradition on which reliance is to be placed. The
election of Matthias throws some light on the organization of the church.
(1.) He was chosen to fill the place vacated by Judas, and, for a
specific purpose, to be a witness of the resurrection of Christ.
There is no mention of any other design. It was not to ordain men
exclusively, or to rule over the churches, but to be a witness to an
important fact.
(2.) There is no intimation here that it was designed that there should
be successors to the apostles in the peculiar duties of the
apostolic office. The election was for a definite object, and was
therefore temporary. It was to fill up the number originally
appointed by Christ. When the purpose for which he was appointed was
accomplished, the peculiar part of the apostolic work ceased, of course.
(3.) There could be no succession in our times to the peculiar apostolic
office. They were to be witnesses of the work of Christ. For this they
were sent forth. And when the desired effect resulting from such a
witnessing was accomplished, the office itself would cease. Hence
there is no record that after this the church even pretended to appoint
successors to the apostles to discharge their peculiar work. And
hence no minister of the gospel can now pretend to be their successors
in the peculiar and original design of the appointment of the
apostles.
(4.) The only other apostle mentioned in the New Testament is the apostle
Paul, not appointed as the successor of the others, not with any peculiar
design except to be an apostle to the Gentiles, as the others were to the
Jews, and appointed for the same end, to testify that Jesus Christ was
alive, and that he had seen him after he rose, 1 Corinthians 15:8; 9:1
Acts 22:8,9,14,15; 9:15; 26:17,18. The ministers of religion, therefore,
are successors of the apostles, not in their peculiar office as witnesses,
but as preachers of the word, and as appointed to establish, to organize,
and to edify and rule the churches. The peculiar Work of the
apostleship ceased with their death. The ordinary work of the ministry,
which they held in common with all others who preach the gospel, will
continue to the end of time.
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