INTRODUCTORY REMARKS.

THE title of this book, Acts of the Apostles, sufficiently indicates its character, and the design of its author. It is a comprehensive account of transactions in which the apostles and other early preachers were engaged, subsequently to the death of Jesus, for defending and promoting the Christian religion. The writer confines himself, however, mostly to the labors of Peter and Paul, devoting by far the larger part of the book to the latter apostle.

From the earliest times of Christianity, Luke has been acknowledged the author of this book. The writer's allusion (Acts 1: 1) to his former work, the Gospel according to Luke, and the similarity between the two in respect to style, fully agree with the concurrent belief of ancient and of modern times in regard to its author. His Gospel he denominates his first, or former, treatise; the Acts we may consider a second treatise, carrying forward the Christian history to Paul's first imprisonment in Rome. In some parts of the book, Luke writes as one personally acquainted with the events, and engaged in them. His knowledge of the other events which he relates, could be easily obtained from the apostle Paul, with whom he was in intimate familiarity, and from other sources of original information. Luke was a diligent investigator of facts pertaining to the Saviour and his religion. See Luke 1: 1—4.

This book has a special value, as showing the early progress of the gospel amid both favorable and unfavorable circumstances, the manner in which inspired men sought to spread the Christian religion both among heathens and Jews, and the arrangements which were made in those early times, by the Saviour's authorized servants, for sustaining the gospel where it was introduced, and for conducting the affairs of churches. Though sufficient information is not given us on these points to gratify curiosity, yet enough is furnished to show us the primitive model, and thus to give us the pattern which we should endeavor to imitate.

Two general divisions may be made of this book. The first comprises an account of the leading events from the ascension of Christ to the apostle Paul's commencing his apostolical journeys. This part includes the first twelve chapters, and is mainly occupied with events that occurred in Palestine or its vicinity. It relates the history of the church in Jerusalem; the martyrdom of Stephen, with the persecution that immediately followed, and the dispersion of the Christians, through Judea and Samaria, and beyond Palestine; the conversion of Saul; the introduction of the gospel among the Gentiles; the martyrdom of the apostle James, and the rescue of Peter from the violent death which Herod the king had designed. The second division commences with the thirteenth chapter, and relates the travels and labors of Paul and his associates for the spread of the gospel in Asia Minor and in Europe, and for promoting the purity and prosperity of the churches.

The whole book covers the space of time from the year of our Lorc 33 to about 65.

THE former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

2 Until the day in which he was taken up, after that he through the Holy Ghost had given com

ing which would be necessary to gain a correct view of the life and character of Jesus.

1. The former treatise have I made, O Theophilus. Luke, the author of 2. Until the day in which he was this book, here alludes to the Gospel taken up; the day when he was repreviously composed by him and ceived up into heaven, the day of his dedicated to Theophilus. See Luke ascension. Compare v. 11. Luke, 1:1-4. To the same distinguished in the first two chapters of his Gosfriend he dedicates, in like manner, pel, gave a brief account of the birth the history, on which we are now and childhood of Jesus. From the entering, of the labors of the apostles third chapter to the end, his Gospel after the ascension of Christ. ||Of related what Jesus did and taught all that Jesus began to do and to teach; from his entrance on his public work or, as we may say, of what Jesus to his ascension. Thus Luke had undertook to do and to teach. The given a complete view of Jesus' life idea is the same as if the writer had on earth. Compare Luke 3: 21. said, of what Jesus did and taught; 24: 51. || After that he through the for what he began he also completed. Holy Ghost had given commandments. When the writer says he had given Jesus is represented in the Bible as an account of all that Jesus did and having been abundantly furnished taught, he must be understood as with spiritual influences, or as acting speaking in a familiar manner, and by the special aid of the Holy Spirit. as meaning, not that he had related Hence he is said, in 10: 38, to have every particular that Jesus did and been anointed with the Holy Spirit, taught (for this would not be possible and, in Luke 4: 1, to have been full in so brief a compass as his Gospel; of the Holy Spirit; and, in John 3: see also John 21: 25), but that he 34, it is said, the Father giveth not had related the chief, or most im- the Spirit by measure, that is, in any portant things, and specially those limited degree, to him. Compare which were necessary to his design Is. 11: 2. 61: 1. It was under this of giving a complete account of the divine impulse that he instructed life of Jesus, an account sufficiently and commissioned his apostles.' The full for proving him to be the Mes- giving of commandments to the apossiah, and for showing the nature of tles, here mentioned by the sacred his doctrines. He had omitted noth-writer, does not refer to any particu

3 To whom also he showed

lar injunctions, but to the instructions and commands which he had given them, as his apostles, appointed to spread the gospel and establish his church in the world. The apostles whom he had chosen. For the names of the twelve apostles, see Luke 6: 13-16. Matt. 10: 2-4

See John

mandments unto the apostles himself alive after his passion, by whom he had chosen : many infallible proofs, being seen of them forty days, and speaking should have known him to be a different person? There was no room for mistake. The apostles had "many infallible proofs "that Jesus did indeed present himself before them alive after his death. It is worthy of special remark, that the apostles themselves were slow of belief in regard to his resurrection. They were not credulous men, believing without satisfactory evidence. But the evidence was so convincing, that even the most incredulous among them was compelled to acknowledge it; and, in the strength of his conviction and the fervor of his affection, he could not refrain from exclaiming, "My Lord and my God." 20: 24-28. Being seen of them forty days. Compare 13: 31. Jesus did not allow himself to be seen by the public indiscriminately after his resurrection, but appeared only to his true followers. It was important that he should be seen by them, so that they might be witnesses of his resurrection, and that he might still further instruct and encourage them, and thus prepare them for their work of vindicating his cause and spreading the gospel. Compare 10: 40, 41. We are not informed that Jesus remained perpetually, during these forty days, with the disciples. Occasionally, at least, and perhaps frequently, for the space of forty days, he appeared to them, and staid a longer or a shorter time, as his purposes required. While he was with them, however, he conducted in all ordinary respects as he had done before his death. He ate and drank with them. See 10: 41. Where Jesus was between the intervals when he appeared to his disciples, we know not. He had all power in heaven and on earth, and there was no lack of ability to appear or to disappear, to be in one place or in another, just as he chose. In all probability, his appearances were at irregular intervals, and, for the most part, without

3. To whom also he showed himself alive; to whom he presented himself alive, and, by appearing before them, gave them the proper evidence that he was indeed alive. After his passion. The word passion here means suffering, and refers to our Lord's having suffered death. By many infallible proofs. Compare John 20: 30. Jesus, after his resurrection, did many things, in the presence of his disciples, which proved him, beyond question, to be the very same person that had before been with them, and had been crucified and buried. See the accounts in the 20th and 21st chapters of John's Gospel, and in the 24th chapter of Luke's. Besides what he did and said after his resurrection, as showing him to be the same person, and to be pursuing the same object as before, his bodily presence was itself enough to produce conviction. For the apostles could not be deceived in regard to the person of Jesus. They had had an intimate and confiding acquaintance with him, and were familiar with his voice and looks. And now, after having been violently torn from them, put to death, and buried, he was again among them. He showed himself repeatedly to them, on various occasions, sometimes when only two or three were present, and sometimes when all the apostles were together. He conversed familiarly with them, and ate with them: and all this during forty days. How is it possible, if the person thus with them were not Jesus of Nazareth, the identical person who had before been with them, that not one of them

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of the things pertaining to the | Jerusalem, but wait for the promkingdom of God: ise of the Father, which, saith he, ye have heard of me.

5 For John truly baptized with water; but ye shall be baptized the present, leave Jerusalem. This is the same command as is recorded in Luke 24: 49, "Tarry ye in Jerusalem, until ye be endued with power from on high." It was the design of God to bestow on them special qualifications for their holy and arduous work. Father.

Wait for the promise of the God the Father had promised the gift of the Holy Spirit, by which the apostles of Jesus should be fully and finally qualified for their office. See John 15: 26, 27. 16:13. Compare Luke 24: 49. For the ful

4 And being assembled together with them, commanded them that they should not depart from previous notice. Compare John 20:19, 26. 21:1-14. || Speaking of the things pertaining to the kingdom of God. By the kingdom of God is here meant the religion of Christ. This religion is called the kingdom, or, more properly, the reign, of God, because it establishes in men's hearts those just and righteous principles which accord with God's will, and thus fits them for the happiness which God has appointed for his true subjects. All who heartily embrace this religion choose God for the.r King, and consider themselves as his sub-filment of this promise, they were to jects. The Messiah's dispensation is, therefore, eminently the period of God's reigning among men. Compare Matt. 3:2. The apostles, who were to be their Lord's ambassadors and representatives, and the leaders of his people, needed further instruction; and, as it was his purpose to defer their becoming fully qualified for their work, by the extraordinary influences of the Spirit, until the day of Pentecost (2: 1-4), he gave them, during the intervening time, instructions and encouragements adapted to their circumstances and prospects.

4. Being assembled together with them. As this was the Saviour's last interview with the disciples on earth (see v. 9), it was held, at least the latter part of it, on mount Olivet. Compare v. 12. From Luke 24: 50, we learn that Jesus led out the disciples as far as to Bethany (that is, probably, to the boundaries of Bethany, not into the village itself), and took his final leave of them. Bethany was on the eastern side of Olivet, fifteen furlongs, or nearly two miles, from Jerusalem. John 11: 18. It would seem that this interview was held partly in Jerusalem, and partly during the walk from Jerusalem to the spot of ascension. Commanded them that they should not depart from Jerusalem; that they should not, for

wait in Jerusalem. Ye have heard of me. In our Lord's conversation with the disciples shortly before he was betrayed, he had assured them (John 15: 26, 27. 16: 13) that the Holy Spirit would be imparted for completing their qualification to be his apostles.

5. For John, &c. ; that is, John the Baptist. Compare Matt. 3:11. || Ye shall be baptized with the Holy Ghost. The word baptize primarily signifies to immerse. And as a person who has been immersed in water has received it most copiously, this word is well used to express the idea of great abundance or plentifulness. Čompare Matt. 20:22, 23, where the words baptize and baptism evidently convey the idea of overwhelm and overwhelming. To be baptized with the Holy Spirit, then, means to receive the influences of the Holy Spirit in great abundance. The apostles were to be most plenteously endued with divine influence. The copious influences of the Spirit would qualify them for their office as apostles, by correcting all their erroneous views, and leading them into all Christian truth, by greatly promoting their piety and zeal, and by endowing them with miraculous powers. Thus they would be made fit guides of men in religion. Not many days