INTRODUCTION
It is necessary to the successful study of any literary production,
that the exact design of the author should be known and kept
constantly in view. It would be doing great injustice to the author
of Acts, to suppose that he undertook this work without having
before him some one leading object, which should serve as the connecting
thread of the narrative, and according to which all the
historic details should take place and form.
The conjecture of commentators as to what this leading object is are
various and somewhat conflicting. "The writer's object,"
says Dr. Hackett, "if we are to judge of it from what he has performed,
must have been to furnish a summary of history of the origin,
gradual increase, and extension of the Christian Church, through
the instrumentality, chiefly of the Apostles Peter and
Paul." [Com. on Acts, Int., p. 19.]
This
is rather a statement of what he has performed than of the
object
for which he performed it. The same defect attaches to Dr. Alexander's
conjecture. He says: "The book before is a special
history of the planting and extension of the Church, both
among Jews and Gentiles, by the gradual establishment of radiating centers,
as sources of influence, at certain salient points throughout a
large part of the empire, beginning at Jerusalem and ending at
Rome." [Com. on Acts, Int., p. 13.]
That the history does exhibit these facts is certainly
true, but that there is behind this a design for the accomplishment
of which these facts are stated, must be equally true.
The author's design is equally misunderstood by Bloomfield, and
others with him, who say that it was "to give an authentic account
of the communication of the Holy Spirit, and of the miraculous
powers and supernatural gifts bestowed by the Spirit," and "to establish
the full claim of the Gentiles to be admitted into the Church
of Christ." [Greek Testament, with English notes, Int. to Acts.]
It is true that the history establishes the claim of the
Gentiles to admission into the Church, and also contains an account
of the descent and work of the Holy Spirit, yet neither of these can
be regarded as the leading thought around which the contents of
the volume adjust themselves.
Mr. Barnes, in the midst of some detached statements upon this
subject, has approached the true idea in the following characteristic
remark: "This book is an inspired account of the character
of true revivals of
religion." [Notes on Acts, Int.]
But the true idea is still more nearly
approached by a writer in Kitto's Encyclopedia who says: "Perhaps
we should come still closer to the truth if we were to say
that the design of Luke, in writing Acts, was to supply, by select
and suitable instances, an illustration of the power and working of
that religion which Jesus had died to
establish." [Article, Acts.]
It is correctly assumed by Dr. Hackett, in the words above
quoted, that we are to judge of a writer's design by what he has
performed. Bearing in mind the distinction between the work done
and the design for which it is done, a slight glance at the contents
of this book will reveal to us a design which has escaped the
notice of all the above-named writers.
Much the greater part of Acts may be resolved into a detailed
history of cases of conversion, and of unsuccessful attempts at the
conversion of sinners. If we extract from it all cases of this kind,
with the facts and incidents preparatory to each and immediately
consequent upon it, we will have exhausted almost the entire contents
of the narrative. All other matters are merely incidental.
The events of the first chapter were designed to prepare the apostles
for the work of converting men; the gift of the Holy Spirit to
them and to others was to qualify them for it; the admission of
the Gentiles was an incident connected with the conversion of Cornelius,
and others after him; the conference, in the fifteenth chapter,
grew out of these conversions; and the long account of Paul's imprisonment
in Jerusalem, Caesarea, and Rome, with his sea-voyage
and shipwreck, constitute but the connected history of his preaching
to the mob in Jerusalem, to the Sanhedrim, to Felix, to Festus, to
Agrippa, and to the Jews and Gentiles in Rome. The episode in
the twelfth chapter, concerning the persecutions by Herod, and his
death, is designed to show that, even under such circumstances,
"the word of God grew and multiplied."
All the remainder of the
history consists, unmistakably, in detailed accounts of conversions.
Such being the work performed by the author, we may readily
determine his design by inquiring, Why should any cases of conversion
be put upon the record? Evidently, it was that men might
know how conversions were effected, and in what they consisted.
The cases which are recorded represent all the different grades
of human society; all the different degrees of intellectual and religious
culture; all the common occupations in life, and all the different
countries and languages of the then known world. The design of
this variety is to show the adaptation of the one gospel scheme to
the conversion of all classes of men.
The history of a case of conversion, necessarily embraces two
distinct classes of facts: First, the agencies and instrumentalities
employed in effecting it; second, the changes effected in the individual
who is the subject of it. In the pursuit of his main design,
therefore, the author was led to designate specifically all these
agencies, instrumentalities, and changes. He does so in order that
his readers may know what agents are employed, and how they
work; what instrumentalities must be used, and how they are
applied; and what changes must take place, in order to the Scriptural
conversions of a sinner.
The chief agent employed in the conversion of men is the Holy
Spirit. It is this fact which led the author to detail so minutely
the descent of the Holy Spirit, and the various gifts and influences
by which his work was accomplished. He thus teaches the reader
what part this divine agent performed in the conversion of sinners,
and how he performed it.
Another important agency employed was the personal labor of
the apostles and inspired evangelists. The manner in which their
part of the work was performed is carefully described, in order that
men of every age and country, whose business it is to perform the
part corresponding to theirs, may learn, from their example, how to
perform it Scripturally. But Peter and Paul were the chief laborers
of that generation, and for this reason their names occupy the prominent
position assigned them.
It is well known that the recital by men of the process of their
conversion is well calculated both to teach sinners the process
through which they must struggle in order to conversion, and to
stimulate them to undertake it. Men are taught more successfully
and influenced more powerfully by example than by precept. Many
religious teachers of the present day, having discovered the practical
workings of this principle in human nature, depend much
more, in their efforts to convert sinners, upon well-told experiences
than upon the direct preaching of the Word. The success which
has attended this policy should admonish us that these experiences
of conversion recorded in Acts are by no means to be lightly esteemed
as instrumentalities for the conversion of the world. They
possess, indeed, this advantage: that, in contrast with all the conversions
of the present day, they were guided by infallible teaching,
and were selected by infallible wisdom from among thousands of
others which had occurred, because of their peculiar fitness for a
place in the inspired record. They have, we may say, twice passed
the scrutiny of infinite wisdom; for, first all the conversions which
occurred under the preaching of inspired men were directed by the
Holy Spirit; and, second, if any difference existed between those put
on record and the others, the Holy Spirit, by selecting these few,
decided in their favor as the best models for subsequent generations.
If a sinner seek salvation according to the model of modern conversions,
he may be misled; for his model is fallible at best, and
may be erroneous; but if he imitate these inspired models, it is impossible
for him to be misled, unless the Holy Spirit itself can
mislead him. Moreover, in so far as any man's supposed conversion
does not accord with these, it
must be wrong; in so far as it
does accord with them, it must be right.
If it be asked why we may not as well take for our model the
cases of conversion which occurred under the former dispensation,
or during the life of Jesus, the answer is obvious. We do not
live under the law of Moses, or the personal ministry of Jesus, but
under the ministry of the Holy Spirit. Jesus, just previous to his
ascension, committed the affairs of his kingdom on earth into the
hands of twelve men, to be guided by the Holy Spirit, who descended
shortly after he ascended; and now all that we can know
of present terms of pardon must be learned through the teaching
and example of these men. If, then, the conditions of pardon
under any preceding dispensation be found to differ from those propounded
in Acts, in all the points of difference the latter, and not
the former, must be our guide. These are the last, and certainly
the most elaborately detailed communications of the Divine will
upon the subject, and belong peculiarly to the new covenant under
which we live. If God has made them to differ, in any respect,
from those under the old covenant, he teaches us, by this very difference,
that he has thus far set aside the old through preference
for the new. In the following pages it is made a leading object to
ascertain the exact terms of pardon as taught by the apostles, and
the precise elements which constitute real conversion to Christ.
The present is pre-eminently a missionary period of the Church.
None has been more so, except the age of the apostles. Especially
is it distinguished by success in the conversion of sinners in professedly
Christian lands. Hence, it is a demand of the age that the
true method of evangelizing the world should be known and read
of all men. But the true method can be found only in the labors
of inspired apostles and evangelists, and the record of these labors
is found only in the book of Acts. A failure to understand and to
appreciate this book has been, and still is, a most prolific source
of confusion and error in the popular presentation of the gospel.
But failing to discover its chief design, sinners are far more frequently
directed to the Psalms of David for instruction upon the subject of
conversion than to this book, which was written for this express
purpose. There is, therefore, no one book in all the Bible to which
the present generation of Bible readers so much need to have their
attention specially directed. We have endeavored, in this volume,
to set forth the labors of these inspired preachers as the true and
infallible guide of the modern evangelist.
Another peculiarity of the present age is, the unlimited range
given to speculations concerning the agency of the Holy Spirit
in human redemption. A subject into which investigation should
never have been pushed beyond the simple facts and statements of
revelation, has thus become a most fruitful source of philosophical
vagaries and of unbridled fanaticism. Whatever differences may
appear among the many erroneous theories upon the subject, they
all agree in the conception of a direct impact of the Spirit of God
upon the spirit of man, by which the latter is enlightened and
sanctified. This conception is not only common to them all, but it
is the fundamental conception in each one of them. Under the
influence of it, the more contemplative theorist receives new revelations,
or "speaks as he is moved by the Holy Ghost;"
the more
enthusiastic calls for outpourings of the "Holy Spirit and of fire,"
dances, shouts, and falls in spasms; while the transcendentalist,
receiving still further measures of the Spirit, points out mistakes
made by the inspired apostles, and exposes defects in the character
of Jesus.
Among the prevailing Protestant sects, a common theory of spiritual
influence serves almost as a bond of union. It sometimes
makes them almost forget the conflicts of past ages, melts down
the cold barrier of separating creeds, and brings hereditary enemies
together, to worship, for a time, at a common shrine. It is made
the standard of orthodoxy; and to him who devoutly swears by it,
it serves, like charity, to cover a multitude of sins, while to him
who calls it in question, and contents himself with the very words
of Scripture, it is a ban of excommunication. A difference on all
other subjects is tolerated, if there is agreement on this; an agreement
on all other subjects can be no bond of union, if there is a
difference on this. In public discourse all other topics are made
subordinate, and even the preaching of Christ, which was the work
of the apostles, has been supplanted by preaching the Holy Spirit.
Various as are the conclusions of these theorists, they all have a
common tendency to disparage the Word of God. Precisely as a
man learns to depend upon internal admonitions for his religious
guidance will he feel less dependence upon the written Word.
Hence it is that the masses of the people, who are under the influence
of these teachings, are so deplorably ignorant of the Bible.
To call back the mind of the reader from all such vagaries to the
revealed facts and simple apostolic statements upon this important
subject, is another leading object of the following work. We will
find that the book of Acts presents, in living form and unmistakable
simplicity, the work of the Holy Spirit.
Some sixteen of the twenty-eight chapters of Acts are devoted
almost exclusively to the labors of the Apostle Paul. Whatever
can be known of this most heroic and successful of all the apostles
must not only be interesting to every reader, but also highly
instructive, as an example of faith in Christ in its higher development.
Some of the most interesting facts in his history, and those
which throw the greatest light upon his inner life, are not recorded
by Luke, but may be gathered from incidental remarks in his own
epistles. In this obscure position, they must ever escape the notice
of ordinary readers. It is proposed, in this volume, to give them
their chronological place in the narrative, thus filling up the blanks
which Luke's design caused him to leave, and rounding out to some
fullness and symmetry the portraiture of this noblest of all human
subjects of Scripture biography.
We have already assumed, in accordance with the universal
judgment of competent critics, that Luke is the author of Acts.
For the evidences on which this judgment is based, I refer the
reader to works devoted to this department of Scripture study. It
appears, from his being distinguished by Paul, in
Gal. iv: 11-14,
from those "of the circumcision," that he was a Gentile, but of
what country is not certainly known. He was a physician by profession,
and is styled by Paul "the beloved
physician." [Colossians 4:14.]
This
encomium, together with the fact that he shared with Paul many
of the labors of his life, was his ever-present companion in his imprisonment,
even his only companion in the closing scenes of his
life; [2 Timothy 4:11.]
and that we detect his presence or absence in the scenes of
the narrative only as he used the pronoun we or they to describe
the party, are circumstances which indicate a character marked by
great courage and endurance, yet softened by extreme modesty and
warm affections. That he was a most enthusiastic admirer of Paul
is evident both from the devotion with which he clung to his side,
and from the vividness with which every peculiar expression of
countenance and gesture of the apostle impressed his memory. He
frequently records the sweeping motion of the hand with which
Paul arrested the attention of an audience, and the glance with
which he fixed his eyes upon the enemies of the truth. Yet, notwithstanding
this personal admiration, so just is his sense of
propriety that he never pauses for a moment to express his admiration
for the wonderful developments of character which he
portrays. In this, however, he but imitates a distinguishing peculiarity
of all the inspired writers.
The book of Acts embraces a period of about thirty years--from
the ascension of Christ, A. D. 33, to the end of the second year of
Paul's imprisonment at Rome, A. D. 63. In the latter part of the
year 63, or the beginning of 64, while Luke was still with Paul in
Rome, it is most likely that the work was published. For the historical
connection and chronology of particular events described in
the work, the reader is referred to the body of the Commentary.
It was no part of my original design to undertake a revision of
the English text of Acts, but I hoped that, ere this time, an improved
version of the whole New Testament would be put into the
hands of the public by the American Bible Union. No final revision
of Acts, however, having appeared from that Society, or from
any other source, up to this writing, I am constrained to content
myself with such a revision of the text as I have been able to
prepare during the progress of the work. I have aimed to preserve,
in general, the language of the common version. Where the propriety
of a change would be obvious to the reader of the Greek, or
depends merely upon taste, no notes are given to justify it. In
cases where a defense seemed to be needed, the reader will find it,
either in the body of the work or in foot-notes. I beg the critical
reader, however, to remember that the revision is designed not for
general adoption, but simply for the purpose to which it is applied
in this Commentary, and that, even here, it is a secondary part of
the undertaking.
In the execution of the work, I have aimed to make not merely
a book of reference, but a volume to be read consecutively through,
with the interest which belongs to the narrative. In order to this
end, I have aimed to make a prominent the author's connection of
thought throughout; and, in order to render it the more instructive,
wherever the text presents important issues connected with the
great religious questions of the day, I have taken time to elaborate
the argument as freely as the space which I had allotted myself
would admit.
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