lish word, is a source of misapprehension and error. We must not understand vapis, which we translate power, in this verse, as we do ovia, translated by the same word, in the preceding verse. In the one, God's infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting, in any given case, are particularly pointed out in the other, the energy communicated by him to his disciples, through which they were enabled to work miracles, is particularly intended; and duvaus, in general, signifies such power; and is sometimes put for that, of which it is the cause, viz. a miracle. See Matt. vii. 22. xi. 20—23. xiii. 54, 58. Mark vi. 5. Luke x. 13. and Acts ii. 22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such information, as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, "that it is the prerogative of an instructor to teach his disciple, not what he wishes to learn, but what his master sees best for him :" Διδασκαλου τούτό εστι μη ά βούλεται ὁ μαθητης, αλλ' ά συμφέρει μαθειν, διδάσκειν. Gentile nations: thus, to the whole human race, the gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, Matt. x. 5. their commission was very limited-they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the gospel to the lost sheep of the house of Israel : but here their commission is enlarged, for they are to go into all the world, and preach the gospel to every creature. See Matt. xxviii. 18. Verse 9. He was taken up] He was speaking face to face with them, and while they beheld, he was taken up; he began to ascend to heaven, and they continued to look after him, till a cloud received him out of their sight-till he had ascended above the region of the clouds, by the density of which, all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, "that our Lord did not ascend to heaven; that his being taken up, signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time." One would suppose, that an opinion of this kind could hardly ever obtain credit among people professing Christianity: and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text, will be ever sufficient for its total confutation. He that believes the text, cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind. Verse 10. Looked stedfastly] Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds. Two men stood by them] Doubtless angels in human shape. In white apparel] As emblematical of their purity, happi Ye shall be witnesses—in all Judea, &c.] Though the word earth, ŋŋ, is used often to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe, might at that period be considered divisible into three classes. 1. The Jews, who adhered to the law of Moses, and the prophetic writings; worshipping the true God only, and keeping up the temple service, as prescribed in their law. 2. The SAMARITANS, a mongrel people, who worshipped the God of Israel in connexion withness, and glory. other gods, 2 Kings xvii. 5, &c. and who had no kind of religious connexion with the Jews. See on Matt. x. 5. And, 3. The GENTILES, the heathens through all other parts of the world, who were addicted to idolatry alone; and had no knowledge of the true God. By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach to the Jews; to the Samaritans, and the uttermost part of the earth, i. e. to the Verse 11. Gazing up into heaven] Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven. This same Jesus] Clothed in human nature, shall so come in like manner—with the same-body, descending from heaven by his own sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among The disciples return to Jerusalem, A. M. 4033. A. D. 29. a CHAP. I. and continue in prayer and supplication. с Jesus, which is taken up from you || thew, James the son of Alpheus, and An. Olymp. into heaven, shall so come in like Simon Zelotes, and Judas the bromanner, as ye have seen him go into ther of James. heaven. 12 ¶ Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. h CCII. 1. 14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. 15 And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together, were about a hundred 13 And when they were come in, they went k Dan. 7. 19. Matt. 24. 30. Mark 13. 26. Luke 21. 27. John 14. 3. 1 Thes. 1. 10. & 4. 16. 2 Thes. 1. 10. Rev. 1. 7.—————— Luke 24. 52. Ch. 9. 37, 39. & 20.6.d Matt. 10. 2, 3, 4. ch. 2. L. 46. —Luke 23. 49, 55. & 24. 10. - Luke 6. 15. Matt. 13. 55. Jude 1: Rev. 3. 4 Christians, that when Christ should come again to judge the world, he would make his appearance on mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ, at the end of this chapter. Verse 12. A sabbath day's journey.] See the difficulties in this verse explained in the note on Luke xxiv. 50. A sabbath day's journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of mount Olivet, which was called Bethany, was distant from the city, a sabbath day's journey, or seven furlongs and a half; and the same distance did that tract called Bethphage, extend from the city. When therefore, our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a sabbath day's journey, as St. Luke here remarks. See the notes referred to above. Verse 13. They went up into an upper room] This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Luke xxiv. 53. it is said, that after their return from mount Olivet, they were continually in the temple praising and blessing God: it is probable therefore, that the upper room, mentioned in this verse, is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, o yσav xaτaμsvovτes, and therefore most probably a private house. Verse 14. These-continued-in prayer and supplication] Waiting for the promise of the Father, according to the direction of our Lord, Luke xxiv. 49. The words xa de and in supplication, are omitted by ABC*DE. both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and some of the primitive Fathers. On this evidence, Griesbach has left them out of the text: and others contend for the propriety of this omission, because say they, TE πρoceuxŋ and Tn dεroe prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer, may simply imply any address to God, in the way of petition, or request; supplication, the earnest, affectionate, and continued application to God for the blessings requested from him by prayer. Prayer asks, supplication expostulates, intreats, urges and re-urges the petition. With the women] Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Matt. viii. 14. and so might others of the disciples; and therefore the wives of the apostles as well as of other pious men, may be here intended. Verse 15. In the midst of the disciples] MabyTwv; but instead of this adeλour brethren, is the reading of ABC. a few others, with the Coptic, Ethiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company which amounted to one hundred and twenty. It is remarkable, that this was the number which the Jews required to form a council in any city and it is likely that in reference to this, the disciples had gathered together with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, Luke x. 1, &c. thus they formed a complete council, in presence of which, the important business of electing a person in the place of Judas, was to be transacted. : Verse 16. The Holy Ghost by the mouth of David] This is a strong attestation to the divine inspiration of the book of Psalms. They were dictated by the Holy Spirit; and spoken by the mouth of David. Peter shews the necessity of choosing A. M. 4033. A. M. 4039. A. D. 29. An. Olymp. CCII. 1. 16 Men and brethren, this scripture || 19 And it was known unto all the An. Olymp. must needs have been fulfilled, which dwellers at Jerusalem; insomuch as that CCII. I. the Holy Ghost by the mouth of David || field is called in their proper tongue, spake before concerning Judas, which was guide | Aceldama, that is to say, The field of blood. to them that took Jesus. 20 For it is written in the book of Psalms, i 17 For he was numbered with us, and had Let his habitation be desolate, and let no man obtained part of this ministry. dwell therein and his bishoprick let another take. e f 18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. Ps. 41. 9. John 13. 18. Luke 22. 47. John 18. 3. Matt. 10. 4. Verse 17. Obtained part of this ministry.] Eλaxe тov xλpov; he obtained the lot of this ministry-not that he, or any of the twelve apostles was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the divine providence, or as an especial gift of God's goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the Reader is referred to the notes on Lev. xvi. 8, 9. Josh. xiv. 2. see also, this chap. ver. 26. 21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, connected sense. On the case of Judas, and the manner of his death, see the observations at the end of this chapter. Verse 19. It was known unto all the dwellers at Jerusalem] The repentance of Judas, his dying testimony in behalf of our Lord's innocence, and his tragical death, were publicly known; as was also the transaction about the purchase of the field; and hence arose the name by which it was publicly known. These circumstances must have lessened the credit of the chief priests; and have prepared the public mind to receive the gospel of the kingdom, when preached to them after the day of pentecost. The field is called in their proper tongue, Aceldama] This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of ChaldaioSyriac which was commonly spoken. The word in the Syriac version is chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus. Verse 18. Purchased a field with the reward of iniquity] Probably Judas did not purchase the field himself, but the money for which he sold his Lord, was thus applied, see Matt. xxvii. 6-8. It is possible however, that he might have designed to purchase a field, or piece of ground with this reward of his iniquity, and might have been in treaty for it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests knowing his intentions, might have completed the purchase, and as Judas was now dead, applied the field thus bought, for the burial of Verse 20. For it is written in the book of Psalms] The strangers, i. e. Jews from foreign parts, or others who visit-places usually referred to are Psal. Ixix. 25. Let their habiing Jerusalem, had died there. Though this case is possible, taiion be desolate, and let none dwell in their tents. And yet the passage will bear a very consistent interpretation || Ps. cix. 8. Let his days be few, and let another take his office; without the assistance of this conjecture: for in ordinary pekudato, his overseership, his charge of visitation, or conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprize, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, &c. &c. All these, though undesigned, were consequences of certain acts, as the buying of the field, was the consequence of Judas' treason. And falling headlong, he burst asunder] It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian St. Luke; and should be read in a parenthesis, and then the 17th and 20th verses will make a superintendence, translated by the SEPTUAGINT, TYY ETIOHOTEY, VULGATE, episcopatum; and we following both, bishoprick, but not with sufficient propriety; for surely the office or charge of Judas, was widely different from what we call bishoprick, the diocese, estate and emoluments of a bishop. Exоños episcopos, which was corrupted by our Saxon ancestors into by cop biscop, and by us into bishop, signifies literally an overseer or superintendent, from ε over, and σκέπτομαι I see, a person who had the inspection, overseeing or superintendence of others. The ancient EIXOTO were persons who had the care of different congregations of the church of Christ; who travelled, preached, enforced the discipline of the church, and took care to prevent false doctrines, heresies, &c. Those who still deserve this title, and it is an august 22 Beginning from the baptism of An. Olymp. John, unto that same day that he was taken up from us, must one be ordain CCII. 1. d Matthias, that one may be elected. Barsabas, who was surnamed Justus, A. M. 4039. and Matthias. 24 And they prayed, and said, e A. D. 29. An. Olymp. CCII. 1. ed to be a witness with us of his resurrec-Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast tion. 23 And they appointed two, Joseph called chosen, Mark 1. 1. ver. 9. John 15. 27. ver. 8. ch. 4. 33. 4 ch. 15. 22. ⚫ 1 Sam. 16. 7. 1 Chron. 28. 9. & 29. 17. Jer. 11. 20. & 17. 10. ch. 15. 8. Rev. 2. 23. and noble one, walk by the same rule, and mind the same thing. Eo5, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defences of the truth of God, and the protestant faith, are in the works of the Bishops of the British churches. as having been most intimately acquainted with our Lord; or, in being better qualified for the work than any of the rest, but they knew not which to prefer. Joseph called Barsabas] Some MSS. read Joses Barnabbas, making him the same with Joses Barnabas, chap. iv. 36. But the person here, is distinguished from the person there, by being called Justus. Verse 24. Thou, Lord, which knowest the hearts] Zu Kupie The words quoted from the Psalms, were originally spoken against the enemies of David; and as David in certain par-xapoioyvwera. The word xapdioyvworns, the searcher of hearts, ticulars, was a type of Christ, the words are applied to him in an especial manner, who had sinned against his own soul and the life of his Master. Verse 21. Which have companied with us] They judged it necessary to fill up this blank in the apostolate, by a person who had been an eye-witness of the acts of our Lord. Went in and out] A phrase which includes all the actions of life. Verse 22. Beginning from the baptism of John] From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began. Must one be ordained] This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek, yɛvɛobai to be, is the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the King's printer, in 1615, renders this and the preceding verse more faithfully and more clearly, than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them Be made a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, &c. although nothing of the kind appears to have been employed. Verse 23. They appointed two] These two were probably of the number of the seventy disciples; and in this respect, well fitted to fill up the place. It is likely, that the disciples themselves were divided in opinion which of these two was the most proper person; and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, seems to be used here as an attribute of God, he knows the hearts, the most secret purposes, intentions, and dispositions of all men and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work, to which one of them was now to be appointed. Verse 25. That he may take part of this ministry, &c.] Instead of rov xanpon the lot, which we translate part, Tov Tomov the place, is the reading of ABC Coptic, Vulgate, and the Itala in the Codex Bezæ, and from them, the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of idoy own, the Codex Alexandrinus, and one of Matthaï's MSS. read dixaiov just; that he might go to his just, or, proper place. This verse has been variously expounded: 1. Some suppose that the words that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas. 2. Others refer them to the purchase of the field, made by the thirty pieces of silver, for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased. 3. Others with more seeming propriety state, that his own place, means his own house, or former occupation, he left this ministry and apostleship, that he might resume his former employment in conjunction with his family, &c. This is primarily the meaning of it in Num. xxiv. 25. And Balaam returned to HIS OWN PLACE, i. e. to his own country, friends, and employment. 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Eccl. iii. 20. All go unto ONE PLACE: all are of the dust, and all turn to dust again. But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias-his own place, being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas' own place, because by treason and covetousness, he was fully prepared for that place of torment; it may be answered, that the own or proper place of a man, is that for which he is eligible from being qualified for it; though he may not yet possess such a place; so St. Paul, every man shall receive His ow N reward, τον ίδιον μισθον, called there his own, not from his having it already in possession; for that was not || to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter. and Matthias is chosen. b A. D. 29. 26 And they gave forth their lots, A. M. 4033. and the lot fell upon Matthias; and An. Olymp. he was numbered with the eleven apostles. b Lev. 16. 8, 9. Josh. 14. 2. CCII. 1. was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed—the original number was soon broken by persecution and death. On the death of Judas there is a great diversity of opinions among learned men and divines. 1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out. 2. That having hanged himself, he was thrown on the dunghill, and the carcase becoming putrid, the abdomen which soonest yields to putrefaction, burst, and the bowels were thus shed from the body; and possibly torn out by dogs. 3. That being filled with horror and despair, he went to the top of the house, or to some eminence, and threw himself down; and thus falling headlong, his body was broken by the fall, and his bowels gushed out. 4. That Satan having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot's opinion, and has been noticed on Mat. xxvii. 5. 5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text and in Matt. xxvii. 5. are to be understood. The late Mr. Wakefield, defends this meaning with great learning and ingenuity. Verse 26. They gave forth their lots] In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, &c. to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on Lev. xvi. 8, 9. and Josh. xiv. 2. He was numbered with the eleven apostles.] The word συγκατεψηφισίη, comes from συν together with, κατα according to, and res a pebble, or small stone, used for lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, &c. from calculus, a small stone or pebble. From this use of the word, though it significs in general to sum up, associate, &c. we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was intreated to direct the choice; one drew out a lot, the person whose name was inscribed on it, was thereby declared to be the object of God's choice, and accordingly associated with the disciples. But it is possible" that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian church; as the twelve sons of Jacob had been of the Jewish church. For it has already been remarked, that our Lord formed his church on the model of the Jewish. See the notes on John xvii. 1, &c. As the Holy Ghost, on the day of pentecost, 6. Others suppose the expressions to be figurative: Judas having been highly exalted in being an apostle, and even the purse-bearer to his Lord and brother disciples; by his treason forfeited this honour, and is represented as falling from a state of the highest dignity, into the lowest infamy; and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion, thus: So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief, as occasioned the rupture of his bowels, and ended in suffocation and death." p. 571. After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on Matt. xxvii. 5. I think the following observations may lead to a proper knowledge of the most probable state of the case. 1. Judas, like many others, thought that the kingdom of the |