Albert Barnes Commentary Acts 1

Introduction to Acts

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 notes on 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 labors. At the same time, occasional notices are given of the other apostles; but of their labors 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); it was addressed to the same person (compare Acts 1:1 with Luke 1:3); and it 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 does not mention 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 labors 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; John 15:26; John 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 necessary 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 of 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 as 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 splendor, and from costly and magnificent ceremonies.

   There is no apparatus to impress the senses, no splendor to dazzle, no external rite or parade adapted to draw the affections from the pure and spiritual worship of God. How unlike 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 honor, 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 on 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, if 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 that have been furnished to date 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 traveled 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. They had neither wealth, armies, nor allies.

   With the exception of Paul, they 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 brought about 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.

Acts

Chapter 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 notes on 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; Acts 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; Matthew 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 (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; Mark 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 for so long and so familiarly, unless it was real.

1. 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 practiced for forty days on eleven, who were all at first incredulous.
2. 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.
3. 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.
4. He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; performed 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 Savior'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 notes on Matthew 3:2).

The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.

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.

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; compare to 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 Savior 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).

"Commandments unto the apostles" (Matthew 28:19; Mark 16:15–19)

He showed himself. The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Therefore, the sacred writers so often refer to it and establish it by so many arguments. Since that truth lay at the foundation of all that Luke was about to record in his history, it was important that he clearly state the sum of its evidence at 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, in common usage, typically means excitement or agitation of mind, such as love, hope, fear, anger, etc. In the original, the word means to suffer. The word passion, applied to the Savior, denotes his last sufferings. Thus, in the Litany of the Episcopal Church, it is beautifully said, "By your agony and bloody sweat; by your cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in 1 Peter 1:11; 1 Peter 4:13; Colossians 1:24.

By many infallible proofs. The word rendered here as 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 about 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 for the following reasons:

1. Because it was unexpected by them. They had clearly 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 one 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 practiced for forty days on eleven men, 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 had 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, performed 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 by them forty days. There are no less than thirteen different appearances of Jesus to his disciples recorded. For an account of them, see Barnes' commentary on 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 Savior'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' commentary on Matthew 3:2.

The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.

And being assembled together. Margin: "or, eating together." This meaning is given to this passage in the Latin Vulgate, Ethiopic, and Syriac versions. However, the Greek word does not properly have this meaning; it signifies congregating or assembling. It should, however, have been translated in the active sense: "and having assembled them together."

The apostles were scattered after His death. But this passage indicates that He had assembled them by His authority, to give them instructions concerning their conduct for when He would leave them.

When this occurred is not apparent from the narrative, but it was probably not long before His ascension. 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 concerning the descent of the Holy Spirit, made by the Father.

Which you have heard of Me. Which I have made to you. See John 14:16, 26; 15:26; 16:7-13.

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.