The former treatise have I made. Acts 1:1-12 A true commencement must have respect to what has gone before H. C. Trumbull, D. D. In any new beginning of study or work, it is important to have in mind what has been done before in the same line. No one can learn or do to advantage, unless he avails himself of what others have learned and done before him. Any other plan would utterly forbid progress. The world would be full of new beginnings — and nothing else. He who would study the New Testament wisely, must know what the Old Testament has disclosed. He who would get good from the Book of Acts must have in mind at the start the facts and teachings of the former treatise by the same author. ( H. C. Trumbull, D. D. )

Benson Commentary Acts 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Acts 1:1-3 . The former treatise have I made, &c. — The treatise here referred to is undoubtedly the gospel, which was written by Luke, and dedicated by him to Theophilus. See note on Luke 1:1-2 . That treatise ends, and this begins, in that important season, which reached from the resurrection of Christ to his ascension; this describing the acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ; of all that Jesus began both to do and to teach — That is, of all things, in a summary manner, or of the most considerable things which Jesus did and taught from the beginning of his ministry. The reader will readily allow, that all, in this verse, cannot mean every single one of the miracles and sermons which Jesus wrought and preached. For to suppose Luke asserted that, would be to make him contradict the testimony of John. See his gospel, John 20:30-31 ; John 21:25 . By all, here, we must understand, only all that was necessary or expedient to be related, in order to establish the divine mission of Christ, to convince mankind thereof, and to awaken their minds to a deep sense of the importance of it, in order to their salvation, that it might be duly improved, and so answer its intended end upon them. Until the day in which he was taken up — This implies, that Luke considered himself as having given, in his former treatise, an account of the manner in which Christ had opened the gospel, and confirmed it, from his first appearance on earth, to the last period of his abode upon it; including also an account both of his life and doctrine; after that he through the Holy Ghost — With which, as man, he was endowed without measure, to qualify him for the important offices he had to sustain, and the work he had to perform, in order to the redemption and salvation of mankind; had given commandments to — Greek, ???????????? , had solemnly charged; the apostles whom he had chosen — To be the prime ministers of his kingdom, and the chief instruments of extending it in the world. To whom also — In order to fit them more completely for the discharge of their important office, and to enable them to bear witness to his resurrection from their own certain knowledge of its being a fact; he showed himself alive, after his passion, by many infallible proofs — Proofs that amounted to a demonstration, and could not possibly deceive them; for, “by speaking to, by walking, and by eating with them, he gave them a certain indication that he lived; his being seen and handled by them was a sure evidence that he had a true and natural body; and his permitting Thomas to view the scars of his feet and hands, and put his hand into his side, was a certain token that the body, which was raised, was the same that was crucified and pierced by the soldier’s lance.” Being seen of them forty days — That is, many times during that space. He continued on earth forty days after he rose, and in the several interviews which he had with his disciples during that period, he gave them convincing proofs of his resurrection; and speaking of the things pertaining to the kingdom of God — Discoursing to them from time to time concerning that divine kingdom, or dispensation of religion, which he was going to erect in the world by their ministry. He discoursed to them, doubtless, “of teaching the doctrine of this kingdom to all nations, and receiving them into it by baptism who believed and professed to own it; of the benefits which were promised to them who cordially believed their doctrine; and the condemnation which belonged to them who would not believe it; of the encouragements and assistances he would afford them in the propagation of it by his continual presence with them, and the assistance of his Spirit; and by the miracles by which their doctrine should be confirmed by them and others who believed it.” — Whitby. Acts 1:2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: Acts 1:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: Acts 1:4 And, being assembled together with them , commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he , ye have heard of me. Acts 1:4-5 . Being assembled together with them — Namely, at Jerusalem, to which place they had gone to prepare themselves for the feast of pentecost, or rather, in obedience to Christ’s command, who, after he had met them in Galilee, had appointed them to meet him there, that he might spend his last days on earth in that once holy city, doing this last honour to the place where God had chosen to dwell, and where the most solemn ordinances of his worship had been administered. He commanded that they should wait for the promise of the Father — That is, for the accomplishment of the promise made by the Father, to send his Holy Spirit upon the disciples of the Messiah. See note on Luke 24:49 . Which, saith he, ye have heard of me — Often and lately. See John 14:26 ; John 15:26 ; John 16:7 . For John baptized with water only, when he was sent to call men to repentance; but ye shall be baptized with the Holy Ghost — There is a nobler baptism prepared for you, and which you shall receive from me, to furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name; and which baptism you shall receive not many days hence — He does not tell them how many, because he would have them to keep themselves every day in a state of mind fit to receive it, a disposition of humility, desire, and expectation of the blessing. It was a great honour which Christ did John now, in not only quoting his words, but making this great blessing of the Spirit, soon to be given, to be the accomplishment of them. Thus he confirmed the word of his servants, Isaiah 44:26 : but Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. Now this gift of the Holy Ghost, thus promised, thus prophesied of, thus waited for, is that which the apostles received ten days after, namely, at the approaching pentecost, as is recorded in the next chapter. Several other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endowed with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it: so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it. Acts 1:5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? Acts 1:6-8 . When they, therefore, were come together — That is, after he had led them out of the town to the mount of Olives, and was come to that part of the mountain which was above Bethany, (see Luke 24:50 ,) being full of expectation, that he had brought them thither with a view to some remarkable transaction; they asked him, Lord, wilt thou at this time restore again the kingdom to Israel? — Wilt thou now break the Roman yoke from off our necks, and immediately erect the kingdom of the Messiah? Their minds were still full of a temporal kingdom to be erected by Christ, in which the Jews should have dominion over all nations; and “they seem to have expected, that when the Spirit was in so extraordinary a manner poured out, and the world, according to Christ’s prediction, ( John 16:8 ,) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for their Messiah, and not only shake off its subjection to the Romans, but itself rise to very extensive, and, perhaps, universal dominion. The word ?????????????? , [here rendered wilt thou restore, ] intimates the shattered and weakened state in which Israel now was. And I cannot but think,” says Dr. Doddridge, “our Lord’s answer may intimate, it should at length be restored, though not immediately, or with all the circumstances they imagined.” And he — Waving a direct answer to this curious question, and leaving it to the Spirit of truth and wisdom, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it; said, It is not for you, &c. — It will not be of any use to you, in your work; to know the times or the seasons — Of the restoration of the kingdom to Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals, in the abyss of his own omniscience. This only is of importance for you to know, that you shall receive power — Fortitude, strength, and ability; after that the Holy Ghost is come upon you — In his various gifts and graces; and by these aids ye shall be witnesses unto me — Both by word and deed, by preaching and suffering, and by various miracles, which you shall be enabled to perform; both in Jerusalem and in all Judea, &c. — 1st, You must begin at Jerusalem, where the Holy Spirit shall be poured out upon you in his extraordinary gifts, in the presence of multitudes of its inhabitants, and of strangers assembled there to celebrate the feast of pentecost; where you shall be enabled to do many miracles, and where many will receive your testimony, and they that do not will be left without excuse. 2d, Your light shall from thence shine through all Judea; where before you laboured in vain. 3d, Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. 4th, Your usefulness shall not be confined to these countries, but shall be extended to the utmost part of the earth, and you shall be blessings to the whole world. Acts 1:7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:9-11 . And when he had spoken these things — Had given them these instructions; while they beheld — And had their eyes fixed upon him, with great earnestness and high expectation of some extraordinary event, consequent on this solemn preparation, and while they were receiving his blessing, ( Luke 24:51 ,) he was taken up — Was lifted up from the ground, in a miraculous manner, gradually rising higher and higher, till at length a cloud — Conducted probably by the ministry of angels; received him out of their sight — That is, covered him about, and carried him into heaven; not in a sudden, but leisurely manner, that they might behold him departing, and see the proof of his having come down from heaven. He did not grant his disciples the privilege of seeing him come out of the grave, because they might see him after he was risen, which would be a satisfaction sufficient; but as they could not see him in heaven while they continued on earth, he granted them the favour of seeing him go up toward heaven, and of having their eyes fixed upon him with so much care and intention of mind, that they could not be deceived. Observe, reader, our Lord ascended into heaven from the mount of Olives, at or near the place where he had been apprehended and bound, and from whence he had been led away like a felon to be tried for his life, insulted, scourged, and condemned to crucifixion! He now goes off in triumph from the same mountain, into a place and state worthy of his innocence and dignity. And while they looked steadfastly toward heaven — That is, continued with their eyes fixed the way that he was gone; as he went up — In his triumphant ascent; behold two men — Two angels in the form of men; stood by them — Unexpectedly. Though they had assumed the form and garb of men, they were, by the majesty and splendour of their appearance, known of the apostles to be angels. And, indeed, as his resurrection had been honoured with the appearance of angels, it was natural to think that his ascension into heaven would be so likewise; in white apparel — Emblematical of their holiness and happiness; which also said, Ye men of Galilee — So they call them, to put them in mind of the meanness of their original condition: Christ had put a great honour upon them, in making them his ambassadors; but they must remember they are men of Galilee, illiterate and despised by the wise and learned of the world. Why stand ye here, gazing up into heaven — With so much surprise and amazement? it seems, they looked up steadfastly after he was gone out of sight, expecting, perhaps, to see him come down again immediately. This same Jesus, which is taken up into heaven — Who is gone to that world from whence he came, and in which he is to make his final abode; shall so come as you have seen him go into heaven — He shall come in like manner, that is, visible, in a cloud, in his own person, with the same body, and with such majesty and glory as you have now seen him ascend with. “The angels spake of his coming to judge the world at the last day, a description of which Jesus had given in his lifetime, saying, ( Matthew 16:27 ,) The Son of man shall come in the glory of his Father, &c. We may therefore infer that the cloud whereon he now ascended, being like that in which he is to come again, was more bright and pure than the clearest lambent flame; for it was the glory of the Father, that is, the shechinah, or visible symbol of the divine presence, which appeared to the patriarchs in ancient times; which filled the temple at its dedication, ( 2 Chronicles 7:3 ,) and which, in its greatest splendour, cannot be beheld with mortal eyes, and so, for that reason, is called the light inaccessible, in which God dwells, 1 Timothy 6:16 . It was on this occasion, probably, that our Lord’s body was changed, acquiring the glories of immortality, perhaps, in the view of his disciples; for flesh and blood, such as he rose with, cannot inherit the kingdom of God. Accordingly, the body which he now has is called a glorious body, and declared to be of the same nature with that which the saints shall have after their resurrection, Php 3:21 . Wherefore, though the Scripture is silent as to the time when this change passed upon Christ’s body, we must suppose that it happened either immediately before his ascension, or in the time of it, or soon after it. As he ascended up into the skies, the flaming cloud which surrounded him, leaving a tract of light behind it, marked his passage through the air, but gradually lost its magnitude in the eyes of them who stood below, till, soaring high, he and it vanished out of their sight. “In this illustrious manner did the Saviour depart, after having finished the grand work which he came down upon earth to execute; a work which God himself, in the remotest eternity, contemplated with pleasure; which angels anciently with joy described as to happen; and which, through all eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight by every inhabitant of heaven. For though the little affairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen it. The kingdom of God is erected upon the incarnation and sufferings of the Son of God, the kingdom and city of God comprehending all the virtuous beings that are in the universe, made happy by goodness and love; and therefore none of them can ever forget the foundation on which their happiness stands firmly established. In particular, the human species, recovered by this labour of the Son of God, will view their deliverer, and look back on his stupendous undertaking with high ravishment, while they are feasting without interruption on its sweet fruits, ever growing more delicious. The rest of the members likewise of the city of God will contemplate it with perpetual pleasure, as the happy means of recovering their kindred that were lost; and, it may be, as the grand confirmation of the whole rational system, in their subjection to him who liveth and reigneth for ever, and whose favour is better than life.” — Macknight. Acts 1:10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Acts 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. Acts 1:12 . Then returned they unto Jerusalem — According to their Master’s appointment, having first worshipped him, Luke 24:52 . Here they were in the midst of enemies; but it seems, though immediately after Christ’s resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee, no notice was taken of their return to the city, nor any further search made for them. In Jerusalem they employed themselves in a daily course of public and private devotion, rejoicing in what they had seen and heard, and firmly believing some extraordinary event was at hand, whereby they should be more fully qualified for the great work assigned them; which, whatever the hazard of it might be, they were firmly determined to undertake and prosecute. Acts 1:13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James. Acts 1:13-14 . When they were come, they went up into an upper room — Where they usually held their meetings. The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the houses, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Here all the eleven were assembled, who all continued with one accord in prayer and supplication — And that with great intenseness and ardour of soul; with the women — Who were formerly mentioned as attending the cross of their Lord, and being early at the sepulchre on the day in which he arose; and Mary the mother of Jesus — Mentioned here the last time in the Scriptures; and with his brethren — His near kinsmen, who for some time did not believe; probably not till near, or even after, the time of his death. Acts 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. Acts 1:15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) Acts 1:15 . In those days — While they were waiting for the promise of the Spirit; Peter stood up in the midst of the disciples — Probably being under a peculiar divine influence on this occasion. The number of the names, or persons, together — That is, who were together in the upper room; were a hundred and twenty — It seems the greater part of the five hundred to whom Christ had appeared (see 1 Corinthians 15:6 ) continued in Galilee during this interval between the feast of the passover and that of pentecost. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ’s own kindred, country, and company, made up this one hundred and twenty; and that these were a sort of synod, or congregation of ministers, a standing presbytery, ( Acts 4:23 ,) to whom none of the rest durst join themselves, Acts 5:13 ; and that they continued together till the persecution at Stephen’s death dispersed them all but the apostles, Acts 8:1 . But he thinks that, besides these, there were many hundreds, if not thousands, in Jerusalem at this time who believed; and indeed we read of many who believed on him there, but durst not confess him. Here was the beginning of the Christian Church; this one hundred and twenty was the grain of mustard-seed that was to grow into a tree, the leaven that was to leaven the whole lump. Acts 1:16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. Acts 1:16-17 . Men and brethren — Though our Lord never addressed the people thus, (perhaps because it would have implied an equality not suitable to the dignity of his character,) yet the apostles frequently did, when they spoke to Jews or Christians, but never when speaking to the Gentiles. This implies, that they recognised a two-fold relation to their own countrymen, “as men of the same nature, descended from Adam; and as brethren of the same favoured family, as descended from Abraham.” — Scott. This scripture must needs have been fulfilled — Two prophecies are afterward quoted for this purpose, Acts 1:20 , from Psalm 69:25 ; Psalm 109:8 ; (on which passages see the notes;) and it has been matter of much debate, whether they do, in their original sense, refer to Judas or to the enemies of David. It is certain the sixty-ninth Psalm is not to be confined to Judas; for Paul ( Romans 11:9-10 ) has quoted the 22d and 23d verses of it as applicable to the unbelieving Jews in general: and “there are so many passages in both these psalms more applicable to David than to Christ, that I was very inclinable,” says Dr. Doddridge, “to render the words before us thus: The scripture which the Holy Ghost spake before, by the mouth of David, must necessarily have been fulfilled concerning Judas, &c. and to have explained them as if the apostle had said, ‘That vengeance which David foretold, as to be executed on his enemies, must much more fall on Judas, whose perfidious and cruel attack on Christ himself rendered him so much more criminal.’ But it is certain, the order of the Greek words will not naturally admit this interpretation. I therefore conclude that, while David prophesied of the calamities which should befall his persecutors, it was revealed to him by the Holy Spirit, that the enemies and murderers of the Messiah should inherit those curses in all their terror, and be yet more miserable than the persons on whom they were more immediately to fall. This fact I take to be asserted in these words, as what was revealed by the same Spirit to the Apostle Peter:” an interpretation “which may serve as a key to many other passages of the New Testament.” Acts 1:17 For he was numbered with us, and had obtained part of this ministry. Acts 1:18 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. Acts 1:18-20 . This man purchased a field with the reward of iniquity — That is, a field was purchased therewith: for that reward, being restored by him to the chief priests, had been paid by them for the purchase of a field, which, in some sense, he might be said to have purchased, having supplied the money that paid for it. See note on Matthew 27:3-10 , where the next clause also, namely, his falling headlong, and bursting asunder, (in consequence, probably, of the rope breaking wherewith he hanged himself,) so that his bowels gushed out, is explained at large. It is justly observed by Dr. Doddridge, that an action is sometimes said in Scripture to be done by a person who was the occasion of doing it. See Genesis 42:38 ; Exodus 23:8 ; Romans 14:15 ; 1 Corinthians 7:16 ; 1 Timothy 4:16 . And it was known to all the dwellers at Jerusalem — The fact was public and notorious, and, the circumstance being extraordinary, it was so much noticed as to become the subject of general conversation; insomuch as that field — Which was so purchased; is called in their proper tongue, (Chaldaio-Syriac,) Aceldama, the field of blood — As being bought with money which was, in more senses than one, the price of blood; having been the cursed hire for which Judas sold the blood of his Master, and, in effect, his own. We must either suppose that Luke added the expression, that is, the field of blood, to the words of Peter, for the use of Theophilus and other readers who did not understand the language of Palestine, or that the whole verse is to be considered as Luke’s words, and to be read in a parenthesis. It may not be improper to observe here, that Aringhius (in his Romans Subterran., p. 436) mentions a funeral inscription dug up in the Via Nomentana, in Italy, by which it appears that the fate of Judas became a proverbial form of cursing. For it is written in the book of Psalms — See note on Acts 1:16 . Acts 1:19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. Acts 1:20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. Acts 1:21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Acts 1:21-23 . Wherefore of these men which have companied with us — Who have associated and conversed intimately with us, and attended all the time that the Lord Jesus went in and out, &c. — That is, exercised his ministry among us, and presided over us, and so can testify of all he did and said; beginning from the baptism of John — When he first entered on his ministry; unto that same day that he was taken up — Into heaven; must one be ordained to be a witness — To make up the number twelve, the number first chosen by Christ, answering to the twelve tribes of Israel. They might reasonably suppose that that number of the apostles, appointed by Christ, should be kept up; to be a witness with us of his resurrection — That great and fundamental fact upon which the proof of his being the Messiah evidently rests, and of the circumstances which preceded and followed it. And they appointed two — It is impossible, as well as quite unnecessary, that we should, at this distance of time, be able to assign a reason why the two that are afterward mentioned, and no more, were proposed as candidates. Perhaps a longer and more intimate acquaintance with our Lord than the other disciples present had enjoyed, might entitle them to a preference on this occasion. Joseph called Barsabas — Some manuscripts read, Barnabas, but Dr. Benson seems to have assigned solid reasons for concluding this was not Barnabas the Cyprian, ( Acts 4:36 ,) of whom we read so often in this history, whose name was also Joses, or Joseph, (which are both the same,) but rather the Joseph mentioned Matthew 27:56 ; and Mark 6:3 ; the son of Cleophas, or Alpheus, and brother to, at least, two of the apostles, James the Less, and Jude. Acts 1:22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. Acts 1:23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. Acts 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men , shew whether of these two thou hast chosen, Acts 1:24-25 . And they prayed — With great seriousness and solemnity, and in faith, persuaded their prayer would be answered; Thou, Lord, which knowest the hearts of all men — With all the counsels, the designs, and desires thereof, with every secret sentiment of the soul, and all the future circumstances of every one’s life; show whether of these two thou hast chosen — They do not say, which of the seventy, for in the opinion of all present, none could stand in competition with these; but, which of these two, for they were persuaded Christ would appoint one of them, and it was determined to acquiesce entirely in his choice. It is fit God should choose his own servants, and so far as, by the disposals of his providence, the gifts of his Spirit, or in any other way, he shows whom he hath chosen, or what he hath chosen for us, we ought readily to comply with him, and to be perfectly satisfied. It is a comfort to us to be assured, in all our prayers for the welfare of the church and its ministers, that the God we pray to knows the hearts of all men, and hath them not only under his eye, but in his hand, and can turn them which way soever he will; can make them fit for his purpose if he do not find them so, by giving them another spirit. That he may take part of this ministry — The ministry of the gospel, the apostleship; may join with us in the work of serving Christ and his church; and glorifying God in saving the souls of men, and may share with us in the honour and happiness thereof; from which Judas by transgression fell, that he might go to his own place — His own, that is, says Grotius, “qui ipsi melius conveniebat quam apostolica functio,” which was more suitable for him than the apostolic office. The expression evidently means a place worthy of him, and which he had deserved by his sin. Hence some manuscripts, instead of ????? , his own, read ??????? , just; that he might go to his just or proper place, a place agreeable to his actions, and therefore assigned him by the righteous judgment of God; namely, a place of punishment in hell. But it is objected, that it belonged not to Peter to pass sentence on Judas, or to affirm any thing of God’s secret counsels, such as Judas’s being consigned to future punishment. “This,” says Dr. Whitby, “is wonderful; that when Christ had pronounced him a devil; ( John 6:71 ;) a son of perdition; ( John 17:12 ;) and declared that it had been better for him that he had never been born; ( Matthew 26:24 ;) it should be thought a diving into God’s secrets, to say he went into a place prepared for, or due to, such miscreants. Moreover, doth not our Saviour say, this fall of the son of perdition was foretold in the Scripture? John 17:12 . Does not Peter here apply those Scriptures to him, which foretel the most dreadful things? And does not Luke show the dreadful issue of his iniquity upon his body? And after all this, might he not say, he went to a place proper for him? Whosoever betrays an Israelite into the hands of the Gentiles, say the Jews, hath no part in the world to come; how much less he who betrays the Messiah, the king of Israel, into the hands of the Gentiles, or of his enemies? Matthew 20:19 ; and Matthew 26:24 .” Acts 1:25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. Acts 1:26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. Acts 1:26 . And they gave forth their lots — That is, saith Grotius, they put two lots into two urns, the one containing the two names of Joseph and Matthias, the other a blank and the word apostle: and then drawing forth the name of Joseph and the blank, they knew that the lot containing the name of an apostle belonged to Matthias. This being in answer to their prayers, they concluded that Matthias was the man whom the Lord had chosen to the apostleship. The honour God had conferred on inquiries by lot, ( Joshua 7:14-15 ; 1 Samuel 10:20-21 ,) and the custom of fixing the offices of the priests in the temple, while in waiting there, by lot, ( 1 Chronicles 24:5 ; Luke 1:9 ,) might lead them to take this method of knowing the will of God. Here, therefore, commenced in the Christian Church the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the divine decision. And he was numbered with the eleven apostles — The rest of the apostles gave him the right hand of fellowship, so that for the future he made the twelfth of that venerable society of men. Benson Commentary on the Old and New Testaments Text Courtesy of

Expositor's Bible Commentary Acts 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Chapter 1 THE ORIGIN AND AUTHORITY OF THE ACTS OF THE APOSTLES Acts 1:1-2 THESE words constitute the very brief preface which the writer thought sufficient for the earliest ecclesiastical history ever produced in the Church of God. Let us imitate him in his brevity and conciseness, and without further delay enter upon the consideration of a book which raises vital questions and involves all-important issues. Now when a plain man comes to the consideration of this book one question naturally strikes him at once: How do I know who wrote this book, or when it was written? What evidence or guarantee have I for its authentic character? To these questions we shall apply ourselves in the present chapter. The title of the book as given in our Bibles does not offer us much help. The title varies in different manuscripts and in different ancient authors. Some writers of the second century who touched upon apostolic times call it by the name our Bibles retain, The Acts of the Apostles; others call it The Acts of the Holy Apostles, or at times simply The Acts. This title of "Acts" was indeed a very common one, in the second and third centuries, for a vast variety of writing purporting to tell the story of apostolic lives, as an abundance of extant apocryphal documents amply proves. The Acts of Paul and Thecla, the Acts of St. Thomas, of St. Peter, and of St. John, were imitations, doubtless, of the well-known name by which our canonical book was then called. Imitation is universally acknowledged to be the sincerest form of flattery, and the imitation of the title and form of our book is an evidence of its superior claim and authority. One of the oldest of these apocryphal Acts is a document celebrated in Christian antiquity as the Acts of Paul and Thecla. We know all about its origin. It was forged about the year 180 or 200 by a presbyter of Asia Minor who was an enthusiastic admirer of the Apostle St. Paul. But when we take up the narrative and read it, with its absurd legends and its manifold touches and realistic scenes drawn from the persecutions of the second century, and well known to every student of the original records of those times, we can at a glance see what the canonical Acts of the Apostles would have been had the composition been postponed to the end of the second century. The Acts of Paul and Thecla are useful, then, as illustrating, by way of contrast in title and in substance, the genuine Acts of the New Testament which they imitated. But then, some one might say, how do we know that the genuine Acts of the Apostles existed prior to the Acts of Paul and Thecla and the time of Tertullian, who first mentions these apocryphal Acts, and tells us of their forged origin? The answer to that query is easy enough. Yet it will require a somewhat copious statement in order to exhibit its full force, its convincing power. Tertullian is a writer who connects the age of apostolic men, as we may call the men who knew the Apostles-Ignatius, Polycarp, Clement of Rome, and such like-with the third century. Tertullian was born about the middle of the second century, and he lived till the third century was well advanced. He was one of those persons whose chronological position enables them to transmit historical facts and details from one critical point to another. Let me illustrate what I mean by a modern example. Every unprejudiced thinker will acknowledge that the Rev. John Wesley was a man who exercised an extraordinary religious influence. He not only originated a vast community of world-wide extent, which calls itself after his name, but he also imparted a tremendous impetus to spiritual life and work in the Church of England. After the departure of Mr. Wesley from this life his mantle fell upon a certain number of his leading followers, men like Adam Clarke, the commentator; Jabez Bunting, the organiser of modern Wesleyanism; Thomas Coke, Robert Newton, and Richard Watson, the author of the " Institutes of Theology ." Several of these men lived far into this century, and there are at the present day thousands still alive who recollect some of them, while there are many still alive who can recollect all of them. Now let us draw a parallel with all reverence, and yet with perfect fairness. John Wesley began his life at the beginning of the eighteenth century as our Lord began His human life at the beginning of the first century. John Wesley’s immediate disciples perpetuated their lives till the middle of the present century. Our Lord’s apostles and immediate followers perpetuated their lives in some cases till well into. the second century. At the close of the nineteenth century there are hundreds, to say the least, who remember Adam Clarke and Thomas Coke, who in turn were personally acquainted with John Wesley. In the last quarter of the second century there must have been many still alive-apostolic men, I have called them-whose youthful memories could bear them back to the days when the Apostle St. John, and men like St. Mark, and St. Luke, and St. Ignatius, still testified what they had personally seen and heard and known. Why, the simple fact is this, that in the year 1950 there will be still living numerous persons who will be able to say that they have personally known many individuals who were the friends and acquaintances of John Wesley’s immediate disciples. Four long lives of ninety years, and one overlapping the other, will easily cover three centuries of time. Let us dwell a little more on this point, for it bears very directly on Tertullian’s witness, not only to the canon of the New Testament, but also to the whole round of Christian doctrine. It is simply wonderful what vast tracts of time can be covered by human memory even at the present day, when that faculty has lost so much of its power for want of exercise, owing to the printing-press. I can give a striking instance from my own knowledge. There is at present an acquaintance of mine living in this city of Dublin where I write. He is hale and hearty, and able still to take the keenest interest in the affairs of religion and of politics. He is about ninety-five years of age, and he has told me within the last twelve months that he remembers quite well a grandaunt of his born in the reign of Queen Anne, who used to tell him all the incidents connected with the earliest visits of John and Charles Wesley to Ireland about 1745. If Tertullian’s experience was anything like my own, he may quite easily have known persons at Rome or elsewhere who had heard the tale of St. Paul’s preaching, labour, and miracles from the very men whom the Apostle had converted at Antioch, Damascus, and Rome. I can give a more striking instance still, which any reader can verify for himself. Mr. S. C. Hall was a writer known far and wide for the last seventy years. About the middle of this century Mr. Hall was at the height of his popularity, though he only passed to the unseen world within the last year or so. In the year 1842 he, in union with his accomplished and well-known wife, composed a beautifully illustrated work, published in three volumes, called " Picturesque Ireland, " which now finds an honoured place in many of our libraries. In the second volume of that work Mr. Hall mentions the following curious fact bearing on our argument. He states that he was then (in 1842) staying at the house of a gentleman, Sir T. Macnaghten, whose father had commanded at the siege of Derry in 1689, one hundred and fifty-three years before. Yet, vast as the distance of time was, the explanation which he offered was easy enough. The Macnaghten Clan was summoned to assist in the celebrated siege of Derry. They refused to march unless headed by their chief, who was then a boy of seven. The child was placed on a horse and duly headed his clan, who would follow him alone. That child married when a very old man, and his eldest son attained to an equally patriarchal age, carrying with him the traditions of Jacobite times down to the reign of Queen Victoria. I could give many other similar instances, illustrating my contention that vivid and accurate traditions of the past can be transmitted over vast spaces of time, and that through persons who come into living contact with one another. Tertullian must have had ample means, then, of ascertaining the facts concerning the books of the New Testament from living witnesses. There is again another point we must bear in mind, and it is this: the distance of time with which Tertullian’s investigations had to deal was not so vast as we sometimes imagine. It was by no means so great as the spaces we have just now referred to. We naturally think of Tertullian as living about the year 200, and then, remembering that our Saviour was born just two centuries before, we ask, What is the value of a man’s testimony concerning events two centuries old? But we must bear in mind the exact point at issue. We are not inquiring at all about events two centuries old, but we are inquiring as to Tertullian’s evidence with respect to the canonical Gospels and the Acts; and none of these was one hundred years old when Tertullian was born, about 150 A.D., while the Gospel of St. John may not have been more than sixty years old, or thereabouts, at the same date. Now if we take up the writings of Tertullian, which are very copious indeed, we shall find that the Acts of the Apostles are quoted at least one hundred times in them, long passages being in some cases transcribed, and the whole book treated by him as Scripture and true history. If we accept the ordinary view, that the Acts were written previously to St. Paul’s death, the book was only a century old at Tertullian’s birth. But we can come nearer to the apostolic times. The Muratorian Fragment is a document which came to light by chance one hundred and fifty years ago. It illustrates the age of the Acts, and shows what wondrous testimonies to the New Testament scriptures we may yet gain. Its story is a very curious and interesting one for ourselves. St. Columbanus was an Irish missionary who, about the year 600 A.D., established a monastery at Bobbio, a retired spot in North Italy. He gathered a library there, and imparted a literary impulse to his followers which never left them. Some Irish monk, a hundred years later than Columbanus, employed his time in copying into a book an ancient manuscript of the second century giving a list of the books of the New Testament then received at Rome. This second-century manuscript enumerated among these the four Gospels, the Acts of the Apostles, and thirteen Epistles of St. Paul. Concerning the Acts of the Apostles, the Roman writer of this document, who lived about A.D. 170, Says: "The Acts of all the Apostles are written in one book. Luke explains to the most excellent Theophilus everything which happened in his presence, as the omission of Peter’s martyrdom and of Paul’s journey into Spain manifestly proves"; a passage which clearly shows that about the middle of the second century the Acts of the Apostles was well known at Rome, and its authorship ascribed to St. Luke. But this is not all. We have another most interesting second-century document, which proves that at the very same period our canonical book was known and authoritatively quoted far away in the south of France. It is hard to exaggerate the evidential value of the Epistle of the Churches of Lyons and Vienne written about the year 177, and addressed to their brethren in Asia Minor. That letter quotes the books of the New Testament in the amplest manner, and without any formal references, just as a modern preacher or writer would quote them, showing how common and authoritative was their use. Leader-writers in the Times or the Sunday Review often garnish their articles with a scriptural quotation; the late Mr. John Bright, in his great popular orations, loved to point them with an apt citation from Holy Writ; but he never thought it necessary, nor do journalists ever think it necessary, to prefix a formal statement of the place whence their texts have been derived. They presume a wide knowledge and a formal recognition of the text of the Bible. So it was in this epistle written from Lyons and Vienne, and in it we find an exact quotation from the Acts of the Apostles-"According as Stephen the perfect martyr prayed, Lord, lay not this sin to their charge." But this is not the whole of the argument which can be derived from the Epistle of the Lyonnese Christians, which is given to us at full length in the fifth book of the " Church History " of the celebrated historian Eusebius. Their incidental notice of the Acts involves a vast deal when duly considered. The Epistle from Lyons implies that the Acts were received as authoritative and genuine in the churches of towns like Ephesus, Philadelphia, Smyrna, Miletus, where the memories and traditions of the Apostles were still vivid and living. Then, too, the Bishop of Lyons had suffered in this persecution. His name was Pothinus. He was the first Bishop of the Church of Lyons, and he died when he was more than ninety years of age, and may have been a disciple of an apostle, or of one of the first generation of Christians. At any rate, his memory would easily carry him back to the days of Domitian and the times of the first century; and yet the Church over which this first-century Christian presided accepted the Acts of the Apostles. The testimony of Pothinus helps then to carry back the Acts of the Apostles to the year 100 at least. But we can go farther still, and closer to apostolic times. The Gospel of St. Luke and the Acts of the Apostles are, we may say, universally admitted to be by the same writer. The reference of the Acts to the Gospel, the unity of style and tone of thought, all demonstrate them to be the production of one mind. Any circumstance therefore which proves the early existence of the Gospel equally proves the existence of the Acts of the Apostles. Now we have proof positive that the Gospel of St. Luke occupied an authoritative position and was counted an apostolic and sacred writing at Rome in the early years of the second century, say between too and 150, because when Marcion, whom we might call a primitive Antinomian, wished to compile a gospel suited to his own purposes, he took St. Luke s Gospel, cut out whatever displeased him, and published the remainder as the true version. The perversion and mutilation of St. Luke’s work show that it must already have held a high position in the Church at Rome, or else there would have been no object in mutilating it. Marcion’s treatment of St. Luke proves the use and position the Gospel and the Acts must have occupied in days when the converts and companions of the Apostles were still alive. That is as far as we can go back by external testimony. But then we must remember what these facts involve-that the Gospel and the Acts occupied authoritative positions in various parts of the world, and specially in Rome, Gaul, Africa, and Asia Minor, in the generation next after the Apostles. Then let us take up the Book of Acts itself, and what does this book, known at Rome and throughout the Christian world at that early period, tell us? It informs us that it was the work of the writer of the Gospel, and that the writer was a companion of the Apostle Paul throughout the portion of his career sketched in the latter part of the book. The Christian Church has never pinned its faith to the Lukian authorship of either the Gospel or the Acts. The question of the authorship of these books is an open one, like that of the Epistle to the Hebrews. The Acts has been attributed to Silas, to Timothy, to Titus; but I may say, without going into any further details on this question, that every attempt to ascribe the Acts to any one else save to the beloved physician has failed, and must fail, because he was the real author, well known to the living tradition of the Church of Rome in the early part of the second century, as that tradition is handed down to us in the language at the Muratorian Fragment. If we were writing a critical treatise, we should of course have to enter upon the full discussion of many questions which might here be raised. The Acts of the Apostles in its latter chapters plainly claims to be the work of an eye-witness. In its opening words, placed at the head of this dissertation, it claims to be the work of the author of the Gospel. All the facts fall into a simple, natural order if we accept the traditional testimony of the Church that the Acts and the Gospel were both of them written before the martyrdom of St. Paul, and were indited by the hands of St. Paul’s companion St. Luke. Any other solution is forced, unnatural, and involves inconsistencies on every side. We may turn aside from this brief outline of the critical question, to some more purely spiritual reflections, simply referring those who desire more information on the questions of date and authorship to such exhaustive works as those of Dr. Salmon’s " Introduction to the New Testament" ; Dr. Westcott on the " New Testament Canon "; Dr. Charteris on " Canonicity ," or Meyer’s " Introduction to the Acts ." First, then, it may strike the intelligent reader, how comes it that we have not much fuller testimony in early Christian writers to the Acts of the Apostles, and to all the books of the Old Testament? How is it that the writings of Polycarp, Ignatius, Clement of Rome, do not abound with references, not merely to the Acts, but also to the four Gospels and to the other works of the New Testament? How is it that we have to depend on this obscure reference and that dubious quotation? These are questions which had often puzzled my own mind before I had investigated, and must often have raised anxiety and thought in other minds sincerely desirous of being rooted and grounded in the truth. But now, after having investigated and thought, I think I can see solid reasons why things are as they are; clear evidences of the truth of the Christian story in the apparent difficulties. Historic imagination is one of the necessary requisites in such an investigation, and historic imagination is one of the qualities in which our German cousins, from whom most of the objections to the canon of the New Testament have been derived, are conspicuously deficient. They are gifted with prodigous industry, and an amazing capacity for patient investigation. They live secluded lives, however, and no one is a worse judge of practical life, or forms wilder conclusions as to what men actually do in practical life, than the academic pure and simple. A dear friend, now with God, himself a distinguished resident of a well-known college, used often to say to me, "Never trust the opinion of a mere college fellow or professor upon any practical point; they know nothing about life." This dictum, begotten of long experience, bears on our argument. German thought and English thought offer sharp and strong contrasts on many points, and on none more than in this direction. English students mix more in the world, are surrounded by the atmosphere of free institutions, and realise more vividly how men spontaneously act under the conditions of actual existence. The German thinker evolves his men of the past and the facts of their existence out of his own consciousness, without submitting them to the necessary corrections which experience dictates to his English brother; and the result is that while we may be very ready to accept the premises of the Germans, we should be in general somewhat suspicious of their conclusions. Scholarship alone does not entitle a man to pronounce on questions of history. It is only one of the elements requisite for the solution of such problems. Knowledge of men, experience of life, enabling a man to form a just and true mental picture of the past and of the motives by which men are influenced, -these are elements equally necessary. Now let us try and throw ourselves back by an effort of historical imagination into the age of Polycarp, Ignatius, and Clement of Rome. and I think we shall at once see that the omission of such abundant references to the New Testament as men at times desiderate was quite natural in their case. Let us reflect a little. The manner in which the early Christians learned the facts and truths of Christianity was quite different from that which now prevails. If men wish now to learn about original Christianity they resort to the New Testament. In the age of Polycarp they resorted to the living voice of the elders who had known the Apostles, and had heard the truth from their lips. Thus Irenaeus, who had the four Gospels before him, tells us: "I can recall the very place where Polycarp used to sit and teach, his manner of speech, his mode of life, his appearance, the style of his address to the people. his frequent references to St. John and to others who had seen our Lord; how he used to repeat from memory the discourses which he had heard from them concerning our Lord, His miracles, and His mode of teaching; and how, being instructed himself by those who were eyewitnesses of the Life of the Word, there was in all that he said a strict agreement with the Scriptures." And it is very natural that men, though possessed of the Gospels, should thus have delighted in the testimony of elders like Polycarp. There is a charm in the human voice, there is a force and power in living testimony, far superior to any written words. Take, for instance, the account of a battle contributed to a newspaper by the best-informed correspondent. Yet how men will hang on the lips and follow with breathless attention the narrative of the humblest actor in the actual contest. This one fact, known to common experience, shows how different the circumstances of the early Christians were as touching the canonical books from those which now exist, or existed in the third and fourth centuries. Again, we must remember that in the age of Polycarp there was no canon of the New Testament as we have it. There were a number of books here and there known to have been written by the Apostles and their immediate followers. One Church could show the Epistle written by St. Paul to the Ephesians, another that written to the Colossians. Clement of Rome, when writing to the Corinthians, expressly refers them to the First Epistle to the Corinthians, which possibly was treasured by them as their one sacred document of the new covenant; and so it was doubtless all over the Christian world till well-nigh the close of the second century. The New Testament was dispersed in portions, a few leading Churches possessing perhaps all or most of the books, and a few remote ones probably only a few detached epistles, or a solitary gospel. A Greek document found in the National Library at Paris within the last few years illustrates this point. The Scillitan martyrs were a body of Africans who sealed their testimony to the faith by suffering martyrdom in the year 180, about three years after the sufferings of the Christians of Lyons and Vienne. North Africa, now the chosen home of the false prophet, was then the most fruitful field for the religion of the Crucified, yielding doctors, saints, confessors, in multitudes. The document which has now come to light tells the story of these North Africans and their testimony to the truth. The details of their judicial examination are there set forth, and in one question, proposed by the heathen magistrate, we have an interesting glimpse of the very point upon which we are insisting, the scattered and detached nature of the New Testament writings at that period. The President of the Roman Court, in the course of his examination, asks the leader of the martyrs, St. Speratus, "What are those books in your cases?" "They are," he replied, "the epistles of that holy man Paul." So that apparently the Scillitan Church depended for instruction, in the closing years of the second century, upon the Epistles of St. Paul alone. The canon of the New Testament grew up by degrees, somehow thus. While the Apostles and their followers and the friends of their followers lived and flourished, men naturally sought after their living testimonies, consulting doubtless such documents as well which lay within their reach. But when the living witnesses and their friends had passed away, the natural instinct of the Church, guided by that Spirit of Truth which in the darkest times has never wholly left Christ’s Spouse, led her to treasure up and dwell with greater love upon those written documents which she had possessed from the beginning. It is no wonder, then, that we do not find large quotations and copious references to the canonical books in the earliest writers-simply because it was impossible they should then have occupied the same place in the Christian consciousness as they now do. Rather, on the contrary, we should be inclined to say that, had they been largely quoted and frequently referred to by Polycarp, Ignatius, or Clement, men might naturally have derived therefrom a forcible argument against the genuine character of the works of these primitive Fathers, as such quotations would have been contrary to the principles of human nature. It is very important for us to remember these facts. They have a very clear bearing upon present-day controversies. Friends and foes of Christianity have often thought that the truth of our religion was bound up with the traditional view of the canon of the New Testament, or with some special theory of inspiration; forgetting the self-evident truth that Christianity existed at the beginning without a canon of the New Testament, that the early Christians depended upon personal testimony alone, and that if the Apostles and their friends had never written a line or left a solitary document behind them, yet that we should have abundant information concerning the work and teachings of our Lord and His Apostles in the writings of the successors of the Apostles, compared with and fortified by contemporaneous pagan testimony. Men have sometimes thought and spoken as if the New Testament descended from-heaven in its present shape, like the image that fell down from Jupiter which the Ephesians worshipped, forgetting the true history of its upgrowth and origin. The critical theories that have been advanced in abundance of late years would have troubled a second-century Christian very little. If the Johannine authorship of the fourth Gospel were denied, or the Pauline authorship of Colossians or Ephesians questioned; what does it matter? would have been his reply. These documents may have been forgeries, but there are plenty of other documents which tell the same story, and I have myself known many men who have suffered and died because they had embraced the truths, from the lips of the Apostles themselves, which they have taught me. The simple fact is, that if all the books of the New Testament were proved impudent forgeries except the Epistle to the Romans, the two Epistles to the Corinthians, and the Calatians, which every person admits, we should have ample and convincing statements of Christian truth and doctrine. The devout Christian may, then, make his mind easy, certain that no efforts and no advances in the field of biblical criticism are likely to ruffle even a feather of the faith once delivered to the saints. But then, some one may come forward and say, is not this a very uncomfortable position for us? Would it not have been much more easy and consoling for Christians to have had the whole canon of Scripture infallibly decided by Divine authority once for all, so as to save all doubts and disputations on the whole subject? Would it not have been better had the Acts of the Apostles expressly named St. Luke as its author, and appended ample proofs that its statement was true? This objection is a very natural one, and springs up at times in every mind; and yet it is merely part and parcel of the larger objection, Why has Revelation been left a matter of doubt and disputation in any respect? Nay, it is part of a still wider and vaster question, Why has truth in any department, scientific, philosophical, ethical, or historical, been left a matter of debate? Why has it not shone forth by its own inherent light and compelled the universal consent of admiring mankind? Why has not the great fundamental truth of all, the existence and nature of God, been made so clear that an atheist could not possibly exist? A century and a half ago Bishop Butler, in his immortal "Analogy," disposed of this objection, which still crops up afresh in every generation as if that work had never been written. God has placed us here in a state of probation, and neither in temporal nor in spiritual matters is the evidence for what is true, and right, and wise so clear and overwhelming that no room is left for mistake or error. As it is in every other department of life, so is it especially with reference to the canon of Scripture. It would doubtless be very convenient for us if the whole question were settled authoritatively and no doubts possible, but would it be good for us? would it be wholesome for our spiritual life? I trow not. We have, indeed, a living and speaking example of the blessings of uncertainty in the state of the Roman Catholic Church, which has tried to better the Divine method of training mankind, and banish all uncertainty. That communion undertakes to settle infallibly all questions of theology, and to leave nothing in doubt; and with what result? The vast body of the laity take no interest whatsoever in theological questions. They regard theology as outside their sphere, and belonging to the clergy exclusively. The clergy in turn believe that the Pope, in his office of infallible and universal pastor and teacher, has alone the right and authority to settle doctrines, and they leave it to him. They have made a solitude, and that they call peace, and the pretence alone of an authority which undertakes to release man from doubt and the need of investigation has paralysed theological inquiry among Roman Catholics. The same results on a vastly larger scale must have happened throughout the Christian world had God made His revelation so clear that no doubt could arise concerning it. Man is a lazy animal by nature, and that laziness would at once have been developed by the very abundance of the light vouchsafed. Religion would have been laid aside as a thing settled once for all. All interest would have been lost in it, and human attention would have been concentrated on those purely mundane matters where uncertainty arises, and therefore imperiously demands the mind’s thought and care. The blessings of uncertainty would offer a very wide topic for meditation. The man of vast wealth whose bread is certain can never know the childlike faith whereby the poor man waits upon his God and receives from Him day by day his daily dole. The uncertainties of life hide from us much future sorrow, teach us to walk by faith, not by sight, and lead us to depend completely on the loving guidance of that Fatherly Hand which does all things well. The uncertainties of life develop the spiritual life of the soul. The doubts and questions which arise about religion bring their own blessings with them too. They develop the intellectual life of the spirit. They prevent religion becoming a matter of superstition, they offer opportunities for the exercise of the graces of honesty, courage, humility, and love; and thus form an Important element in that Divine training by which man is fitted here below for the beatific vision which awaits him hereafter. Human nature ever craves with longing desire to walk by sight. The Divine method evermore prescribes, on the contrary, that man must for the present walk by faith. Very wisely indeed, and with truest spiritual instinct, the poet of the "Christian Year" has sung, in words applicable to life and to theology alike:- "There are who, darkling and alone, Would wish the weary night were gone, Though dawning morn should only show The secret of their unknown woe: Who pray for sharpest throbs of pain To ease them of doubt’s galling chain: ‘Only disperse the cloud,’ they cry, And if our fate be death, give light and let us die." "Unwise I deem them, Lord, unmeet To profit by Thy chastenings sweet, For Thou wouldst have us linger still Upon the verge of good or ill, That on Thy guiding hand unseen Our undivided hearts may lean, And this our frail and foundering bark Glide in the narrow wake of Thy beloved ark." The thoughts with which we have