of sight, but still of faith and hope! That Christianity was preached during the apostolic age throughout most of the known world, is proved by Rom. x. 18; Col. i. 6, 23.

9. While they beheld. It was important to state that the ascension took place in the full view of spectators. He was taken up. The passive voice is used, implying that he was not the actor, but the object. He was subject to the Father's power. Gen. v. 24; 2 Kings ii. 10, 11. We learn, from ver. 12, that the Mount of Olives was the scene of this transaction, and, more definitely, that part of it near Bethany. Luke xxiv. 50. We are also informed, by Luke xxiv. 50, 51, of the interesting circumstance, that Jesus gave a farewell benediction to his disciples, and, while thus engaged, was parted from them and carried up into heaven; and, Mark tells us, sat on the right hand of God. Many questions have been asked as to the locality, if any, which is here spoken of, the disposition of the body of our ascended Lord, &c. But these are subjects altogether inexplicable. Popular feeling has assigned a place for heaven above us, beyond the stars; but natural philosophy teaches us that above and below are relative, not absolute, terms; and that the blue concave, dotted with stars, is as much below our feet and our earth as above them. Human sagacity cannot pierce that cloud which received him out of their sight. Whether heaven be a state, or a place, or both, is left to the Omniscient One. It is enough that Jesus was taken visibly from earth, and thus opened the door

of faith to the aspirations of his followers. Neander remarks," How could the resurrection of Christ have been to the disciples the groundwork of their belief in everlasting life, if it had been again followed by his death? With the death of Christ, the faith, especially in his resurrection and reappearance, must again, of necessity, have sunk away. Christ would again have appeared to them an ordinary man; their belief in him, as the Messiah, would have suffered a violent shock. How, in this manner, could that conviction of the exaltation of Christ have formed itself within them, which we find expressed in their writings with so much force and precision?"

"Messiah now has gone before

To the blest realms of light:
O, thither may our spirits soar,
And wing their upward flight.
"To guide us to thy glories, Lord,
To lift us to the sky,
O, may thy Spirit still be poured
Upon us from on high."

10. Looked steadfastly toward heaven. The conduct of the spectators is what we should naturally expect it to be, in the contemplation of so august a scene. They followed with earnest and wondering gaze the vanishing form of their Master and Friend. Their fixed attention, moreover, enhanced the value of their testimony to the truth of this important fact. It was open day; not one, but many, were present; and there could be no opportunity for deception. Two men - in white apparel. Angels, or heavenly messengers, who are often represented as clothed in white, the emblem of purity and glory. Matt. xxviii. 3;

Mark xvi. 5; Luke xxiv. 4; John xx. 12; Rev. iii. 4, 5.

11. Ye men of Galilee. Most of the disciples at first were from Galilee. Shall so come in like manner. The usual understanding of this verse has been, that Jesus would personally and literally descend, at some future time, in the clouds, with angels, to judge the world. We

learn that he did appear in person to Paul. Chap. ix. 5; 1 Cor. xi. 23. But the verse before us by no means asserts as much as has been made out

of it by a strained interpretation. It simply states that he will assuredly come again as he went; which signifies, in plain language, that he would come again with power and great glory, for the "cloud" and the "angels" are emblematical of such a manifestation. The certainty and glory of his coming would be like the certainty and glory of his going. The event referred to was the establishment of his religion, upon the destruction of the holy city, temple, and people, of the Jews, by the Romans. Gloriously he ascended, and gloriously he came again, in the spreading abroad of his kingdom in the world. Thus Bishop Pearce remarks, that "it is not said that they should see him come, but that he should come in like manner as they saw him go: we may, therefore, suppose that only Jesus' coming to visit the Jewish nation in their destruction is here meant by the angels.' If it should be objected, that this is too frigid an interpretation of the explicit prediction, "shall so come in like manner," let it be observed that the other exposition, which makes it a prophecy of Christ's descent to judgment "with clouds with an

gels with fire," is equally far removed from a literal construction of the passage, which it professes to be. For, when he ascended, all was love and tranquillity a group of friends received his peaceful farewell-a cloud closed its soft folds around him—and, after he had disappeared, two angels merely, so habited as to be called men, mildly addressed the bereaved disciples with words, such as they then needed, of consolation and encouragement. All was beautifully in accordance with the spirit of Christianity. But the descent, of which this ascension is called the prototype, is represented, in the common belief, as something very different, by those who contend that the words "so," and "in like manner," are to be taken in a strict sense. Christ, in their view, is to come in dread array, with flaming hosts, and sounding trumpets, borne on the crimson clouds of heaven, and descending to take vengeance on his enemies. The point is this: that none interpret this verse literally; that those who profess to do so, after all, represent the second coming of Christ as quite different from his pacific ascension, and deviate wholly from a rigid construction of the words signifying comparison; and that, therefore, the field being open for figurative interpretations, the one is the most probable which identifies the return of Christ, here spoken of, with the glorious extension of his kingdom upon the ruins of Judaism.

There are two considerations which strengthen this position. One is the direct fact, that our Lord predicted his coming during that generation, which could only have been in the

destruction of Jerusalem, and the promulgation of his faith. Matt. xxiv. 27, 30, 31, 34, xxvi. 64; Mark ix. 1; Luke xvii. 24, 30, xxi. 27, 31, 32, 36. The other consideration is, that it was far better adapted to the immediate purposes of comfort and encouragement, for which the angels apparently spoke, to announce the triumphant advent of Christ in that generation, than in some thousands of ages to come. In this, as in other cases, preconceived opinions may lead us to misunderstand Christianity almost as much as they misled the Jews, unless we put ourselves upon our guard against them. Recent fanaticism has taught us the value of sobriety and calmness in expounding prophecies, especially those relating to the second coming of Christ.

12. Returned they unto Jerusalem. Though their faith is weak, and their spiritual vision dim, respecting the nature of their Master's kingdom, they yet obey him with implicit fidelity, and return to the city of the crucifixion. Mount called Olivet; i. e. the Mount of Olives, as elsewhere called; the high ridge lying east of Jerusalem, over the brook Kedron.A Sabbath day's journey. This distance was determined, not by the authority of the law of Moses, but by the Jewish Talmudists and Rabbins. There is some discrepancy of opinion on the subject among the learned; but the general decision is, that the Sabbath day's journey, or the extent which the Jews might travel on that day, was

about seven stadia, or furlongs, or two thousand cubits, making a little less than one of our miles. This was supposed to be the greatest distance of any part of the Jewish camp from the tabernacle, in their journey from Egypt. It is supposed to have been about ten days after the ascension of Jesus, that the Spirit descended on the apostles, at the feast of Pentecost. For he was crucified at the time of the Passover, appeared about forty days, and the Pentecost was fifty days from the Passover.

13. Into an upper room. Literally, "into the upper room." There is no probability that this was in the temple, as some contend, from Luke xxiv. 53. Their object in the temple was worship. Carpenter says, "It is reasonable to conjecture, that this was the chamber where our Lord ate the Passover, where also the apostles appear to have assembled on the evening of the resurrection. If so, it was in the house of a disciple." The Jews were accustomed to use an upper room, as a place of retirement and devotion. Peter, &c. The roll is called, and all are present, except the traitor. This list is apparently given to show that the sacred band was complete. It had withstood all the shocks that had fallen upon it, and was now to be reorganized and commissioned for the great work of the gospel. This catalogue corresponds with that of Mat. x. 2-4; Mark iii. 16-19; and Luke vi. 14-16; except some slight variation in the names, capable of being easily reconciled, and

also changes in the order of record. See notes on the Gospels at the above places.

14. Continued with one accord in prayer. In which three things are observable, their perseverance, their union, and their devotion. They already begin to rise into a higher spiritual life, while awaiting the descent of the Holy Spirit. The bands of Jewish prejudice are loosed, and they emerge more and more into the liberty of Christ. Luke xxiv. 53. — The women. We know that Peter, and probably others of the twelve, were married. Mat. viii. 14; 1 Cor. ix. 5. Those who ministered to Jesus, and who were "last at his cross, and earliest at his grave," were also there, in all likelihood. Notes on Mat. xxvii. 55; Luke viii. 3. If Christianity has done much for woman, woman has also done much for Christianity. Faithfully did her heart at first respond to its divine call, and in all ages she has contributed her full quota, or more, to swell the noble army of martyrs, confessors, and disciples. — Mary, the mother of Jesus. Something pathetic is suggested by this mention of the mother of the Crucified and the Ascended. A sword had pierced through her soul, but a healing balm had followed the wound. Luke ii. 35, 51. The early sayings she had treasured up in her heart, had come to pass. Thought of bliss - her son was the Messiah! But he died. No; he had risen and ascended on high; and he had left his mother, not alone in a hostile world, but in the home of his be

loved John, and surrounded by the affectionate band of believers. This is the last time Mary is mentioned in the New Testament; and here she is not spoken of with any of that idolatrous homage, since superstitiously and impiously given her by a large portion of the Christian world. Nothing is known with certainty of the rest of her life, or of her death. His brethren. See notes on Mat. xii. 46; John vii. 3, 5.

15. In those days. Between the ascension and the day of Pentecost.-Peter. The once fallen, but now penitent and forgiven, apostle, resumes his place, and takes the lead, in speech and action, natural to his impulsive disposition. - The number of the names. Or, "persons; for such is the force of the idiom. A hundred and twenty. Whether it was a designed coincidence or not, this was the same number required for a Jewish council. The whole company of disciples was much greater at this time, as we learn from 1 Cor. xv. 6. The reason of choosing Matthias was to restore the number of twelve, to fill the deserted post with a new witness of Jesus' life, and another preacher of his gospel.

16. Men and brethren. Idiom for "brethren." This scripture. The passage of Scripture he refers to is stated in ver. 20, viz. Ps. lxix. 25, and cix. 8.. -Must needs. Or, "it is fit."-Fulfilled. The passage of the Psalms, uttered by David, is applicable to, is verified in, the case of Judas. The punctuation of Griesbach,

which is deserving of great respect, permits "fulfilled" to be read in connexion with "concerning Judas." David did not speak concerning Judas; but what he did speak, under a spiritual influence, was made good in the case of that traitor. Which was guide to them that took Jesus. Mat. xxvi. 47, 48; John xviii. 2, 3. The treachery of Judas consisted in betraying the retirement of Jesus to the knowledge of his enemies, and pointing him out by a kiss of pretended friendship.

17. Numbered with us. Judas was enrolled in the catalogue of the twelve by Matthew, Mark, and Luke. Why he was chosen by Jesus we cannot fully comprehend; yet we can perceive the great value of Judas' testimony to the innocence of his Master, (Mat. xxvii. 4,) because he had been received as a companion and friend, and would have readily made known to the Jews any thing criminal, seditious, or blameworthy, in the private character of Jesus, especially as it would have tended to exculpate his own wickedness. This ministry. Or, "this service." The desertion of so high a post as that to which he had been called- -the work of human salvation, the service of God-necessarily aggravated tenfold his guilt.

18, 19. These verses are, beyond doubt, not a part of Peter's address, but parenthetical, thrown in as explanatory by the historian. For it was not necessary to inform the dis

ciples then present of the fate of Judas, which, it is said, was well known in Jerusalem; and the introduction, also, of Aceldama, with its meaning, was evidently designed for the information of foreigners, not natives.

This man purchased a field. This is not inconsistent with Mat. xxvii. 7, where it is said the chief priests negotiated the purchase of the field. For in the Scriptures, and other writings, a man is said, by an idiom of speech, to do that which he causes, or occasions, to be done. Gen. xlii. 38; Rom. xiv. 15. Judas was the means of the field being bought, and he furnished the money. - -Falling headlong, &c. This description presents no real discrepancy with the statement in Mat. xxvii. 5, as soon as we understand that Matthew simply relates the act of suicide, but that Luke informs us of what took place subsequently, viz. that the suspended body fell, and was dashed to pieces, or burst asunder. Agitated with remorse and terror, and destitute of all self-possession, it was not strange that Judas should secure his weight in so frail a manner as to fall from the support in the act of hanging, and then the other consequences might naturally follow. Known unto all; i. e. it was generally known, it was "common talk;" not that each individual knew it. — In their proper tongue. Or, better, "peculiar dialect," which was Aramaic or Syro-Chaldaic, a species of later Hebrew. This has been viewed as