Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name.

EPILOGUE

A PERSONAL REMINISCENCE

After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. But when day was now breaking, Jesus stood on the beach: howbeit the disciples knew not that it was Jesus. Jesus therefore saith unto them, "Children, have ye aught to eat?" They answered him, 'No.' And he said unto them, "Cast the net on the right side of the boat, and ye shall find." They cast therefore, and now they were not able to draw it for the multitude of fishes. That disciple therefore whom Jesus loved saith unto Peter, 'It is the Lord.' So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the net full of fishes. So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, "Bring of the fish which ye have now taken." Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. Jesus saith unto them, "Come and break your fast." And none of the disciples durst inquire of him, Who art thou? knowing that it was the Lord. Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. This is

now the third time that Jesus was manifested to the disciples, after that he was risen from the dead.

So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of John, lovest thou me more than these?

He saith unto him, ' Yea, Lord; thou knowest that I love thee.' He saith unto him, " Feed my lambs."

He saith to him again a second time, "Simon, son of John, lovest thou me?"

He saith unto him, ' Yea, Lord: thou knowest that I love thee.' He saith unto him, "Tend my sheep."

He saith unto him the third time, "Simon, son of John, lovest thou me? '

Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, ' Lord, thou knowest all things; thou knowest that I love thee.'

Jesus saith unto him, "Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not."

Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, "Follow me."

Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned back on his breast at the supper, and said, Lord, who is he that betrayeth thee? Peter therefore seeing him saith to Jesus, 'Lord, and what shall this man do?' Jesus saith unto him," If I will that he tarry till I come, what is that to thee? follow thou me."

This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what is that to thee?*

And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written.

This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true.

INTRODUCTION TO

THE ACTS OF THE APOSTLES

The opening words of the book announce it as a continuation of the Gospel of Luke, coming from the same author, and addressed to the same "Theophilus." If the Acts of the Apostles strikes the reader as different in character from the Gospel of Luke, it is because the material with which the two books are dealing is so different.

There is another point of authorship, which is of great interest. As the book proceeds, every reader notices, at certain points, a change in the pronouns of the narration, from "they" to "we." This has often been understood to imply that Luke was himself a companion of Paul in some of his journeyings. And this may very possibly have been the case. But all that the change of pronouns necessarily implies is that the author of the Book of Acts, in certain sections of it, transcribes the notes of one who was present at some of the events, his own notes or the notes of some other person. The careful reader will be on the lookout for these "we" sections of the narrative; and will feel how they add to the interest of the book the vividness which always comes from an eyewitness of what is being told.

The general nature of the book is conveyed by its title, the " Acts of the Apostles." The Greek word apostles corresponds to our words missionaries, or commissioners. If we wish to understand the proceedings of commissioners, we must carefully study the commission which it is given them to execute. Accordingly, the opening section of the book narrates, briefly, the Commission of Jesus to his Apostles. A saying of Jesus is recorded in the Gospel of John which seems strange to every reader, which must have seemed doubly strange to those who received the word direct from the lips of the Master. Speaking in the privacy of intimate communion with his disciples Jesus says: "It is expedient for you that I go away for if I go not away, the Comforter will not come unto

you; but if I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgement." Thus another kind of presence is promised the disciples, the descent of the Spirit with his convincing power; without this it would be difficult indeed to understand how it could be expedient for the disciples to lose the visible presence of their Master. Yet, when we study the disciples in the scenes of the gospels, we find that, though they are inspired by the presence of Jesus, they are also overpowered by the transcendent personality with which they are in daily contact. Hence the disciples often appear hesitating and confused; nay, they are sometimes seen to misunderstand the words of their Master. Something of this is found in the disciples as they appear at the opening of this Book of Acts. As they gather for what is to prove their last sight of Jesus before his ascent into heaven, their first word is, Lord, dost thou at this time restore the kingdom to Israel? They are still haunted by the traditional Jewish anticipations of a Messiah, so different from the kingdom of heaven which Jesus had sought to impress upon them. Jesus, on this occasion, quietly puts aside the question as to times and seasons, and tells his disciples that they shall receive power when the Holy Ghost is come upon them, which will be "not many days hence." Accordingly, when they have seen their Master ascend into heaven, they tarry passively at Jerusalem, in prayer and devotional exercises, waiting for that which will be the signal for the commencement of their ministry. They add to their number Matthias, who takes the place of the traitor Judas.

The commission here given to the apostles is found to be twofold. They are to be witnesses for Jesus, (1) in Jerusalem and in all Judea and Samaria, and (2) unto the uttermost part of the earth. It will be seen that the two parts of this commission are very different as regards their bearing upon historic narrative. The witness to Jerusalem and the Holy Land is comparatively a simple thing, occupying a few weeks or months; the historian can narrate it in a few pages. It is very different with the witnessing to the uttermost part of the earth. After two thousand years we see this only imperfectly accomplished. It is clear that the Book of Acts cannot narrate this: it can only deal with the idea of world

evangelization. And this idea is by no means simple. Here may be pointed out a difficulty, not confined to this book, but affecting every reader of an ancient history. The modern reader knows the end of the course of events of which he is reading the beginning; what may be trite and familiar to the reader has come as a novelty to those about whom he reads. So the idea of worldevangelization is to the apostles an idea grasped only gradually, in a series of unfolding stages - unfolding stages of the message and of the machinery by which it is to be propagated. These gradually unfolding stages in the conception of world-evangelization make the logical divisions of the Book of Acts. And the book becomes wonderfully clear because each successive stage is emphasized by vision, or by miracle, or by the two combined.

The term "history" covers very different kinds of writing. Sometimes history is of the nature of "annals"; brief notes of events or geographical details which are of local or temporary interest. At other times the history consists in picturesque incidents, of enduring interest in literature. Or again, history brings out the developing stages in the course of events. All these characteristics of history are found in this Book of Acts. Some of the details that are of local or temporary importance are in this edition omitted, in order to bring into greater prominence that which is the main interest of the book, the successive stages in which is unfolded the idea of world-evangelization.

After the Introduction, the first section of the book relates the Opening of the Gospel to Jerusalem and the Holy Land. The signal from on high for which the apostles are waiting comes to them on the Day of Pentecost. This was a festival at which Jews from various parts of the world would be congregated at Jerusalem. The Descent of the Holy Spirit on this occasion is described in powerful language.

Suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.