Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
Then had the churches. But the true reading here seems to be 'the Church' х hee (G3588) ekkleesia (G1577), with A B C, etc., and most versions], which Lachmann and Tischendorf adopt (and DeWette, Alford, and Lechler approve, though not Meyer). Indeed, it is hardly conceivable that 'churches,' in any proper sense of the term, should have been formed thus early "throughout all Judea and Galilee and Samaria."
Rest, х eireeneen (G1515)] - or 'peace.' This rest or peace, however, was not so much owing to Saul's conversion as probably to the Jews themselves having other things to stand to. For at that very time (as Lardner notices) they were filled with alarm at the Emperor Caligula's persistent determination to have an image of himself set up in the temple of Jerusalem; to prevent which they sent an influential deputation to remonstrate with him; and when this failed, and Petronius, governor of Syria, was ordered to make war on the Jews, in order to force on them this obnoxious measure, thousands of them hastened to implore him not to do this, or, if he was resolved on it, to take their lives rather than oblige them to yield. It was delayed, however, only on the intercession of Herod Agrippa, whose influence with the emperor at that time was great; and but for Caligula's death, the measure would probably have been carried out, (Josephus, Ant. 8: 8. 1-8; Lardner,
I. chapters 2: and 8:) This was sufficient to withdraw for some time the attention of the Jews from the Christians, and give them rest.
Throughout all Judea and Galilee and Samaria. This incidental notice of the extent to which Christianity had spread and converts been made in all the great scenes of our Lord's ministry, where the facts proclaimed by the heralds of the Cross could be best attested, is extremely interesting (see the note at Acts 8:4).
And were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied. The structure of the sentence х eichon (G2192) eireeneen (G1515), oikodomoumenee (G3618) kai (G2532) poreuomenee (G4198) too (G3588) foboo (G5401) tou (G3588) kuriou (G2962), kai (G2532) tee (G3588) parakleesei (G3874) tou (G3588) hagiou (G40) pneumatos (G4151) epleethuneto (G4129)] will hardly bear this sense-which our translators have adopted from Beza, in opposition to the Vulgate, Luther, Calvin, and the best modern critics. The true sense appears to be this: 'Then had the Church rest throughout all Judea, and Samaria, and Galilee, being built up and walking in the fear of the Lord, and was replenished with the comfort of the Holy Spirit.' It is objected to this rendering of the last clause (by Alford and Alexander) that the word pleethunoo (G4129), though classically it signifies to 'make full' or 'be full,' is never so used in Hellenistic Greek, but always in the sense of to 'multiply.' So (with Meyer, Webster and Wilkinson, and Hackett) they render this clause, 'was multiplied by the exhortation (or 'consolation,' or, 'aid,' or 'encouragement') of the Holy Spirit.' But this is a most unusual idea in the New Testament; and though to 'multiply' seems the sense of the word elsewhere in the New Testament, the two ideas of 'multiply' and 'fill' are so cognate that the word is in the Septuagint used in the sense of 'fill,' often enough to show that it is as good Hellenistic as classical Greek (ex. gr., Genesis 18:20; Deuteronomy 28:2; Psalms 4:7; Psalms 65:13; Psalms 92:14).
We therefore have no hesitation in translating, 'were replenished with the Holy Spirit' (with the Vulgate, Luther, Calvin, DeWette, and Baumgarten). The outward peace which the Church enjoyed was improved (says the sacred historian) to its internal consolidation and advancement; their walk before men in the fear of the Lord, and their inward consolation through the power of the Holy Spirit, going sweetly together. The way has now been prepared by the narrative of Saul's conversion and early labours, for relating those wonderful events in his missionary life which were to occupy the principal part of this book. But as the sacred historian had still to relate some particulars of the doings and sufferings of that "apostle of the circumcision," with which hitherto we have been chiefly occupied-and most of all, the last great honour conferred upon him, of "opening the door of faith to the Gentiles" - he now returns to him, leaving him finally when has to take up the career of a still greater apostle, (Acts 13:1-52.)
Peter at Lydda Heals Aeneas of the Palsy, and Raises Dorcas to Life at Joppa (9:32-43)