{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ACT","commentaryId":"jamieson-fausset-brown","name":"Acts","commonName":"Acts","introduction":"THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.\n\nThe genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.\n\nIn our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.\n\nThe manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--\"we\"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).\n\nThe undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his HorÃ&brvbr PaulinÃ&brvbr, to which Mr. BIRKS has made a number of ingenious additions in his HorÃ&brvbr ApostolicÃ&brvbr. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.\n\nMuch has been written about the object of this history. Certainly \"the Acts of the Apostles\" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary. \n\n\n\nNext: Acts Chapter 1\n\n","order":44,"numberOfChapters":28,"sha256":"c94aad3dd7e20061c0935f668f020beecd42d660333a1ba60e42c592e5a6a94e","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ACT/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ACT","chapter":1},"lastChapterNumber":28,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ACT/28.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ACT","chapter":28},"totalNumberOfVerses":775},"chapter":{"number":19,"content":[{"type":"verse","number":2,"content":["Have ye received the Holy Ghost since ye believed?--rather, \"Received ye the Holy Ghost when ye believed?\" implying, certainly, that the one did not of necessity carry the other along with it (see on Act 8:14-17). Why this question was asked, we cannot tell; but it was probably in consequence of something that passed between them from which the apostle was led to suspect the imperfection of their light. \n\nWe have not so much as heard whether there be any Holy Ghost--This cannot be the meaning, since the personality and office of the Holy Ghost, in connection with Christ, formed an especial subject of the Baptist's teaching. Literally, the words are, \"We did not even hear whether the Holy Ghost was (given)\"; meaning, at the time of their baptism. That the word \"given\" is the right supplement, as in Joh 7:39, seems plain from the nature of the case.\n\n"]},{"type":"verse","number":4,"content":["Then said Paul, John . . . baptized with the baptism of repentance--water unto repentance. \n\nsaying unto the people, that they should believe on him which should come after him--that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.\n\n"]},{"type":"verse","number":5,"content":["When they heard this--not the mere words reported in Act 19:4, but the subject expounded according to the tenor of those words. \n\nthey were baptized--not however by Paul himself (Co1 1:14). \n\nin the name of the Lord Jesus--into the whole fulness of the new economy, as now opened up to their believing minds.\n\n"]},{"type":"verse","number":6,"content":["And when Paul had laid his hands upon them . . . they spake with tongues, &c.--See on Act 10:44-45.\n\n"]},{"type":"verse","number":8,"content":["he went into the synagogue and spake boldly for . . . three months, &c.--See on Act 17:2-3.\n\n"]},{"type":"verse","number":9,"content":["when divers--\"some.\" \n\nwere hardened, &c.--implying that others, probably a large number, believed. \n\nspake evil of that way before the multitude, he departed--from the synagogue, as at Corinth (Act 18:7). \n\nand separated the disciples--withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude. \n\ndisputing--\"discoursing\" or \"discussing.\" \n\ndaily in the school--or lecture hall. \n\nof one Tyrannus--probably a converted teacher of rhetoric or philosophy.\n\n"]},{"type":"verse","number":10,"content":["this continued . . . two years--in addition to the former three months. See on Act 20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on Act 20:2-3) is twice called his third visit (Co2 12:14; Co2 13:1). See on Co2 1:15-16, which might seem inconsistent with this. The passage across was quite a short one (see on Act 18:19) --Towards the close of this long stay at Ephesus, as we learn from Co1 16:8, he wrote his FIRST EPISTLE TO THE CORINTHIANS; also (though on this opinions are divided) the EPISTLE TO THE GALATIANS. (See Introduction to First Corinthians, and Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (Act 18:7-10), so at Ephesus. \n\nso that all they which dwelt in--the Roman province of \n\nAsia heard the word of the Lord Jesus, both Jews and Greeks--This is the \"great door and effectual opened unto him\" while resident at Ephesus (Co1 16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (Act 20:17, &c.). And thus Ephesus became the \"ecclesiastical center for the entire region, as indeed it remained for a very long period\" [BAUMGARTEN]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col 1:7; Col 4:12-17; Plm 1:23).\n\n"]},{"type":"verse","number":11,"content":["God wrought special--no ordinary \n\nmiracles by the hands of Paul--implying that he had not been accustomed to work such.\n\n"]},{"type":"verse","number":12,"content":["So that from his body were brought unto the sick handkerchiefs or aprons, &c.--Compare Act 5:15-16, very different from the magical acts practiced at Ephesus. \"God wrought these miracles\" merely \"by the hands of Paul\"; and the very exorcists (Act 19:13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the \"magnifying of the Lord Jesus\" (Act 19:17) showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.\n\n"]},{"type":"verse","number":13,"content":["vagabond Jews--simply, \"wandering Jews,\" who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in Mat 12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Luk 9:49-50. \n\nWe adjure you by Jesus whom Paul preacheth--a striking testimony to the power of Christ's name in Paul's mouth.\n\n"]},{"type":"verse","number":14,"content":["seven sons of . . . Sceva . . . chief of the priests--head, possibly, of one of the twenty-four courts.\n\n"]},{"type":"verse","number":15,"content":["the evil spirit answered, Jesus I know--\"recognize.\" \n\nand Paul I know--\"know intimately,\" in contrast to them, whom he altogether disowns. \n\nbut who are ye?\n\n"]},{"type":"verse","number":16,"content":["And the man in whom the evil spirit was--Mark the clear line of demarcation here between \"the evil spirit which answered and said\" and \"the man in whom the evil spirit was.\" The reality of such possessions could not be more clearly expressed. \n\nleaped on them . . . so that they fled . . . naked and wounded--This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to \"all the Jews and Greeks at Ephesus, that fear fell on them,\" and that \"the name of the Lord Jesus was magnified.\"\n\n"]},{"type":"verse","number":18,"content":["many that believed came and confessed . . . their deeds--the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.\n\n"]},{"type":"verse","number":19,"content":["Many of them . . . which used curious arts--The word signifies things \"overdone\"; significantly applied to arts in which laborious but senseless incantations are practiced. \n\nbrought their books--containing the mystic formularies. \n\nand burned them before all--The tense, here used graphically, expresses progress and continuance of the conflagration. \n\ncounted the price . . . and found it fifty thousand pieces of silver--about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [HOWSON].\n\n"]},{"type":"verse","number":21,"content":["After these things were ended--completed, implying something like a natural finish to his long period of labor at Ephesus. \n\nPaul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem . . . After I have been there, I must also see Rome--Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he \"saw Rome\" only as a prisoner.\n\n"]},{"type":"verse","number":22,"content":["So he sent into Macedonia . . . Timotheus and Erastus--as his pioneers, in part to bring \"them into remembrance of his ways which were in Christ\" (Co1 4:17; Co1 16:10), partly to convey his mind on various matters. After a brief stay he was to return (Co1 16:11). It is very unlikely that this Erastus was \"the chamberlain of the city\" of Corinth, of that name (Rom 16:23). \n\nhe himself stayed in--the province of \n\nAsia for a season--that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).\n\n"]},{"type":"verse","number":23,"content":["the same time--of Paul's proposed departure. \n\nabout that--\"the\" \n\nway--So the new religion seemed then to be designated (Act 9:2; Act 22:4; Act 24:14).\n\n"]},{"type":"verse","number":24,"content":["silver shrines for--\"of\" \n\nDiana--small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized). \n\ngain to the craftsmen--the master-artificers.\n\n"]},{"type":"verse","number":25,"content":["Whom he called together with the workmen of like occupation--rather, \"with the workmen (or fabricators) of such articles,\" meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.\n\n"]},{"type":"verse","number":26,"content":["ye see and hear--The evidences of it were to be seen, and the report of it was in everybody's mouth. \n\nthat not alone at Ephesus, but almost throughout all Asia, this Paul hath . . . turned away much people--Noble testimony this to the extent of Paul's influence! \n\nsaying that they be no gods which are made with hands--The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.\n\n"]},{"type":"verse","number":27,"content":["So that not only this our craft is in danger . . . but, &c.--that is, \"that indeed is a small matter; but there is something far worse.\" So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (Act 16:19-21). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made. \n\nalso the temple of the great goddess Diana . . . despised, and her magnificence . . . destroyed, whom all Asia and the world worshippeth--It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (Act 19:35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [HOWSON]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!\n\n"]},{"type":"verse","number":28,"content":["Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [STRABO in HOWSON].\n\n"]},{"type":"verse","number":29,"content":["having caught Gaius and Aristarchus--disappointed of Paul, as at Thessalonica (Act 17:5-6). They are mentioned in Act 20:4; Act 27:2; Rom 16:23; Co1 1:14; and probably Jo3 1:1. If it was in the house of Aquila and Priscilla that he found an asylum (see Co1 16:9), that would explain Rom 16:3-4, where he says of them that \"for his life they laid down their own necks\" [HOWSON]. \n\nrushed . . . into the theatre--a vast pile, whose ruins are even now a wreck of immense grandeur [SIR C. FELLOWES, Asia Minor, 1839].\n\n"]},{"type":"verse","number":30,"content":["when Paul would have entered in--with noble forgetfulness of self. \n\nunto the people--the demos, that is, the people met in public assembly. \n\nthe disciples suffered him not--The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.\n\n"]},{"type":"verse","number":31,"content":["And certain of the chief of Asia--literally, \"And certain also of the Asiarchs.\" These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's \"friends,\" and knowing the passions of a mob, excited during the festivals, \"sent (a message) to him desiring him not to adventure himself into the theater.\"\n\n"]},{"type":"verse","number":33,"content":["they drew Alexander out of the multitude, the Jews putting him forward--rather, \"some of the multitude urged forward Alexander, the Jews thrusting him forward.\" As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (BENGEL'S conjecture, that this was Alexander the coppersmith, Ti2 4:14, has little to support it). \n\nbeckoned with the hand--compare Act 13:16; Act 21:40. \n\nwould have made his defence--\"offered to speak in defense.\"\n\n"]},{"type":"verse","number":34,"content":["But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.--The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.\n\n"]},{"type":"verse","number":35,"content":["when the town-clerk--keeper of the public archives, and a magistrate of great authority. \n\nhad appeased--\"calmed.\" \n\nthe people--\"the multitude,\" which the very presence of such an officer would go far to do. \n\nhe said . . . what man . . . knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana--literally, the neocoros or \"warden.\" The word means \"temple-sweeper\"; then, \"temple-guardian.\" Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [WEBSTER and WILKINSON]. \n\nand of the image which fell down from Jupiter--\"from the sky\" or \"from heaven.\" See on Act 19:27. \"With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be \"not made with hands\"\" [WEBSTER and WILKINSON].\n\n"]},{"type":"verse","number":36,"content":["Seeing that these things cannot be spoken against, &c.--Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?\n\n"]},{"type":"verse","number":37,"content":["For ye have brought hither these men, which are neither robbers of churches--\"temple-plunderers,\" or sacrilegious persons. \n\nnor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.\n\n"]},{"type":"verse","number":38,"content":["if Demetrius have a matter--of complaint. \n\nagainst any man, the law is open--rather, \"the court days are being held.\" \n\nand there are deputies--literally \"proconsuls\" (see on Act 13:7); that is, probably, the proconsul and his council, as a court of appeal.\n\n"]},{"type":"verse","number":39,"content":["if ye inquire--\"have any question.\" \n\nconcerning other matters--of a public nature.\n\n"]},{"type":"verse","number":40,"content":["For we--the public authorities. \n\nare in danger of being called in question--by our superiors.\n\n\n\n\nNext: Acts Chapter 20\n\n"]}],"introduction":"SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)\n\nwhile Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (Co1 1:12; Co1 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (Co1 2:1-5). \n\nPaul having passed through the upper coasts--\"parts,\" the interior of Asia Minor, which, with reference to the seacoast, was elevated. \n\ncame to Ephesus--thus fulfilling his promise (Act 18:21). \n\nfinding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ACT/19.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ACT","chapter":19},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ACT/20.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ACT","chapter":20},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ACT/18.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ACT","chapter":18},"numberOfVerses":34}