Acts 2

Act 2:1-4 . An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, Act 2:5-12 . Some cavil, Act 2:13 , and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, Act 2:14-21 . He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, Act 2:22-36 . The people are alarmed and convinced, and inquire what they shall do, Act 2:37 . He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, Act 2:38-40 . They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, Act 2:41 , Act 2:42 . The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, Act 2:43-47 . Verse 1 When the day of pentecost was fully come - The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Lev 23:15 , Lev 23:16 , in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost. 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin. 2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed. 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved. 4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new. They were all with one accord in one place - It is probable that the All here mentioned means the one hundred and twenty spoken of Act 1:15 , who were all together at the election of Matthias. With one accord, ὁμοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need. In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Act 2:46 , where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Act 2:15 , which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Act 3:1 , it is most probable that the temple was the place in which they were assembled. Verse 2 A sound from heaven - Probably thunder is meant, which is the harbinger of the Divine presence. Rushing mighty wind - The passage of a large portion of electrical fluid over that place would not only occasion the sound, or thunder, but also the rushing mighty wind; as the air would rush suddenly and strongly into the vacuum occasioned by the rarefaction of the atmosphere in that place, through the sudden passage of the electrical fluid; and the wind would follow the direction of the fire. There is a good deal of similarity between this account and that of the appearance of God to Elijah, 1Kgs 19:11 , 1Kgs 19:12 , where the strong wind, the earthquake, and the fire, were harbingers of the Almighty's presence, and prepared the heart of Elijah to hear the small still voice; so, this sound, and the mighty rushing wind, prepared the apostles to receive the influences and gifts of the Holy Spirit. In both cases, the sound, strong wind, and fire, although natural agents, were supernaturally employed. See the note on Act 9:7 . Verse 3 Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages. Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exo 3:2 , Exo 3:3 ; and thus he manifested himself when he delivered the law on Mount Sinai, Exo 19:16-20 . The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned Gen 15:9-17 , is given, instead of the burning lamp passing between the divided pieces of the victim, Gen 15:17 , Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, 2Chr 7:1-3 . The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era. "A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: - Talia vociferans gemitu tectum omne replebat: Cum subitum, dictuque oritur mirabile monstrum. Namque manus inter, maestorumque ora parentum. Ecce levis summo de vertice visus Iuli Fundere lumen apex, tactuque innoxia molli Lambere flamma comas, et circum tempora pasci. Nos pavidi trepidare metu, crinemque flagrantem Excutere, et sanctos restinguere fontibus ignes. At pater Anchises oculos ad sidera laetus Extulit, et coelo palamas cum voce tetendit: Jupiter omnipotens - Da auxilium, pater, atque haec omina firma. Virg. Aen. ii. v. 679. While thus she fills the house with clamorous cries, Our hearing is diverted by our eyes; For while I held my son, in the short space Betwixt our kisses and our last embrace, Strange to relate! from young Iulus' head, A lambent flame arose, which gently spread Around his brows, and on his temples fed. Amazed, with running water, we prepare To quench the sacred fire, and slake his hair; But old Anchises, versed in omens, rear'd His hands to heaven, and this request preferr'd: If any vows almighty Jove can bend, Confirm the glad presage which thou art pleased to send. Dryden. There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ. It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isa 5:24 , לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Jos 15:2 , לשן lashon, a tongue. And in Jos 15:5 , what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea. It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed. Verse 4 To speak with other tongues - At the building of Babel the language of the people was confounded; and, in consequence of this, they became scattered over the face of the earth: at this foundation of the Christian Church, the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd and superintendent (επισκοπος) of all souls. As the Spirit gave them utterance - The word αποφθεγγεσθαι seems to imply such utterance as proceeded from immediate inspiration, and included oracular communications. Verse 5 Devout men, out of every nation - Either by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the passover, and for purposes of traffic, or proselytes to Judaism, who had come up for the same purpose: for I cannot suppose that the term ανδρες ευλαβεις, devout men, can be applied to any other. At this time there was scarcely a commercial nation under heaven where the Jews had not been scattered for the purpose of trade, merchandize, etc., and from all these nations, it is said, there were persons now present at Jerusalem. Verse 6 When this was noised abroad - If we suppose that there was a considerable peal of thunder, which followed the escape of a vast quantity of electric fluid, and produced the mighty rushing wind already noticed on Act 2:2 , then the whole city must have been alarmed; and, as various circumstances might direct their attention to the temple, having flocked thither they were farther astonished and confounded to hear the disciples of Christ addressing the mixed multitude in the languages of the different countries from which these people had come. Every man heard them speak in his own language - Use may naturally suppose that, as soon as any person presented himself to one of these disciples, he, the disciple, was immediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately enabled to address him in Latin - if a Grecian, in Greek - an Arab, in Arabic, and so of the rest. Verse 7 Are not all these - Galileans? - Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and, consequently, naturally ignorant of those languages which they now speak so fluently. Verse 8 How hear we every man in our own tongue - Some have supposed from this that the miracle was not so much wrought on the disciples as on their hearers: imagining that, although the disciples spoke their own tongue, yet every man so understood what was spoken as if it had been spoken in the language in which he was born. Though this is by no means so likely as the opinion which states that the disciples themselves spoke all these different languages, yet the miracle is the same, howsoever it be taken; for it must require as much of the miraculous power of God to enable an Arab to understand a Galilean, as to enable a Galilean to speak Arabic. But that the gift of tongues was actually given to the apostles, we have the fullest proof; as we find particular ordinances laid down by those very apostles for the regulation of the exercise of this gift; see 1Cor 14:1 , etc. Verse 9 Parthians - Parthia anciently included the northern part of modern Persia: it was situated between the Caspian Sea and Persian Gulf, rather to the eastward of both. Medes - Media was a country lying in the vicinity of the Caspian Sea; having Parthia on the east, Assyria on the south, and Mesopotamia on the west. Elamites - Probably inhabitants of that country now called Persia: both the Medes and Elamites were a neighboring people, dwelling beyond the Tigris. Mesopotamia - Now Diarbec in Asiatic Turkey; situated between the rivers Tigris and Euphrates; having Assyria on the east, Arabia Deserta with Babylonia on the south, Syria on the west, and Armenia on the north. It was called Padan-aram by the ancient Hebrews, and by the Asiatics is now called Maverannhar, i.e. the country beyond the river. Judea - This word has exceedingly puzzled commentators and critics; and most suspect that it is not the true reading. Bishop Pearce supposes that Ιουδαιαν is an adjective, agreeing with Μεσοποταμιαν, and translates the passage thus: the dwellers in Jewish Mesopotamia. He vindicates this translation by showing that great numbers of the Jews were settled in this country: Josephus says that the ten tribes remained in this country till his time; that "there were countless myriads of them there, and that it was impossible to know their numbers." - Μυριαδες απειροι, και αριθμῳ γνωσθηναι μη δυναμεναι. See Ant. lib. xv. c. 2, s. 2, and c. 3, s. 1; Bell. Jud. lib. i. c. 1, 2. This interpretation, however ingenious, does not comport with the present Greek text. Some imagine that Ιουδαιαν is not the original reading; and therefore they have corrected it into Syriam, Syria; Armeniam, Armenia; Ινδιαν, India; Λυδιαν, Lydia; Ιδουμαιαν, Idumea; Βιθυνιαν, Bithynia; and Κιλικιαν, Cilicia: all these stand on very slender authority, as may be seen in Griesbach; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking were known to be Galileans; now the Galilean dialect was certainly different from that spoken in Judea - the surprise was occasioned by a Jew being able to comprehend the speech of a Galilean, without any interpreter and without difficulty; and yet it is not easy to suppose that there was such a difference between the two dialects as to render these people wholly unintelligible to each other. Cappadocia - Was an ancient kingdom of Asia comprehending all that country that lies between Mount Taurus and the Euxine Sea. Pontus - Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia; bounded on the east by Colchis; on the west by the river Halys; on the north by the Black Sea; and on the south by Armenia Minor. The famous Mithridates was king of this country; and it was one of the last which the Romans were able to subjugate. Asia - Meaning probably Asia Minor; it was that part of Turkey in Asia now called Natolia. Verse 10 Phrygia - A country in Asia Minor, southward of Pontus. Pamphylia - The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean Sea. Egypt - A very extensive country of African bounded by the Mediterranean on the north; by the Red Sea and the Isthmus of Suez, which divide it from Arabia, on the east; by Abyssinia or Ethiopia on the south; and by the deserts of Barca and Nubia on the west. It was called Mizraim by the ancient Hebrews, and now Mesr by the Arabians. It extends 600 miles from north to south; and from 100 to 250 in breadth, from east to west. Libya - In a general way, among the Greeks, signified Africa; but the northern part, in the vicinity of Cyrene, is here meant. Cyrene - A country in Africa on the coast of the Mediterranean Sea, southward of the most western point of the Island of Crete. Strangers of Rome - Persons dwelling at Rome, and speaking the Latin language, partly consisting of regularly descended Jews and proselytes to the Jewish religion. Verse 11 Cretes - Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean Sea, now called Candia. Arabians - Natives of Arabia, a well known country of Asia, having the Red Sea on the west; the Persian Gulf on the east; Judea on the north; and the Indian Ocean on the south. The wonderful works of God - Such as the incarnation of Christ; his various miracles, preaching, death, resurrection, and ascension; and the design of God to save the world through him. From this one circumstance we may learn that all the people enumerated above were either Jews or proselytes; and that there was probably none that could be, strictly speaking, called heathens among them. It may at first appear strange that there could be found Jews in so many different countries, some of which were very remote from the others; but there is a passage in Philo's Embassy to Caius which throws considerable light on the subject. In a letter sent to Caius by King Agrippa, he speaks of to the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea, not only into neighboring countries, such as Egypt, Phoenicia, Syria, and Coelosyria, but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the innermost parts of Pontus; also in the regions of Europe, Thessaly, Boeotia, Macedonia, Aetolia, Attica, Argos, Corinth, and the principal parts of Peloponnesus. Not only the continents and provinces (says he) are full of Jewish colonies, but the most celebrated isles also, Euboea, Cyprus, and Crete, not to mention the countries beyond the Euphrates. All these (a small part of Babylon and some other praefectures excepted, which possess fertile territories) are inhabited by Jews. Not only my native city entreats thy clemency, but other cities also, situated in different parts of the world, Asia, Europe, Africa; both islands, sea coasts, and inland countries." Philonis Opera, edit. Mangey, vol. ii. p. 587. It is worthy of remark that almost all the places and provinces mentioned by St. Luke are mentioned also in this letter of King Agrippa. These, being all Jews or proselytes, could understand in some measure the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done, and to be themselves subjects of his mighty working. These, on their return to their respective countries, would naturally proclaim what things they saw and heard; and by this the way of the apostles was made plain; and thus Christianity made a rapid progress over all those parts in a very short time after the resurrection of our Lord. Verse 13 These men are full of new wine - Rather sweet wine, for γλευκους, cannot mean the mustum, or new wine, as there could be none in Judea so early as pentecost. The Γλευκος, gleucus, seems to have been a peculiar kind of wine, and is thus described by Hesychius and Suidas: Γλευκος, το αποσταγμα της σταφυλης, πριν πατηθῃ. Gleucus is that which distils from the grape before it is pressed. This must be at once both the strongest and sweetest wine. Calmet observes that the ancients had the secret of preserving wine sweet through the whole year, and were fond of taking morning draughts of it: to this Horace appears to refer, Sat. l. ii. s. iv. ver. 24. Aufidius forti miscebat mella Falerno. Mendose: quoniam vacuis committere venis Nil nisi lene decet: leni praecordia mulso Prolueris melius. Aufidius first, most injudicious, quaffed Strong wine and honey for his morning draught. With lenient bev'rage fill your empty veins, For lenient must will better cleanse the reins. Francis. Verse 14 Peter, standing up with the eleven - They probably spoke by turns, not altogether; but Peter began the discourse. All ye that dwell at Jerusalem - Οἱ κατοικουντες would be better translated by the word sojourn, because these were not inhabitants of Judea, but the strangers mentioned in Act 2:9-11 , who had come up to the feast. Verse 15 But the third hour of the day - That is, about nine o'clock in the morning, previously to which the Jews scarcely ever ate or drank, for that hour was the hour of prayer. This custom appears to have been so common that even the most intemperate among the Jews were not known to transgress it; Peter therefore spoke with confidence when he said, these are not drunken - seeing it is but the third hour of the day, previously to which even the intemperate did not use wine. Verse 16 Spoken by the prophet Joel - The prophecy which he delivered so long ago is just now fulfilled; and this is another proof that Jesus whom ye have crucified is the Messiah. Verse 17 In the last days - The time of the Messiah; and so the phrase was understood among the Jews. I will pour out of my Spirit upon all flesh - Rabbi Tanchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet prophesied; but, in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter. Your sons and your daughters shall prophesy - The word prophesy is not to be understood here as implying the knowledge and discovery of future events; but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ. Your young men shall see visions, etc. - These were two of the various ways in which God revealed himself under the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the Divine presence: fire was the most ordinary, as it was the most expressive, symbol. Thus he appeared to Moses on Mount Horeb, and afterwards at Sinai; to Abraham, Genesis 15:1-21; to Elijah, 1Kgs 19:11 , 1Kgs 19:12 . At other times he revealed himself by angelic ministry: this was frequent, especially in the days of the patriarchs, of which we find many instances in the book of Genesis. By dreams he discovered his will in numerous instances: see the remarkable case of Joseph, Gen 37:5 , Gen 37:9 ; of Jacob, Gen 28:1 , etc.; Gen 46:2 , etc.; of Pharaoh, Gen 41:1-7 ; of Nebuchadnezzar, Dan 4:10-17 . For the different ways in which God communicated the knowledge of his will to mankind, see the note on Gen 15:1 . Verse 18 On my servants and on my handmaidens - This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man, these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit. Verse 19 I will show wonders - It is likely that both the prophet and the apostle refer to the calamities that fell upon the Jews at the destruction of Jerusalem, and the fearful signs and portents that preceded those calamities. See the notes on Mat 24:5-7 (note), where these are distinctly related. Blood, fire, and vapour of smoke - Skirmishes and assassinations over the land, and wasting the country with fire and sword. Verse 20 The sun shall be turned into darkness, and the moon into blood - These are figurative representations of eclipses, intended most probably to point out the fall of the civil and ecclesiastical state in Judea: see the notes on Mat 24:29 . That the Sun is darkened when a total eclipse takes place, and that the Moon appears of a bloody hue in such circumstances, every person knows. Verse 21 Whosoever shall call on the name of the Lord shall be saved - The predicted ruin is now impending; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known; and that All the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on Mat 24:13 . Verse 22 A man approved of God - Αποδεδειγμενον, celebrated, famous. The sense of the verse seems to be this: Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs; and all these done in such profusion as had never been done by the best of your most accredited prophets. And these signs, etc., were such as demonstrated his Divine mission. Verse 23 Him, being delivered by the determinate counsel - Bp. Pearce paraphrases the words thus: Him having been given forth; i.e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in Joh 1:14 ; see also Act 4:28 . Kypke contends that εκδοτον, delivered, does not refer to God, but to Judas the traitor "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting." By the determinate counsel, ὡρισμενῃ βουλῃ; that counsel of God which defined the time, place, and circumstance, according (προγνωσει) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to show the Jews that it was not through Christ's weakness or inability to defend himself that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, Rev 13:8 , to give his Son a sacrifice for sin; and the treachery of Judas, and the malice of the Jews were only the incidental means by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice, but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter. By wicked hands have crucified and slain - I think this refers to the Romans, and not to the Jews; the former being the agents, to execute the evil purposes of the latter. It is well known that the Jews acknowledged that they had no power to put our Lord to death, Joh 18:31 , and it is as well known that the punishment of the cross was not a Jewish, but a Roman, punishment: hence we may infer that by δια χειρων ανομων, by the hands of the wicked, the Romans are meant, being called ανομοι, without law, because they had no revelation from God; whereas the others had what was emphatically termed ὁ νομος του Θεου, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans. Verse 24 Whom God hath raised up - For, as God alone gave him up to death, so God alone raised him up from death. Having loosed the pains of death - It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of חבלי מות chebley maveth, in Psa 116:3 , or חבלי שאול chebley sheol, in Psa 18:5 , and in 2Sam 22:6 , to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that λυειν τας ωδινας θανατου, signifies rather to Remove the pains or sufferings of death. So Lucian, De Conscr. Hist., says, "a copious sweat to some, ελυσε τον πυρετον, Removes or carries off the fever." So Strabo, speaking of the balm of Jericho, says, λυει δε κεφαλαλγιας θαυμαστως - it wonderfully Removes the headache, etc. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as commonly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary consequence of his own Divine power. Instead of θανατου, of death, the Codex Bezae, Syriac, Coptic, and Vulgate, have Ἁιδου, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles' creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion. Verse 25 For David speaketh concerning him - The quotation here is made from Psa 16:8-11 (note), which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there. Verse 26 And my tongue was glad - In the Hebrew it is ויגל כבודי vaiyagel kebodi, "And my glory was glad:" but the evangelist follows the Septuagint, in reading και ηγαλλιασατο ἡ γλωσσα μου, what all the other Greek interpreters in the Hexapla translate δοξα μου, my glory. And what is to be understood by glory here! Why the soul, certainly, and not the tongue; and so some of the best critics interpret the place. Verse 27 Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Mat 11:23 (note). To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression. Verse 28 Thou hast made known to me the ways of life - That is, the way from the region of death, or state of the dead and separate spirits; so that I shall resume the same body, and live the same kind of life, as I had before I gave up my life for the sin of the world. Verse 29 Let me speak freely - of the patriarch David - In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall rest in hope, "Neither worm nor insect had power over David." It is possible that this opinion prevailed in the time of St. Peter, and, if so, his words are the more pointed and forcible; and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, etc., is not to be applied to David himself appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again; but his soul was left εις ᾁδου, in the state of the dead, and He saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul εξ ᾁδου from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage, Hieros. Chagig. fol. 78: Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence; and may be easily applied to him of whom David was a type. Verse 30 According to the flesh, he would raise up Christ - This whole clause is wanting in ACD, one of the Syriac, the Coptic, Ethiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and Professor White says of the words, "certissime delenda," they should doubtless be expunged. This is a gloss, says Schoettgen, that has crept into the text, which I prove thus: 1. The Syriac and Vulgate, the most ancient of the versions, have not these words. 2. The passage is consistent enough and intelligible without them. 3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse. The passage therefore, according to Bp. Pearce, should be read thus: Therefore being a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to set on his throne; and foreseeing that he (God) would raise up Christ, he spake of the resurrection of Christ, etc. "In this transition, the words which Peter quotes for David's are exactly the same with what we read in the psalm above mentioned; and the circumstance of David's foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the oath; but is only made to be Peter's assertion, that David, as a prophet, did foresee it, and meant it." Verse 31 That his soul was not left in hell - The words ἡ ψυχη αυτου, his soul, are omitted by ABCD, Syriac, Coptic, Ethiopic, and Vulgate. Griesbach has left them out of the text, and Professor White says again, certissime delenda. The passage may be thus read: "He spake of the resurrection of Christ, that he was not left in hades, neither did his flesh see corruption." For the various readings in this and the preceding verse, see Griesbach. Verse 32 Whereof we all are witnesses - That is, the whole 120 saw him after he rose from the dead, and were all ready, in the face of persecution and death, to attest this great truth. Verse 33 By the right hand of God exalted - Raised by omnipotence to the highest dignity in the realms of glory, to sit at the right hand of God, and administer the laws of both worlds. The promise of the Holy Ghost - This was the promise that he had made to them a little before he suffered, as may be seen in Joh 14:16 , etc., Joh 16:7 , etc., and after he had risen from the dead. Luk 24:49 , and which as the apostle says was now shed forth. Verse 34 David is not ascended - Consequently, he has not sent forth this extraordinary gift, but it comes from his Lord, of whom he said, The Lord said unto my Lord, etc. See the note on these words, Mat 22:44 (note). Verse 35 Until I make thy foes thy footstool - It was usual with conquerors to put their feet on the necks of vanquished leaders, as emblematical of the state of subjection to which they were reduced, and the total extinction of their power. By quoting these words, Peter shows the Jews, who continued enemies to Christ, that their discomfiture and ruin must necessarily take place, their own king and prophet having predicted this in connection with the other things which had already been so literally and circumstantially fulfilled. This conclusion had the desired effect, when pressed home with the strong application in the following verse. Verse 36 Both Lord and Christ - Not only the Messiah, but the supreme Governor of all things and all persons, Jews and Gentiles, angels and men. In the preceding discourse, Peter assumes a fact which none would attempt to deny, viz. that Jesus had been lately crucified by them. He then, 1. Proves his resurrection. 2. His ascension. 3. His exaltation to the right hand of God. 4. The effusion of the Holy Spirit, which was the fruit of his glorification, and which had not only been promised by himself, but foretold by their own prophets: in consequence of which, 5. It was indisputably proved that this same Jesus, whom they had crucified, was the promised Messiah; and if so, 6. The Governor of the universe, from whose power and justice they had every thing to dread, as they refused to receive his proffered mercy and kindness. Verse 37 When they heard this, they were pricked in their heart - This powerful, intelligent, consecutive, and interesting discourse, supported every where by prophecies and corresponding facts, left them without reply and without excuse; and they plainly saw there was no hope for them, but in the mercy of him whom they had rejected and crucified. What shall we do? - How shall we escape those judgments which we now see hanging over our heads? Verse 38 Peter said unto them, Repent - Μετανοησατε; Humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, see on Mat 3:2 (note). And be baptized every one of you - Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants. For the remission of sins - Εις αφεσιν ἁμαρτιων, In reference to the remission or removal of sins: baptism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done. Ye shall receive the gift of the Holy Ghost - If ye faithfully use the sign, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ that men took upon themselves the profession of Christianity; and it was in consequence of this that the disciples of Christ were called Christians. Verse 39 For the promise is unto you - Jews of the land of Judea: not only the fulfillment of the promise which he had lately recited from the prophecy of Joel was made to them, but in this promise was also included the purification from sin, with every gift and grace of the Holy Spirit. To all that are afar off - To the Jews wherever dispersed, and to all the Gentile nations; for, though St. Peter had not as yet a formal knowledge of the calling of the Gentiles, yet, the Spirit of God, by which he spoke, had undoubtedly this in view; and therefore the words are added, even as many as the Lord our God shall call, i.e. all to whom, in the course of his providence and grace, he shall send the preaching of Christ crucified. Verse 40 Save yourselves from this untoward generation - Separate yourselves from them: be ye saved, σωθητε: the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans. Verse 41 They that gladly received his word - The word ασμενως, which signifies joyfully, readily, willingly, implies that they approved of the doctrine delivered; that they were glad to hear of this way of salvation; and that they began immediately to act according to its dictates. This last sense is well expressed in a similar phrase by Josephus: when speaking of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, αἱ δε ασμενως δεξαμεναι τους λογους συνῃεσαν αυτοις, Ant. l. iv. c. 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, Ethiopic, Vulgate, the Itala of the Codex Bezae, Clemens, and Chrysostom. Were baptized - That is, in the name of Jesus, Act 2:38 , for this was the criterion of a Jew's conversion; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen; and no man would have forfeited such privileges but on the fullest and clearest conviction. This baptism was a very powerful means to prevent their apostasy; they had, by receiving baptism in the name of Jesus, renounced Judaism, and all the political advantages connected with it; and they found it indispensably necessary to make the best use of that holy religion which they had received in its stead. Dr. Lightfoot has well remarked, that the Gentiles who received the Christian doctrine were baptized in the name of the Father, and the Son, and the Holy Ghost; whereas the Jewish converts, for the reasons already given, were baptized in the name of the Lord Jesus. Were added - three thousand souls - Προσετεθησαν, They went over from one party to another. The Greek writers make use of this verb to signify that act by which cities, towns, or provinces changed their masters, and put themselves under another government. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine, and acknowledging that Christ was come, and that he who was lately crucified by the Jews was the promised and only Messiah; and in this faith they were baptized. These 3000 were not converted under one discourse, nor in one place, nor by one person. All the apostles preached, some in one language, and some in another; and not in one house - for where was there one at that time that could hold such a multitude of people? For, out of the multitudes that heard, 3000 were converted; and if one in five was converted it must have been a very large proportion. The truth seems to by this: All the apostles preached in different, parts of the city, during the course of that day; and in that day, τῃ ἡμερᾳ εκεινῃ, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place is the fulfillment of the prophecy in Psa 110:1 , etc.: The Lord said unto my Lord, sit thou on my right hand; this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, Psa 110:3 . This was the day of his power; and while the apostles proclaimed his death, resurrection, and ascension, the people came willingly in, and embraced the doctrines of Christianity. Verse 42 They continued steadfastly in the apostles' doctrine - They received it, retained it, and acted on its principles. And fellowship - Κοινωνιᾳ, community; meaning association for religious and spiritual purposes, The community of goods cannot be meant; for this is mentioned Act 2:44 , Act 2:45 , where it is said, they had all things common. And in breaking of bread - Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of the house, when he pronounced the blessing - what we would call grace before meat. See the form on Mat 26:26 (note). And in prayers - In supplications to God for an increase of grace and life in their own souls; for establishment in the truth which they had received, and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic Church. 1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner stone. 2. They continued steadfastly in that doctrine which they had so evidently received from God. 3. They were separated from the world, and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith. 4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them. 5. They continued in prayers; knowing that they could be no longer faithful than while they were upheld by their God; and knowing also that they could not expect his grace to support them, unless they humbly and earnestly prayed for its continuance. Verse 43 And fear came upon every soul - Different MSS. and versions read this clause thus, And Great fear and Trembling came upon every soul in Jerusalem. For several weeks past they had a series of the most astonishing miracles wrought before their eyes; they were puzzled and confounded at the manner in which the apostles preached, who charged them home with the deliberate murder of Jesus Christ, and who attested, in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit which they now witnessed as a proof of his resurrection and ascension, and that this very person whom they had crucified was appointed by God to be the Judge of quick and dead. They were in consequences stung with remorse, and were apprehensive of the judgments of God; and the wonders and signs continually wrought by the apostles were at once proofs of the celestial origin of their doctrine and mission, and of their own baseness, perfidy, and wickedness. Verse 44 And, all that believed - Οἱ πιστευοντες, The believers, i.e. those who conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of Jesus Christ, and had, in consequence, received redemption in his blood. Were together - Επι το αυτο. "These words signify either, in one time, Act 3:1 ; or in one place, Act 2:1 ; or in one thing. The last of these three senses seems to be the most proper here; for it is not probable that the believers, who were then 3000 in number, Act 2:41 , besides the 120 spoken of Act 1:15 , were used all to meet at one time, or in one place, in Jerusalem." See Bp. Pearce. And had all things common - Perhaps this has not been well understood. At all the public religious feasts in Jerusalem, there was a sort of community of goods. No man at such times hired houses or beds in Jerusalem; all were lent gratis by the owners: Yoma, fol. 12. Megill. fol. 26. The same may be well supposed of their ovens, cauldrons, tables, spits, and other utensils. Also, provisions of water were made for them at the public expense; Shekalim, cap. 9. See Lightfoot here. Therefore a sort of community of goods was no strange thing at Jerusalem, at such times as these. It appears, however, that this community of goods was carried farther; for we are informed, Act 2:45 , that they sold their possessions and their goods, and parted them to all, as every man had need. But, this probably means that, as in consequence of this remarkable outpouring of the Spirit of God; and their conversion, they were detained longer at Jerusalem than they had originally intended, they formed a kind of community for the time being, that none might suffer want on the present occasion; as no doubt the unbelieving Jews, who were mockers, Act 2:13 , would treat these new converts with the most marked disapprobation. That an absolute community of goods never obtained in the Church at Jerusalem, unless for a very short time, is evident from the apostolical precept, 1Cor 16:1 , etc., by which collections were ordered to be made for the poor; but, if there had been a community of goods in the Church, there could have been no ground for such recommendations as these, as there could have been no such distinction as rich and poor, if every one, on entering the Church, gave up all his goods to a common stock. Besides, while this sort of community lasted at Jerusalem, it does not appear to have been imperious upon any; persons might or might not thus dispose of their goods, as we learn front the case of Ananias, Act 5:4 . Nor does it appear that what was done at Jerusalem at this time obtained in any other branch of the Christian Church; and in this, and in the fifth chap., where it is mentioned, it is neither praised nor blamed. We may therefore safely infer, it was something that was done at this time, on this occasion, through some local necessity, which the circumstances of the infant Church at Jerusalem might render expedient for that place and on that occasion only. Verse 46 They, continuing daily with one accord in the temple - They were present at all the times of public worship, and joined together in prayers and praises to God; for it in not to be supposed that they continued to offer any of the sacrifices prescribed by the law. Breaking bread from house to house - This may signify, that select companies, who were contiguous to each other, frequently ate together at their respective lodgings on their return from public worship. But κατ' οικον, which we translate from house to house, is repeatedly used by the Greek writers for home, at home, for though they had all things in common, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife as ours is, but was simply broken by the hand. With gladness and singleness of heart - A true picture of genuine Christian fellowship. They ate their bread: they had no severe fasts; the Holy Spirit had done in their souls, by his refining influence, what others vainly expect from bodily austerities. It may be said also, that, if they had no severe fasts, they had no splendid feasts: all was moderation, and all was contentment. They were full of gladness, spiritual joy and happiness; and singleness of heart, every man worthy of the confidence of his neighbor; and all walking by the same rule, and minding the same thing. Verse 47 Praising God - As the fountain whence they had derived all their spiritual and temporal blessings; seeing him in all things, and magnifying the work of his mercy. Having favor with all the people - Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not get entered into a systematic opposition to the doctrines he taught. And the Lord added to the Church daily such as should be saved - Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church; God permitting none to be added to it, but τους σωζομενους, those who were saved from their sins and prejudices. The Church of Christ was made up of saints; sinners ware not permitted to incorporate themselves with it. One MS. and the Armenian version, instead of τους σωζομενους, the saved, have τοις σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ εκκλησιᾳ, are omitted by BC, Coptic, Sahidic, Ethiopic, Armenian, and Vulgate; and several add the words επι το αυτο, at that tine, (which begin the first verse of the next chapter) to the conclusion of this. My old MS. English Bible reads the verse thus: For so the Lord encresed hem that weren maad saaf, eche day, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τους σωζομενους, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved; those who were redeemed from their sins and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, Eph 2:8 : By grace ye are saved, εστε σεσωσμενοι; or, ye are those who have been saved by grace. So in Tit 3:5 : According to his mercy he saved us, εσωσεν ἡμας, by the washing of regeneration. And in 1Cor 1:18 , we have the words τοις σωζομενοις, them who are saved, to express those who had received the Christian faith; in opposition to τοις απολλυμενοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See 1Cor 15:2 : I made known unto you, brethren, the Gospel which I preached unto you, which ye have received, and in which ye stand; and By Which Ye Are Saved, δι' οὑ και σωζεσθε. Our translation, which indeed existed long before our present authorized version, as may be seen in Cardmarden's Bible, 1566, Beck's Bible, 1549, and Tindall's Testament, printed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved; whereas no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false - which shall be examined in its proper place. On that awful subject, the foreknowledge of God, something has already been spoken: see Act 2:23 . Though it is a subject which no finite nature can comprehend, yet it is possible so to understand what relates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been shipwrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to us: in him properly there is neither foreknowledge nor afterknowledge. Omniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknowledge, strictly speaking, because this would suppose that there was something coming, in what we call futurity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknowledge, strictly speaking, for this would suppose that something that had taken place, in what we call pretereity, or past time, had now got beyond the presence of the Deity. As God exists in all that can be called eternity, so he is equally every where: nothing can be future to him, because he lives in all futurity; nothing can be past to him, because he equally exists in all past time; futurity and pretereity are relative terms to us; but they can have no relation to that God who dwells in every point of eternity; with whom all that is past, and all that is present, and all that is future to man, exists in one infinite, indivisible, and eternal Now. As God's omnipotence implies his power to do all things, so God's omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all thinks, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does not do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in endless variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can do all things, therefore he must do all things. God is omniscient, and can know all things; but does it follow from this that he must know all things? Is he not as free in the volitions of his wisdom, as he is in the volitions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as absolutely certain. He has ordained other things as contingent; these he knows as contingent. It would be absurd to say that he foreknows a thing as only contingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it can be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the scale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of intelligent beings to determine whether any such event shall take place or not. To deny this would involve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fixed and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them, then he has ordained them to be so; and if no contingency, then no free agency, and God alone is the sole actor. Hence the blasphemous, though, from the premises, fair conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, Whatever Is, is Right. Sin is no more sin; a vicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the creature to act it. On this ground there can be no punishment for delinquencies; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and innocence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies), then we see every intelligent creature accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I conclude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know; no more than he is obliged, because he is omnipotent, to do all that he can do. How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made subject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment: - Others apart sat on a hill retired, In thoughts more elevate; and reasoned high Of providence, foreknowledge, will, and fate; Fixed fate, free-will, foreknowledge absolute, And found no end, in wand'ring mazes lost. Parad. Lost, b. ii. l. 557. Among some exceptionable expressions, the following are also good thoughts on the flee agency and fall of man: - - I made him just and right, Sufficient to have stood, though free to fall. Not free, what proof could they have given sincere Of true allegiance, constant faith or love, When only what they needs must do appeared, Not what they would? What praise could they receive?. Useless and vain, of freedom both despoiled, Made passive, both had served Necessity, Not Me. - So without least impulse or shadow of fate, Or aught by me immutably foreseen, They trespass, authors to themselves in all Both what they judge, and what they choose, for so I formed them free, and free they must remain Till they enthrall themselves: I else must change Their nature, and revoke the high decree Unchangeable, eternal, which ordained Their freedom; they themselves ordained their fall. Ibid, b. iii. l. 98, 103, 120. I shall conclude these observations with a short extract from Mr. Bird's Conferences, where, in answer to the objection, "If many things fall out contingently, or as it were by accident, God's foreknowledge of them can be but contingent, dependent on man's free will," he observes: "It is one thing to know that a thing will be done necessarily; and another, to know necessarily that a thing will be done. God doth necessarily foreknow all that will be done; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that Adam would fall; and get he knew that he would not fall necessarily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight; but then this foresight doth not necessitate the will, for this were to take it wholly away. For as the knowledge of things present imports no necessity on that which is done, so the foreknowledge of things future lays no necessity on that which shall be; because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God's knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingency or necessarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sun shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all), yet there was a necessity of one only before they were done, (namely, the sun's shining in the heavens), but none at all of the other, (viz. the man's walking upon the earth.) The sun could not but shine, as being a natural agent; the man might not have walked, as being a voluntary one." This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. "But you deny the omniscience of God." - No, no more than I deny his omnipotence, and you know I do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent: if you will contradict, take heed that you do not blaspheme. I ask some simple questions on the subject of God's knowledge and power: if you know these things better than your neighbor, be thankful, be humble, and pray to God to give you amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me! Introduction Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Act 3:1-8 . The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Act 3:9-16 . Peter both excuses and reproves them, and exhorts them to repentance, Act 3:17-21 . Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Act 3:22-24 ; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Act 3:25 , Act 3:26 . Verse 1

Sermon for Pentecost Sunday; Acts 2:1-13 THE GIFT OF THE HOLY SPIRIT. 1 The historical facts of this day, as well as the beautiful sermon the Holy Spirit delivered through the apostle Peter, which might appropriately be fully treated at this time, we shall leave for the special sermons on the various festivals of the year. For the present we will but briefly speak of the occasion of this festival, and of the office of the Holy Spirit. 2 The festival we call “Pentecost” had origin as follows: When God was about to lead the children of Israel out of Egypt, he permitted them to celebrate the Feast of the Passover on the night of their departure; and commanded them on every annual recurrence of the season to observe the same feast in commemoration of their liberation from bondage and their departure from Egypt. Fifty days later, in their journey through the wilderness, they arrived at Mount Sinai. There God gave them the Law, through Moses; and there they were commanded to observe annually, in commemoration of that giving of the Law, the fiftieth day after the Feast of the Passover. Hence the name “Feast of Pentecost,” the word “Pentecost” coming from the Greek “Pentecoste,” or “fiftieth day.” Our Saxons, rather more in conformity to the Greek, use the word “Pfingsten.” So we have it here of Luke: “When the day of Pentecost was now come,” or “fully come”--when the Jews had properly commemorated the giving of the Law of God on Mount Sinai--the Holy Spirit came, in accordance with Christ's promise, and gave them a new law. We now celebrate this feast, not because of the old historical event, but because of the new one--the sending of the Holy Spirit. It is in order, then, to give a little instruction concerning the difference between our Pentecost and that of the Jews. LITERAL LAW AND SPIRITUAL LAW. 3 The occasion of the Jews' observance was the giving of the literal law; but it is ours to celebrate the giving of the spiritual law. To present the point more clearly, we cite Paul's distinction of the two covenants. 2 Cor 3:6. And these two covenants respectively relate to two kinds of people. 4 First, there is the written law commanded of God and composed of written words. It is styled “written” or “literal” because it goes no farther and does not enter the heart, nor are there any resulting works other than hypocritical and extorted ones. Consisting only of letters--a written law--it is wholly dead. Its province being to kill, it ruled a dead people. With dead hearts men could not sincerely observe the commandments of God. Were every individual left to do as he pleased, being uninfluenced by fear, not one would be found choosing to be controlled by the Law. Unquestionably, human nature is conscious of the fact that while it prefers to follow its own inclinations it is impelled to do otherwise; for it reasons: “If I observe not God's commandments, he will punish me, casting me into hell.” Thus our nature is conscious of obeying unwillingly and contrary to desire. Because of the punishment men fear, they soon become enemies to God; they feel themselves sinners, unable to stand before God, and consequently not acceptable to him. Indeed, they would rather there were no God. Such enmity to God remains persistently in the heart, however beautifully nature may adorn itself outwardly. We see, therefore, how the Law, so long as it consists merely of written words, can make no one righteous, can enter no heart. Upon this topic we have elsewhere preached and written at length. 5 The other law is spiritual; not written with ink and pen, nor uttered by lips as Moses read from the tables of stone. We learn from the historical record of the event that the Holy Spirit descended from heaven and filled all the assembled multitude, and they appeared with parting, fiery tongues and preached so unlike they were wont to do that all men were filled with amazement. The Spirit came pouring into their hearts, making them different beings, making them creatures who loved and willingly obeyed God. This change was simply the manifestation of the Spirit himself, his work in the heart. He wrote in those hearts his pure and fiery flame restoring them to life and causing them to respond with fiery tongues and efficient hands. They became new creatures, aware of possessing altogether different minds and different tendencies. Then all was life and light; understanding, will and heart burned and delighted in whatever was acceptable to God. Such is the true dis- tinction between the written law of God and the spiritual. Herein we perceive what is the work of the Holy Spirit. THE OFFICE OF THE HOLY SPIRIT. 6 From this we should learn what is the office of the Holy Spirit in the Church, and how or by what means he is received in the heart and works there. In time past it was preached that he merely endorses what the councils conclude and the Pope establishes in the Spiritless papal Church. The fact is, however, the doings of Pope and councils are mere outward matters; they relate to external commands and government. The above theory is, therefore, wholly inconsistent and perverse. Of the work of the Holy Spirit, the Papists make a dead, written law, when it is really a living, spiritual law. Thus they render the Holy Spirit a Moses, and his words mere human prattle. It is all due to ignorance of the character of the Holy Spirit, of the purpose of his coming and the nature of his office. Therefore, let us learn and firmly grasp those things and be able rightly to distinguish the Spirit's office. 7 Observe here, the Holy Spirit descends and fills the hearts of the disciples sitting in fear and sorrow. He renders their tongues fiery and cloven, and inflames them with love unto boldness in preaching Christ--unto free and fearless utterance. Plainly, then, it is not the office of the Spirit to write books or to institute laws. He writes in the hearts of men, creating a new heart, so that man may rejoice before God, filled with love for him and ready, in consequence, to serve his fellows gladly. 8 What are the means and process the Spirit employs to change and renew the heart? It is through preaching Jesus Christ the Lord, as Christ himself says ( Jo 15:26 ): “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me.” As we have often heard, the Gospel is the message God would have preached world-wide, declaring to every individual that since no man can through the Law be made righteous, but must rather become more unrighteous, God sent his own beloved Son to shed his blood and die for our sins, from which sins we could not be released by our own effort. 9 It is not enough simply that Christ be preached; the Word must be believed. Therefore, God sends the Holy Spirit to impress the preaching upon the heart--to make it inhere and live therein. Unquestionably, Christ accomplished all--took away our sins and overcame every obstacle, enabling us to become, through him, lord$ over all things. But the treasure lies in a heap; it is not everywhere distributed and applied. Before we can enjoy it, the Holy Spirit comes and communicates it to the heart, enabling us to believe and say, “I too, am one who shall have the blessing.” To everyone who hears is grace offered through the Gospel; to grace is he called, as Christ says ( Mt 11:28 ), “Come unto me, all ye that labor and are heavy laden,” etc. 10 Now, with the belief that God has come to our rescue and given us this priceless blessing, inevitably the human heart must be filled with joy and with gratitude to God, and must exultingly cry: “Dear Father, since it is thy will to manifest toward me inexpressible love and fidelity, I will love thee sincerely, and willingly do what is pleasing to thee.” The believing heart never sees God with jealous eye. It does not fear being cast into hell as it did before the Holy Spirit came, when it was conscious of no love, no goodness, no faithfulness, on God's part, but only wrath and displeasure. But once let the Holy Spirit impress the heart with the fact of God's good will and graciousness towards it, and the resulting joy and confidence will impel it to do and suffer for God's sake whatever necessity demands. 11 Let us, then, learn to recognize the Holy Spirit--to know that his mission is to present to us the priceless Christ and all his blessings; to reveal them to us through the Gospel and apply them to the heart, making them ours. When our hearts are sensible of this work of the Spirit, naturally we are compelled to say: “If our works avail naught, and the Holy Spirit alone must accomplish our salvation, then why burden ourselves with works and laws?” By the doctrine of the Spirit, all human works and laws are excluded, even the laws of Moses. The Holy Spirit's instruction is superior to that of all books. The Spirit-taught individual understands the Scriptures better than does he who is occupied solely with the Law. 12 Hence, our only use for books is to strengthen our faith and to show others written testimony to the Spirit's teaching. For we may not keep our faith to ourselves, but must let it shine out; and to establish it the Scriptures are necessary. Be careful, therefore, not to regard the Holy Spirit as a Law-maker, but as proclaiming to your heart the Gospel of Christ and setting you so free from the literal law that not a letter of it remains, except as a medium for preaching the Gospel. BELIEVERS MUST YET RESIST SIN. 13 Here we should be intelligent and know that in one sense all is not accomplished when the Holy Spirit is received. The possessor of the Spirit is not at once entirely perfect, pure in all respects, no more sensible of the Law and of sin. We do not preach the doctrine that the Spirit's office is one of complete accomplishment, but rather that it is progressive; he operates continuously and increasingly. Hence, there is not to be found an individual perfect in righteousness and happiness, devoid of sin and sorrow, ever serving all men with pleasure. The Scriptures make plain the Holy Spirit's office--to liberate from sin and terror. But the work is not then complete. The Christian must, in some measure, still feel sin in his heart and experience the terrors of death; he is affected by whatever disturbs other sinners. While unbelievers are so deep in their sins as to be indifferent, believers are keenly conscious of theirs; but Christians are supported by the Holy Spirit, who consoles and strengthens till his work is fully accomplished. It is terminated when they no longer feel their sins. 14 So I say we must be prudent; we must take heed we do not arrogantly and presumptuously boast possession of the Holy Spirit, as do certain proud fanatics. The danger is in becoming too secure, in imagining ourselves perfect in all respects. The pious Christian is still flesh and blood like other men; he but strives to resist evil lusts and other sins, and is unwillingly sensible of evil desires. But he who is not a Christian is carelessly secure, wholly unconcerned about his sins. 15 It is of no significance that we feel evil lusts, provided we endeavor to resist them. One must not go by his feelings and consider himself lost if he have sinful desires. At the same time he must, so long as life lasts, contend with the sins he perceives in himself. He must unceasingly groan to be relieved of them, and must permit the Holy Spirit to operate in him. There is in believers continual groaning after holiness--groaning too deep for expression, as Paul says in Romans 8:26. But Christians have a blessed listener--the Holy Spirit himself. He readily perceives sincere longing after purity, and sends the conscience divine comfort. There will ever be in us mingled purity and imperfection; we must be conscious both of the Holy Spirit's presence and of our own sins--our imperfections. We are like the sick man in the hands of the physician who is to restore him to health. Let no one think: “Here is a man who possesses the Holy Spirit; consequently he must be perfectly strong, having no imperfections and performing only worthy works.” No, think not so; for so long as we live in the flesh here on earth, we cannot attain such a degree of perfection as to be wholly free from weakness and faults. The holy apostles themselves often lamented their temptations and sorrows. Their feelings concealed from them the Holy Spirit's presence, though they were aware of his strengthening and sustaining power in their temptations, a power conveyed through the Word and through faith. 16 The Holy Spirit is given only to the anxious and distressed heart. Only therein can the Gospel profit us and produce fruit. The gift is too sublime and noble for God to cast it before dogs and swine, who, when by chance they hear the preached message, devour it without knowing to what they do violence. The heart must recognize and feel its wretchedness and its inability to extricate itself. Before the Holy Spirit can come to the rescue, there mutt be a struggle in the heart. Let no one imagine he will receive the Spirit in any other way. 17 We see this truth illustrated in the narrative here. The beloved disciples were filled with fear and terror. They were disconsolate and discouraged, and sunk in unbelief and despair. Only with great difficulty and effort did Christ raise them again. Yet their only failing was their faintheartedness; they feared the heavens would fall upon them. Even the Lord himself could scarce comfort them until he said: “The Holy Spirit shall descend upon you from heaven, impressing myself upon your hearts until you shall know me and, through me, the Father. Then will your hearts be comforted, strengthened and filled with joy. And so was the promise fulfilled to them on this day of Pentecost.”

The Day of Pentecost. 1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe, I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing. 1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said ( Lev. xxiii. 15 ), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings—the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections! 2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times ( Luke xxiv. 53 ), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa. ii. 3 . It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual ( ch. i. 14 ), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing. II. How, and in what manner, the Holy Ghost came upon them. We often read in the old Testament of God's coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world. 1. Here is an audible summons given them to awaken their expectations of something great, v. 2 . It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even those that were now together waiting, and probably employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev. vi. 1 . God is said to bring the winds out of his treasuries ( Ps. cxxxv. 7 ), and to gather them in his hands, Prov. xxx. 4 . From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind ( John iii. 3 ), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Ezek. xxxvii. 9 . And though it was not in the wind that the Lord came to Elijah, yet this prepared him to receive his discovery of himself in the still small voice, 1 Kings xix. 11, 12 . God's way is in the whirlwind and the storm ( Nah. i. 3 ), and out of the whirlwind he spoke to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It filled not only the room, but all the house where they were sitting. Probably it alarmed the whole city, but, to show that it was supernatural, presently fixed upon that particular house: as some think the wind that was sent to arrest Jonah affected only the ship that he was in ( Jon. i. 4 ), and as the wise men's star stood over the house where the child was. This would direct the people who observed it whither to go to enquire the meaning of it. This wind filling the house would strike an awe upon the disciples, and help to put them into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales. 2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire ( v. 3 ), and it sat — ekathise , not they sat, those cloven tongues, but he, that is the Spirit (signified thereby), rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads divided or cloven." The flame of a candle is somewhat like a tongue; and there is a meteor which naturalists call ignis lambens—a gentle flame, not a devouring fire; such was this. Observe, (1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets. (2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire ( ch. i. 13 ), and Isaiah's by a coal of fire touching his lips, ch. vi. 7 . The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luke xii. 49 . (3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deut. iv. 19 . The tongues were divided, and yet they still continued all of one accord; for there may be a sincere unity of affections where yet there is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations. (4.) This fire sat upon them for some time, to denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come. III. What was the immediate effect of this? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences—were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time—all the seventy disciples, who were apostolic men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly ( Eph. iv. 8 , 11 ), When Christ ascended on high (which refers to this, v. 33 ), he gave gifts unto men, not only some apostles (such were the twelve), but some prophets and some evangelists (such were many of the seventy disciples, itinerant preachers), and some pastors and teachers settled in particular churches, as we may suppose some of these afterwards were. The all here must refer to the all that were together, v. 1 ; ch. i. 14, 15 . 2. They began to speak with other tongues, besides their native language, though they had never learned any other. They spoke not matters of common conversation, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak apophthengesthai — apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another (as it was with the several families that were dispersed from Babel), but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves but one another too, which the builders of Babel did not, Gen. xi. 7 . They did not speak here and there a word of another tongue, or stammer out some broken sentences, but spoke it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle was the best of the kind. They spoke not from any previous thought or meditation, but as the Spirit gave them utterance; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle; it was a miracle upon the mind (and so had most of the nature of a gospel miracle), for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, nor had any idea of them. They were neither scholars nor travellers, nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his own tongue, but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to speak eloquently, Isa. xxxii. 4 . When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his: he that made man's mouth new-made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spoke was Syriac, a dialect of the Hebrew; so that it was necessary that they should be endued with the gift, for the understanding both of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it was to be written. But this was not all; they were commissioned to preach the gospel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold. How shall they master the several languages so as to speak intelligibly to all nations? It will be the work of a man's life to learn their languages. And therefore, to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem that this was the accomplishment of that promise which Christ made to his disciples ( John xiv. 12 ), Greater works than these shall you do. For this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought. Christ himself did not speak with other tongues, nor did he enable his disciples to do so while he was with them: but it was the first effect of the pouring out of the Spirit upon them. And archbishop Tillotson thinks it probable that if the conversion of infidels to Christianity were now sincerely and vigorously attempted, by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel. The Day of Pentecost.

THE ACTS OF THE APOSTLES CHAPTER 2 Verse 1. And when the day of Pentecost. The word Pentecost is a Greek word, signifying the fiftieth part of a thing; or the fiftieth in order. Among the Jews it was applied to one of their three great feasts which began on the fiftieth day after the Passover. This feast was reckoned from the sixteenth day of the month ABIB, or April, or the second day of the Passover. The paschal lamb was slain on the fourteenth of the month at even, ( Lev 23:5 ); on the fifteenth of the month was a holy convocation--the proper beginning of the feast; on the sixteenth was the offering of the first-fruits of harvest, and from that day they were to reckon seven weeks, i.e., forty-nine days to the feast called the feast of Pentecost, so that it occurred fifty days after the first day of the feast of the Passover. This feast was also called the feast of weeks, from the circumstance that it followed a succession of weeks, Ex 34:22, Nu 28:26, De 16:10. It was also a harvest festival, and was accordingly called the feast of harvest. And it was for this reason that two loaves made of new meal were offered on this occasion as first-fruits, Lev 23:17,20 Nu 28:27-31. Was fully come. When the day had arrived. The word means here simply, had come. Comp. Mk 1:15, Lk 1:57. This fact is mentioned, that the time of the Pentecost had come, or fully arrived, to account for what is related afterwards, that there were so many strangers and foreigners present. The promised influences of the Spirit were withheld until the greatest possible numbers of Jews should be present at Jerusalem at the same time, and thus an opportunity be afforded of preaching the gospel to vast multitudes in the very place where the Lord Jesus was crucified, and also an opportunity be afforded of sending the gospel by them into distant parts of the earth. They were all. Probably not only the apostles, but also the one hundred and twenty mentioned in Acts 1:15. With one accord. See Acts 1:14. It is probable they had continued together until this time, and given themselves entirely to the business of devotion. In one place. Where this was cannot be known, Commentators have been much divided in their conjectures about it. Some have supposed it was in the upper room mentioned, ( Acts 1:13;) others that it was a room in the temple; others that it was in a synagogue; others that it was in the promiscuous multitude that assembled for devotion in the courts of the temple. See Acts 2:2. It has by many been supposed that this took place on the first day of the week, that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves on this subject. The law said that they should reckon seven Sabbaths, that is, seven weeks, "from the morrow after the Sabbath," Lev 23:15. By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a holy assembly, and might be called a Sabbath. But the Caraite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath, the seventh day of the week. Consequently with them the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday.--Kuinoel; Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mount Sinai. (a) "the day of Pentecost" Lev 23:15 (b) "they were all in one accord" Acts 1:14 (*) "accord" or, "consent"

At the pentecost of Sinai, in the Old Testament, and the pentecost of Jerusalem, in the New, where the two grand manifestations of God, the legal and the evangelical; the one from the mountain, and the other from heaven; the terrible, and the merciful one. They were all with one accord in one place - So here was a conjunction of company, minds, and place; the whole hundred and twenty being present.

And suddenly there came a sound from heaven - So will the Son of man come to judgment. And it filled all the house - That is, all that part of the temple where they were sitting.

And suddenly. It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some striking and sensible manner, so as to convince their own minds that the promise was fulfilled, and so as deeply to impress others with the greatness and importance of the event. There came a sound. ηχος. This word is applied to any noise or report. Heb 12:19, "The sound of a trumpet." Lk 4:37, "The fame of him," etc. Comp. Mk 1:28. From heaven. Appearing to rush down from the sky. It was fitted, therefore, to attract their attention no less from the direction from which it came, than on account of its suddenness and violence. Tempests blow, commonly, horizontally. This appeared to come from above; and this is all that is meant by the expression, "from heaven." As of a rushing mighty wind. Literally, "as of a violent wind or gale," borne along--φερομενης--, sweeping along like a tempest. Such a wind is sometimes borne along so violently, and with such a noise, as to make it difficult even to hear the thunder in the gale. Such appears to have been the sound of this remarkable phenomenon. It does not appear that there was any wind; all might have been still; but the sudden sound was like such a sweeping tempest. It may be remarked, however, that the wind in the sacred Scriptures is often put as an emblem of a Divine influence. It is invisible, yet mighty; and thus represents the agency of the Holy Spirit. The same word in Hebrew, (,) and in Greek, πνευμα is used to denote both. The mighty power of God may be denoted also by the violence of a mighty tempest, 1Kgs 19:11, Ps 29, 104:3, 18:10. And thus Jesus by his breath indicated to the apostles the conferring of the Holy Ghost, Jn 20:22. In this place the sound as of a gale was emblematic of the mighty power of the Spirit, and of the great effects which his coming would accomplish among men. And it filled. Not the wind filled, but the sound. This is evident, (1.) because there is no affirmation that there was any wind. (2.) The grammatical structure of the sentence will admit no other construction. The word "filled" has no nominative case but "the sound." And suddenly there was a sound as of a wind, and (the sound) filled the house. In the Greek, the word "wind" is in the genitive or possessive case. It may be remarked here, that this miracle was really far more striking than the common supposition makes it to have been. A tempest might have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in it. Such things often occurred; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still--when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention; and directed all minds to so unusual and unaccountable an occurrence. All the house. Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. it was probably the private dwelling mentioned in Acts 1:12. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large central courts, Mt 9:2, and that it is not affirmed that the transaction recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house. (c) "it filled all the house" Acts 4:31 Verse 3. And the

re appeared unto them. There were seen by them, or they saw. They were first seen by them in the room before they rested on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads. Tongues. γλωσσαι. The word tongue occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote language or speech itself. It is also used, as with us, to denote that which in shape resembles the tongue. Thus Josh 7:21,24, (in Hebrew,) "a tongue of gold," i.e., a wedge of gold; Josh 10:5, 18:19, Isa 11:15, "The tongue of the sea," i.e., a bay or gulf. Thus also we say a tongue of land. The phrase "tongue of fire" occurs once, and once only, in the Old Testament: Isa 5:24, "Therefore as the fire devoureth the stubble (Heb., tongue of fire,) and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point, is thus in the Hebrew called a tongue. The word here means, therefore, slender and pointed appearances of flame; perhaps at first moving irregularly around the room. Cloven. Divided, separated. διαμεριζομεναι, from the verb to divide, or distribute into parts. Mt 27:35, "They parted his garments." Lk 22:17, "Take this, (the cup,) and divide it among yourselves." Probably the common opinion is that these tongues or flames were, each one of them, split, or forked, or cloven. But this is not the sense of the expression. It means that they were separated or divided one from another; not one great flame, but broken up, or cloven into many parts; and probably moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves, like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them, and sat on them." And it sat upon each of them. Or rested, in the form of a lambent or gentle flame, upon the head of each one. This evinced that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound, and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, ( Ex 3:2,3 ) God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, ( Ex 19:16-20,) God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire --striking emblems of his presence and power. See also Gen 15:17. Thus, ( De 4:24,) God is said to be "a consuming fire." Comp. Heb 12:29, Eze 1:4, Ps 18:12-14. The classic reader will also instantly recall the beautiful description in Virgil.--AEniad, b. ii. 680--691. Other instances of a similar prodigy are also recorded in profane writers.--Pliny, H. N. 2, 37; Livy, i. 39. These appearances to the apostles were emblematic, doubtless, (1.) of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Baptist, "He shall baptize you with the Holy Ghost, and with fire," ( Mt 3:11,) would probably be recalled at once to their memory. (2.) The peculiar appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of the case. Thus, any appearance at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending; expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have expressed the presence of God; but the appearance actually was emblematical of his Providence. In the same way the appearance here expressed their peculiar endowments for entering on their great work--the ability to speak powerfully with new tongues. (*) "cloven" or, "divided"Verse 4. Were all filled with the Hol

And there appeared distinct tongues, as of fire - That is, small flames of fire. This is all which the phrase, tongues of fire, means in the language of the seventy. Yet it might intimate God's touching their tongues as it were (together with their hearts) with Divine fire: his giving them such words as were active and penetrating, even as flaming fire.

And they began to speak with other tongues - The miracle was not in the ears of the hearers, (as some have unaccountably supposed,) but in the mouth of the speakers. And this family praising God together, with the tongues of all the world, was an earnest that the whole world should in due time praise God in their various tongues. As the Spirit gave them utterance - Moses, the type of the law, was of a slow tongue; but the Gospel speaks with a fiery and flaming one.

y Ghost. Were entirely under his sacred influence and power. Lk 1:41,67. To be filled with anything is a phrase denoting that all the faculties are pervaded by it, engaged in it, or under its influence. Acts 3:10, "Were filled with wonder and amazement;" Acts 5:17, "Filled with indignation;" Acts 13:45, "Filled with envy;" Acts 13:52, "Filled with joy, and with the Holy Ghost." Began to speak with other tongues. In other languages than their native tongue. The languages which they spoke are specified in @Ac 2:9-11. As the Spirit gave them utterance. As the Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking languages which they had not before learned. Their native tongue was that of Galilee, a somewhat barbarous dialect of the common language used in Judea, the Syro-Chaldaic. It is possible that some of them might have been partially acquainted with the Greek and Latin, as both of them were spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterwards specified. Various attempts have been made to account for this remarkable phenomenon, without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the miraculous power of the Holy Ghost with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified, ( Acts 2:9-11,) but that this ability was among them, and that together they could speak these languages; probably some one, and some another. The following remarks may perhaps throw some light on this remarkable occurrence: (1.) This ability was predicted in the Old Testament, ( Isa 28:11 ), "With another tongue will he speak to this people." Comp. 1Cor 14:21, where this passage is expressly applied to the power of speaking foreign languages under the gospel. (2.) It was predicted by the Lord Jesus that they should have this power. Mk 16:17, "These signs shall follow them that believe--they shall speak with new tongues." (3.) The ability to do it existed extensively and long in the church. 1Cor 12:10,11, "To another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit;" 1Cor 12:28, "God hath set in the church-- diversities of tongues;" 1Cor 12:30, 14:2,4,5,6,9,13,14,18,19,22,23, 1Cor 14:27,39. From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that, in the case in the Acts, the power was conferred on other members of the church as well as the apostles. (4.) It was very important that they should be endowed with this power in their great work. They were going forth to preach to all nations; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal; nor is it known that the apostles were skilled in those languages. To preach to all nations, it was indispensable that they should be able to understand their language. And it was necessary that they should be endowed with ability to speak them without the slow process of being compelled to learn them. (5.) One design was to establish the gospel by means of miracles. Yet no miracle could be more striking than the power of conveying their sentiments at once into all the languages of the earth. When it is remembered what a slow and toilsome process it is to learn a foreign tongue, this would be regarded by the heathen as one of the most striking miracles which were ever wrought in the establishment of the Christian faith, 1Cor 14:22,24,25. (6.) The reality and certainty of this miracle is strongly attested by the early triumphs of the gospel. That the gospel was early spread over all the world, and that, too, by the apostles of Jesus Christ, by men of Galilee, is the clear testimony of all history. They preached it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Now, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived. (7.) The corruption of language was one of the most decided effects of sin, of pride and ambition, and the source of endless embarrassments and difficulties, Gen 11. It is not to be regarded as wonderful if one of the effects of the plan of recovering men should be to show the power of God over all evil; and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of men. And we may add, (8.) that from this we see the necessity now of training men who are to be the missionaries to other lands. The gift of miracles is withdrawn. The apostles, by that miracle, simply were empowered to speak other languages. That power must still be had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by slow and careful study and toil. If possessed, men must be taught it. They must labour for it. And as the church is bound ( Mt 28:19 ) to send the gospel to all nations, so it is bound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence one of the reasons of the importance of training men for the holy ministry. (a) "were all filled" Acts 1:5 (b) "began to speak with" Mk 16:17, Acts 10:46 (+) "tongues" or, "in other languages" 378Verse 5. There were dwelling at Jerus

alem. The word rendered κατοικουντες properly means to have a fixed and permanent habitation, in distinction from another word, παροικουντες, which means to have a temporary and transient residence in a place. But it is not always confined, to this signification; and it is not improbable that many wealthy foreign Jews had a permanent residence in Jerusalem for the convenience of being near the temple. This was the more probable, as about that time the Messiah was expected to appear, Mt 2. Jews. Jews by birth; of Jewish descent and religion. Devout men. ανδρεςευλαβεις. Literally, men of cautious and circumspect lives, who lived in a prudent manner. The term is applied to men who were cautious about offending God; who were careful to observe his commandments. It hence is a general expression to denote pious or religious men. Acts 8:2, "And devout men carried Stephen to his burial." Lk 2:25, "And the same man (Simeon) was just and devout." The word devout means, "yielding a solemn and reverential attention to God in religious exercises, particularly in prayer, pious, sincere, solemn," ( Webster,) and very well expresses the force of the original. Out of every nation under heaven. A general expression, meaning from all parts of the earth. The countries from which they came are more particularly specified in Acts 2:9-11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. Jn 7:35. Still they would naturally desire to be present as often as possible at the great feasts of the nation in Jerusalem. Many would seek a residence there for the convenience of being present at the religious solemnities. Many who came up to the feast of the Passover would remain to the feast of the Pentecost. And the consequence was, that on such occasions the city would be full of strangers. We are told, that when Titus besieged Jerusalem at about the feast of the Passover, there were no less than three millions of people in the city, and this great multitude greatly deepened the calamities arising from the siege. Josephus also mentions an instance where great multitudes of Jews from other nations were present at the feast of Pentecost.--Jewish Wars, b. ii. chap. iii. & 1.Verse 6. When this was noised abroad. When the rumour of this remarkabl

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13 Others mocking said, These men are full of new wine. We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe, I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came ( v. 9-11 ), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect ( Thou art a Galilean, and thy speech betrays thee ), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. 1 Pet. i. 1 . Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luke xix. 11 . This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom. II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated ( v. 6 ) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves. 1. They observe that the speakers are all Galileans, that know no other than their mother tongue ( v. 7 ); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men. 2. They acknowledge that they spoke intelligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born ( v. 8 ), that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; v. 11 , We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou — Magnalia Dei, the great things of God. It is probable that the apostles spoke of Christ, and redemption by him, and the grace of the gospel; and these are indeed the great things of God, which will be for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meaning of the disciples if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to those that believed not, 1 Cor. xiv. 22 . [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations. 3. They wonder at it, and look upon it as an astonishing thing ( v. 12 ): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ti an theloi touto einai ;— Quid hoc sibi vult?—What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight. III. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, v. 13 . Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that what was spoken was really the languages of other nations, and therefore took it to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned it off with this, "He casteth out devils by compact with the prince of the devils;" so, when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, no marvel if they so call those of his household. Peter's Sermon at Jerusalem.

And there were dwelling in Jerusalem Jews - Gathered from all parts by the peculiar providence of God.

e transaction was spread, as it naturally would be without delay. Were confounded. συνεχυθη. Were violently moved and agitated; were amazed, and astonished at the remarkable occurrence. Every man heard them speak, etc. Though the multitude spoke different tongues, yet they now heard Galilaeans use the language which they had learned in foreign nations. His own language. His own dialect--διαλεκτω. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. We may remark here, that this effect on the first descent of the Holy Ghost was not peculiar to that time. A work of grace on the hearts of men in a revival of religion will always be noised abroad. A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their being brought under the influence of the truth, and of the conversion. In thousands of cases, this has occurred since. The effect of what they saw was to confound them. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a revival of religion is often to convince the multitude that it is indeed a work of the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterwards began to cavil, ( Acts 2:13,) as some will always do in a revival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of God. (1) "Now when" "When this voice was made" (*) "abroad" "The report was spread" (2) "confounded" "troubled in mind"Verse 7. Galilaeans. Inhabitants of Galilee. It was remarkable that they should speak i

The multitude came together, and were confounded - The motions of their minds were swift and various.

n this manner, because (1) they were proverbially ignorant, rude, and uncivilized, Jn 1:46. Hence the term Galilaeans was used as an expression of the deepest reproach and contempt, Mk 14:70; Jn 7:52. (2.) Their dialect was proverbially barbarous and corrupt, Mk 14:70, Mt 26:73. They were regarded as an outlandish people, unacquainted with other nations and languages, and hence the amazement that they could address them in the refined language of other people. Their native ignorance was the occasion of making the miracle more striking. The native weakness and inability of Christian ministers makes the grace and glory of God more remarkable in the success of the gospel. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us," 2Cor 4:7. The success which God often grants to those who are of slender endowments and of little learning, though blessed with a humble and pious heart, is often amazing to the men of the world. "God hath chosen the foolish things of the world to confound the wise," 1Cor 1:27. This should teach us that no talent or attainment is too humble to be employed for mighty purposes, in its proper sphere, in the kingdom of Christ, and that pious effort may accomplish much, may awe and amaze the world, and then burn in heaven with increasing lustre for ever; while pride, and learning, and talent may blaze uselessly among men, or kindle up the worst passions of our nature, and then be extinguished in eternal night. (a) "Galilaeans" Acts 1:11 Verse 8. Wherein we were born. That is, as we say, in our native language; that

which is spoken where we were born.Verse 9. Parthians, etc. To show the surprising extent and power of this miracle, Luke

Judea - The dialect of which greatly differed from that of Galilee. Asia - The country strictly so called.

enumerates the different nations that were represented then at Jerusalem. In this way the number of languages which the apostles spoke, and the extent of the miracle, can be ascertained. The enumeration of these nations begins at the east, and proceeds to the west. Parthians mean those Jews, or proselytes, who dwelt in Parthi. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the river Indus on the east. To the south it was bounded by the desert of Caramania, and it had Media on the north. Their empire lasted about four hundred years, and they were much distinguished for their manner of fighting. They usually fought on horseback; and when appearing to retreat, discharged their arrows with great execution behind them. They were a part of the vast Scythian horde of Asia, and disputed the empire of the east with the Romans. The language spoken there was that of Persia; and, in ancient writers, Parthis and Persia often mean the same country. Medes. Inhabitants of Media. This country was situated north of Parthis, and south of the Caspian Sea. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Gen 10:2. The Medes are often mentioned, frequently in connexion with the Persians, with whom they were often connected under the same government, 2Kgs 17:6, 18:11; Est 1:3,14,18,19, Jer 25:25, Dan 5:28, 6:8, 8:20, 9:1. The language spoken here was also that of Persia. In his whole region many Jews remained after the Babylonish captivity, who chose not to return with their brethren to the land of their fathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem. Elamites. Elam is often mentioned in the Old Testament. The nation was descended from Elam, the son of Shem, Gen 10:22. It is mentioned as being in alliance with Axnraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Gen 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Gen 14:4. See also Ezr 2:7, 8:7, Neh 7:12, 34, Isa 11:11, 21:2, 22:6; etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided "at Shushan, which is in the province of Elam," Dan 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isa 22:6; Jer 49:35. The language of this people was of course the Persian. Its capital Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel. Mesopotamia. This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria of tho two rivers. It was also called Padam Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible:-- Ur of the Chaldees the birthplace of Abraham, Gen 11:27,28; Haran where Terah stopped on his journey and died, Gen 11:31,32; Charchemish, 2Chr 35:20; Hena, 2Kgs 19:13; Sepharvaim, 2Kgs 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north, Armenia; on the west, Syria; on the east, Persia; and on the south, Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee. In Judea. This expression has greatly perplexed commentators. It has been thought difficult to see why Judaea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say, they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable, except that they spoke so many languages. Cappadocia. This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine Sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians, Acts 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with "C". The others were Crete (Comp. Tit 1:12 ) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle, 1Pet 1:1. In Pontus. This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1Pet 1:1. This was the birthplace of Aquila, one of the companions of Paul, Acts 18:2,18,26, Rom 16:3, 1Cor 16:19, 2Ti 4:19. And Asia. Pontus, and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used, Acts 6:9, 16:6, 20:16. The capital of this region was Ephesus. See also 1Pet 1:1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia, Rev 1:4.Verse 10. Phrygia, and Pamphylia. These were also two provinces of Asia Minor. Phrygia

Roman sojourners - Born at Rome, but now living at Jerusalem. These seem to have come to Jerusalem after those who are above mentioned. All of them were partly Jews by birth, and partly proselytes.

was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure. In Egypt. This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 east and west. The language used there was the Coptic. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt; and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint. In the parts of Libya. Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa. About Cyrene. This was a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear Our Saviour's cross after him to the place of crucifixion, Mt 27:32, Lk 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Acts 11:20, 13:1. The language which they spoke is not certainly known. Strangers of Rome. This literally means, "Romans dwelling, or tarrying;" i.e., at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem--οιεπιδημουντες Πωμαιοι--. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says, that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about sixty years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence they were freed, and lived by themselves across the Tiber. Jews. Native born Jews, or descendants of Jewish families. Proselytes. Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the peculiar characteristics of the Pharisees, Mt 23:15. Some have supposed that the expression, Jews and proselytes, refers to the Romans only. But it is more probable that reference is made to all those that are mentioned. It has the appearance of a hurried enumeration; and the writer evidently mentioned them as they occurred to his mind, just as we would in giving a rapid account of so many different nations.Verse 11. Cretes. Crete, now called Candia, is an island in the Mediterranean, about 200 miles

in length and 50 in breadth, about 500 miles south-west of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtorim of the Hebrews, Gen 10:14. It is mentioned in the Acts as the place touched at by Paul, Acts 27:7,8,13. This was the residence of Titus, who was left there by Paul to "set in order the things that were wanting," etc., Tit 1:5. The Cretians among the Greeks were famous for deceit and falsehood, Tit 1:12,13. The language spoken there was probably the Greek. Arabians. Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian Gulf, south by the Indian Ocean, and west by the Red Sea. It is often mentioned in the Scriptures; and there were doubtless there many Jews. The language spoken there was the Arabic. In our tongues. The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from foreign nations spoke those languages perfectly; but they had doubtless so used them as to make them the common tongue in which they conversed. No miracle could be more decided than this. There was no way in which the apostles could impose on them, and make them suppose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may be remarked, that this miracle had most important effects besides that witnessed on the day of Pentecost. The gospel would be carried by those who were converted to all these places; and the way would be prepared for the labours of the apostles there. Accordingly, most of these places became afterwards celebrated by the establishment of Christian churches, and the conversion of great multitudes to the Christian faith. The wonderful works of God. ταμεγαλειατουθεου. The great things of God; that is, the great things that God had done, in the gift of his Son; in his raising him from the dead; in his miracles, ascension, etc. Comp. Lk 1:49, Ps 71:19, 26:7, 66:3, 92:6, 104:24, etc. (*) "tongues" "Our own languages" (a) "the wonderful works of God" 1Cor 12:10,28 Verse 12. Were in doubt. This expression--διηπορουν-- denotes a state of hesitancy or anxiety about an event. It is ap

Cretans - One island seems to be mentioned for all. The wonderful works of God - Probably those which related to the miracles, death, resurrection, and ascension of Christ, together with the effusion of his Spirit, as a fulfilment of his promises, and the glorious dispensations of Gospel grace.

plied to those who are travelling, and are ignorant of the way, or who hesitate about the road. They were all astonished at this; they did not know how to understand it or explain it, until some of them supposed it was merely the effect of new wine. (b) "What meaneth this" Acts 17:20 Verse 13. Others mocking said. The word rendered "mocking" means to cavil, to deride. It occurs in the New Testament but in one

They were all amazed - All the devout men.

But others mocking - The world begins with mocking, thence proceeds to cavilling, Ac 4:7 ; to threats, 4:17; to imprisoning, Ac 5:18 ; blows, 5:40; to slaughter, Ac 7:58 . These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse. They are full of sweet wine - So the Greek word properly signifies. There was no new wine so early in the year as pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskilfully as in the present case.

other place: Acts 17:32, "And when they heard of the resurrection of the dead, some mocked." This was an effect that was not confined to the day of Pentecost. There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him, Ps 18:26. And hence he says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all my counsel--I also will laugh at your calamity; I will mock when your fear cometh," Prov 1:24-26. These men are full of new wine. These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages."--Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name." Hence the names Puritan, Quaker, Methodist, etc., were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Mt 11:19, Jn 7:20, 8:48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic. New wine. γλευκους. This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isa 49:26; Amos 9:13. (+) "mocking" or "Scoffing"Verse 14. But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the

Acts of the Apostles Preface To The Acts Of The Apostles (1546 and 1533) This book should be read and regarded not as though St. Luke had written of the personal works and lives of the apostles for an example of good works and good lives only; though this is the way it has sometimes been taken. Even St. Augustine and many others have looked upon the fact that the apostles had all things in common with Christians as the best example which the book contains; though this did not last long and had to stop, after a time. On the contrary, it is to be noted that by this book St. Luke teaches the whole Church, to the end of the world, the true chief point of Christian doctrine; namely, that we must all be justified only through faith in Jesus Christ, without any addition of law or help from good works. This doctrine is the chief intention of the book and the author’s principal cause for writing it. Therefore he stresses so mightily, not only the preaching of the apostles about faith in Christ and how both Gentiles and Jews must be justified by it without any merits or works, but also the examples and the instances of this teaching, telling how Gentiles as well as Jews were justified through the Gospel only, without the law. So St. Peter testifies in Acts 10:28 and Acts 15:9, that, in this matter, God made no distinction between Jews and Gentiles, but just as He gave the Holy Ghost to the Gentiles through the Gospel though they lived without the law, so He gave Him to the Jews through the Gospel, and not through the law or because of their own works and merits. Thus he puts side by side, in this book, both the doctrine about faith and the example of faith. This book might well be called, therefore, a commentary on the Epistles of St. Paul. For what Paul teaches and insists upon with words and passages of Scripture, St. Luke here points out and proves with examples and instances which show that it has happened, and must happen, as St. Paul teaches, to wit, that no law, no work justifies men, but only faith in Christ. Here, in this book, you find, then, a fair mirror, in which you can see that it is true. Sola fides justificat, “faith alone justifies,” for all the examples and instances of this doctrine contained in it are sure and comforting testimonies, which neither lie nor deceive you. For see how St. Paul himself was converted; how the Gentile, Cornelius, was converted through St. Peter’s word, the angel telling him beforehand that Peter would preach to him, and so he would be saved. Look at the proconsul Sergius, and all the cities where Paul and Barnabas preached; look at the first council of the apostles at Jerusalem, in Acts 15:2; look at all the preaching of St. Peter, Paul, Stephen and Philip; — you will find that it all comes to one thing; it is only through the faith of Christ, without law and works, that we must come into grace and be justified. By means of this book, used this way, we can stop, in masterly fashion and mightily, the mouths of opponents who point us to the law and our own works and publish their foolish unwisdom to all the world. Therefore St. Luke says that these illustrations of faith amazed the pious Jews, who had become believers, and that the unbelieving Jews became mad and foolish over it. And this was no wonder, for they had been raised in the law and had been accustomed to it from Abraham down and it could not but vex them that the Gentiles, who were without law and God, should be, like themselves, in God’s grace. But that our people, who are all Gentiles, should slander and persecute this doctrine is ten times worse; for here we see, and cannot deny, that the grace of God and the knowledge of Christ came to our forebears without law and merit, nay, when they were in horrible idolatry and blasphemy. But they will gain as much by their slander and persecution as the Jews gained by their raging and raving. He who had before threatened the Jews and had Moses sing, “I will make you wroth with that which is not my people, and with a foolish folk will I make you angry,” and said in Hosea 2:23, “I will call ‘My people’ those who were not my people” (i.e. those who live without law and works), and who kept His word, He, I say, threatens these slanderers of ours with the same things, and He will surely keep His word, as He has already begun to do; but they will not believe it until, like the Jews, they have the experience. Amen.

apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defence of the operations of the Holy Spirit. With the eleven. Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another. Ye men of Judea. Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews." And all ye that dwell, etc. All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, ( 1Pet 3:9,) but sought to convince them of their error. Be this known, etc. Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Prov 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1Pet 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did, (1.) by showing that this could not be reasonably supposed to be the effect of new wine, Acts 2:15. (2.) That it had been expressly predicted in the writings of the Jewish prophets, Acts 2:16-21. (3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, Acts 2:22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.Verse 15. For these are not drunken, etc. The word these here includes Peter himself, as well as the others. The charge doubtless exten

Then Peter standing up - All the gestures, all the words of Peter, show the utmost sobriety; lifted up his voice - With cheerfulness and boldness; and said to them - This discourse has three parts; each of which, Ac 2:14 ,22,29, begins with the same appellation, men: only to the last part he prefixes with more familiarity the additional word brethren. Men of Judea - That is, ye that are born in Judea. St. Peter spoke in Hebrew, which they all understood.

14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19 And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24 Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. We have here the first-fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language (we are not told what answer he gave to those that were amazed, and said, What meaneth this? ) but to the Jews in the vulgar language, even to those that mocked; for he begins with the notice of that ( v. 15 ), and addresses his discourse ( v. 14 ) to the men of Judea and the inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them (and therefore flocked about them), in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly denied Christ now as courageously confesses him. Observe, I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up ( v. 14 ), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi — the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words." II. His answer to their blasphemous calumny ( v. 15 ): " These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day, " nine of the clock in the morning; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morning; those are besotted drunkards indeed who, when they awake, immediately seek it yet again, Prov. xxiii. 35 . III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into:—that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and consequently the proof of both. 1. That it was the accomplishment of the prophecies of the Old Testament which related to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, ch. ii. 28 . It is observable that though Peter was filled with the Holy Ghost, and spoke with tongues as the Spirit gave him utterance, yet he did not set aside the scriptures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible; and the Spirit is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe, (1.) The text itself that Peter quotes, v. 17-21 . It refers to the last days, the times of the gospel, which are called the last days because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of this to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old-Testament church. Or, in the days immediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord spoken of, v. 20 . "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take scripture entire; now it was foretold, [1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel that God gave them his good Spirit to instruct them, Neh. ix. 20 . But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gentiles as well as Jews, though yet Peter himself did not understand it so, as appears, ch. xi. 17 . Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules. [2.] That the Spirit should be in them a Spirit of prophecy; by the Spirit they should be enabled to foretel things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex—now only your sons, but your daughters shall prophesy; without distinction of age—both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition—even the servants and handmaids shall receive of the Spirit, and shall prophesy ( v. 18 ); or, in general, men and women, whom God calls his servants and his handmaids. In the beginning of the age of prophecy in the Old Testament there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the prophets, for the kingdom of the Messiah is to be purely spiritual. The mention of the daughters ( v. 17 ) and the handmaidens ( v. 18 ) would make one think that the women who were taken notice of ( ch. i. 14 ) received the extraordinary gifts of the Holy Ghost, as well as the men. Philip, the evangelist, had four daughters who did prophesy ( ch. xxi. 9 ), and St. Paul, finding abundance of the gifts both of tongues and prophecy in the church of Corinth, saw it needful to prohibit women's use of those gifts in public, 1 Cor. xiv. 26 , 34 . [3.] That one great thing which they should prophesy of should be the judgment that was coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold ( Matt. xxiv. ) at his entrance into Jerusalem ( Luke xix. 41 ); and when he was going to die ( Luke xxiii. 29 ); and these judgments were to be brought upon them to punish for their contempt of the gospel, and their opposition to it, though it came to them thus proved. Those that would not submit to the power of God's grace, in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials of his wrath. Those shall break that will not bend. First, The destruction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompences for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Matt. xxiii. 35 . It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it was to men on earth; but here epiphane (after the Septuagint), a glorious, illustrious day, for so it was to Christ in heaven; it was the epiphany, his appearing, so he himself spoke of it, Matt. xxiv. 30 . The destruction of the Jews was the deliverance of the Christians, who were hated and persecuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering Christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, James v. 8, 9 . Secondly, The terrible presages of that destruction are here foretold: There shall be wonders in heaven above, the sun turned into darkness and the moon into blood; and signs too in the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings, and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages: The blood of the Son of God, the fire of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves by which that desolation was brought on. The blood points at the wars of the Jews with the neighbouring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious (as they called them), which were very bloody; there was no peace to him that went out nor to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, bespeaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Thirdly, The signal preservation of the Lord's people is here promised ( v. 21 ): Whosoever shall call upon the name of the Lord Jesus (which is the description of a true Christian, 1 Cor. i. 2 ) shall be saved, shall escape that judgment which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in the day of the Lord's anger; and in the destruction by the Romans not one Christian perished. Those that distinguish themselves by singular piety shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people: they call on the name of the Lord, which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon that is their strong tower. (2.) The application of this prophecy to the present event ( v. 16 ): This is that which was spoken by the prophet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit upon all flesh which should come, and we are to look for no other, no more than we are to look for another Messiah; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth, so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by means of the scriptures and the ministry. 2. That it was the gift of Christ, and the product and proof of his resurrection and ascension. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface ( v. 22 ): " You men of Israel, hear these words. It is a mercy that you are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is, (1.) An abstract of the history of the life of Christ, v. 22 . He calls him Jesus of Nazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a man approved of God among you, censured and condemned by men, but approved of God: God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God, so Dr. Hammond reads it; "signalized and made remarkable among you that now hear me. He was sent to you, set up, a glorious light in your land; you yourselves are witnesses how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinary course, and contrary to it, which God did by him; that is, which he did by that divine power with which he was clothed, and in which God plainly went along with him; for no man could do such works unless God were with him. " See what a stress Peter lays upon Christ's miracles. [1.] The matter of fact was not to be denied: "They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as you yourselves also know. You have been eyewitnesses of his miracles; I appeal to yourselves whether you have any thing to object against them or can offer any thing to disprove them." [2.] The inference from them cannot be disputed; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God and the Saviour of the world; for the God of truth would never set his seal to a lie. (2.) An account of his death and sufferings which they were witness of also but a few weeks ago; and this was the greatest miracle of all, that a man approved of God should thus seem to be abandoned of him; and a man thus approved among the people, and in the midst of them, should be thus abandoned by them too. But both these mysteries are here explained ( v. 23 ), and his death considered, [1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave him up, devoted him: this is explained Rom. viii. 32 , He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will of God, but according to the counsel of his will, that he suffered and died; according to an eternal counsel, which could not be altered. This reconciled him to the cross: Father, thy will be done; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained. [2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God to persecute one whom he approved as the darling of heaven; and fighting against their own mercies to persecute one that was the greatest blessing of this earth. Neither God's designing it from eternity, nor his bringing good out of it to eternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil, and therefore "they were wicked hands with which you have crucified and slain him." It is probable that some of those were here present who had cried, Crucify him, crucify him, or had been otherwise aiding and abetting in the murder; and Peter knew it. However, it was justly looked upon as a national act, because done both by the vote of the great council and by the voice of the great crowd. It is a rule, Refertur ad universos quod publice fit per majorem paretm—That which is done publicly by the greater part we attribute to all. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty and discharge themselves from the guilt. (3.) An attestation of his resurrection, which effectually wiped away the reproach of his death ( v. 24 ): Whom God raised up; the same that delivered him to death delivers him from death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon. [1.] He describes his resurrection: God loosed the pains of death, because it was impossible that he should be holden of it; odinas — the sorrows of death; the word is used for travailing pains, and some think it signifies the trouble and agony of his soul, in which it was exceedingly sorrowful, even to the death; from these pains and sorrows of soul, this travail of soul, the Father loosed him when at his death he said, It is finished. Thus Dr. Godwin understands it: "Those terrors which made Heman's soul lie like the slain ( Ps. lxxxviii. 5 , 15 ) had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul (and it is a great thing to bring a soul out of the depths of spiritual agonies); this was not leaving his soul in hell; as that which follows, that he should not see corruption, speaks of the resurrection of his body; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this: "Having dissolved the pains of death, in reference to all that believe in him, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and, because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death (says Mr. Baxter) is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shows that the Septuagint, and from them the apostle here, uses the word for cords and bands (as Ps. xviii. 4 ), to which the metaphor of loosing and being held best agrees. Christ was imprisoned for our debt, was thrown into the bands of death; but, divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death. [2.] He attests the truth of his resurrection ( v. 32 ): God hath raised him up, whereof we all are witnesses —we apostles, and others our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away. [3.] He showed it to be the fulfilling of the scripture, and, because the scripture had said that he must rise again before he saw corruption, therefore it was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, v. 25 . The scripture he refers to is that of David ( Ps. xvi. 8-11 ), which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is, First, The text quoted at large ( v. 25-28 ), for it was all fulfilled in him, and shows us, 1. The constant regard that our Lord Jesus had to his Father in his whole undertaking: I foresaw the Lord before me continually. He set before him his Father's glory as his end in all— for he saw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy; these were set before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, John xiii. 31, 32 ; xvii. 4, 5 . 2. The assurance he had of his Father's presence and power going along with him: " He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, nor driven off from my undertaking, notwithstanding the hardships I must undergo." This was an article of the covenant of redemption ( Ps. lxxxix. 21 ), With him my hand shall be established, my arm also shall strengthen him; and therefore he is confident the work shall not miscarry in his hand. If God be at our right hand we shall not be moved. 3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through: "Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased is he with his undertaking that it does his heart good to think how the issue would answer the design. He rejoiced in spirit, Luke x. 21 . My tongue was glad. In the psalm it is, My glory rejoiceth; which intimates that our tongue is our glory, the faculty of speaking is an honour to us, and never more so than when it is employed in praising God. Christ's tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn. 4. The pleasing prospect he had of the happy issue of his death and sufferings; it was this that carried him, not only with courage, but with cheerfulness, through them; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose; it shall rest in hope, hoti, that thou wilt not leave my soul in hell; what follows is the matter of his hope, or assurance rather, (1.) That the soul shall not continue in a state of separation from the body; for, besides that this is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a conqueror over death: " Thou wilt not leave my soul in hell " (in hades, in the invisible state, so hades properly signifies); "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men." (2.) That the body shall lie but a little while in the grave: Thou wilt not suffer thy Holy One to see corruption; the body shall not continue dead so long as to begin to putrefy or become noisome; and therefore it must return to life on or before the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption; he must die, for he must be consecrated by his own blood; but he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifice, that no part of the flesh of the sacrifice which was to be eaten should be kept till the third day, for fear it should see corruption and begin to putrefy, Lev. vii. 15-18 . (3.) That his death and sufferings should be, not to him only, but to all his, an inlet to a blessed immortality: " Thou has made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the Son to have life in himself, a power to lay down his life and to take it again, then he showed him the way of life, both to and fro; the gates of death were open to him and the doors of the shadow of death ( Job xxxviii. 17 ), to pass and repass through them, as his occasion led him, for man's redemption. (4.) That all his sorrows and sufferings should end in perfect and perpetual felicity: Thou shalt make me full of joy with thy countenance. The reward set before him was joy, a fulness of joy, and that in God's countenance, in the countenance he gave to his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeakable, and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy. Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect, Men and brethren, v. 29 . "You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely to speak to you concerning the patriarch David, and let it be no offence to you if I tell you that David cannot be understood here as speaking of himself, but of the Christ to come." David is here called a patriarch, because he was the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider, 1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter spoke this, and his bones and ashes in it. Nobody ever pretended that he had risen, and therefore he could never say of himself that he should not see corruption; for it was plain he did see corruption. St. Paul urges this, ch. xiii. 35-37 . Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself ( 1 Kings ii. 2 ), both in death and burial. 2. Therefore certainly he spoke it as a prophet, with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow; so did David in that psalm, as Peter here plainly shows. (1.) David knew that the Messiah should descend from his loins ( v. 30 ), that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ever, 2 Sam. vii. 12 . And it is said ( Ps. cxxxii. 11 ), God swore it in truth unto David. When our Lord Jesus was born, it was promised that the Lord God would give him the throne of his father David, Luke i. 32 . And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the flesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David that the Messiah, promised to his fathers, should be his son and successor, the fruit of his loins, and heir to his throne, he kept this in view, in penning his psalms. (2.) Christ being the fruit of his loins, and consequently in his loins when he penned that psalm (as Levi is said to be in Abraham's loins when he paid tithes to Melchizedek ), if what he says, as in his own person, be not applicable to himself (as it is plain that it is not), we must conclude it points to that son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he says that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, v. 31 . And as Christ died, so he rose again, according to the scriptures; and that he did so we are witnesses. (3.) Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, v. 34 . And further, to prove that when he spoke of the resurrection he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation he plainly shows that he spoke of another person, and such another as was his Lord ( Ps. cx. 1 ): " The Lord said unto my Lord, when he had raised him from the dead, Sit thou at my right hand, in the highest dignity and dominion there; be thou entrusted with the administration of the kingdom both of providence and grace; sit there as king, until I make thy foes either thy friends or thy footstool, " v. 35 . Christ rose from the grave to rise higher, and therefore it must be of his resurrection that David spoke, and not his own, in the 16th Psalm ; for there was no occasion for him to rise out of his grave who was not to ascend to heaven. (4.) The application of this discourse concerning the death, resurrection, and ascension of Christ. [1.] This explains the meaning of the present wonderful effusion of the Spirit in those extraordinary gifts. Some of the people had asked ( v. 12 ), What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God, so some read it, to sit there; exalted by the right hand of God, so we read it, by his power and authority—it comes all to one; and having received of the Father, to whom he has ascended, the promise of the Holy Ghost, he hath given what he received ( Ps. lxviii. 18 ), and hath shed forth this which you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, and not before, John vii. 39 . You see and hear us speak with tongues that we never learned; probably there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly bespeaks him to be the Mediator, or middle person between God and the church. The gift of the Holy Ghost was, First, A performance of divine promises already made; here it is called the promise of the Holy Ghost; many exceedingly great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to those that ask him ( Luke xi. 13 ) is his giving them all good things, Matt. vii. 11 . Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Ghost, and has given it to us; for all the promises are yea and amen in him. Secondly, It was a pledge of all divine favours further intended; what you now see and hear is but an earnest of greater things. [2.] This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum—the truth to be demonstrated ( v. 36 ): Therefore let all the house of Israel know assuredly that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus whom you have crucified both Lord and Christ. They were charged to tell no man that he was Jesus the Christ till after his resurrection ( Matt. xvi. 20 ; xvii. 9 ); but now it must be proclaimed on the housetops, to all the house of Israel; he that hath ears to hear, let him hear it. It is not proposed as probable, but deposed as certain: Let them know it assuredly, and know that it is their duty to receive it as a faithful saying, First, That God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify, and put him to death as a deceiver who had given such pregnant proofs of his divine mission; and it magnifies the wisdom and power of God that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him, and the indignities they had done him served as a foil to his lustre. Secondly, That he has glorified him to such a degree as to make him both Lord and Christ: these signify the same; he is Lord of all, and he is not a usurper, but is Christ, anointed to be so. He is one Lord to the Gentiles, who had had lords many; and to the Jews he is Messiah, which includes all his offices. He is the king Messiah, as the Chaldee paraphrast calls him; or, as the angel to Daniel, Messiah the prince, Dan. ix. 25 . This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ. Peter's Sermon at Jerusalem.

ded to all. The third hour of the day. The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following: (1.) It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated. (2.) It was not usual for even drunkards to become drunk in the daytime. 1Thes 5:7, "They that be drunken are drunken in the night." (3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication. (4.) It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from Jewish writers, are from Lightfoot. "This was the custom of pious people in ancient times, that each one should offer his morning prayers with additions in the synagogue, and then return home and take refreshment." ( Maimonides, Shabb.chap. 30.) "They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate." "The fourth is the hour of repast, when all eat." One of the Jewish writers says, that the difference between thieves and honest men might be known by the fact that the former might be seen in the morning at the fourth hour, eating and sleeping, and holding a cup in his hand. But for those who made pretensions to religion, as the apostles did, such a thing was altogether improbable. (a) "seeing it is but the third" 1Thes 5:7 Verse 16. This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to

It is but the third hour of the day - That is, nine in the morning. And on the solemn festivals the Jews rarely ate or drank any thing till noon.

But this is that which was spoken of by the prophet - But there is another and better way of accounting for this. Joel 2:28

show that this was in accordance with the predictions in their own Scriptures. By the prophet Joel. Joel 2:28-32. This is not quoted literally either from the Hebrew or from the Septuagint. The substance, however, is preserved. (b) "was spoken by the prophet Joel" Joel 2:25-32 Verse 17. It shall come to pass. It shall happen, or shall occur. In the last days. Hebrew, Chaldee, Syriac, and Arabic,

The times of the Messiah are frequently called the last days, the Gospel being the last dispensation of Divine grace. I will pour out of my Spirit - Not on the day of pentecost only, upon all flesh - On persons of every age, sex, and rank. And your young men shall see visions - In young men the outward sense, are most vigorous, and the bodily strength is entire, whereby they are best qualified to sustain the shock which usually attends the visions of God. In old men the internal senses are most vigorous, suited to divine dreams. Not that the old are wholly excluded from the former, nor the young from the latter.

after these things, or afterwards. The expression the last days, however, occurs frequently in the Old Testament. Gen 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days; that is, in future times. Hebrew, in after times. Mi 4:1, " In the last days, (Heb. in after times,) the mountain of the house of the Lord," etc. Isa 2:2, " In the last days, the mountain of the Lord's house shall be established in the top of the mountains," etc. The expression then properly denoted the future times in general; but, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honoured with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end, etc. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb 1:2, God "hath in these last days spoken unto us by his Son." 1Pet 1:20, "Was manifest in these last times for you." 2Pet 3:3, 1Pet 1:5, 1Jn 2:18, "Little children, it is the last time," etc. Jude 1:18. The expression, the last day, is applied by our Saviour to the resurrection and the day of judgment, Jn 6:39,40,44,54, 11:24, 12:48. Here the expression means simply in those future times, when the Messiah shall have come. I will pour out of my Spirit. The expression in Hebrew is, "I will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isa 57:6; to tears, to pour them out, that is, to weep, etc., Ps 42:4, 1Sam 1:15. It is applied to water, to wine, or to blood, in the New Testament, Mt 9:17, Rev 16:1, Acts 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Tit 3:5,6, "The renewing of the Holy Ghost; which he shed on us abundantly." Thus Job 36:27, "They (the clouds) pour down rain according to the vapour thereof." Isa 44:3, "I will pour water upon him that is thirsty." Isa 45:8, "Let the skies pour down righteousness." Mal 3:10, "Will I pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish. Ps 69:24, Jer 10:2,5. It is not unfrequently applied to the Spirit, Prov 1:23, Isa 44:3 Zech 12:10. And then it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul. My Spirit. The Spirit here denotes the Third Person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to men. The Holy Spirit is regarded as the source, or conveyer of all the blessings which Christians experience. Hence he renews the heart, Jn 3:5,6. He is the Source of all proper feelings and principles in Christians, or he produces the Christian graces, Gal 5:22-25, Tit 3:5-7. The spread and success of the gospel are attributed to him, Isa 32:15,16. Miraculous gifts are traced to him; especially the various gifts with which the early Christians were endowed, 1Cor 12:4-10. The promise that he would pour out his Spirit, means that he would, in the time of the Messiah, impart a large measure of those influences, which it was his peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand. Upon all flesh. The word flesh here means persons, or men. Rom 1:3. The word all, here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, etc. Comp. 1Timm 2:1-4. And your sons and your daughters. Your children. It would seem, however, that females shared in the remarkable influences of the Holy Spirit. Philip, the evangelist, had four daughters which did prophesy, Acts 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1Cor 14:34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Ex 15:20, "Miriam, the prophetess, took a timbrel," etc. Jud 4:4, "Deborah, a prophetess, judged Israel." 2Kgs 22:14. See also Lk 2:36, "There was one Anna, a prophetess," etc. Shall prophesy. The word prophesy is used in a great variety of senses. (1.) It means to predict, or foretell future events, Mt 11:13, 15:7. (2.) To divine, to conjecture, to declare as a prophet might. Mt 26:68, "Prophesy, Who is he that smote thee." (3.) To celebrate the praises of God, being under a Divine influence, Lk 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophets, 1Sam 10:5, 19:20 1Sam 30:15. (4.) To teach --as no small part of the office of the prophets was to teach the doctrines of religion. Mt 7:22, "Have we not prophesied in thy name?" (5.) It denotes then, in general, to speak under a Divine influence, whether in foretelling future events; in celebrating the praises of God; in instructing others in the duties of religion; or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament to denote those who were miraculously endowed with the power of speaking foreign languages, Acts 19:6. The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue, 1Cor 14:1-5. In this place it means that they should speak under a Divine influence, and is specially applied to the power of speaking in a foreign tongue. Your young men shall see visions. The will of God in former times was communicated to the prophets in various ways. One was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1Sam 9:9, "He that is now called a Prophet was beforetime called a Seer. 1Sam 9:11,18,19, 2Sam 24:11, 1Chr 29:29, etc. This name was given from the manner in which the Divine will was communicated, which seems to have been by throwing the prophet into an ecstacy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstacy, Dan 2:28, 7:1,2,15, 7:2, Eze 11:24; Gen 15:1, Nu 12:6, Job 4:13, 7:14, Eze 1:1, 8:3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind, Eze 8:3, 40:2, 11:24, Dan 8:2. In this case, the distant scene or time passed before the prophet, and he recollected it as it appeared to him. That this did not cease before the times of the gospel is evident. Acts 9:10, "To Ananias said the Lord in a vision," Acts 9:12, "And hath seen (i.e. Paul) in a vision a man named Ananias," etc., i.e. Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. Acts 10:3, Cornelius "saw in a vision evidently an angel of God coming in to him," etc. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which God would make known his will in a manner as clear as he did to the ancient Jews. Your old men shall dream dreams. The will of God, in former times, was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream that Sarah was the wife of Abraham, Gen 20:3. He spoke to Jacob in a dream, Gen 31:11; to Laban, Gen 31:24; to Joseph, Gen 37:5; to the butler and baker, Gen 40:5; to Pharaoh, Gen 41:1-7; to Solomon, 1Kgs 3:5; to Daniel, Dan 2:3, 7:1. It was prophesied by Moses that in this way God would make known his will, Nu 12:6. It occurred even in the times of the gospel, Mt 1:20. Joseph was warned in a dream, Mt 2:12,13,19,22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ, Mt 27:19. As this was one way in which the will of God was made known formerly to men, so the expression here denotes simply that his will should be made known; that it should be one characteristic of the times of the gospel that God would reveal himself to man. The ancients probably had some mode of determining whether their dreams were Divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams. (a) "pour out my Spirit" Isa 44:3, Eze 36:27 Verse 18. And on my servants. The Hebrew in Joel is, "upon the servants." The Septuagint and the Latin Vulgate, however, render it "on

my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God; as the worshippers of God are often called servants in the Scriptures. See Rom 1:1. It is possible, however, that the Hebrew intended to refer to the servants of God. It is not "upon your servants," etc., as in the former expression, " your sons," etc.; but the form is changed, "upon servants and handmaids." The language, therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the Hebrew which suggested, doubtless, the mention of "my servants," etc., instead of your servants. And on my handmaidens. Female servants. The name is several times given to pious women, Ps 86:16, 116:16, Lk 1:38,48. The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence should be remarkably endowed with ability to declare the will of God. (b) "and they shall prophesy" Acts 16:4,9,10, 1Cor 12:10 Verse 19, 20. I will shew wonders. Literally, "I will give signs." δωσωτερατα. The word in the Hebrew---- mophethim, means, properly,

And upon my servants - On those who are literally in a state of servitude.

prodigies; wonderful occurrences; miracles wrought by God or his messengers, Ex 4:21, 7:3,9, 11:9, De 4:34, etc. It is the common word to denote a miracle, in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word signs, "signs and wonders," Mt 24:24, Mk 13:22, Jn 4:48. In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is fixed to mean great and striking changes in the sky, the sun, moon, etc. The Hebrew is, "I will give signs in the heaven, and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either. Much of the difficulty of interpreting these verses consists in fixing the proper meaning to the expression, "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days," ( Acts 2:17 ) that is, to the whole of that period of duration, however long, which was known by the prophets as the last times. That period might be extended through many centuries; and during that period all these events would take place. The day of the Lord is the day when God shall manifest himself in a peculiar manner; a day when he shall so strikingly be seen in his wonders and his judgments, that it may be called his day. Thus it is applied to the day of judgment, as the day of the Son of man; the day in which he will be the great attractive object, and will be signally glorified, Lk 17:24, 1Thes 5:2, Php 1:6; 2Pet 3:12. If, as I suppose, "that notable day of the Lord" here denotes that future time when God shall manifest himself in judgment, then we are not to suppose that Peter meant to say that these "wonders" should take place on the day of Pentecost, or had their fulfillment then; but would occur under that indefinite period called "the last days," the days of the Messiah, and BEFORE that period was closed by the great day of the Lord. The gift of tongues was a partial fulfillment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved. Blood. Blood is commonly used as an emblem of slaughter, or of battle. Fire. Fire is also an image of war, or the conflagration of towns and dwellings in time of war. Vapour of smoke. The word vapour --ατμις--means, commonly, an exhalation from the earth, etc., easily moved from one place to another, here it means (Heb. Joel) rising columns, or pillars of smoke; and is another image of the calamities of war, the smoke rising from burning towns. It has almost always been customary in war to burn the towns of an enemy, and to render him as helpless as possible, Hence the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here, it may be impossible now to say. It may be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem; and there is a striking resemblance between the description in Joel, and that by which our Saviour foretells the destruction of Jerusalem. Mt 24:21-24.Verse 20. The sun shall be turned into darkness. Mt 24:29. The same images used here with reference

And I will show prodigies in heaven above, and signs on earth beneath - Great revelations of grace are usually attended with great judgments on those who reject it. In heaven - Treated of, Ac 2:20 . On earth - Described in this verse. Such signs were those mentioned, Ac 2:22 , before the passion of Christ; which are so mentioned as to include also those at the very time of the passion and resurrection, at the destruction of Jerusalem, and at the end of the world. Terrible indeed were those prodigies in particular which preceded the destruction of Jerusalem: such as the flaming sword hanging over the city, and the fiery comet pointing down upon it for a year; the light that shone upon the temple and the altar in the night, as if it had been noon - day; the opening of the great and heavy gate of the temple without hands; the voice heard from the most holy place, Let us depart hence; the admonition of Jesus the son of Ananus, crying for seven years together, Wo, wo, wo; the vision of contending armies in the air, and of entrenchments thrown up against a city there represented; the terrible thunders and lightnings, and dreadful earthquakes, which every one considered as portending some great evil: all which, through the singular providence of God, are particularly recorded by Josephus. Blood - War and slaughter. Fire - Burnings of houses and towns, involving all in clouds of smoke.

The moon shall be turned into blood - A bloody colour: before the day of the Lord - Eminently the last day; though not excluding any other day or season, wherein the Lord shall manifest his glory, in taking vengeance of his adversaries.

to the sun and moon, are used also there. They occur not unfrequently, Mk 13:24, 2Pet 3:7,10. The shining of the sun is an emblem of prosperity; the withdrawing, or eclipse, or setting of the sun is an emblem of calamity, and is often thus used in the Scriptures, Isa 60:20, Jer 15:9, Eze 32:7, Amos 8:9, Rev 6:12, 8:12, 9:2, 16:8. To say that the sun is darkened, or turned into darkness, is an image of calamity, and especially of the calamities of war; when the smoke of burning cities rises to heaven, and obscures his light. This is not, therefore, to be taken literally, nor does it afford any indication of what will be at the end of the world in regard to the sun. The moon into blood. The word blood here means that obscure, sanguinary colour which the moon has when the atmosphere is filled with smoke and vapour; and especially the lurid and alarming appearance which it assumes when smoke and flames are thrown up by earthquakes and fiery eruptions. Rev 6:12, "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood., Rev 8:8. In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and unusual prodigies of earthquakes. As these things are ( Mt 24 ) applied to the destruction of Jerusalem; as they actually occurred previous to that event, Mt 24:1 it may be supposed that the prophecy in Joel had an immediate reference to that. The meaning of the quotation by Peter in this place therefore is, that what occurred on the day of Pentecost was the beginning of the series of wonders that were to take place during the times of the Messiah. It is not intimated that those scenes were to close, or to be exhausted in that age. They may precede that great day of the Lord which is yet to come in view of the whole earth. That great and notable day of the Lord. This is called the great day of the Lord, because on that day he will be signally manifested, more impressively-and strikingly than on other times. The word notable, επιφανη, means signal, illustrious, distinguished. In Joel the word is terrible, or fearful; a word applicable to days of calamity, and trial, and judgment. The Greek word here rendered notable is also in the Septuagint frequently used to denote calamity, or times of judgment, De 10:21, 2Sam 7:23. This will apply to any day in which God signally manifests himself; but particularly to a day when he shall come forth to punish men, as at the destruction of Jerusalem, or at the day of judgment. The meaning is, that those wonders should take place before that distinguished day should arrive when God should come forth in judgment. (a) "The sun shall be turned into darkness" Mk 13:24, 2Pet 3:7,10 (*) "notable" "Signal"Verse 21. Whosoever shall call. In the midst of these wonders and dangers, whosoever should call on the Lord should be delivered, (Joel.) The name of the Lor

But - whosoever shall call on the name of the Lord - This expression implies the whole of religion, and particularly prayer uttered in faith; shall be saved - From all those plagues; from sin and hell.

d is the same as the Lord himself. It is a Hebraism, signifying to call on the Lord, Ps 79:6, Zech 13:9. Shall be saved. In Hebrew, shall be delivered, i.e. from impending calamities. When they threaten, and God is coming forth to judge them, it shall be that those who are characterized as those who call on the Lord shall be delivered. This is equally true at all times. It is remarkable that no Christians perished in the siege of Jerusalem. Though more than a million of Jews perished, yet the followers of Christ who were there, having been warned by him, when they saw the signs of the Romans approaching, with- drew to AElia, and were preserved. So it shall be in the day of judgment. All whose character it has been that they called on God, will then be saved. While the wicked shall then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his favour and mercy shall then find deliverance. The use which Peter makes of this passage is this: Calamities were about to come; the day of judgment was approaching; they were passing through the last days of the earth's history; and therefore it became them to call on the name of the Lord, and to obtain deliverance from the dangers which impended over the guilty. There can be little doubt that Peter intended to apply this to the Messiah, and that by the name of the Lord he meant the Lord Jesus. See 1Cor 1:2. Paul makes the same use of the passage, expressly applying it to the Lord Jesus Christ, Rom 10:13,14. In Joel, the word translated Lord is JEHOVAH, the incommunicable and peculiar name of God; and the use of the passage before us, in the New Testament, shows how the apostles regarded the Lord Jesus Christ; and proves that they had no hesitation in applying to him names and attributes which could belong to no one but God. This verse teaches us, (1.) that in prospect of the judgments of God which are to come, we should make preparation. We shall be called to pass through the closing scene of this earth; the time when the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shah come. (2.) It is easy to be saved. All that God requires of us is to call upon him, to pray to him, to ask him, and he will answer and save. If men will not do so easy a thing as to call on God, and ask him for salvation, it is obviously proper that they should be cast off. The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner. And from this part of Peter's vindication of the scene on the day of Pentecost, we may learn also, (1.) that revivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, etc., as what was to take place in the last days, i.e. in the indefinite and large tract of time which was to come under the administration of the Messiah. His remarks are by no means limited to the day of Pentecost. They are as applicable to future periods as to that time; and we are to expect it as a part of Christian history, that the Holy Spirit will be sent down to awaken and convert men. (2.) This will also vindicate revivals from all the charges which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, etc., which have been alleged against revivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. If that work could be vindicated, then modern revivals may be. If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the apostles; if they felt deep concern to vindicate it from the charge brought against it, then Christians and Christian ministers now should feel similar solicitude to defend revivals, and not be found among their revilers, their calumniators, or their foes. There will be enemies enough of the work of the Holy Spirit without the aid of professed Christians; and that man possesses no enviable feelings or character who is found with the enemies of God and his Christ, in opposing the mighty work of the Holy Spirit on the human heart. (b) "shall call on the name" 1Cor 1:2, Heb 4:16 Verse 22. Ye men of Israel. Descendants of Israel, or Jacob, i.e. Jews. Peter proceeds now to the third part of his argument, to show that Jesus Christ had been rai

sed up; and that the scene which had occurred was in accordance with his promise, was proof of his resurrection, and of his exaltation to be the Messiah; and that therefore they should repent for their great sin in having put their own Messiah to death. A man approved of God. A man who was shown or demonstrated to have the approbation of God, or to have been sent by him. By miracles and wonders and signs. The first of these words properly means the displays of power which Jesus made; the second, the unusual or remarkable events which attended him; the third, the signs or proofs that he was from God. Together, they denote the array or series of remarkable works--raising the dead, healing the sick, etc., which showed that Jesus was sent from God. The proof which they furnished that he was from God was this--that God would not confer such power on an impostor, and that therefore he was what he pretended to be. Which God did by him. The Lord Jesus himself often traced his power to do these things to his commission from the Father; but he did it in such a way as to show that he was closely united to him, Jn 5:19,30. Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing Jesus himself said: Jn 5:36, "The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." The great works which God has wrought in creation, as well as in redemption, he is represented as having done by his Son. Heb 1:2, "By whom also he made the worlds." Jn 1:3, Col 1:15-19. In the midst of you. In your own land. It is also probable that many of the persons present had been witnesses of his miracles. As ye yourselves also know. They knew it either by having witnessed them, or by the evidence which everywhere abounded of the truth that he had wrought them. The Jews, even in the time of Christ, did not dare to call his miracles in question, Jn 15:24. While they admitted the miracle, they attempted to trace it to the influence of Beelzebub, Mt 9:34, Mk 3:22. So decided and numerous were the miracles of Jesus, that Peter here appeals to them as having been known by the Jews themselves to have been performed, and with a confidence that even they could not deny it. On this he proceeds to rear his argument for the truth of his Messiahship. (*) "approved" "manifested" (a) "miracles and wonders and signs" Jn 14:10,11, Heb 2:4 (b) "ye yourselves know" Jn 15:24 Verse 23. Him being delivered, εκδοτον. This word, delivered, is used commonly of those who are surrendered or delivered into the hands of enemies or

adversaries. It means that Jesus was surrendered, or given up to his enemies, by those who should have been his protectors. Thus he was delivered to the chief priests, Mk 10:33. Pilate released Barabbas, and delivered Jesus to their will, Mk 15:15, Lk 23:25; he was delivered unto the Gentiles, Lk 18:32; the chief priests delivered him to Pilate, Mt 27:2; and Pilate delivered him to be crucified, Mt 27:26, Jn 19:16. In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen, to another, until they succeeded in procuring his death. It may also be implied here, that he was given or surrendered by God to the hands of men. Thus he is represented to have been given by God, Jn 3:16, 1Jn 4:9,10. The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," etc. The Arabic, "Him, delivered to you by the hands of the wicked, you received, and after you had mocked him, you slew him." By the determinate counsel. The word translated determinate --τηωρισμενη-- means, properly, that which is defined, marked out, or bounded; as, to mark out or define the boundary of a field, etc. See Rom 1:1,4. In Acts 10:42, it is translated ordained of God; denoting his purpose that it should be so, i.e. that Jesus should be the Judge of quick and dead. Lk 22:22, "The Son of man goeth, as it w as determined," i.e. as God has purposed or determined beforehand that he should go. Acts 11:29, "The disciples-- determined to send relief unto the brethren which dwelt in Judaea," i.e. they resolved or purposed beforehand to do it. Acts 17:26, "God-- hath determined the times before appointed," etc. In all these places there is the idea of a purpose, or intention, or plan implying intention, and marking out or fixing the boundaries to some future action or event. The word implies that the death of Jesus was resolved on by God before it took place. And this truth is established by all the predictions made in the Old Testament, and by the Saviour himself. God was not compelled to give up his Son. There was no claim on him for it. And he had a right, therefore, to determine when and how it should be done. The fact, moreover, that this was predicted, shows that it was fixed or resolved on. No event can be foretold, evidently, unless it be certain that it will take place. The event, therefore, must in some way be fixed or resolved on beforehand. Counsel. βουλη. This word properly denotes purpose, decree, will. It expresses the act of the mind in willing, or the purpose or design which is formed. Here it means the purpose or will of God; it was his plan or decree that Jesus should be delivered. Acts 4:28, "For to do whatsoever thy hand and thy counsel ηβουλησου determined before to be done." Eph 1:11, "Who worketh all things after the counsel of his own will." Heb 6:17, "God, willing to show the immutability of his counsel." See Acts 20:27, 1Cor 4:5, Lk 23:51. The word here, therefore, proves that Jesus was delivered by the deliberate purpose of God; that it was according to his previous intention and design. The reason why this was insisted on by Peter, was, that he might convince the Jews that Jesus was not delivered by weakness, or because he was unable to rescue himself. Such an opinion would have been inconsistent with the belief that he was the Messiah. It was important, then, to assert the dignity of Jesus, and to show that his death was in accordance with the fixed design of God; and, therefore, that it did not interfere in the least with his claims to be the Messiah. The same thing our Saviour has himself expressly affirmed, Jn 19:10,11, 10:18, Mt 26:53. Foreknowledge. This word denotes the seeing beforehand of an event yet to take place. It implies, (1.) omniscience; and, (2.) that the event is fixed and certain. To foresee a contingent event, that is, to foresee that an event will take place, when it may or may not take place, is an absurdity. Foreknowledge, therefore, implies that for some reason the event will certainly take place. What that reason is, the word itself does not determine. As, however, God is represented in the Scriptures as purposing or determining future events; as they could not be foreseen by him unless he had so determined, so the word sometimes is used in the sense of determining beforehand, or as synonymous with decreeing, Rom 8:29, 11:2. In this place the word is used to denote that the delivering up of Jesus was something more than a bare or naked decree. It implies that God did it according to his foresight of what would be the best time, and place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is the case with all the decrees of God. It follows from this, that the conduct of the Jews was foreknown. God was not disappointed in anything respecting their treatment of his Son. Nor will he be disappointed in any of the doings of men. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure, Isa 46:10. Ye have taken. See Mt 26:57. Ye Jews have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jesus; and many who had joined in the cry, "Crucify him," Lk 23:18-21. It was, at any rate, the act of the Jewish people by which this had been done. This was a striking instance of the fidelity of that preaching which says, as Nathan did to David, "Thou art the man!" Peter, once so timid that he denied his Lord, now charged this atrocious crime on his countrymen, regardless of their anger and his own danger. He did not deal in general accusations, but brought the charges home, and declared that they were the men who had been concerned in this amazing crime. No preaching can be successful that does not charge on men their personal guilt; and that does not fearlessly proclaim their ruin and danger. By wicked hands. Greek, "through or by the hands of the lawless, or wicked." This refers, doubtless, to Pilate and the Roman soldiers, through whose instrumentality this had been done. The reasons for supposing that this is the true interpretation of the passage are these: (1.) The Jews had not the power of inflicting death themselves. (2.) The term used here-- wicked,ανομων was not applicable to the Jews, but to the Romans. It properly means lawless, or those who had not the law, and is often applied to the heathen, Rom 2:12,14; 1Cor 9:21. (3.) The punishment which was inflicted was a Roman punishment. (4.) It was a matter of fact, that the Jews, though they had condemned him, yet had not put him to death themselves, but had demanded it of the Romans. But though they had employed the Romans to do it, still they were the prime-movers in the deed; they had plotted, and compassed, and demanded his death; and they were therefore not the less guilty. The maxim of the common law, and of common sense, is, "he who does a deed by the instrumentality of another is responsible for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them. Have crucified. Greek, "having affixed him to the cross, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. From this we may remark, (1.) that this was one of the most amazing and awful crimes that could be charged on any men. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah whom they had put to death; the hope of their fathers; he who had been long promised by God, and the prospect of whose coming had so long cheered and animated the nation. They had now imbrued their hands in his blood, and stood charged with the awful crime of having murdered the Prince of peace. (2.) It is no mitigation of guilt that we do it by the instrumentality of others. It is often, if not always, a deepening and extending of the crime. (3.) We have here a striking and clear instance of the doctrine that the decrees of God do not interfere with the free agency of men. This event was certainly determined beforehand. Nothing is clearer than this. It is here expressly asserted; and it had been foretold with undeviating certainty by the prophets. God had, for wise and gracious purposes, purposed or decreed in his own mind that his Son should die at the time, and in the manner in which he did; for all the circumstances of his death, as well as of his birth and his life, were foretold. And yet, in this, the Jews and the Romans never supposed or alleged that they were compelled or cramped in what they did. They did what they chose. If in this case the decrees of God were not inconsistent with human freedom, neither can they be in any case. Between those decrees and the freedom of man there is no inconsistency, unless it could be shown--what never can be--that God compels men to act contrary to their own will. In that case there could be no freedom. But that is not the case with regard to the decrees of God. An act is what it is in itself; it can be contemplated and measured by itself. That it was foreseen, foreknown, or purposed, does not alter its nature, any more than it does that it be remembered after it is performed. The memory of what we have done does not destroy our freedom. Our own purposes in relation to our conduct do not destroy our freedom; nor can the purposes or designs of any other being violate one free moral action, unless he compels us to do a thing against our will. (4.) We have here a proof that the decree of God does not take away the moral character of an action. It does not prove that an action is innocent if it is shown that it is a part of the wise plan of God to permit it. Never was there a more atrocious crime than the crucifixion of the Son of God. And yet it was determined on in the Divine counsels. So with all the deeds of human guilt. The purpose of God to permit them does not destroy their nature, or make them innocent. They are what they are in themselves. The purpose of God does not change their character; and if it is right to punish them in fact, they will be punished. If it is right for God to punish them, it was right to resolve to do it. And the sinner must answer for his sins, not for the plans of his Maker; nor can he take shelter in the day of wrath, against what he deserves, in the plea that God has determined future events. If any men could have done it, it would have been those whom Peter addressed; yet neither he nor they felt that their guilt was in the least diminished by the fact that Jesus was "delivered by the determinate counsel and foreknowledge of God." (5.) If this event was predetermined; if that act of amazing wickedness, when the Son of God was put to death, was fixed by the determinate counsel of God, then all the events leading to it, and the circumstances attending it, were also a part of the decree. The one could not be determined without the other. (6.) If that event was determined, then others may be also consistently with human freedom and responsibility. There can be no deed of wickedness that shall surpass that of crucifying the Son of God. And if the acts of his murderers were a part of the wise counsel of God, then on the same principle are we to suppose that all events are under his direction, and ordered by a purpose infinitely wise and good. (7.) If the Jews could not take shelter from the charge of wickedness under the plea that it was foreordained, then no sinners can do it. This was as clear a case as can ever occur; and yet the apostle did not intimate that an excuse or mitigation for their sin could be pleaded from this cause. This case, therefore, meets all the excuses of sinners from this plea, and proves that those excuses will not avail them or save them in the day of judgment. (c) "delivered by the determinate" Lk 22:22, 24:44, Acts 3:18 (d) "ye have taken" Acts 5:30 (e) "and by wicked hands" Mt 27:1 Verse 24. Whom God hath raised up. This was the main point, in this part of his argument, which Peter wished to establish. He could not but admit that the Messiah had been in an ignominious manner put

Him, being delivered by the determinate counsel and foreknowledge of God - The apostle here anticipates an objection, Why did God suffer such a person to be so treated? Did he not know what wicked men intended to do? And had he not power to prevent it? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment. But he did not exert that power, because he so loved the world! Because it was the determined counsel of his love, to redeem mankind from eternal death, by the death of his only - begotten Son.

Having loosed the pains of death - The word properly means, the pains of a woman in travail. As it was not possible that he should be held under it - Because the Scripture must needs be fulfilled.

to death. But he now shows them that God had also raised him up; had thus given his attestation to his doctrine; and had sent down his Spirit according to the promise which the Lord Jesus made before his death. Having loosed the pains of death. The word loosed, λυσας, is opposed to bind, and is properly applied to a cord, or to anything which is bound. See Mt 21:2, Mk 1:7. Hence it means to free, or to liberate, Lkke 13:16, 1Cor 7:27. It is used in this sense here; though the idea of untying or loosing a band is retained, because the word translated pains often means a cord or band. The pains of death. ωδιναςτουθανατου. The word translated pains denotes, properly, the extreme sufferings of parturition, and then any severe or excruciating pangs. Hence it is applied also to death, as being a state of extreme suffering. A very frequent meaning of the Hebrew word, of which this is the translation, is cord, or band. This perhaps was the original idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords closely drawn, binding and constricting the limbs, and producing severe pain. Thus death was represented under this image of a band that confined men; that pressed closely on them; that prevented escape; and produced severe suffering. For this use of the word, see Ps 119:61; Isa 66:7, Jer 22:23, Hoss 13:13. It is applied to death, ( Ps 18:5,) "The snares of death prevented me;" answering to the word sorrows in the previous part of the verse. Ps 116:3, "The sorrows of death compassed me, and the pains of hell ( hades or sheol, the cords or pains that were binding me down to the grave) gat hold upon me." We are not to infer from this that our Lord suffered anything after death. It means simply that he could not be held by the grave, but that God loosed the bonds which had held him there; and that he now set him free who had been encompassed by these pains or bonds, until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave. Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under the stricture on a bed of pain, and then are still and immovable in the grave; subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor; or like Laocoon and his sons in the folds of the serpents from the island of Tenedos. It was not possible. This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that, in the circumstances of the case, such an event could not be. Why it could not be, he proceeds at once to show. It could not be consistently with the promises of the Scriptures. Jesus was the Prince of life, ( Acts 3:15,) and had life in himself, ( Jn 1:4, 5:26 ) and had power to lay down his life, and to take it again, ( Jn 10:18;) and it was indispensable that he should rise. He came, also, that through death he might destroy him that had the power of death, that is, the devil, ( Heb 2:14;) and as it was his purpose to gain this victory, he could not be defeated in it by being confined to the grave. (a) "Whom God" Lk 24:1, Acts 13:30,34, 1Cor 6:14, Eph 1:20, Col 2:12 1Thes 1:10, Heb 13:10, 1Pet 1:21 (*) "pains" "Bands" (b) "not possible that" Jn 10:18 Verses 25-28. For David speaketh, etc. This doctrine that the Messiah must rise from the dead, Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Ps 16:

Psalm 16:8 .

8-11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any material change, as will be seen, from the Hebrew. In what sense this Psalm Can be applied to Christ will be seen after we have examined the expressions which Peter alleges. I foresaw the Lord. This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it may be a literal translation of the passage. The word means to foresee, and then to see before us, that is, as present with us, to regard as being near. It thus implies to put confidence in one; to rely on him, or expect assistance from him. This is its meaning here. The Hebrew is, I expected, or waited for. It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old Testament. Always before my face. As being always present to help me, and to deliver me out of all my troubles. He is on my right hand. To be at hand is to be near to afford help. The right hand is mentioned because that was the place of dignity and honour. And David did not design simply to say that he was near to help him, but that he had the place of honour, the highest place in his affections, Ps 109:31. In our dependence on God, we should exalt him. We should not merely regard him as our help, but should at the same time give him the highest place in our affections. That I should not be moved. That is, that no great evil or calamity should happen to me, that I may stand firm. The phrase denotes to sink into calamities, or to fall into the power of enemies, Ps 62:2,6. This expresses the confidence of one who is in danger of great calamities, and who puts his trust in the help of God alone.Verse 26. Therefore. Peter ascribes these expressions to the Messiah. The reason why he would exult or rejoice was, that he would be preserved amidst the sorrows that were coming on him, and could look forward to th

e triumph that awaited him. Thus Paul says, ( Heb 12:2 ) that "Jesus-- for the joy that was set before him, endured the cross, despising the shame," etc. And throughout the New Testament, the shame and sorrow of his sufferings were regarded as connected with his glory and his triumph, Lk 24:26, Php 2:6-9; Eph 1:20,21. In this, our Saviour has left us an example, that we should walk in his steps. The prospect of future glory and triumph should sustain us amid all afflictions, and make us ready, like him, to lie down amid even the corruptions of the grave. Did my heart rejoice. In the Hebrew this is in the present tense, "my heart rejoices." The word heart here expresses the person, and is the same as saying I rejoice. The Hebrews used the different members to express the person. And thus we say, "every soul perished; the vessel had forty hands; wise heads do not think so; hearts of steel will not flinch," etc.--Prof. Stuart on Ps 16. The meaning is, because God is near me in time of calamity, and will support and deliver me, I will not be agitated or fear, but will exult in the prospect of the future, in view of the "joy that is set before me." My tongue was glad. Hebrew, My glory, or my honour exults. The word is used to denote majesty, splendour, dignity, honour. It is also used to express the heart or soul, either because that is the chief source of man's dignity, or because the word is also expressive of the liver, regarded by the Hebrews as the seat of the affections. Gen 49:6, "Unto their assembly, mine honour," i.e. my soul, or myself, "be not thou united." Ps 57:8, "Awake up, my glory, etc. Ps 108:1, "I will sing--even with my glory." This word the Septuagint translated tongue. The Arabic and Latin Vulgate have also done the same. Why they thus use the word is not clear. It may be because the tongue, or the gift of speech, was that which chiefly contributes to the honour of man, or distinguishes him from the brutal creation. The word glory is used expressly for tongue in Ps 30:12, "To the end that my glory may sing praise to thee, and not be silent." Moreover also. Truly; in addition to this. My flesh. My body. See Acts 2:31, 1Cor 5:5. It means here, properly, the body separate from the soul; the dead body. Shall rest. Shall rest or repose in the grave, free from corruption. In hope. In confident expectation of a resurrection. The Hebrew word rather expresses confidence than hope. The passage means, My body will I commit to the grave, with a confident expectation of the future, that is, with a firm belief that it will not see corruption, but be raised up." It thus expresses the feelings of the dying Messiah; the assured confidence which he had that his repose in the grave would not be long, and would certainly come to an end. The death of Christians is also, in the New Testament, represented as a sleep, and as repose, ( Acts 7:60, 1Cor 15:6,18, 1Thes 4:13,15, 2Pet 3:4 ) and they may also, after the example of their Lord, commit their bodies to the dust, in hope. They shall lie in the grave under the assurance of a happy resurrection; and though their bodies, unlike his, shall moulder to their native dust, yet this corruptible shall put on incorruption, and this mortal shall put on immortality, 1Cor 15:53.Verse 27. Thou wilt not leave my soul. The word soul, with us, means the thinking, the immortal part of man, and is applied to it whether existing in connexion with the body, or whether separate from i

Thou wilt not leave my soul in hades - The invisible world. But it does not appear, that ever our Lord went into hell. His soul, when it was separated from the body, did not go thither, but to paradise, Luke 23:43 . The meaning is, Thou wilt not leave my soul in its separate state, nor suffer my body to be corrupted.

t. The Hebrew word translated soul here-- naphsli however, may mean, My spirit, my mind, my life; and may denote here nothing more than me, or myself. It means, properly, breath; then life, or the vital principle, a living being; then the soul, the spirit, the thinking part. Instances where it is put for the individual himself, meaning "me," or "myself," may be seen in Ps 11:1, 35:3,7, Job 9:21. There is no clear instance in which it is applied to the soul in its separate state, or disjoined from the body. In this place it must be explained in part by the meaning of the word hell. If that means grave, then this word probably means "me;" thou wilt not leave me in the grave. The meaning probably is, "Thou wilt not leave me in sheol, neither," etc. The word leave here means, "Thou wilt not resign me to, or wilt not give me over to it, to be held under its power. In hell. ειςαδου. The word hell, in English, now commonly denotes the place of the future eternal punishment of the wicked. This sense it has acquired by long usage. It is a Saxon word, derived from helan, to cover; and denotes, literally, a covered or deep place, ( Webster;) then the dark and dismal abode of departed spirits; and then the place of torment. As the word is used now by us, it by no means expresses the force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether; although formally the English word perhaps expressed no more than the original. The Greek word hades means, literally, a place devoid of light; a dark, obscure abode; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs but eleven times in the New Testament. In this place it is the translation of the Hebrew, sheol. In Rev 20:13,14, it is connected with death. "And death and hell ( hades ) delivered up the dead which were in them." "And death and hell ( hades ) were cast into the lake of fire.' See also Rev 6:8, 1:18, "I have the keys of hell and of death." In 1Cor 15:55, it means the grave. "O grave (hades), where is thy victory?" In Mt 11:23 it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation opposed to former great prosperity. "Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, (hades.) In Lk 16:23, it is applied to the place where the rich man was after death, in a state of punishment: "In hell (hades) he lifted up his eyes, being in torments." In this place it is connected with the idea of suffering; and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word sheol. Once it is used as a translation of the phrase, "the stones of the pit, ( Isa 14:19 ); twice to express silence, particularly the silence of the grave, ( Ps 94:17; 115:17 ); once to express the Hebrew for "the shadow of death," ( Job 38:17;) and sixty times to translate the word sheol. It is remarkable that it is never used in the Old Testament to denote the word keber, which properly denotes a grave or sepulchre. The idea which was conveyed by the word sheol, or hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grave, which constituted the dominions of the dead. What idea the Hebrews had of the future world, it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply the state of the dead, the insatiable demands of the grave, came at last to be extended in its meaning, in proportion as they received new revelations, or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the peculiar meanings which it is found to have in the Old Testament. (1.) The word death, and the grave, (keber,) would express the abode of a deceased body in the earth. (2.) Man has a soul, a thinking principle; and the inquiry must arise, what will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once? On that subject they had at first no knowledge. Will it go at once to a place of torment? Of that also they had no information at first. Yet they supposed it would live; and the word sheol expressed just this state--the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed men, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us; and hence it is put in opposition to heaven. Ps 139:8: "If I ascend up into heaven, thou art there: if I make my bed in hell, ( sheol,) behold, thou art there." Amos 9:2. The most common meaning of the word is, therefore, to express those dark regions, the lower world, the regions of ghosts, etc. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isa 14:9: "Hell from beneath is moved for thee," etc.; where the assembled dead are represented as being agitated in all their vast regions at the death of the king of Babylon. (3.) The inquiry could not but arise, whether all these beings were happy? This point revelation decided; and it was decided in the Old Testament. Yet this word would better express the state of the wicked dead, than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence the word sometimes expresses the idea of a place of punishment. Ps 9:17: "The wicked shall be turned into hell," etc.; Prov 15:11; 23:14, 17:20, Job 26:6, While, therefore, the word does not mean properly a grave or a sepulchre, yet it does mean often the state of the dead, without designating whether in happiness or woe, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is sheol, and the Greek hades. Gen 37:35: "I will go down into the grave unto my son mourning." I will go down to the dead, to death, to my son, still there existing. Gen 42:38, 44:29: "Ye shall bring down my gray hairs with sorrow to the grave;" Nu 16:30,33, 1Kgs 2:6,9, etc., etc. In the place before us, therefore, the meaning is simply, thou wilt not leave me AMONG THE DEAD. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah. Thou wilt not leave him among the dead; thou wilt raise him up. It is from this Message, perhaps, aided by two others, ( Rom 10:7, 1Pet 3:19 ) the doctrine originated, that Christ "descended," as it is expressed in the creed, " into hell;" and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic church has been, that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow, (1.) that nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further. (2.) It may be remarked, that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the dying thief Jesus said, " To-day shalt thou be with me in paradise," Lk 23:43. When Jesus died he said, "It is finished;" and he doubtless meant by that, that his sufferings and toils for man's redemption were at an end. All suppositions of any toils or pains after his death are fables, and without the slightest warrant in the New Testament. Thine Holy One. The word in the Hebrew which is translated here holy one, properly denotes one who is tenderly and piously devoted to another; and answers to the expression used in the New Testament, "my beloved Son." It is also used as it is here by the Septuagint, and by Peter, to denote one that is holy, that is set apart to God. In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the Holy One, or the Holy One of God. It is several times used as the well-known designation of the Messiah. Mk 1:24: "I know thee who thou art, the Holy One of God." Lk 4:34 Acts 3:14: "But ye denied the Holy One and the Just," etc. See also Lk 1:35: "That holy thing which shall be born of thee shall be called the Son of God." To see corruption. To see corruption is to experience it, to be made partakers of it. The Hebrews often expressed the idea of experiencing anything by the use of words pertaining to the senses; as, to taste of death, to see death, etc. Corruption here means putrefaction in the grave. The word which is used in the Psalm---- shahath, is thus used in Job 17:14: "I have said to corruption, Thou art my father," etc. The Greek word thus used properly denotes this. Thus it is used in Acts 13:34-37. This meaning would be properly suggested by the Hebrew word; and thus the ancient versions understood it. The meaning implied in the expression is, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proceeds to show that the words must have.Verse 28. Thou hast made known, etc. The Hebrew is, "Thou wilt make known to me," etc. In relation to the Messiah, it means, Thou wilt restore me to life. The ways of life. This properly means th

e path to life; as we say, the road to preferment or honour; the path to happiness; the highway to ruin, etc. See Prov 7:25,27. It means, Thou wilt make known to me life itself, i.e. thou wilt restore me to life. The expressions in the Psalm are capable of this interpretation without doing any violence to the text; and if the preceding verses refer to the death and burial of the Messiah, then the natural and proper meaning of this is, that he would be restored to life again. Thou shalt make me full of joy. This expresses the feelings of the Messiah in view of the favour that would thus be showed him; the resurrection from the dead, and the elevation to the right hand of God. It was this which is represented as sustaining him--the prospect of the joy that was before him, in heaven, Heb 12:2, Eph 1:20-22. With thy countenance. Literally, "with thy face," that is, in thy presence. The words countenance and presence mean the same thing; and denote favour, or the honour and happiness provided by being admitted to the presence of God. The prospect of the honour that would be bestowed on the Messiah, was that which sustained him. And this proves that the person contemplated in the Psalm expected to be raised from the dead, and exalted to the presence of God. That expectation is now fulfilled; and the Messiah is now filled with joy in his exaltation to the throne of the universe. He has "ascended to his Father and our Father;" he is "seated at the right hand of God;" he has entered on that "joy which was set before him;" he is "crowned with glory and honour;" and all things are put under his feet." In view of this, we may remark, (1.) that the Messiah had full and confident expectation that he would rise from the dead. This the Lord Jesus always evinced, and often declared it to his disciples. (2.) If the Saviour rejoiced in view of the glories before him, we should also. We should anticipate with joy an everlasting dwelling in the presence of God, and the high honour of sitting "with him on his throne, as he overcame, and is set down with the Father on his throne." (3.) The prospect of this should sustain us, as it did him, in the midst of persecution, calamity, and trials. They will soon be ended; and if we are his friends, we shall "overcome," as he did, and be admitted to "the fulness of joy" above, and to the "right hand" of God, where "are pleasures for evermore." (*) "countenance", or "Presence"Verse 29. Men and brethren. This passage of the Psalms Peter now proves could not relate to David, but must have reference to the Messiah. He begins his argument in a respectful manner, addressing them as his brethren, tho

Thou hast made known to me the ways of life - That is, Thou hast raised me from the dead. Thou wilt fill me with joy by thy countenance - When I ascend to thy right hand.

The patriarch - A more honourable title than king.

ugh they had just charged him and the others with intoxication. Christians should use the usual respectful forms of salutation, whatever contempt and reproaches they may meet with from opposers. Let me freely speak. That is, "It is lawful or proper to speak with boldness, or openly, respecting David." Though he was eminently a pious man; though venerated by us all as a king; yet it is proper to say of him, that he is dead, and has returned to corruption. This was a delicate way of expressing high respect for the monarch whom they all honoured; and yet evincing boldness in examining a passage of Scripture which probably many supposed to have reference solely to him. Of the patriarch David. The word patriarch properly means the head or ruler of a family; and then the founder of a family, or an illustrious ancestor. It was commonly applied to Abraham, Isaac, and Jacob, etc., by way of eminence; the illustrious founders of the Jewish nation, Heb 7:4, Acts 7:8,9. It was also applied to the heads of the families, or the chief men of the tribes of Israel, 1Chr 24:31; 2Chr 19:8, etc. It was thus a title of honour, denoting high respect. Applied to David, it means that he was the illustrious head or founder of the royal family, and implies Peter's intention not to say anything disrespectful of such a king; at the same time, that he freely canvassed a passage of Scripture which had been supposed to refer to him. Dead and buried. The record of that fact they had in the Old Testament. There had been no pretence that he had risen, and therefore the Psalm could not apply to him. His sepulchre is with us. Is in the city of Jerusalem. Sepulchres were commonly situated without the walls of cities and the limits of villages. The custom of burying in towns was not commonly practised. This was true of other ancient nations as well as the Hebrews, and is still in eastern countries, except in the case of kings and very distinguished men, whose ashes are permitted to repose within the walls of a city. 1Sam 28:3, "Samuel was dead--and Israel buried him in Ramah, even in his own city." 2Kgs 21:18, "Manasseh was buried in the garden of his own house." 2Chr 16:14. Asa was buried in the city of David. 2Kgs 14:20. The sepulchres of the Hebrew kings were on Mount Zion, 2Chr 21:20, 24:25, 28:27, 32:33, 24:16, 2Kgs 14:20. David was buried in the city of David, ( 1Kgs 2:10,) with his fathers, that is, on mount Zion, where he built a city called after his name, 2Sam 5:7. Of what form the tombs of the kings were made is not certainly known. It is almost certain, however, that they would be constructed in a magnificent manner. The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the solid rock, of vast extent, are known to have existed. The following account of the tomb called "the sepulchre of the kings" is abridged from Maundrell: "The approach is through an entrance cut out of a solid rock, which admits you into an open court about forty paces square, cut down into the rock. On the south side is a portico nine paces long and four broad, hewn likewise out of the solid rock. At the end of the portico is the descent to the sepulchres. The descent is into a room about seven or eight yards square, cut out of the natural rock. From this room there are passages into six more, all of the same fabric with the first. In every one of these rooms, except the first, were coffins placed in niches in the sides of the chamber," etc. (Maundrell's Travels, p. 76.) If the tombs of the kings were of this form, it is clear that they were works of great labour and expense. Probably also there were, as there are now, costly and splendid monuments erected to the memory of the mighty dead. Unto this day. That the sepulchre of David was well known and honoured, is clear from Josephus. Antiq., b. vii., c. xv., 3. "He (David) was buried by his son Solomon in Jerusalem with great magnificence, and with all the other funeral pomps with which kings used to be buried. Moreover, he had immense wealth buried with him: for a thousand and three hundred years afterwards, Hyrcanus, the high priest, when he was besieged by Antiochus, and was desirous of giving him money to raise the siege, opened one room of David's sepulchre, and took out three thousand talents. Herod, many years afterward, opened another room, and took away a great deal of money," etc. See also Antiq., b. xiii., c. viii., % 4. The tomb of a monarch like David would be well known and had in reverence. Peter might, then, confidently appeal to their own belief and knowledge, that David had not been raised from the dead. No Jew believed or supposed it. All, by their care of his sepulchre, and by the honour with which they regarded his grave, believed that he had returned to corruption. The Psalm, therefore, could not apply to him. (1) "let me speak freely" or, "I may"Verse 30. Therefore. As David was dead and buried, it was clear that he could not have referred to himself it. this remarkable declaration. It followed that he must have had reference to some other one. Being a pr

Psalm 89:4 , &c.

ophet. One who foretold future events. That David was inspired, is clear, 2Sam 23:2. Many of the prophecies relating to the Messiah are found in the Psalms of David. Ps 22:1, comp. Mt 27:46, Lk 24:44, Ps 22:18, comp. Mt 27:35, Ps 69:21, comp. Mt 27:34,48, Ps 69:26, comp. Acts 1:20. And knowing. Knowing by what God had said to him respecting his posterity. Had sworn with an oath. The places which speak of God as having sworn to David are found in Ps 89:3,4, "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish," etc. And Ps 132:11, "The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne." Ps 89:35,36. The promise to which reference is made in all these places is in 2Sam 7:11-16. Of the fruit of his loins. Of his descendants. See 2Sam 7:12; Gen 35:11, 46:26, 1Kgs 8:19, etc. According to the flesh. That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Rom 1:3,4. He would raise up Christ. That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon, and to his descendants. But it is clear that the New Testament writers understood them as referring to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David, Mt 12:23, 21:9, 22:42,45, Mk 11:10, Jn 7:42, etc. In what way these promises that were made to David were understood as applying to the Messiah, it may not be easy to determine. The fact, however, is clear. The following remarks may throw some light on the subject. The kingdom which was promised to David was to have no end; it was to be established for ever. Yet his descendants died, and all other kingdoms changed. The promise likewise stood by itself; it was not made to any other of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future King and kingdom which was the hope of the nation; and their eyes were anxiously fixed on the long-expected Messiah. At the time that he came, it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual. On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms that David was aware of this, and that he so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily, we have a commentary of David himself, also, as expressing his own views of that promise. That comment is found particularly in Psalms 2, 22, 69, and 16. In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign. It may be remarked, that there are some important variations in the manuscripts in regard to this verse. The expression "according to the flesh" is omitted in many MSS., and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate. To sit on his throne. To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The peculiar characteristic of David as king, or that which distinguished him from the other kings of the earth, was, that he reigned over the people of God. Israel was his chosen people; and the kingdom was over that nation. Hence he that should reign over the people of God, though in a manner somewhat different from David, would be regarded as occupying his throne, and as being his successor. The form of the administration might be varied, but it would still retain its prime characteristic, as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It is spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the sword and the din of arms, but not the less really advanced against principalities, and powers, and spiritual wickedness in high places; not under a visible head and earthly monarch, but not less really under the Captain of salvation, and the King of kings. (a) "being a prophet" 2Sam 23:2 (b) "sworn with an oath" 2Sam 7:12,13, Ps 132:11 (c) "oath to him" Heb 6:17 Verse 31. He seeing this before, etc. By the spirit of prophecy. From this it. appears that David had distract views of the great doctrines pertaining to the Messiah. Spake, etc. See

Ps 16. That his soul, etc. Acts 2:27. (*) "before" or, "Forseeing" (a) "spake of the resurrection" 1Pet 1:11,12 Verse 32. This Jesus. Peter, having shown that it was predicted that the Messiah would rise, now affirms that it was done in the case of Jesus. If it were a matter of prophecy, all objection to the truth of the doctrine wa

s taken away, and the only question was, whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth of this great and glorious fact. We all are witnesses. It seems probable that Peter refers here to the whole one hundred and twenty who were present, and who were ready to attest it in any manner. The matter which was to be proved was, that Jesus was seen alive after he had been put to death. The apostles were appointed to bear witness of this. And we are told by Paul, ( 1Cor 15:6,) that he was seen by more than five hundred brethren, that is, Christians, at one time. The hundred and twenty assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible. (1.) They had seen him themselves. They did not conjecture it, or reason about it; but they had the evidence on which men act every day, and which must be regarded as satisfactory--the evidence of their own senses. (2.) The number was such that they could not be imposed on. If one hundred and twenty persons could not prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts. (3.) The thing to be established was a plain matter. It was not that they saw him rise. That they never pretended. Impostors would have done thus. But it was that they saw him, talked, walked, ate, drank with him, being alive AFTER he had been crucified. The fact of his death was matter of Jewish record; and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterwards; and this was attested by many witnesses. (4.) They had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honour in doing it. (5.) They offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event. (b) "This Jesus" Acts 2:24 (c) "We are all witnesses" Lk 24:48 Verse 33. Therefore being by the right hand. The right hand among the Hebrews was often used to denote power; and the expression here means, not that he was exalted to the right hand of God, but by his power.

He foreseeing this, spake of the resurrection Of Christ - St. Peter argues thus: It is plain, David did not speak this of himself. Therefore he spake of Christ's rising. But how does that promise of a kingdom imply his resurrection? Because he did not receive it before he died, and because his kingdom was to endure for ever, 2Sam 7:13 .

Being exalted by the right hand of God - By the right hand; that is, the mighty power of God. Our Lord was exalted at his ascension to God's right hand in heaven.

He was raised from the dead by his power, and borne to heaven, triumphant over all his enemies. The use of the word right hand to denote power is common in the Scriptures. Job 40:14, "Thine own right hand can save thee." Ps 17:7, "Thou savest by thy right hand them which put their trust in thee." Ps 18:35; Ps 20:6, 21:8, 44:3, 60:5, etc. Exalted. Constituted King and Messiah in heaven. Raised up from his condition of humiliation to the glory which he had with the Father before the world was, Jn 17:5. And having received, etc. The Holy Ghost was promised to the disciples before his death, Joh 14:26 15:26 16:13-15. It was expressly declared, (1.) that the Holy Ghost would not be given except the Lord Jesus should return to heaven, ( Jn 16:7 ) and (2.) that this gift was in the power of the Father, and that he would send him, Jn 14:26, 15:26. This promise was now fulfilled; and those who witnessed the extraordinary scene before them could not doubt that it was the effect of Divine power. Hath shed forth this, etc. This power of speaking different languages, and declaring the truth of the gospel. In this way Peter accounts for the remarkable events before them. It could not be produced by new wine, Acts 2:15. It was expressly foretold, Acts 2:16-21. It was predicted that Jesus would rise, Acts 2:22-31. The apostles were witnesses that he had risen, and that he had promised that the Holy Spirit should descend; and the fulfillment of this promise was a rational way of accounting for the scene before them. It was unanswerable; and the effect on those who witnessed it was such as might be expected. (d) "Therefore being by the" Acts 5:31, Php 2:9 (e) "having received" Jn 16:7,13, Acts 1:4 (f) "hath shed forth this" Acts 10:45, Eph 4:8 Verses 34, 35. For David is not ascended into the heavens. That is, David has not risen from the dead, and ascended to heaven. This further shows that Ps 16 could not refer to David, but must

refer to the Messiah. Great as they esteemed David, and much as they were accustomed to apply these expressions of the Scripture to him, yet they could not be applicable to him. They must refer to some other being; and especially that passage which Peter now proceeds to quote. It was of great importance to show that these expressions could not apply to David, and also that David bore testimony to the exalted character and dignity of the Messiah. Hence Peter here adduces David himself as affirming that the Messiah was to be exalted to a dignity far above his own. This does not affirm that David was not saved, or that his spirit had not ascended to heaven, but that he had not been exalted in the heavens in the sense in which Peter was speaking of the Messiah. But he saith himself. Ps 110:1. The Lord. The small capitals used in translating the word LORD in the Bible, denote that the original word is Jehovah. The Hebrews regarded this as the peculiar name of God, a name incommunicable to any other being. It is not applied to any being but God in the Scriptures. The Jews had such a reverence for it that they never pronounced it; but when it occurred in the Scriptures they pronounced another name, Adoni. Here it means, Jehovah said, etc. My Lord. This is a different word in the Hebrew: it is Adoni --. It properly is applied by a servant to his master, or a subject to his sovereign, or is used as a title of respect by an inferior to a superior. It means here, "Jehovah said to him whom I, David, acknowledge to be my superior and sovereign. Thus, though he regarded him as his descendant according to the flesh, yet he regarded him also as his superior and Lord. By reference to this passage our Saviour confounded the Pharisees, Mt 22:42-46. That the passage in this Psalm refers to the Messiah is clear. Our Saviour, in Mt 22:42-46, expressly applied it thus, and in such a manner as to show that this was the well-understood doctrine of the Jews. Mt 22:42, etc. (g) "The Lord" Ps 110:1, Mt 22:44 Verse 36. Therefore let all, etc. "Convinced by the prophecies, by our testimony, and by the remarkable scene exhibited on the day of Pentecost, let all be convinced that the true Messiah has come, and has been exalted to heaven.

Sit thou on my right hand - In this and the following verse is an allusion to two ancient customs; one, to the highest honour that used to be paid to persons by placing them on the right hand, as Solomon did Bathsheba, when sitting on his throne, 1Kings 2:19 ; and the other, to the custom of conquerors, who used to tread on the necks of their vanquished enemies, as a token of their entire victory and triumph over them.

Until I make thine enemies thy footstool - This text is here quoted with the greatest address, as suggesting in the words of David, their great prophetic monarch, how certain their own ruin must be, if they went on to oppose Christ. Psalm 110:1 .

Lord - Jesus, after his exaltation, is constantly meant by this word in the New Testament, unless sometimes where it occurs, in a text quoted from the Old Testament.

" House of Israel. The word house often means family; let all the family of Israel, i.e. all the nation of the Jews, know this. Know assuredly. Be assured, or know without any hesitation, or possibility of mistake. This is the sum of his argument, or his discourse, he had established the points which he purposed to prove; and he now applies it to his hearers. God hath made. God hath appointed, or constituted. See Acts 5:31. That same Jesus. The very person who had suffered, He was raised with the same body, and had the same soul; was the same being, as distinguished from all others. So Christians, in the resurrection, will be the same beings that they were before they died. Whom ye have crucified. See Acts 2:23. There was nothing better fitted to show them the guilt of having done this than the argument which Peter used. He showed them that God had sent him; that he was the Messiah; that God had showed his love for him, in raising him from the dead. The Son of God, and the hope of their nation, they had put to death, He was not an impostor; nor a man sowing sedition; nor a blasphemer; but the Messiah of God; and they had imbrued their hands in his blood. There is nothing better fitted to make sinners fear and tremble, than to show them that in rejecting Christ, they have rejected God; in refusing to serve him, they have refused to serve God. The crime of sinners has a double malignity, as committed against a kind and lovely Saviour, and against the God who loved him, and appointed him to save men. Comp. Acts 3:14,15. Both Lord. The word lord properly denotes proprietor, master, or sovereign, here it means clearly that God had exalted him to be the King so long expected; and that he had given him dominion in the heavens; or, as we should say, ruler of all things. The extent of this dominion may be seen in Jn 17:2, Eph 1:20-22, etc. In the exercise of this office, he now rules in heaven and on earth; and will yet come to judge the world. This truth was particularly fitted to excite their fear. They had murdered their Sovereign, now shown to be raised from the dead, and entrusted with infinite power. They had reason, therefore, to fear that he would come forth in vengeance, and punish them for their crimes. Sinners, opposing the Saviour, are at war with their living and mighty Sovereign and Lord. He has all power; and it is not safe to contend against the Judge of the living and the dead. And Christ. Messiah. They had thus crucified the hope of their nation; imbrued their hands in the blood of Him to whom the prophets had looked, and put to death that Holy One, the prospect of whose coming had sustained the most holy men of the world in affliction, and cheered them when they looked on to future years. That hope of their fathers had come, and they had put him to death; and it is no wonder that the consciousness of this, that a sense of guilt, and shame, and confusion, should overwhelm their minds, and lead them to ask in deep distress what they should do. (h) "house of Israel" Zech 13:1 (i) "God hath made that" Acts 5:31 (k) "both Lord" Jn 3:35 (l) "and Christ" Ps 2:2,6-8 Verse 37. Now when they heard this. When they heard this declaration of Peter, and this proof that Jesus was the Messiah. There was no fanaticism in his discourse; it was cool, close, pungent reasoning. He proved to them t

They said to the apostles, Brethren - They did not style them so before.

he truth of what he was saying, and thus prepared the way for this effect. They were pricked in their heart. The word translated were pricked, κατενυγησαν, is not used elsewhere in the New Testament. It properly denotes to pierce or penetrate with a needle, lancet, or sharp instrument; and then to pierce with grief, or acute pain of any kind. It answers precisely to our word compunction. It implies also the idea of sudden as well as acute grief. In this case it means that they were suddenly and deeply affected with anguish and alarm at what Peter had said. The causes of their grief may have been these: (1.) Their sorrow that the Messiah had been put to death by his own countrymen. (2.) Their deep sense of guilt in having clone this. There would be mingled here a remembrance of ingratitude, and a consciousness that they had been guilty of murder of the most aggravated and horrid kind, that of having killed their own Messiah. (3.) The fear of his wrath. He was still alive, exalted to be their Lord, and entrusted with all power. They were afraid of his vengeance; they were conscious that they deserved it; and they supposed that they were exposed to it. (4.) What they had done could not be undone. The guilt remained; they could not wash it out. They had imbrued their hands in the blood of innocence; and the guilt of that oppressed their souls. This expresses the usual feelings which sinners have when they are convicted of sin. Men and brethren. This was an expression denoting affectionate earnestness. Just before this they mocked the disciples, and charged them with being filled with new wine, Acts 2:13. They now treated them with respect and confidence. The views which sinners have of Christians and Christian ministers are greatly changed when they are under conviction for sin. Before that, they may deride and oppose them; then, they are glad to be taught by the obscurest Christian--and even cling to a minister of the gospel as if he could save them by his own power. What shall we do? What shall we do to avoid the wrath of this crucified and exalted Messiah? They were apprehensive of his vengeance, and they wished to know how to avoid it. Never was a more important question asked than this. It is the question which all convicted sinners ask. It implies an apprehension of danger; a sense of guilt, and a readiness to yield the will to the claims of God. This was the same question asked by Paul, ( Acts 9:6,) "Lord, what wilt thou have me to do?" and by the jailer, ( Acts 16:29,30,) "He came trembling--and said, Sirs, what must I do to be saved?" The state of mind in this case--the case of a convicted sinner--consists in (1.) a deep sense of the evil of the past life; remembrance of a thousand crimes perhaps before forgotten; a pervading and deepening conviction that the heart, and conversation, and life has been evil, and deserves condemnation. (2.) apprehension about the justice of God; alarm when the mind looks upward to him, or onward to the day of death and judgment. (3.) An earnest wish, amounting sometimes to agony, to be delivered from this sense of condemnation, and this apprehension of the future. (4.) a readiness to sacrifice all to the will of God, to surrender the governing purpose of the mind, and to do what he requires. In this state the soul is prepared to receive the offers of eternal life; and when the sinner comes to this, the offers of mercy meet his case, and he yields himself to the Lord Jesus, and finds peace. In regard to this discourse of Peter, and this remarkable result, we may observe, (1.) that this is the first discourse which was preached after the ascension of Christ, and is a model which the ministers of religion should imitate. (2.) It is a clear and close argument. There is no ranting, no declamation, nothing but truth presented in a clear and striking manner. It abounds with proof of his main point; and supposes that his hearers were rational beings, and capable of being influenced by truth. Ministers have no right to address men as incapable of reason and thought; nor to imagine that because they are speaking on religious subjects, that therefore they are at liberty to speak nonsense. (3.) Though these were eminent sinners, and had added to the crime of murdering the Messiah that of deriding the Holy Ghost and the ministers of the gospel, yet Peter reasoned with them coolly, and endeavoured to convince them of their guilt. Men should be treated as endowed with reason, and as capable of seeing the force and beauty of the great truths of religion. (4.) The arguments of Peter were adapted to make this impression on their minds, and to impress them deeply with the sense of their guilt. He proved to them that they had been guilty of putting the Messiah to death; that God had raised him up; and that they were now in the midst of the scenes which established one strong proof of the truth of what he was saying. No class of truths could have been so well adapted to make an impression of their guilt as these. (5.) Conviction for sin is a rational process on a sinner's mind. It is the proper state produced by a view of the past sins. It is suffering truth to make an appropriate impression; suffering the mind to feel as it ought to feel. The man who is guilty, ought to be willing to see and confess it. It is no disgrace to confess an error, or to feel deeply when we know we are guilty. Disgrace consists in a hypocritical desire to conceal crime; in the pride that is unwilling to avow it; in the falsehood which denies it. To feel it, and to acknowledge it, is the mark of an open and ingenuous mind. (6.) These same truths are adapted still to produce conviction for sin. The sinner's treatment of the Messiah should produce grief and alarm. He did not murder him--but he has rejected him; he did not crown him with thorns--but he has despised him; he did not insult him when hanging on the cross-- but he has a thousand times insulted him since; he did not pierce his side with the spear--but he has pierced his heart by rejecting him, and contemning his mercy. For these things he should weep. In the Saviour's resurrection he has also a deep interest. He rose as the pledge that we may rise: and when the sinner looks forward, he should remember that he must meet the ascended Son of God, The Saviour reigns; he lives, Lord of all. The sinner's deeds now are aimed at his throne, and his heart, and his crown. All his crimes are seen by his Sovereign; and it is not safe to mock the Son of God on his throne, or to despise Him who will soon come to judgment. When the sinner feels these truths, he should tremble, and cry out, What shall I do? (7.) We see here how the Spirit operates in producing conviction of sin. It is not in an arbitrary manner; it is in accordance with truth, and by the truth. Nor have we a right to expect that he will convict and convert men, except as the truth is presented to their minds. They who desire success in the gospel should present clear, striking, and impressive truth; for such only God is accustomed to bless. (8.) We have, in the conduct of Peter and the other apostles, a striking instance of the power of the gospel. Just before, Peter, trembling and afraid, had denied his Master with an oath. Now, in the presence of the murderers of the Son of God, he boldly charged them with their crime, and dared their fury. Just before, all the disciples forsook the Lord Jesus, and fled. Now, in the presence of his murderers, they lifted their voice, and proclaimed their guilt and danger, even in the city where he had been just arraigned and put to death. What could have produced this change but the power of God! And is there not proof here that a religion which produces such changes came from heaven? (a) "pricked in their heart" Eze 7:16, Zech 12:10 (b) "what shall we do" Acts 9:6, 16:30 Verse 38. Then Peter said unto them. Peter had been the chief speaker, though others had also addressed them. He now, in the name of all, directed the multitude what to do. Repent.

37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spoke at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit in its influence upon the hearers of the gospel. From the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders: thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion, Ps. cx. 2, 3 . We have here the first-fruits of that vast harvest of souls which by it were gathered in to Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering and to conquer, Rev. vi. 2 . In these verses we find the word of God the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it. I. They were startled, and convinced, and put upon a serious enquiry, v. 37 . When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses (this was one good point gained, that they were become attentive to the word), they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preachers with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden. They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver. Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it. 1. It put them in pain: They were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher ( ch. vii. 54 ), but these were pricked to the heart with indignation at themselves for having been accessory to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent ( Joel ii. 13 ), a broken and contrite heart, Ps. li. 17 . Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom. vii. 9 . "All my good opinion of myself and confidence in myself failed me." 2. It put them upon enquiry. Our of the abundance of the heart, thus pricked, the mouth spoke. Observe, (1.) To whom they thus addressed themselves: To Peter and to the rest of the apostles, some to one and some to another; to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men and brethren, as Peter had called them ( v. 29 ): it is a style of friendship and love, rather than a title of honour: "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love." Note, Ministers are spiritual physicians; they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own. (2.) What the address is: What shall we do? [1.] They speak as men at a stand, that did not know what to do; in a perfect surprise: " Is that Jesus whom we have crucified both Lord and Christ? Then what will become of us who crucified him? We are all undone!" Note, No way of being happy but by seeing ourselves miserable. When we find ourselves in danger of being lost for ever, there is hope of our being made for ever, and not till then. [2.] They speak as men at a point, that were resolved to do any thing they should be directed to immediately; they are not for taking time to consider, nor for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, those that are convinced of sin would gladly know the way to peace and pardon, ch. ix. 6 ; xvi. 30 . II. Peter and the other apostles direct them in short what they must do, and what in so doing they might expect, v. 38, 39 . Sinners convinced must be encouraged; and that which is broken must be bound up ( Ezek. xxxiv. 16 ); they must be told that though their case is sad it is not desperate, there is hope for them. 1. He here shows them the course they must take. (1.) Repent; this is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death awaken you to a penitent reflection upon all your other sins (as the demand of some one great debt brings to light all the debts of a poor bankrupt) and to bitter remorse and sorrow for them" This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out is it still insisted on: " Repent, repent; change your mind, change your way; admit an after-thought." (2.) Be baptized every one of you in the name of Jesus Christ; that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your infidelity." They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the fathers. "Take Jesus for your king, and by baptism swear allegiance to him; take him for your prophet, and hear him; take him for your priest, to make atonement for you," which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness. (3.) This is pressed upon each particular person: Every one of you. "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those who think they have been the greatest saints have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be you ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea ( 1 Cor. x. 1, 2 ), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Col. i. 28 . 2. He gives them encouragement to take this course:—(1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup in the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed." (2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise. " Note, All that receive the remission of sins receive the gift of the Holy Ghost. All that are justified are sanctified. (3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children, " v. 39 . It was very express ( Isa. xliv. 3 ): I will pour my Spirit upon thy seed. And ( Isa. lix. 21 ), My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed ( Gen. xvii. 7 ); and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?" "Taken in" (says Peter) "by all means; for the promise, that great promise of God's being to you a God, is as much to you and to your children now as ever it was." (4.) "Though the promise is still extended to your children as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off; " we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal. iii. 14 . The promise had long pertained to the Israelites ( Rom. ix. 4 ); but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but those whom he calls. III. These directions are followed with a needful caution ( v. 40 ): With many other words, to the same purport, did he testify gospel truths, and exhort to gospel duties; now that the word began to work he followed it; he had said much in a little ( v. 38, 39 ), and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said (and it should seem inculcated it), Save yourselves from this untoward generation. Be you free from them. The unbelieving Jews were an untoward generation, perverse and obstinate; they walked contrary to God and man ( 1 Thess. ii. 15 ), wedded to sin and marked for ruin. Now as to them, 1. "Give diligence to save yourselves from their ruin, that you may not be involved in that, and may escape all those things " (as the Christians did): " Repent, and be baptized; and then you shall not be sharers in destruction with those with whom you have been sharers in sin." O gather not my soul with sinners. 2. "In order to this continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people is the only way to save ourselves from them; though we hereby expose ourselves to their rage and enmity, we really save ourselves from them; for, if we consider whither they are hastening, we shall see it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God, Ps. cxix. 115 . We must save ourselves from them, which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague. IV. Here is the happy success and issue of this, v. 41 . The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye-witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for it is this that is the power of God unto salvation. 1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it. 2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen. 3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus " (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism. 4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls (which word is generally used for persons when women and children are included with men, as Gen. xiv. 21 , margin, Give me the souls; Gen. xlvi. 27 , seventy souls ), which intimates that those that were here baptized were not so many men, but so many heads of families as, with their children and servants baptized, might make up three thousand souls. These were added to them. Note, Those who are joined to Christ are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people. The Fellowship of the Disciples.

Mt 3:2. Repentance implies sorrow for sin as committed against God, with a purpose to forsake it. It is not merely a fear of the consequences, or of the wrath of God in hell. It is such a view of sin as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates it. Even if sin was the means of procuring him happiness; if it would promote his gratification, and be unattended with any future punishment, he would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent should hate and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless repentance became thorough and complete. Hence he told them to repent, to turn from sin, to exercise sorrow, for it is an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here, (1.) that there is no safety in mere conviction for sin: it may soon pass off, and leave the soul as thoughtless as before. (2.) There is no goodness or holiness in mere alarm or conviction. The devils tremble. A man may fear, who yet has a firm purpose to do evil if he can do it with impunity. (3.) Many are greatly troubled and alarmed who yet never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God. (4.) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true hatred of it, is the only thing that can give the mind true composure. Such is the constitution of the mind, that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Till this is done, and the hold on sin is broken, there can be no peace. (5.) We see here what direction is to be given to a convicted sinner. We are not to direct him to wait; nor to suppose that he is in a good way; nor to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong and harsh; nor to tell him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance; by confession that God is right, and that he was wrong; and by a firm purpose to live a life of holiness. Be baptized. Mt 3:6. The direction which Christ gave to his apostles was, that they should baptize all who believed, Mt 28:19, Mk 16:16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and professedly embrace Jesus Christ as their Saviour. The gospel requires such a profession; and no one is at liberty to withhold it. And a similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it in the ordinances of the gospel. If men are unwilling to profess religion, they have none. If they will not, in the proper way, show that they are truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God. In the name of Jerua Christ. Not εις, but επι. The usual form of baptism is into the name of the Father, etc., εις. Here it does not mean to be baptized by the authority of Jesus Christ; but it means to be baptized for him and his service; to be consecrated in this way, and by this public profession, to him, and to his cause. The name of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word name is often thus used. And the profession which they were to make amounted to this: A confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah, and as their Saviour; and a determination to become his followers, and to be devoted to his service. Thus, ( 1Cor 10:2 ) to be "baptized unto Moses," means to take him as the leader and guide. It does not follow that in administering the ordinance of baptism they used only the name of Jesus Christ. It is much more probable that they used the form prescribed by the Saviour himself, ( Mt 28:19;) though as the peculiar mark of a Christian is that he receives and honours Jesus Christ, this name is used here as implying the whole. The same thing occurs in Acts 19:5. For the remission of sins. Not merely the sin of crucifying the Messiah, but of all sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way; and a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner, that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and receive it as it is offered through Jesus Christ. And ye shall receive, etc. The gift of the Holy Ghost here does not mean his extraordinary gifts, or the power of working miracles; but it simply means, you shall partake of the influences of the Holy Ghost as far as they may be adapted to your case, as far as may be needful for your comfort, and peace, and sanctification. There is no evidence that they were all endowed with the power of working miracles; nor does the connexion of the passage require us thus to understand it. Nor does it mean that they had not been awakened by his influences. All true conviction is from him, Jn 16:8-10. But it is also the office of the Spirit to comfort, to enlighten, to give peace, and thus to give evidence that the soul is born again. To this, probably, Peter refers; and this all who are born again, and profess faith in Christ, possess. There is peace, calmness, joy; there is evidence of piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," etc., Gal 5:22,24.Verse 39. For the promise. That is, the promise respecting the particular thing of which he was speaking--the influences of the Holy Ghost. This promise he had adduced in the beginning of his discourse, ( Acts 2:17

Repent - And hereby return to God: be baptized - Believing in the name of Jesus - And ye shall receive the gift of the Holy Ghost - See the three - one God clearly proved. See Ac 26:20 . The gift of the Holy Ghost does not mean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. But rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost. Whomsoever the Lord our God shall call - (Whether they are Jews or Gentiles) by his word and by his Spirit: and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the very words he spoke.

,) and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of God; and the only thing that can give comfort to a soul that is convicted of sin, is the hope that God will pardon and save. To you. To you Jews, even though you have crucified the Messiah. The promise had especial reference to the Jewish people. To your children. In Joel, to their sons and daughters, who should, nevertheless, be old enough to prophesy. Similar promises occur in Isa 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring," and Isa 59:21. In these and similar places, their descendants or posterity are denoted. It does not refer to children as children, and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents, that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children for God; to devote them to his service; believing that it is the gracious purpose of God to perpetuate the blessings of salvation from age to age. To all. To the whole race; not limited to Jews. Afar off. To those in other lands. It is probable that Peter here referred to the Jews who were scattered in other nations; for he does not seem yet to have understood that the gospel was to be preached to the Gentiles. See Acts 10. Yet the promise was equally applicable to the Gentiles as the Jews; and the apostles were afterwards brought to understand it, Acts 10; Rom 10:12,14-20, Rom 11. The Gentiles are sometimes clearly indicated by the expression "afar off," Eph 2:13,17; and they are represented as having been brought nigh by the blood of Christ. The phrase is equally applicable to those who have been far off from God by their sins and their evil affections. To them also the promise is extended if they will return. Even as many, etc. The promise is not to those who do not hear the gospel, nor to those who do not obey it; but it is to those to whom God, in his gracious Providence, shall send it. He has the power and right to pardon. The meaning of Peter is, that the promise is ample, full, free; that it is fitted to all, and may be applied to all; that there is no defect or want in the provisions or promises; but that God may extend it to whomsoever he pleases. We see here how ample and full are the offers of mercy. God is not limited in the provisions of his grace; but the plan is applicable to all mankind. It is also the purpose of God to send it to all men; and he has given a solemn charge to his church to do it. We can not reflect but with deep pain on the fact that these provisions have been made, fully made; that they are adapted to all men; and yet that by his people they have been extended to so small a portion of the human family. If the promise of life is to all, it is the duty of the church to send to all the message of eternal mercy. (a) "promise is unto you" Joel 2:28 (b) "and to all that are afar" Eph 2:13,17 Verse 40. Many other words, This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of mercy; and is admirably arranged to obtain its object. Testify. Bea

r witness to. He bore witness to the promises of Christianity; to the truths pertaining to the danger of sinners; and to the truth respecting the character of that generation. Exhort. He entreated them by arguments and promises. Save yourselves. This expression here denotes--Preserve yourselves from the influence, opinions, and fate of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with men as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved. This generation. This age or race of men, the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves, but they were to apprehend danger from being with them, united in their plans, designs, and feelings. From the influence of their opinions, etc., they were to escape. That generation was signally corrupt and wicked. See Mt 23:12,39, 16:4; Mk 8:38. They had crucified the Messiah; and they were for their sins soon to be destroyed. Untoward. "Perverse, refractory, not easily guided or taught."-- ( Webster.) The same character our Saviour had given of that generation in Mt 11:16-19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn, (1.) that if sinners will be saved, they must make an effort. There is no promise to any unless they will exert themselves. (2.) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, and mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a mighty hold on the affections; and they will seek to use it to prevent those who are awakened from becoming Christians. (3.) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolving to forsake the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much intercourse With the world as may be required by duty, and as may be consistent with a supreme purpose to live to the honour of God.Verse 41. They that gladly received. The word rendered gladly means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion, They who become Christians do it cheerfully; an

And with many other words did he testify and exhort - In such an accepted time we should add line upon line, and not leave off, till the thing is done. Save yourselves from this perverse generation - Many of whom were probably mocking still.

And there were added - To the hundred and twenty.

d do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined. His word. The message which Peter had spoken respecting the pardon of sins through Jesus Christ. Were baptized. That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay. And the same day. The discourse of Peter commenced at nine o'clock in the morning, Acts 2:15. How long it continued it is not said; but the Ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is, indeed, here no positive proof that they were not immersed; but the narrative is one of those incidental circumstances, often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay. There were added. To the company of disciples, or to the followers of Christ. Souls. Persons, Comp. 1Pet 3:20, Gen 12:5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.Verse 42. And they continued stedfastly. They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted, though

And they continued steadfast - So their daily Church communion consisted in these four particulars: Hearing the word; Having all things common; Receiving the Lord's Supper; Prayer. Ye diff'rent sects, who all declare, Lo here is Christ, and Christ is there; Your stronger proofs divinely give, And show me where the Christians live!

suddenly admitted to the church, though exposed to much persecution and contempt, and many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered continued stedfastly, προσκαρτερουντες, means attending one, remaining by his side, not leaving or forsaking him. The apostles' doctrine. This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply teaching; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel. And fellowship. The word rendered fellowship, κοινωνια is often rendered communion. It properly denotes having things in common, or participation, society, friendship. It may apply to anything which may be possessed in common, or in which all may partake. Thus all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all--to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befell them. It may be added, that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that however much they were separated before they became Christians, now they have great and important interests in common; united in feelings, in interest, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality. Breaking of bread. The Syriac renders this "the Eucharist," or the Lord's Supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together, or to feasts of charity, or to the Lord's Supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote intimacy or friendship, the phrase to break bread together would be very expressive, in the same way as the Greeks denoted it by drinking together, συμποσιον. From the expression used in Acts 2:44, comp. with Acts 2:46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family, immediately after asking a blessing.--(Lightfoot.) In prayers. This was one effect of the influence of the, Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer. (a) "continued stedfastly" 1Cor 11:2, Heb 10:25 Verse 43. And fear came. That is, there was great reverence or awe. The multitude had just before derided them, ( Acts 2:13;) but so striking and manifest was the power of God on this occasion, that it silenced all clamours, and produced a ge

42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence. I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him and promised to meet us. 1. They were diligent and constant inn their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned nor deserted it; or, as it may be read, they continued constant to the apostles' teaching or instruction; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith. 2. They kept up the communion of saints. They continued in fellowship ( v. 42 ), and continued daily with one accord in the temple, v. 46 . They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you would see more, like birds of a feather. See how these Christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship. They met in the temple: there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, 1 John i. 3 . Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and, where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord nor strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions. 3. They frequently joined in the ordinance of the Lord's supper. They continued in the breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; kat oikon — house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the Christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted Christians as were convenient, to which the neighbours resorted; and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God. 4. They continued in prayers. After the Spirit was poured out, as well as before, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the work and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God. 5. They abounded in thanksgiving; were continually praising God, v. 47 . This should have a part in every prayer, and not be crowded into a corner. Those that have received the gift of the Holy Ghost will be much in praise. II. They were loving one to another, and very kind; their charity was as eminent as their piety, and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another. 1. They had frequent meetings for Christian converse ( v. 44 ): All that believed were together; not all those thousands in one place (this was impracticable); but, as Dr. Lightfoot explains it, they kept together in several companies or congregations, according as their languages, nations, or other associations, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the same profession and practice of the duties of religion, they are said to be together, epi to auto . They associated together, and so both expressed and increased their mutual love. 2. They had all things common; perhaps they had common tables (as the Spartans of old), for familiarity, temperance and freedom of conversation; they ate together, that those who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, There was such a concern for one another, and such a readiness to help one another as there was occasion, that it might be said, They had all things common, according to the law of friendship; one wanted not what another had; for he might have it for the asking. 3. They were very cheerful, and very generous in the use of what they had. Besides the religion that was in their sacred feasts (their breaking bread from house to house ) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them:—(1.) It made them very pleasant, and enlarged their hearts with holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good Christians have; it is a pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, en apheloteti kardias — with liberality of heart; so some: they did not eat their morsels alone, but bade the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes Christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sown plentifully, and who hope to reap so. 4. They raised a fund for charity ( v. 45 ): They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property (as Mr. Baxter says), but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all Christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said that the poor we always have with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias ( ch. v. 4 ): Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal for the encouraging of Christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness towards the building of the tabernacle, which needed to be restrained, Exod. xxxvi. 5, 6 . Our rule is, to give according as God has blessed us; yet, in such an extraordinary case as this, those are to be praised who give beyond their power, 2 Cor. viii. 3 . (2.) They were Jews that did this, and those who believed Christ must believe that the Jewish nation would shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of this, they sold them for the present service of Christ and his church. III. God owned them, and gave them signal tokens of his presence with them ( v. 43 ): Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. Those that could work miracles could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates, to do it) as if it had been done by a miracle in nature. But the Lord's giving them power to work miracles was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and Christians to see it. IV. The people were influenced by it; those that were without, the standers by, that were spectators. 1. They feared them, and had a veneration for them ( v. 43 ): Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living. 2. They favoured them. Though we have reason to think there were those that despised them and hated them (we are sure the Pharisees and chief priests did), yet far the greater part of the common people had a kindness for them—they had favour with all the people. Christ was so violently run upon and run down by a packed mob, which cried, Crucify him, crucify him, that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all, by which it appears that their prosecuting Christ was a sort of force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people — charin echontes pros holon ton laon ; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much. 3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation shall one time or other be effectually brought to Christ: and those that are brought to Christ are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.

neral veneration and awe. The effect of a great work of God's grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not convicted. It restrains, subdues, and silences opposition. Every soul. Every person, or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were fitted to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all fitted to diffuse solemnity, and thought, and anxiety through the community. Many wonders and signs. Acts 2:22. This was promised by the Saviour Mk 16:17. Some of the miracles which they wrought are specified in the following chapters. (a) "many wonders and signs" Mk 16:17 Verse 44. All that believed. That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others. Were together --επιτοαυτο--. Were united; were joined in the same thing. It does not mean that they live

And fear came upon every soul - Of those who did not join with them: whereby persecution was prevented, till it was needful for them.

d in the same house, but they were united in the same community; or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise. Had all things common. That is, all their property or possessions. See Acts 4:32-37, 5:1-10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made their treasurer. They regarded themselves as one family, having common wants; and there was no use or propriety in their possessing extensive property by themselves. Yet even then it is probable that some of them retained an interest in their property which was not supposed to be necessary to be devoted to the common use. It is evident that John thus possessed property which he retained, Jn 19:27. And it is clear that the Saviour did not command them to give up their property into a common stock; nor did the apostles enjoin it. Acts 5:4: "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was therefore perfectly voluntary; and was evidently adapted to the peculiar circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is probable, also, that they now remained longer in Jerusalem than they had at first proposed. And it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraced Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper at they should share together their property while they remained together. (b) "had all things common" Acts 4:32,34 Verse 45. And sold. That is, they sold as much as was necessary in order to procure the means of providing for the wants of each other. Possessions. Property, particularly real estate. This word κτηματα refers, properly, to their fixed property, as lands, houses,

And sold their possessions - Their lands and houses; and goods - Their movables. And parted them to all as any one had need - To say the Christians did this only till the destruction of Jerusalem, is not true; for many did it long after. Not that there was any positive command for so doing: it needed not; for love constrained them. It was a natural fruit of that love wherewith each member of the community loved every other as his own soul. And if the whole Christian Church had continued in this spirit, this usage must have continued through all ages. To affirm therefore that Christ did not design it should continue, is neither more nor less than to affirm, that Christ did not design this measure of love should continue. I see no proof of this.

vineyards, etc. The word rendered goods, υπαρξεις, refers to their personal or movable property. And parted them to all. They distributed them to supply the wants of their poorer brethren, according to their necessities. As every man had need. This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property; but that they so far regarded all as common as to be willing to part with it IF it was needful to supply the wants of the others. Hence the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the wants of the poor, Acts 4:34,35. This was an important incident in the early propagation of religion; and it may suggest many useful reflections. (1.) We see the effect of religion. The love of property is one of the strongest affections which men have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property. (2.) It is the duty of the church to provide for the wants of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the wants of the poor should be supplied by those who are rich. Comp. Mt 26:11. (3.) If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied, 1st, that the apostles had done it before them. The family of the Saviour had all things common. 2nd. It was the nature of religion to do it. 3rd. The circumstances of the persons assembled on this occasion were such as to require it. There were many of them from distant regions; and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times. (4.) If it be asked whether this was done commonly among the early Christians, it may be replied, that there is no evidence that it was. It is mentioned here, and in Acts 4:32-37, 5:1-4. It does not appear that it was done even by all who were afterwards converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make men liberal, and willing to provide for the poor, there can be no doubt. See 2Cor 8:19, 9:2, 1Cor 16:2, Gal 2:10. But there is not proof that it was common to part with their possessions, and to lay it at the feet of the apostles. Religion does not contemplate, evidently, that men should break up all the arrangements in society; but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy. (5.) If it be asked whether all the arrangements of property should be broken up now, and believers have all things in common, we a prepared to answer-- No. For, 1st, this was an extraordinary case. 2nd. It was not even enjoined by the apostles on them. 3rd. It was practised nowhere else. 4th. It would be impracticable. No community where all things were in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatic sects of Christians. It ends soon in anarchy, and licentiousness, idleness, and profligacy; or the more cunning secure the mass of property, and control the whole. Till all men are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that men should be excited to industry by the hope of gain; and then he demands that their gains should be devoted to his service. Still, this was a noble instance of Christian generosity, and evinces the power of religion in loosing the hold which men commonly have on the world. It rebukes also those professors of religion--of whom, alas! there are many--who give nothing to benefit either the souls or bodies of their fellow-men. (*) "goods" or, "Substance" (c) "parted them" Isa 58:7, 2Cor 9:1,9, 1Jn 3:17 Verse 46. With one accord. Comp. Acts 1:14, 2:1. In the temple. This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were

constantly in the temple, but only at the customary hours of prayer; at nine o'clock in the morning, and at three in the afternoon. And breaking bread. Acts 2:42. From house to house. In the margin, "at home." So the Syriac and Arabic. The common interpretation, however, is that they did it in their various houses; now in this, and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed. And the expression in this verse, "did eat their meat," seems to imply that this refers to their common meals, and not to the Lord's Supper. Did eat their meat. Did partake of their food. The word meat, with us, is applied to flesh. In the Bible, and in old English authors, it is applied to provision of any kind. Here it means all kinds of sustenance; that which nourished them--τροφης-- and the use of this word proves that it does not refer to the Lord's Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Comp. 1Cor 11:33,34. With gladness. With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses joy over the mind; and it bestows additional joy in the participation of even our ordinary pleasures. Singleness of heart. This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitious for the luxurious living, or aspiring after the vain objects of the men of the world. Comp. Rom 12:8, 2Cor 1:12 Eph 6:5. (1) "breaking bread from house to house" or, "at home" (+) "their meat with gladness" "Consent"Verse 47. Praising God. See Lk 24:53. And having favour. See Lk 2:52. With all the people. That is, with the great mass of the people; with the people generally. It does not mean that all the p

Continuing daily - breaking the bread - in the Lord's Supper, as did many Churches for some ages. They partook of their food with gladness and singleness of heart - They carried the same happy and holy temper through all their common actions: eating and working with the same spirit wherewith they prayed and received the Lord's Supper.

eople had become reconciled to Christianity; but their humble, serious, and devoted lives won the favour of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect; but God has power to silence opposition; and there is nothing so well fitted to do this as the humble and consistent lives of his friends. And the Lord added. See Acts 5:14, 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God. Added. Caused, or inclined them to be joined to the church. The Church. To the assembly of the followers of Christ-τηεκκλησια, The word church properly means those who are called out, and is applied to Christians as being called out, or separated from the world. It is used but three times in the Gospels, Mt 16:18, 18:17. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Comp. Acts 5:11, 7:38, 8:1,3, 9:31, 11:22,26; Acts 12:1,5. It is used in classic writers to denote an assembly of any kind, and is twice thus used in the New Testament, Acts 19:39,41, where it is translated "assembly." Such as should be saved. This whole phrase is a translation of a participle, τουςσωζομενους. It does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church, were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter: one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing: and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer. We have now contemplated the foundation of the Christian church; and the first glorious revival of religion. This chapter deserves to be profoundly studied by all the ministers of the gospel, and by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace; and our fervent prayers that he would multiply and extend such scenes until the earth shall be filled with his glory. (a) "favour" Lk 2:52, Rom 14:18 (b) "And the Lord" Acts 5:14, 11:24 (c) "should be saved" "As were saved"

The Lord added daily such as were saved - From their sins: from the guilt and power of them.