Acts 2

Acts 2:1-21

The descent of the Holy Spirit upon the apostles on the day of Pentecost, with the former part of the speech which Peter made to the multitude on that great occasion. Acts II. 1—21.

ACTS II. 1. AND when the day of Pentecost THE disciples of Jesus, after the choice of sect. iii. Matthias, employed their time in devotion, and continued the same course of religious exercises as before, for several succeeding days. And when the day of Pentecost was completely Ac s ii. 1

The day of Pentecost.] It has often been observed, that, as our Lord was crucified at one of the great Jewish feasts, it was fit that he should be glorified at another. And this of Pentecost was chosen with peculiar propriety, as next succeeding that of the Passover, at which Christ suffered: and also, as it was celebrated in commemoration of the giving the law from mount Sinai on that day. (Exod. xix. 1, 11) and as the first fruits were then offered and anointed. (Exod. xxiii. 16, and Lev. xxiii. 17.) To these answered the fuller discovery of the Gospel on this occasion, and the anointing

the first fruits of the Christian church by the effusion of the Spirit; as Brennius has well observed. (See also Miscell. Sacra. Essay I. p. 113—115.) The solemnity of the feast, the general expectation of the Messiah that prevailed among them, and the length of the days, as it was about the middle of summer, would, no doubt, bring great numbers to Jerusalem at that time; who, when they returned home, and reported this great event, would naturally make way for greater regard to the apostles, when they came to the places where these people dwelt.

VOL. 3.

The Spirit in the form of cloven tongues desce

arrived, that is, when the morning of the fiftieth day after the passover was come, it being then the first day of the week, the apostles with the rest of the hundred and twenty disciples were together; and they were all assembled with the most unanimous affection in the same place, in the upper room which was mentioned before, where they had used to meet. And on a sudden there was a very extraordinary and surprising sound from heaven as of a rushing violent wind, which shook the very place, and came with such a mighty force, that it filled all the house where they were sitting. And there appeared to them at the same time a number of divided tongues, made as it were of fire, i. e. bright flames in a pyramidical form, which were so parted as to terminate in several points, and thereby to afford a proper emblem of the marvellous effect attending the appearance, by which they were endowed with a miraculous diversity of languages: and it was ordered so, that one of these tongues rested upon each of them, who

b Was completely arrived.] The first day of unleavened bread, that is, the fifteenth of Nisan, began this year on Friday evening; and this was the day on which they were to offer the waveshead; and from the morrow after that day, that is, from the Saturday evening, they were to count seven weeks, or forty nine days, which would bring the fiftieth, that is, the day of Pentecost, then to begin on Saturday evening; so that on the Lord’s day morning, it might properly be said to be fully come. See Lev. xviii. 15, 16. The word σφυτεκρυφάκι cannot signify, that the day was ended, but that it was fully come. Compare Luke i. 57, ii. 21, and see Bean in loc. c Divided tongues as of fire.] This wonderful appearance in the form of fire, might be intended to signify the quickening and purifying influences of the Spirit, as well as to illustrate John the Baptist’s prediction, that Christ should baptize with the Holy Ghost and with fire. (Mat. iii. 11, and Luke iii. 16.) But I will not venture to affirm with Mr. Fleming, (Christol. Vol. I p. 324) and Elsner, (Observ. Vol. I. p. 364) that it was to signify, that the Shebinah (which appeared in a glorious flame, surrounded with a cloud) was now passed from the Jews to the disciples of Jesus. The Jews (as Wolfus tells us) have a sale among them, relating to the appear-

ance of some flashes of fire, which fell on an assembly of their doctors, while they were studying the law; which probably was invented, to slur, or imitate this important history. Bos (Exercis. p. 67) thinks, each tongue appeared complete, and that they are said to be divided, on account of the distribution that was made of one to each person. But it seems, that the division of each might aptly represent the variety of languages, with which each person was endowed; and some have thought, that the form of the mitres worn by bishops, (according to the Roman ritual) bears some allusion to the supposed form of these cloven tongues. It is observed by Dr. Lightfoot and others, that as the aversion of tongues at Babel once introduced confusion, and was the means of casting off the Gentiles from the knowledge of the true God; so now there was a remedy provided by the gift of tongues at Zion, to bring the Gentices out of darkness into light, and to destroy the veil which had been spread over all nations. (Isa. xxv. 7.) See Lightf. Hor. Hebr. and Grot. in loc. d Upon each of them.] I agree with the learned Dr. Benson, (Plant. of Christianity, page 28, 29) who thinks, (as Jerom and Chrysostom did) that it is propable, each of the hundred and twenty shared in this

with tongues to the amazement of the multitude.

were then present in the room. And as soon as ever these lambent flames appeared to touch them, they were all in a most sensible and extraordinary manner filled with the Holy Spirit, and began to speak with other tongues than they had ever used or understood before, with light and fervour, and a most ready flow of language, according as the Spirit gave them a power and facility of expressing themselves.

Now as this happened at one of the three grand yearly feasts, and at that in which the days were longest, there were sojourning in Jerusalem at that time a great number of pious men, [that were] by their descent or by profession Jews; who were come thither out of all parts of the known world, from every nation under heavenᶜ where any of that people dwelt, or any that were proselytes to the Jewish religion.

And when this strange report came to be noised abroad,ᶠ as it presently did, the multitude soon gathered together, and were quite confounded and amazed: For every one of this various assembly heard one or another of them, as they addressed themselves by turns to people of a different language, speaking to each of them in

miraculous donation. (See also Miscell. Sacra. Essay I. p. 101, 102.) The hundred and twenty mentioned chap. i. 15, are plainly referred to, ver. 1, as the persons here assembled: And as this would best illustrate the pouring forth of the Spirit on the hand maids, as well as on the servants of God (ver. 18), so it is certain, that the manuscripts, which would confine this effusion to the apostles, are of very small authority. Nor do Beza’s arguments on the other side of the question appear to me by any means conclusive. Compare Acts x. 44—46, and xi. 15—17.

ᶜ From every nation under heaven.] Should this be taken for an hyperbole, we have other instances in Scripture of the like way of speaking; as where we read of cities walled up to heaven (Deut. i. 28, ix. 1), and of the dread of the Jews falling upon every nation under the whole heaven. (Deut. ii. 25.) See also Gen. xi. 4; Judg. xx. 16; and Psal. cvii. 26. But not to insist upon it, that the Jews were then so numerous, as to have spread through every country, so that, as Agrippa in Josephus 8a’s, “There was not a people upon

earth, who had not Jews inhabiting among them;” (Bell. Jud. lib. ii. cap. 16, § 4, p. 191, Havercamp.) the expression here can signify no more, than that there were some at Jerusalem at that time from all the several nations among whom the Jews were dispersed. (See Lightfoot, and Whitby, in loc.) It would be very absurd to argue from hence, that there must be natives of Britain and America at Jerusalem, when this great event happened. And many arguments, drawn from such universal phrases elsewhere, seem as weak as this would be.

ᶠ When this report came abroad.] De Dieu concludes, this must signify thunder; which, he too confidently says, is always the import of kol and eum in the Hellenistic language, and argues from hence, that the rushing wind (ver. 2), was attended with thunder. But the following clause, which refers the assembly to the different languages spoken by those on whom the Holy Spirit fell, plainly shews, that it was no thunder which brought them together which indeed could hardly occasion their assembly in one place.

People of all nations hear them in their own

his own proper dialect. And they were all astonished at it beyond measure, and wondered at this marvellous event, saying one to another, Behold, how unaccountable is this! Are not all these that speak by birth and country Galileans? And how then do we every one of us hear them, as they direct their speech to so many different people, who are here come together out of so many nations, speaking to each of us in his own native language? For while there are among us Parthians, and Medes, and Elamites or Persians, and those that inhabit Mesopotamia, and those that dwell too in Judea, where the dialect is so different from that of Galilee; and likewise the natives of Cappadocia and Pontus, and of the country more properly called the proconsular Asia; As well as the inhabitants of the neighbouring provinces of Phrygia and Pamphylia, of Egypt and the parts of Africa which are about Cyrene, and the many sojourners in this city [who are] Romans, some of us native Jews, and others of us proselytes to the Mosaic religion; Together with those of both these sorts who use the language of Crete, and those who are Arabians; we do every one of us hear them speaking in our own native tongues the wonderful works of God, in the surprising testimonies he has given to the mission of Jesus who was lately crucified, not only by the miracles he wrought, but by his resurrection and ascension: And while they are discoursing of these marvellous events, they run through such a great variety of languages, which no one can suspect they have ever been taught, with so much readiness and propriety,

Elamites, and those that inhabit Mesopotamia.] Bishop Cumberland takes these to be the remainder of the Jews, who had been carried captive into Assyria, first by Tiglathpileser (2 Kings xv. 29), and afterwards by Shalmaneser, and placed in the cities of the Medes. (2 Kings xvii. 6.) See Cumb. Orig. Gent. page 225.

Romans, Jews, and proselytes.] It appears from Josephus, Suetonius, Tacitus, the Roman satirists, and other writers of this age, in a variety of passages well known to the learned, that great numbers of Jews dwelt at Rome about this time, and made many proselytes to their religion. See Mr. Biscoe, at Boyle’s Lecture, p. 85.

We hear them speaking in our own tongues.] Cyprian, and Erasmus, and some later critics have thought (particularly from ver. 8) that the miracle was not in the speakers, but the hearers; so that, while the apostle spake his own native Syriac, it would appear Latin to one, and Greek to another &c. But this must be a mistake; for we read of their speaking with tongues, verse 4 before any foreigners came in upon them. (Compare chap. x. 46, and 1 Cor. xiv. 2. Nor could what they said, on this supposition, have appeared a jargon to any which yet we find to have been the case ver. 13. See Castalio, on ver. 4.

are derided by some, as if they were drunk.

s among the most learned of mankind is perfectly unequalled.

And they were all in a mixture of amazement and perplexity, and said one to another, What can this unaccountable appearance possibly mean? Or what can it be designed to effect? But others of them, and particularly those who were native Jews, and understood none of these foreign languages, hearing the sound of their words as a kind of barbarous jargon, derided them, and in a mocking and contemptuous manner said, Surely these men have begun the festival betimes, and are undoubtedly filled with sweet intoxicating wine, and therefore make this unintelligible noise.

But Peter standing up with the eleven, who were then in company with him, and who had each of them before been speaking in different languages, raised his voice so loud that those who had been reproaching them might hear it, and said to them, in the tongue that was commonly used among them, O ye men of Judea, and especially all you that inhabit Jerusalem, whom I would be solicitous in the first place to inform and convince, let this be known unto you as to the cause of this extraordinary appearance, and listen to my words with an attention becoming the importance of the occasion on which I speak. For these men are not drunk, as you, who do not understand them, rashly suppose; and it is indeed very uncharitable for you to imagine it, considering that it is now but the third hour of the day, that is, about nine o’clock in the morning, the hour of morning sacrifice; before which, you know, none, who have any regard for their character, will allow themselves so much as to taste wine, and much less to drink any large quantity of it, whereby they would be rendered incapable of attending the service of the temple on such a solemn festival as this.

¹ Filled with sweet wine.] There was no new wine, or must, at the feast of Pentecost, as Beza and many others observe; but properly signifies sweet wine. We are informed by Plutarch, that the ancients had ways of preserving their wine sweet a great while; and such wines are known to be very intoxicating.

¹ The third hour of the day.] Josephus tells us, that on feast days, the Jews seldom eat or drank till noon; (de vita sua, § 54, p. 26, Haverck.) which if it were fact would (as Grotius observes) render this calumny the more incredible. As to the computation of the Jewish hours, see sec 6, note ⁵, on Acts iii. 1.

Peter defends them, and shews it was foretold

But this which has occasioned so much admiration, and which you know not how to account for, is that great event which was spoken of by the prophet Joel, chap. ii. 28—32, where it is written, “And it shall come to pass in the last days, or in the times of the Messiah, saith the ever blessed God, I will pour out an extraordinary effusion of my Spirit upon all flesh, that is, upon some of all ranks and orders, of all ages and nations of men: And as the wonderful effect of it, your sons and your daughters shall prophecy, and your young men shall see prophetic visions, and your old men shall dream significant and divinely inspired dreams. Tea in these days I will, in a most extraordinary manner, pour out the gifts of my Spirit upon my servants, and even upon my handmaids; and they shall also prophecy, and shall not only publish and proclaim the riches of my grace, but shall foretell the judgments that are coming upon those who shall continue hardened in their sins. And this effusion of my Spirit shall be followed with a most awful revolution; for I will give you to see prodigies in heaven above, and signs upon the earth beneath. And such destructive

By the prophet Joel.] Some have explained this prophecy, as referring, in its original sense, to the pouring forth the Spirit on the Jews at their last general conversion; and think Peter’s argument is, as if he had said, “You need not wonder at such an event as this, since so much more is at length to be expected.” (See Jeffrey’s True Grounds, p. 130.) But from attending to the context I am led to conclude, for reasons too long to be here stated, that the prophecy is here applied in its most direct sense, and that the event of this great day, and the destruction of the Jews for rejecting a gospel so confirmed, were originally referred to in it.

In the last days.] Every one knows, that the last days was a phrase commonly used to denote the times of the Messiah, when the gospel should be published, which is the last dispensation of divine grace: but here it seems to have a more particular view to the days immediately preceding the destruction of the Jewish nation, or the last days of that people, when the extraordinary means which were in vain employed for their conviction, would fully justify God in the severest vengeance he should execute upon that hardened people.

Your sons and your daughters shall prophecy.] Compare Acts xxi. 9. If this miracle had not been foretold, the argument for the truth of Christianity from it would, no doubt, have been conclusive; but, as it was referred to in the Old Testament, it might dispose the minds of the Jews still more readily to regard it, as it was indeed the more remarkable.

Prodigies in heaven above, and signs upon the earth beneath.] This doubtless refers to the prodigies and signs 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 from hence; the admonition of Jesus the son of Ananus crying for seven years together, Wo, Wo, Wo! the vision of contending ar

odigies preceding the destruction of Jerusalem.

wars shall arise, as a punishment for the wickedness of those who reject the mercy I offer, that there shall be blood shed in abundance, and fire scattered abroad to consume your cities and villages, so that a cloud of smoke shall ascend from the ruins of them. Yea, there shall be such confusion and misery, and all regular government both in church and state shall be so entirely dissolved, that the sun shall as it were be turned into darkness, and the moon into blood, before that great and illustrious day of the Lord shall fully come, in which he will take ample vengeance on every unbeliever. And it shall come to pass that whosoever shall, with humble submission to my method of saving grace in my Son, invoke the name of the Lord, shall be saved⁹ from this terrible destruction, and brought into a state of security and happiness.”

These premises the apostle Peter afterwards applied, to the conviction of those who had rejected and slain our Lord; and the argument wrought most powerfully upon them. But the prosecution and success of this address must be referred to the following sections.

IMPROVEMENT.

With how much attention and delight should we read the history of this glorious event, so frequently referred to in the predictions of our Lord, and of so great importance to the Christian cause; the miraculous descent of the Holy Spirit! He verse came down as a mighty rushing wind, to signify the powerful²

ies in the air, and of intrenchments thrown up against a city there represented; the terrible thunderings and lightnings, and the dreadful earthquakes, which every one considered as portending some approaching evil:) All which by the singular providence of God are recorded by Josephus, (Bell. Jud. lib. vi. cap. 5 [al. vii. 12] 3; L. lib. iv. cap. 4 [al. 7] § 5) in that history of his, the truth of which the emperor Titus attested under his own hand. (See Joseph. Vit. § 65, p. 33, Haverck.) And accordingly the greatest part of these circumstances are inserted in Tacitus, (Hist. lib. v. cap. 13) and happily preserved, though most of his account of the siege and destruction of Jerusalem be lost.

⁹ Whosoever shall invoke the name of the Lord, &c.] This context being quoted thus was a strong intimation, that nothing but their acceptance of the gospel could secure them from impending ruin. Brennius has proved by an ample collection of texts, (in his note on this place) that calling on the name of the Lord is ‘often put for the whole of religion: And if it does not here directly signify invoking Christ, which is sometimes used to express the whole Christian character, (Compare Acts ix. 14, 21; xxii. 16; Rom. x. 12, 13; and 1 Cor. i. 2) it must imply, that it is impossible for any who reject him to praise in an acceptable manner. How awful a reflection!

Reflections on the descent of the Spirit, and the gift of tongues.

energy of his operations, whereby the whole world was to be iii. shaken. He fell upon them in tongues of fire, cloven or divided verse into several parts, to denote the most celebrated effect to be 8 immediately produced, in causing them to speak with the utmost 4 readiness and propriety, languages they had never learnt. An 8-11 astonishing miracle! which was intended, not for pomp and ostentation, but to render them capable of propagating the gospel to the most distant nations, to which the grace of God had determined to send it. 1 It is observable, that this divine gift fell upon them while they were unanimously gathered together; perhaps to intimate, that the influences of the Spirit are most to be expected where there is the greatest unanimity, and the greatest devotion. Thus did the blessed Jesus accomplish what had been foretold concerning him, (Mat. iii. 11) that he should baptize his disciples with the Holy Ghost, and with fire. And surely the sacred flame did not only illuminate their minds with celestial brightness, but did also cause their whole hearts to glow with love to God and zeal for his gospel. To this purpose may he still be imparted to us, whether we hold public or private stations in the church; and may our regards to him be ever most dutifully maintained: Especially may he be poured out upon the ministers of it, to direct them how 11 they should speak the wonderful things of God; and may their hearers, under his gracious energy, gladly receive the word. Let us not wonder if the more common operations of the Spirit on men’s minds be derided by profane ignorance and folly, when there were some, even on this glorious day, who were stupid or malicious enough to ascribe the amazing event we have been sur- 13 veying, to the supposed intoxication of the apostles, and to say, they were full of sweet wine. But let us observe, how well Peter vindicated himself and his brethren, with words, not of satire 14, 15 and reproach, but of meekness and sobriety, as well as of truth; shewing at once the most perfect command, both of his reason and of his temper. Justly did he apply on this occasion that 16-18 celebrated prophecy of Joel, in which this grand event is so exactly described. Let us adore the Divine Goodness, which has poured forth the Spirit like a refreshing dew upon his church. Let us pray that we may all receive it, in such degrees as may suit the present state of things. And let us deprecate those judgments, which the contempt of the Spirit has two evident a tendency to produce. 19, 20 Justly might God have made our land gloomy and horrible with blood, and fire, and pillars of smoke. Justly might he have turned our sun into darkness, and our moon into blood. Let us adore his patience that these natural judgments, which are so well deserved, have been thus long withheld. But let us also remember, that the great and notable day is approaching, in which the Lord Jesus shall be revealed from heaven in flaming fire, taking

God had approved and raised up Jesus whom they crucified.

vengeance on them that know not God, and that obey not a gospel so gloriously attested. (2 Thess. 1. 7, 8.) Then shall these figurative expressions be literally fulfilled. Then shall the heavenly luminaries be quenched in their orbs; the elements shall melt with fervent heat, and the earth and all that is therein shall be burnt up. (2 Pet. iii. 10.) But even then, all those that have believed in Christ, and with obedient love have called upon the name of the Lord, shall be saved with an everlasting salvation. May that be through grace our happy portion; and may its prospects be daily brightening upon us, till it shall open in its full lustre, and shine beautiful and glorious amidst the flames of a dissolving world!

Acts 2:22-36

Peter continues his discourse to the people just after the descent of the Holy Spirit, and shews that Jesus, whom they crucified, was risen from the dead, and was the true Messiah. Acts II. 22—36.

Acts II. 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:

Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands

Acts II. 22.

WHEN Peter had quoted the passage in Joel, mentioned above, as referring to the days of the Messiah, he added, Ye men of Israel, let me charge it upon you, that ye hear these words with an attention proportionable to the importance of them: You cannot but remember, that there hath lately appeared amongst you a celebrated person, called Jesus the Nazarene; a man who was approved and recommended to you by God himself, by those powerful operations, and wonders, and signs, which God wrought by him in the midst of you, in your most public places and assemblies; as ye yourselves have seen, and cannot take upon you to deny but that ye also know: Yet you were so far from paying him any becoming regard, that you entered into an impious and ungrateful conspiracy against his life; and have in prosecution thereof seized him, even this illustrious prophet, being given up into your hands by the determinate counsel and prescience of God, who well knew what treatment he would meet with from you, and for wise and good reasons permitted it to be: Him, I say, by the hands of

a Recommended to you.] Αποδείγματιν σε υμαι, pointed out to you as the object of your most respectful regards.

b Prescience of God.] Grotius, as well as Beza, observes, that περσυασις must here

signify decree; and Elsner has shewn, it has that signification in approved Greek writers. And it is certain, ιδζις, signifies one given up into the hands of the enemy. See Elsner, and Raphel. in loc.

VOL. 3.

His resurrection was foretold by David

Gentile sinners, with public ignominy you have fastened [to the cross] and slain, as if he had been the meanest and vilest of malefactors. But be it known unto you, that God hath abundantly vindicated the honour of this his dear Son, whom you had thus infamously abused, and hath borne a most glorious testimony to his innocence, truth, and dignity, for it is he whom God hath raised up from the dead, by a miraculous effort of his Divine power, having loosed the bonds in which he lay, when the pains of death had done their work upon him; as indeed it was impossible, all things considered, that he should finally be held under the power of it.

For David saith concerning him, when he is speaking in the person of the Messiah, (Psal. xvi. 8, & seq.) “I have regarded the Lord as always before me, with an assurance that in the greatest trials I am called to he will

By the hands of Gentile sinners.] That is, by the hands of the wicked and idolatrous Romans, who were the immediate agents in the crucifixion of Christ, yet were only the instruments of the Jewish rage and cruelty in what they did. Some copies read it, die zuge are uen, by the hand of the ungodly.

The pains of death.] Beza conjectures, (I think, with great probability) that, as the Hebrew word man, with the variation only of one little point may indifferently signify pains or bonds, the former is here used for the latter, which to be sure agrees best with the connection. Else it must necessarily signify the state of confinement to which the pains of death had brought him, by an Hebraism, which sometimes occurs. Compare Mat. xxiv. 15; and Rev. xvii. 1.

David saith concerning him.] It is plain, that in a vlls here signifies of or concerning him. The particle in has the same import, Eph. v. 32, and re is likewise used in the same sense, Heb. i. 7, as the prefix l, and the particle al, is sometimes in Hebrew put for gnal: Compare Gen. xx. 13; xxvi. 7; Esth. iii. 2; Psal. iii. 3; xxxv. 19, 24; xci. 11; and Job xlii. 9. (See Elsner in loc. and Gataker on the Title to Antoninus.) Mr. Jeffery (in his True Grounds, p. 121) observes from this text, and lays great stress upon it every where, that the a oetle does

not make David to speak these things, first of himself, and then of the Messiah only in a secondary sense, but quotes them as referring to Christ alone.

I have regarded the Lord as always before me.] The sixteenth psalm, from whence this quotation is taken, cannot without great difficulty be wholly explained as spoken in the person of the Messiah; and yet it is very hard to say, on that supposition, where he is first introduced as speaking. We might have imagined the sense of the 10th verse to have been, “I am persuaded thou wilt not leave my soul in hell, because thou wilt not suffer Christ thine Holy One to see corruption in the grave; and, by what thou wilt do for him in raising him up, thou wilt give me a security of my own resurrection.” This, I say, might have seemed an easy solution, did not the apostle, in the 31st verse, refer both the clauses to Christ. I therefore suppose the transition to b made immediately after the 7th verse of th psalm, and to express the instruction which David received from God, in a revelation concerning the Messiah made to him in th night season; when, perhaps, he had some vision, in which he heard him speak the following words. The passage is here quoted in the words of the Greek translation, something different from the Hebrew but the sense is much the same.

he spake not of himself, but of Christ.

continually be ready to appear in my behalf; because I know that he is at my right hand, in he whole series of my labours and sufferings, that I might not be moved by any of them. And for this reason, upon account of the firm confidence I have in him, my heart is glad, and my tongue exulteth in the most cheerful manner; yea, and moreover too, even my mortal flesh, while it lodges in the sepulchre, shall rest in a joyful and assured hope; Because I am fully satisfied, that thou wilt not leave my soul, while separated from it, in the unseen world; neither wilt thou permit even the body of thine Holy One, thy peculiar favourite, whom thou hast set apart to such honourable and important services, so much as to see corruption in the grave, or to lie so long there as in the course of nature to be in danger of putrefaction. Thou hast made me to know the ways of life, to which thou wilt assuredly conduct me; and after all my sufferings here, thou wilt fill me with joy, in those upper and more glorious regions to which thou wilt raise me, making me glad with the light of thy countenance, and taking me to dwell in thine immediate presence, where there is fullness of joy, and at thy right hand, where there are everlasting and uninterrupted pleasures.”

And now, continued Peter, when he had recited these words at large, Ye men of Israel, whom I respect [and] love as my brethren, permit me to speak freely to you concerning the patriarch David who wrote this, and to open a hint, which if pursued will lead you into the true sense of many other scriptures, which you and your teachers are far from understanding. As for the royal psalmist, you well know that he is long since both dead and buried; and that his

Thou wilt not leave my soul in the unseen world.] Beza (to guard against the Popish doctrine of Christ’s descent into hell) would render the words as they stand in the Hebrew, my corpse in the grave: And it is certain, that niphesh and sheol have sometimes these significations; (see Whitby and Beza in loc) and the phrase of bringing a person’s life down to the grave, or up from it, often occurs. (Compare Psal.

xxx. 3; xlix. 15; lxxxvi. 13; lxxxviii. 3; lxxxix 48.) But as ψυχ, which is the word here used, can hardly be thought to signify a dead body, and adn is generally put for the state of separate spirits, (see note on Mat xvi 18, Vol. I.) the version here given seemed preferable to any other: nor can any just inference be drawn from it, in favour of Christ’s descent into the hell of the damned.

The apostles were witnesses of his resurrection

sepulchre in which his dust remains is here among us in Jerusalem, even unto this day: He therefore could not say this of himself; but being a divinely inspired prophet, and knowing that God had, in a special revelation from heaven, solemnly sworn to him with an oath, that of the fruit of his loins, or out of his descendants, he would, according to the flesh, when he should send his Son into the world in the human nature, raise up the promised Messiah, to sit on his throne, and to inherit universal empire (Psal. cxxxiii. 11); He, with a firm reliance on the faithfulness of God, foreseeing [this] great event, by divine inspiration spake the words which I have now been repeating, not meaning them of himself, or intending they should be taken in any lower sense, but referring them to the resurrection of the Messiah; thereby plainly signifying, that his soul shall not be left in the unseen world, nor his flesh be suffered to see corruption.

This very Jesus then, whom we assert to be the true Messiah, God hath now raised up according to the tenor of this promise; of which resurrection, astonishing as it may seem, all we his apostles are witnesses, on our own personal and certain knowledge; having seen him with our eyes, and examined into the truth of the matter with all possible care. And more than this, we solemnly assure you, that mean and contemptible as this Jesus once appeared among you, he is invested now with sovereign dominion; and being exalted therefore to supreme

His sepulchre is among us unto this day.] Jerom mentions the remains of David’s sepulchre as extant in his time; (Hier. Epist. vi. ad Marcell.) and a large account of other testimonies concerning it may be seen in Fabricius. (Cod. Apoc. Vet. Test. p. 1063-1070.) It is strange, that this sepulchre should have survived so much barbarous rage, as we know Jerusalem was often subjected to; but perhaps, it was rebuilt in later days. As for the treasures, which Josephus so often mentions as found in this sepulchre by Hyrcanus and Herod, (Antiq. lib. vii. cap. 15, [al. 12,] 3; lib. xiii. cap. 8, [al. 16,] § 4; lib. xvi. ap. 7, [al. 11,] § 1; & Bell. Jud. lib. i. ap. 2, § 5 Haverc.) I think with Beza, he stories have an air of fable.

According to the flesh.] This is expressed in the original in such a manner, with an article prefixed, (το καλά σαχα ανα-συσι τον Χριστό) as seems to refer these words, not to the loins of David, but to Christ; and so may be an intimation, that it was only with respect to his human nature that the Messiah should descend from David, while there was still a higher nature in which he was superior to him, and was indeed to be regarded as the Son of God. (Compare Rom. i. 3, 4.) It was with a view to this, that Clarius and some others suppose these words to be inserted here by the apostle; and I have therefore so disposed them in the version, as to leave no room for any ambiguity.

exalted him, and made him Lord and Christ.

Majesty and glory at the right hand of God, and sect. aving, as the great anointed of the Lord, re- iv. ceived the promise of the Holy Spirit from the ather, he hath, agreeably to the notices he gave s before his ascension, which happened but en days ago, shed forth this miraculous effusion f it, which has produced the wonderful effects hat you now see and hear, and which is given s as an holy unction from above, by which he onstitutes us ministers in his church below.

And indeed it appears from other passages of 34 is writings, that the great patriarch, whom I mentioned before, had some views to this kingdom of the Messiah; for David, who has never yet been raised from the dead, is not himself ascended into heaven in the body, to be advanced there to the highest dignity and power; but plainly intimates, that this belonged to one superior to himself, when he says, (Psal. cx. 1) “The Lord Jehovah said unto my Lord, that is, God the Father said unto the Messiah, (whom though in one sense he is to be my Son, I honour as my Lord) Sit thou exalted on a throne at my right hand, Until I make all that are so 35 presumptuous as to go on to be thine enemies thy footstool and lay them prostrate at thy feet, so that thou mayest trample upon them at pleasure, as entirely subdued.”

Therefore upon the whole, from this concur- 36 rent evidence both of prophecy and miracle, and from the testimony God has given to that Jesus whom we preach, not only by his resurrection from the dead, but by the effusion of the Holy Spirit on his followers, let all the house of Israel assuredly know, how contrary soever it may be to their former apprehensions and rooted prejudices, that God hath made this Jesus, whom you rejected and crucified, that Lord and that Messiah whose kingdom you profess so eagerly to desire, and who will surely come to execute his wrath upon you, if you are still so obstinate as to continue in your sins.

• Until I make thine enemies thy foot- ruin must be, if they went on to oppose stool.] This text is quoted on this occa- Christ.—Elsner has a fine collection o sion with the happiest address, as suggest- ancient passages, referring to the custoing, in the words of David, their great of trampling upon the vanquished, dead o pro hetic monarch, how certain their own alive.

Reflections on the resurrection and exaltation of Christ.

Thus Peter concluded his discourse, and iv. God blessed it as the means of awakening and converting thousands, as we shall see in the Acts following section. ii.

IMPROVEMENT.

Let us firmly believe the wisdom of the divine counsels, and

humbly adore the depths of them; according to which, without the least violation of that human freedom on which the morality of our actions depends, those events happen which the wickedness of men as really effects, as if Providence were wholly unconcerned in them.

Let us thankfully own the riches of that grace which gave our Lord Jesus Christ to be a sacrifice for us; and then raised him triumphant from the grave, to reign at the right hand of the Majesty on high, far above all principality, and power, and might. (Heb. i. 3; and Ephes. i. 21.) In him the prophecies are accomplished: His soul was not left in hell, nor did he so much as see corruption in the grave. And we may consider his resurrection as a pledge given us for our assurance, that God will not abandon us in that ruinous state, to which his righteous sentence for a while brings our bodies. He will at length redeem them from the

plished: His soul was not left in hell, nor did he so much as see corruption in the grave. And we may consider his resurrection as a pledge given us for our assurance, that God will not abandon us in that ruinous state, to which his righteous sentence for a while brings our bodies. He will at length redeem them from the

power of the grave. (Hosea xiii. 14.) He will shew us also the path of life, which our Redeemer hath trodden, and, by treading, has marked out for us; and will conduct us to his right

hand, where Jesus reigns, and with him everlasting pleasure. In him therefore let our heart be glad, and in him let our tongue rejoice; and when it is thus employed, it will indeed be the glory of our frame. (Psal. xvi. 9.) In this hope let our flesh rest; nor let our faith stagger at the promise of God, as if any thing could be hard to Omnipotence. (Rom. iv. 20, 21.)

In the mean time, beholding this wonderful effusion of the Spirit as the blessed consequence of the ascension and exaltation of Christ, let us, with that affection which becomes his disciples, take our part in his glory and joy. Let us triumph in the

34,35 thought, that God hath now said unto him, Sit thou at my right hand, till I make thine enemies thy footstool. And while we rejoice in the security which we have as his friends, let us pray that the blessed time may come, when every opposing power shall be brought down, and when we shall see that sight for which our eyes so long have been waiting, even all things put under his feet. (1 Cor. xv. 25, 27.) Hasten, O Lord, that glorious day, and whatever our station or furniture is, may we be honoured as the happy instruments of doing something, whether by life or by death, in subserviency to this great design!

The people are awakened by Peter’s discourse.

Acts 2:37

e converted by Peter’s discourse, and, being imed, signalize themselves by their piety and muwhich produces a farther increase in the church. the end.

Acts II. 37.

THUS Peter addressed himself to the Jews on the day of Pentecost, arguing from the miraculous communication of the Spirit, that Jesus, being risen from the dead, was declared by God to be the promised Messiah, and charging them on this incontestible evidence with the aggravated guilt of being his betrayers and murderers. Now when they heard [these things] they were pierced to the heart with deep and lively sorrow, and felt such a conviction of their enormous guilt, in the injuries and indignities which they had offered to this glorious, this divine person, that with the utmost eagerness and solicitude they cried out, and said to Peter and the rest of the apostles, Men [and] brethren, what shall we do to free ourselves from that guilt and danger, which our own folly and wickedness have brought upon us?

And Peter said unto them, Through the divine goodness still continued to you, your case is not yet desperate: Repent therefore of this aggravated crime, and in token of your desire to be washed from the guilt of that blood, which you have so rashly imprecated upon yourselves and your children, (Mat. xxvii. 25) be each of you baptized in the name of the Lord Jesus Christ, in order to the forgiveness of that

Repent, and be each of you baptized.] They are not only called here to repent, but a submission also to the ordinance of baptism is required of them, in order to the forgiveness of their sins: for though on their repenting and believing they were, according to the tenor of the gospel covenant, entitled to the remission of their sins: yet, as Christ had for wise reasons appointed this solemn rite, as a token of their taking up the Christian profession in a public manner, there could have been no sufficient evidence of the truth of their repentance and aith, if this

precept of Christ had not been obeyed. In the name of Jesus Christ.] The learned Vitringa has taken a great deal of pains to shew, that the phrases βαπτιζιτβας tic Χριστ, tic σιωμα Χριστ, τι σιωματι Χριστ and τι σιωματι Χριστ, have different significations; and labours to prove, that the last phrase (which is here used) signifies, not only (as Le Clerc understands it) being numbered among those who are called by his name, but professing to devote themselves to the glory of it. See Vitring. Observ. Sacr. lib. iii. cap. 22.

He exhorts them to repent and be pti

and all [your] other sins; and you not only shall obtain the free and full remission of them all, but also shall receive the gift of the Holy Spirit, by which he will own the work of his grace upon your hearts, and qualify you for serving that Lord whom you have crucified. For the promise of the Spirit is made, as you see in the forecited passage from Joel, (ver. 17, 18) to you, and to your children, whom God is ready to admit to the same privilege with you; and not only so, but it extends to the remotest nations, to all that are afar off, as well as to them that are near, even to as many as the Lord our God shall call by the preaching of his gospel; which shall be propagated to the ends of the earth, and receive glorious attestations every where, by the effusion of the like miraculous gifts as we have received on many, and by the communication of the inward graces of the Spirit unto all who shall become obedient to the faith.

Thus Peter addressed himself to the multitude, and with many other words he bore his testimony to these important truths, and earnestly exhorted them to an immediate consideration of the danger of persisting in their infidelity; saying in the conclusion of all, See that you lay these things to heart, receiving them with such regard as the importance of the case requires; renounce that obstinate unbelief in which you joined with those who crucified Christ, and be ye saved from that ruin which will quickly come upon this perverse and depraved generation.

And the exhortation was not in vain; for many were awakened and wrought upon by it.

c The promise is to you, and to your children.] Considering that the gift of the spirit, had been mentioned just before, it seems most natural to interpret this, as a reference to that passage in Joel, which had been so largely recited above, (verse 17, & seq.) where God promises the effusion of the Spirit on their sons and their daughters: And accordingly I have paraphrased the latter clause of this verse as referring to its extraor binary gifts; and the rather, as the sanctifying influence of the Spirit must already have been received, to prepare them for entering into the church by baptism. But, if the promise be interpreted as referring to

a remoter clause, the forgiveness of their sins, this whole verse must be taken in a greater latitude, as referring to the encouragement which all future converts and their children had, to expect the benefits of the gospel: In which view, I think it would much favour infant baptism, as many writers on the subject have largely shewn.

d To all that are afar off.] Since Peter knew nothing as yet of the intended calling of the Gentiles, he could only mean by this, that the gospel should be preached to all the dispersed of Israel in distant nations: But the Spirit of God might have a farther view.

ree thousand souls are added to t e c urc .

They therefore who received his word with readiness, were baptized: thereby taking upon them the public profession of faith in Jesus as the Messiah: And there were added to the number [of the disciples] that very day about three thousand souls. Nor was this only a transport of sudden passion, with which they were affected only for the present, with an impression that quickly wore off: but on the contrary, it produced the most solid and lasting effects. And notwithstanding all the apparent danger to which they were exposed, they continued steadfast in their attendance on the word which the apostles preached, and resolutely adhered to their doctrine: And though many of them that believed were such as had come thither out of foreign countries, who would otherwise have returned home immediately after the feast, they staid a considerable time longer at Jerusalem, to be more thoroughly instructed in the Christian faith; and they all lived in the most endearing fellowship and intimate friendship with each other, and particularly expressed their mutual affection in breaking of bread together, and join-

There were added—that very day about three thousand souls] It is commonly said, that all these were converted by one sermon. But it is probable, that, while Peter was preaching in the Syriac language, the other apostles were preaching at some small distance, much to the same purpose, in other languages; and it is not surely to be imagined, that none of them but Peter should be blessed as the means of converting any soul; not to insist upon it, that he himself might deliver several discourses this day to different auditories, when the concourse of people was so great, and their languages so various. It will not be improper to add, that most of them emphatically signifies to pass over to a body of men, as Bos, Raphelius, and Elsner have shewn; and that Elsner has shewn at large, in a very curious note on this clause, not only, (as Gataker, Raphelius, and many others have) that souls often signifies persons in the Greek and Latin classics; but also, that Jamblicus in his Life of Pythagoras has exactly imitated this passage, in the account he gives of that philosopher’s success in Italy, as proselyting two thousand by one discourse, engaging them to continue with him, frequently worshipping in the

temples, and sharing their goods in common, as these primitive Christians did: Facts, of which we have no manner of convincing evidence, and which were probably intended to slur Christianity by an invidious comparison. (Elsner. Observ. Vol. I. p. 375, 376.) Compare Vol. II. Sect. 90, note c.

They continued steadfast in the apostles doctrine] This may intimate, on the one hand, that many efforts were made to shake their resolution; and on the other, that upon fuller inquiry they found all things, as the apostles had represented.

In breaking of bread] Though we have great reason to believe, that the eucharist was often celebrated among these primitive converts, perhaps much oftener than every Lord’s day, yet I cannot see reason to conclude with Suicer, (Thesaur. Eccles. Vol. II p. 105) Lightfoot, Pearson, and many others, that this phrase must here refer to it, since it may undoubtedly signify common meals, as Casaubon, Grotius, Wolfius, and several others have shewn; and in this sense the phrase is used, Luke xiv. 35, where it is plain the eucharist could not be intended.

VOL. 3.

They sell their possessions, and have all things in common.

szer. ing, in the exercise of social prayer. And many v. others who were not converted, when they took notice of this wonderful effect of the apostles acts preaching, were mightily struck and impressed ii. 43 with the thought of it; so that a reverential fear and inward dread fell upon every soul, and spread itself over the whole city and neighbourhood, at the sight of so unexampled an event, which they apprehended might be the forerunner of some public calamity, on those who had slain that Jesus, of whom it was declared by his disciples, that it was all effected by his power: And the consternation was farther increased, as many miracles and signs, which plainly shewed an extraordinary divine interposition, were wrought by the apostles in his name.

And all that believed were together meeting as frequently as possible in the same place, and such was their mutual affection and love to each other, that they had all things in common.

And this generous principle went so far, that they who had estates, or any other valuable substance, sold their possessions and effects, and readily divided the price of them to all their brethren, as every one had particular necessity.

b In the same place.] Dr. Whitby pleads that, as they were at least three thousand one hundred and twenty, they could not be in the same place, and therefore would understand it of communion in the same action. He would rather render it, (as our translation does) they were together; and produces several places from the Septuagint to this purpose, as Ezra iv. 3; Psal. xlix. 2; Isa. lxvi. 17; Jer. vi. 12, &c. But, as it generally signifies an assembly in the same place, and many larger assemblies than of three or four thousand people are held, it seemed best to render it thus, only qualifying it as in the paraphrase, especially as 171 to 207 has plainly this sense, ver. 1.

Had all things in common.] Peculiar reasons made this community of goodseligible at that time, not only as so many sojourners, who had come from other parts, would justly be desirous to continue at Jerusalem, much longer than they intended, when they came up to the feast, that they might get a thorough knowledge of the gospel, but as the prospect likewise of the Roman conquests, which according to Christ’s known prediction were soon to

swallow up all Jewish property, would of course dispose many more readily to sell their lands. But the New Testament abounds with passages, which plainly shew, this was never intended for a general practice. None can reasonably imagine, that the number of Christian converts, even then at Jerusalem, is to be accounted for by a desire to share in these divided goods: For it is evident, that, as the portion each could have would be very small, so the hardships to be endured for a Christian profession would soon counterbalance such advantages: and accordingly we find, the converts at Jerusalem were soon reduced to such necessitous circumstances, as to need relief by the contributions of their Gentile brethren. Candour would rather lead men to argue the incontestable evidence of the gospel, from its prevailing on the professors of it to part with their estates, to relieve persons, who, excepting the community of their faith, had no particular claim to their regards. If such instances were numerous, this argument is strengthened in proportion; and, if they be supposed few, the objection is proportionably weakened.

onverts are daily added to the Church.

(Compare chap. iv. 34, 35.) And they continued resolutely and unanimously in the temple, at the appointed hours of public worship every day: And at other times they associated, as frequently as they could, breaking bread from house to house, each family making entertainments for their brethren, especially for those who were sojourners in Jerusalem: And they partook of their common refreshment, with the greatest joy on the side of those that made the entertainments; and with disinterested simplicity of heart in those who received them; and on all sides with the sincerest sentiments of devotion and friendship. Such was the effect the gospel had upon them, and in this manner they went on, praising God for the riches of his grace to them, and having in the general that favour and respect among all the people, which so amiable and benevolent a conduct would naturally secure. And the Lord Jesus Christ, to whom they had given up their names, added daily to the church considerable numbers of those happy souls who by this means were saved from the general destruction which was approaching, and from the future punishment to which they would otherwise have been transmitted by it.

IMPROVEMENT.

FAITHFUL are the wounds of a friend; and far more beautiful than a jewel of gold, or an ornament of fine gold, is a wise reprover on an obedient ear. (Prov. xxvii. 6; xxv. 12.) Happy are they who feel such an holy compunction of soul as these penitents did! vers Salvation is come to their house, and though they sow in tears they shall reap in joy. (Psal. cxxvi. 5.) What reason have we for thankfulness, that when we are crying out, What shall we do? the gospel gives us so ready an answer, and directs us to faith and repentance, as the sure way by which we may obtain the remission of our sins, and at length rise to an inheritance among them that are sanctified. Let us rejoice, that the promise is to us, and to our seed; and that the important blessings of it will run down from generation to generation. And let all the ardour of our souls be awakened to secure these blessings, and to be saved from that ruin, in which we shall otherwise be involved with the crooked and perverse generation among which we live.

Glorious effect of this convincing and excellent discourse, when three thousand were in one day added to the church! three thousand, who not only expressed some present good impres-

Reflections on the great success of the apostles preaching.

sions and resolutions, but continued steadfast in the religion they v. had embraced, and sacrificed all their worldly interests to it. verse How glorious an earnest of the future success of the gospel! How 42 great an encouragement to the apostles, in all the difficulties they were to encounter; and how convincing a proof to all ages of its truth! since all these proselytes were made upon the spot, where if it had been false, it is impossible it should have been believed by any one rational inquirer, how mean soever his capacity, or how low soever his rank in life had been.

Let us reflect with pleasure on the happy change produced in the character and state of these converts: Bitter as the first 46 pangs of their convictions were, anguish soon yielded to delight: Pardon of sin, and the hope of glory added a relish before unknown to the supports of nature, the accommodations of life, and 47 the endearments of friendship. Whilst their hearts were opened in sentiments of gratitude to God, who had provided a laver for their crimson sins, which rendered them like wool and like snow; and to that Redeemer, who had saved them by that blood which 44 they had cruelly and impiously shed; they were so dilated in liberality and bounty; and they undoubtedly found a rich equiva- 45 lent for all the worldly possessions which they resigned, in that holy joy which sprang up in their souls, when the treasures of the gospel were opened to them, and dealt out with so generous a hand. 47 So may the kingdom of Christ spread and flourish in the souls of men! So may that blessed time come, when through the operation of the same Spirit (for that Spirit is for ever the same), nations shall be born in a day. Let us not despair; the morning was glorious, and in the even tide it shall be light. (Zech. xiv. 7.) In the mean time, let us thankfully own whatever progress Christianity may be making among us, or others, though by slow degrees; and acknowledge, that it is the great Lord of the church who, by his secret but powerful influence adds unto its respective societies such as shall be saved. May the additions every where be numerous, and may the great Author of all good be more thankfully owned in them all.