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Matthew Henry’s Complete Commentary
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Matthew Henry |
A C T S.
CHAP. II.
Between the promise of the Messiah (even the latest of those promises)
and his coming many ages intervened; but between the promise of the
Spirit and his coming there were but a few days; and during those days
the apostles, though they had received orders to preach the gospel to
every creature, and to begin at Jerusalem, yet lay perfectly
wind-bound, incognito–concealed, and not offering to preach. But in
this chapter the north wind and the south wind awake, and then they
awake, and we have them in the pulpit presently. Here is,
I. The descent of the Spirit upon the apostles, and those that were
with them, on the day of pentecost,
II. The various speculations which this occasioned among the people
that were now met in Jerusalem from all parts,
III. The sermon which Peter preached to them hereupon, wherein he shows
that this pouring out of the Spirit was the accomplishment of an
Old-Testament promise
(ver. 14-21),
that it was a confirmation of Christ’s being the Messiah, which was
already proved by his resurrection
(ver. 22-32),
and that is was a fruit and evidence of his ascension into heaven,
IV. The good effect of this sermon in the conversion of many to the
faith of Christ, and their addition to the church,
V. The eminent piety and charity of those primitive Christians, and
the manifest tokens of God’s presence with them, and power in them,
| The Day of Pentecost. |
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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
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
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,
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,
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,
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.
(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,
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
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,
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,
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. |
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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.
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;
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,
[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,
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. |
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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,
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,
“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,
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
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,
[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
at his entrance into Jerusalem
(Luke xix. 41);
and when he was going to die
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,
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,
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,
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
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
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
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,
The scripture he refers to is that of David
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
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 no 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,
(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
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,
Though he was a man after God’s own heart, yet he went the way of
all the earth, as he saith himself
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
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,
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,
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,”
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
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,
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
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
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. |
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|
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,
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,
“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,
II. Peter and the other apostles direct them in short what they must
do, and what in so doing they might expect,
Sinners convinced must be encouraged; and that which is broken must be
bound up
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
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
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,”
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,
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
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,
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
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. |
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|
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,
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,
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.
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