Notes on the Old and New Testaments

3. And there, appeared unto th: „i. 'I or they saw. I. them in tl rested on the heads of th< ps the fire appeared a!:'; dilations or corruscations, until fixed on th< ir heads. If T

cloven tongues like as of fire, and it sat upon each of them:

4 And they were all filled ° with

It is also used, as with us, to denote that which in shape resembles the tongue. Thus Josh. vii. 21. 24 (in Hebrew), " a tongue of gold," i. e. a wedge of gold. Josh. xv. 5; xviii. 19. Isa. xi. 15, "The tongue of the sea," i. e. a bay or gulf. Thus also we say, a tongue of land. The phrase " tongue of fire" occurs once, and once only, in the Old Testament (Isa. V. 2-1), " Therefore as the fire devoureth the stubble {lleh.tongue of fire), and the flame consumeth," &c. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Any thing long, narrow, and tending to a point, is thus in the Hebrew called a tongue. The word here means, therefore, slender and pointed appearances of flame; perhaps at first moving irregularly around the room. IT Cloven. Divided, separated. njtevai, from the verb to divide, or (UslriLute into parts. Matt, xxvii. 35, •' They parted his garments." Luke xxii. 17, "Take this (the cup), and divide it among yourselves." Probably the common opinion is that these tongues or flames were, each one of them, ^spht, or forked, or cloven. But this is not the sense of the expression. It means that they were separated or divided one from another; not one great flame, but broken up, or cloven into many parts; and probably moving without order in the room. In the Syriac it is, " And there appeared unto them tongues which divided themselves, like fire, and sat upon each of them." The old Ethiopic version reads it, " And fire, as it were, appeared to them, and sat on them." TT And sal vpon each of them. Or rested, in the form of a lambent or gentle flame, upon the head of each one. This evinced that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit After the rushing sound, and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has ahvays been regarded as a most striking emblem of the Divinity. Thus, Exod. in. 2, 3, God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Tims, iSxod. xix. "lf»— UO, Cod descended on mount Sinai in the midst of thunders, and lightnings, and smoke, and fire, striking the Holy Ghost, and began •' to speak with other tongues, as the Spirit gave them utterance.

emblems of his presence and power See also Gen. xv. 17. Thus Deut. iv. 24 God is said to be "a consuming fire." Gomp. Heb. xii. 29. See Ezek. i. 4. l's. xviii. 12 — 14. The classic reader will also instantly recall the beautiful description in Virgil. (YEniad, b. ii. 680— 691.) Other instances of a similar prodigy are also recorded in profane writers. Pliny, H. N. 2. 37. Livy, i. 39. These appearances to the apostles were emblematic, doubtless, (1.) Of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Baptist, " lie shall baptize with the Holy Ghost and with fire" (Matt. hi. 11), would probably be recalled at once to their memory. (2.) The peculiar appearance, that of tongues, was an emblem of the diversity of' Ian* guages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of the case. Thus any appearance at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending; expressive of the mild and gentle virtues with which he was to be imbued. So in Ezek. i. 4, any form of flame might have expressed the presence of God; but the appearance actually was emblematical of his providence. In the same way, tho appearance here, expressed their peculiar endowments for entering on their great work — the ability to speak powerfully with new tongues

4. Were all filled with the Holy Ghost. Were entirely under his sacred influence and power. See Note, Luke i. 41. 67. To he filled with any thing is a phrase denoting that all the faculties are pervaded by it, engaged in it. or under its influence Acts iii. 10, "Were filled witli wonder and amazement." v. 17, "Filled with indignation." xiii. 45, " Filled with envy." Ver. 52, "Filled with joy and tho Holy Ghost" it Began to speak with other tongues. In other languages than their native tongue. The languages which they spoke are specified in ver. 8 — 11. IT As the Spirit gave them utterance. As the Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking language? which they had not beibrc learned. Their unlive tongue was that of Galilee, a somewhat barbarous dialed of the common language used in Fudea, the Syro-Chaldaic. It is possible that some of them might have' been partially acquainted with the Greek and Latin, as both of them were spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterwards specified. Various attempts have been made to account for this remarkable phenomenon without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the miraculous power of the Holy Ghosl with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified (ver. 9 — 11), but that this ability was among them, and thai together they could speak these languages; probably some one, and some another. The following remarks may perhaps throw some light on this remarkable occurrence. (1.) This ability was predicted in the Old Testament (Isa. xxviii. 11), ■' With.... another tongue will he speak unto ibis people." Comp. 1 Cor. xiv. 21, where this passage is expressly applied to the power of speaking foreign languages under the gospel. (2.) It was predicted, by the Lord Jesus that they should have this power. Mark xvi. 17, signs shall follow them that believe.... they shall speak with new tongues." (3.) The ability to do it existed extensively and long in the church. 1 Cor. xii." 10, 11. "To another divers Kinds of tongues; to another the interpretation of tongues: all these worketh that one and the self-same Spirit." Ver. 28, "God hath set in the church diversities of tongues." 30; xiv. 2.4,5,6. 9. 13, 1 1. 18, 19. 22, 23. 27. 39. From this it appears that the power was well known in the church, and was not confined to the a|xistles. This also may show that in in the Acts, the power was conferred on other members of the church as well aa the ajx >st!es. (1.) It was very important that they should be endowed with this power in their great work. They were going Ibrth to preach to all nations; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal; nor is it known that the apostles were skilled in those languages. To preach to all nable that they should be able to understand their language. And it was necossary that the] should be endowed with ability to speak them witilOUl the slow pro being compelled to learn them. (5.) One design was to establish the gospel l > v means of miracles. Vet no miracle could be more striking than the power of conveying their Bentiments at once into all the languages of the earth. When it i« remembered what a slow and toilsome process it is to learn a foreign tongue, this would be regarded by the heathen as one of the most striking miracles which were ever wrought in the establishment of the Christian faith. 1 Cor. xiv. 22. 24, 2.3. ((>.) The reality and certainty of this miracle is strongly by the early triumphs of the gospel. That the gospel was early spread over all tho world, and that too by the apostles of Jesus Christ, by men of Galilee, is the clear testimony of. all history. They preached it in Arabia, Greece, Syria, Asia. Pel •■, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Alow, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived. (7.) The corruption of language was one of the most decided effects of sin, of pride and ambition, and the source of endless embarrassments and difficulties. Gen. xi. It is not to be regarded as wonderful if one of the effects of the plan of recovering men should be to show the power of God over all evil; and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of men. And we may add, (8.) That from this we see the necessity now of training men who are to be missionaries to other lands. The gifl of miracles is withdrawn. The apostle.-;, by that miracle, simply were empowered I other languages. That power must Btill bo had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by slow and careful study and toil. If possessed, men must be taught it They must labour for it. And as the church is bound (Matt wiiii. I'.h to send the gospel to all nations, bo it is hound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence ont of the reasons of the importance of training men i"r tho k"l\r ministry.

5 Ami there v Jerusalem, Jews, devout men, out of every nation under heaven.

6 Now ' when this was noised abroad, the multitude came together,

5. There were dwelling at Jerusalem. The word rendered dwelling, /.* nxxouvi-tj, properly means to have a fixed and permanent habitation, in distinction from another word, —«t '-"—■ "T«s, which means to have a temporary and transient residence in a place. But it is not always confined to this signification; and it is not improbable that many wealthy foreign Jews had a permanent residence in Jerusalem for the convenience of being near Le. This was the more probable, as about that time the Messiah w-as expected to appear, Matt. ii. IT Jews.. Jews by birth; of Jewish descent, and religion. *ff Devout men, »v$ees ivK»&eig. Literally men of cautious and circumspect lives, who lived in a prudent manner. The term is applied to men who were cautious about offending God; who were careful to observe his commandments, h hence is a general expression to denote pious or relig ions men. Acts viii. 2, "And devout men carried Stephen to his burial." Luke ii. 25, " And the same man (Simeon) was just, and devout." The word devout means, " yielding a solemn and reverential attention to God in religious exercises, particularly in piayer, pious, sincere, solemn" (Webster), and very well expresses the force of the original. IT Out of every nation under heaven. A general expression meaning from ail parts of the earth. The countries from which they came are more particularly specified in ver. 9 — 11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. See Note, John vii. 35. Still they would naturally desire to be present as often as possible at the great feasts of the nation in Jerusalem. Many would seek a residence there for the convenience of being present at the religious solemnities. Many who came up to the feast of the Passover would remain to the feast of the Pentecost. And the consequence was, that on such occasions, the city would be full of strangers. We are told, that when Tims besieged Jerusalem at about the feast of the Passover, there w^ere no less than three millions of people in the city, and this great multitude greatly deepened the calamities arising from the siege. Josephus also dwelling at I and were confounded, 2because that every man heard them speak in his own language.

7 And they were all amazed, and marvelled, saying- one to another,

mentions an instance where great multitudes of Jews from other nations were present at the feast of Pentecost. Jewish War, b. ii. ch. iii. V> 1.

G. When this was noised abroad. When the rumour of this remarkable transaction was spread, as it naturally would be without deiay. H Were confounded, trovea'j.-.. Were violently moved and agitated; were amazed, and astonished at the remarkable occurrence. If Every man heard them speak, &e. Though the multitude spoke different tongues, yet they now heard Galileans use the language which they had learned in foieign nations. IF His own language. His own dialect, S,**\£xt&>. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. — We may remark here, that this effect on the first descent of the Holy Ghost was not peculiar to that time. A work of grace on the* hearts of men in a revival of religion will always be noised abroad. A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their being brought under the influence of the truth, and of the conversion. In thousands of cases, this has occurred since. The effect of what they saw was to confound them. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a revival of religion is often to convince the multitude that it is indeed a work of the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterwards began to cavil (ver. 13), as some will always do in a revival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of

8 And how hear we every man in

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

8. Wherein we were horn f That is, as we say, in our native language; that which is spoken where we were born.

9. Parthians, &c. To show the surprising extent and power of this miracle, Luke enumerates the different nations that were represented then at Jerusalem. In this way the number of languages which the apostles spoke, and the extent of the miracle, can he ascertained. The enumeration of these nations begins at the east, and pr tie west Parthians mean those Jews, or proselytes, who dwelt in Parlhia. This country was a part of Persia, and was situated between the Persian gulf and:1 on the west, and the river Indus on the *>ast. To the south if was bounded by c 2 the desert of Caramania, and it had Media on the north. Their empire about four hundred years, and tl. much distinguished for their manner of fighting. They usually fought on li<>rs«. back, and when appearing to rein at, dis. charged their arrows with great execution behind them. They were a part of the vast Scythian horde of Asia, and disputed the empire of the cast with the Romans. The language spoken there was that of Persia, and in ancient writers, Parthia and Persia often mean the same country. 11 Medes. Inhabitants of Media. Thw country was situated north of Parthia, and south of the Caspian sea. It was about the size of Spain, and was one ofthe rich tl parts of Asia. In.! fores it is called Madai. Gen. \- 2. The Medes are often mentioned, frequently in connexion with the Persians, with whom they were often connected under flm same government. 2 Kings xvit. 6; xviii, ll.Estheri.19 55. Dan. v. 28.

vi. 8; ix. 1. Esther i. 3. 14. 18. Dan. viii. 20. The language spoken here was also that of Persia. In this whole region many Jews remained after the B: tivity, who chose not to return with their brethren to the land of their lathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem, ir Elanu iles. FJnm is often mentioned in the Old Testament. The nation v. from Elam, the Efflh of Shorn. G< I It is mentioned as being in alliance with Amraphel, the king ofShinar, and Arkx h,

Greeks and Romans gave to this country the name of Elymais. It is nov Kusistan. It was bounded by Persia on the east; by Media on the north; by Habylunia on the west; and h gulf on the routh. The Elamiti a warlike people, and celebrated for iho use of the bow. Isa xxii. 6. Jer. i of this people wasof course

Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappa-

by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel. IT Mesopotamia. This name, which is Greek, signifies between Ike rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram- Naharaim; that is, Aram, or Syria of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible: — Ur oj the Chaldees, the birth-place of Abraham (Gen. xi. 27, 28); liaran, where Terah stopped on his journey and died (Gen. xi. 31. 32); Carchemish (2 Chron. xxxv. 20); Hena (2 Kings xix. 13); Sepharvaim (2 Kings xvii. 24). This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee. IT In Judea. This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, &c. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course, not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it. nothing would be more natural than to say, they spoke French, and German, and

Spanish, and English, and Italian, &c. In this there would be nothing remarkable, except that they spoke so many languages. 1T Cappadocia. This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, howover, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians. Actsxiv. 11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with C. The others were Crete (Comp. Titus i. 12), and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle. 1 Pet. i. 1. If In Pontus. This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle. 1 Pet. i. 1. This was the birth-place of Aquila, one of tho companions of Paul. Acts xviii. 2. 18. 26. Rom. xvi. 3. 1 Cor. xvi. 19. 2 Tim. iv. 19. IT And Asia. Pontus, and Cappadocia, &c. were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used Acts vi. 9; xvi. 6; xx. 16. Tho capital of this region was Ephesus. See' also 1 Pet. i. 1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia. Rev. i. 4.

10. Phrygia and Pamphylia. Theso were also two provinces of Asia Minor. Phrygia was surrounded by Gal atia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure. 11 In Egi/j)t. This was that extensive country, well known, on the sooth of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and f-om 100 to 120 east and west. The language used there was the Coptic. At present the Arabic is spoken. Vast numbers of Jews dwelt

Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

in Egypt; and many from that country would be present at the great feasts at Jerusalem In this country the first translation of the Oid Testament was made, which is now called the Septuagint. *i In the par Is of Libya. Libya is a general name lor Africa. It properly denoted the region which was near to Egypt; hut the Greeks gave the name to all Africa. T About. Cyrene. This was a region about 500 miles west of Alexandria in Egypt It was also called Penta}>olis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of tiiis place, Simon by name, was compelled to bear our Saviour's cross •after him to the place of crucifixion. Matt, xxvii. 32. Luke xxiii. 26. Some of the Cyrenians are mentioned among the earliest Christians. Acts xi. 20; xiii. 1. The language which they spoke is not certainly known, ir Strangers of Rome. This literally means "Romans dwelling, or tarrying," i. e. at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem. o.'eViSv /koOi/t£? Pw.uaio;. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says that there were eight synagogues there. The Jews are ofien mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about sixty years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion", observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence they were freed, and lived by themselves across the Tiber. IT Jews. Native born Jews, or descendants of Jewish families. IT Proselytes. Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the peculiar characteristics of the Pharisees. Matt, xxiii. 15. Some have supped that the expression Jews and. proselytes refers to the Romans only.

11 Cretes and Arabians, wo do hear them speak in our tongues ° the wonderful works of God.

But it is more probable that reference ia made to all those that are mentioned. It has the appearance of a hurried enume ration; and the writer evidently men. tioned them as they occurred to his mind just as we would in giving a rapid account of so many different nations.

11. Cretes. Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles southwest of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is mi-. posed to be the Capktor of the Hebrews. Gen. x. 14. It is mentioned in the Acta as the place touched at by Paul. Acts xxvii. 7, 8. 13. This was "the residence of Titus, who was left there by Paul to set in order the t /tings that were wanting, &c. Titus i. 5. The Cretans among the Greeks were famous for deceit and falsehood. Titus i. 12, 13. The language spoken there was probably the Greek. 11 Arabians. Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian gulf, south by the Indian ocean, and west by the Red sea. It is often mentioned in the Scriptures; and there were doubtless there many Jews. The language spoken there was the Arabic. If In our tongues. The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from I nations spoke those languages perfectly; but they had doubtless so used them as to make them the common tongue in which they conversed. No miracle could be more decided than this. There was no way in which the apostles could impose on them, and make them sujijiose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may bo remarked that this miracle had mosl important efTects besides thai witnessed on the day of Pentecost The gospel would be carried by those who were converted to all these places; and the way would be prepared for the labours of lilies there. Accordingly, most of these places became afterwards celebrated by the establishment of Christian churches.

1*2 And they were all amazed, and were in doubt, saying one to another, What a raeaneth this?

13 Others, mocking-, said, These men are full of new wine.

14 But Peter, standing- up with

12. iVere in doubt. This expression, ffiqa-Gfovv, denotes a state of hesitancu or lety about an event. It is applied to those who are travelling, and are ignorant of the way, or who hesitate about the road. They were all astonished at this; they did not know how to understand it or explain it, until some of them supposed it was merely the effect of new wine.

13. Others mocking, said. The word rendered "mocking" means to cavil, to deride. It occurs in the New Testament but in one other place. Acts xvii. 32. "And when they heard of the resurrection of the dead, some mocked." This was an effect that was not confined to the day of Pentecost. There has been a a revival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promot their own welfare. Hence the Saviour nimself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him. Ps. xviii. 25. And hence he says to the wicked, "Because I have called and ye refused but ye have set at nought my counsel, I also will laugh at your calamity, I will mock when your fear cometh." Prov. i. 24 — 26 il These men are full of new wine. These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages." — Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail m argument, it is common to attempt to confute a doctrine or bring reproach upon a transaction by "giving it an ill name." Hence the names Puritan, Quaker, Methodist, &c. were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Matt. xi. 19. John vii. 20, viii. 48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic. IT New wine. -yWuxaus. This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as thai mentioned here, is also mentioned in the Old Testament. Isa. xlix. 26. Amos ix. 13. 14. But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curi osity. JNo ridicule should deter Christians from an honest avowal of iheir. opinions, and a defence of the operations of the Holy Spirit. TT With the eleven. Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and cither all spoke together in different languages, or one succeeded another. TT Yt men of Judea, Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews." TF Avd all ye that dwell, &e. All others besides the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

native-born Jews, whether proselytes or strangers, who wore abiding at Jerusalem. This comprised, of'course, the whole assembly, and was a respoctful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing (1 Pet. iii. 9), but sought to convince them of their error. IF Be this known, &c. Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error. Prov. xv. 1. In this case Peter acted on the principle which he afterwards enjoined on all. 1 Pet. iii. 15, ''Be ready always to give an answer to every man that asketh you a reason of the hope that is in you. with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxicat.on. to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did, (1.) By showing that this could not be reasonably supposed to be the effect of new wine, ver. 15. (2.) That it had been expressly predicted in the writings of the Jewish prophets, ver. 16 — 21. (3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, ver. 22 — 35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.

1 5. For these are not drunken, &c. The word these here includes Peter himself, as well as the others. The charge doubtless extended to all. TT The third hour of the day. The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable tint they should be drunk at that time were the following.

15 For these are not drunkei ye suppose, seeing « it is but third hour of the day.

If) But this is that which was & spoken by the prophet Joel:

(1.) It was the hour of morning v or sacrifice. It was highly improbable, that at that early hour they would be intoxicated. ('2.) It was not usual drunkards to become drunk in the day time. 1 Thess. v.7. "They thai he drunken, are drunken in the night." (3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea, should have been taken at that early hour as to produce intoxication. (4.) It was a regular practice with the Jews, not to eat or drink any thing until after tb hour of the day. especially on the Sabbath, and on all festival occasions. Some* times this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to is with confidence, as a foil refutation of the charge of drunkenness atlhat hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from. writers, are from Lightfoot. " This was the custom of pious people in ancient times, that each one should ofler his morning prayers with additions in the synagogue, and then return home and I refreshment." Maimonides, Sh '•They remained in the synagogue until the sixth hour and a half and then each one offered the prayer of the Mincha, before he returned home, and then he " The fourth is the hour of repast, when all eat." One of the Jewish writers that the difference betw honest men might he known by the that the former might be seen in tlio morning at the fourth hour, i sleeping, and holding a cup in his hand. But for those who mad" pretensions t<> religion, as the apostles did, such a thing was altogether improbable.

lf>. This is /hat. This is the fulfilment of that, or this was predicted. the second part of Peter's argument, to show that this was in accordance ■ the predictions in their own Scriptures, <] By the prop,':,/ Jo I. Joel ii. 88— 32, This is not quo!' I i ither from the Hebrew or tin- - I The sut>

17 And it shall come to pass in the last days, (saith God,) 1 will

17. It shall come to pass- It shall happen, or shall occur. IT In the last da i/s. Heb. Chaldee, Syriac, and Arabic, after these things, or afterwards. The expression the last days, however, occurs frequently in the Old Testament Gen. xlix. 1. Jacob called his sons, that he might tell them what should happen to them i?i the last days, i. e. in future times. Heb. in after times. Micah iv. 1. "In the last days (Heb. in after times) the mountain of the Lord's house," &c. Isa. ii. 2, " In the lust days the mountain of the Lord's house shall be established in the tops of the mountains," &c. The expression then properly denoted the future times in general. But, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honoured with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarch, the kings, the prophets, &c. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end, &c. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting lhat the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb. i. 2, " Cod hath spoken in those last days by his Son. ' 1 Pet. i. 20, "Was manifested m these last times for yon." 2 Pet. iii. 3. 1 Pet. i 5. 1 John ii. 18. " Little children it is the last time," &c. Jude 18. The expression the last day, is applied by our Saviour to the resurrection and the day of judgment John vi. 39, 40. 44, 45; ri.24; >.ii. 48. 1 Icre the expression means simply in those ful arc limes, when the Messiah shall have come. II 1 will pour out of my Spirit. The expression in Ilebrewis, "1 will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isa. lvii. 6; to tears, to pour them out, i. e. to weep, &c. Ps. xlii. 4. 1 Sam. i. 15. It is applied to water, to wine, or to blood, in the New Testament. Malt. ix. 17. Rev. xvi. 1. Acts xxii. 20. " The blood of thy martyr Stephen was shed." It convey.! also the idea of communicating largely, or freely, as water is poured free.'y from a fountain. Titus iii. 5, 6, " The renewing of the Holy Ghost, which he shed on us abundantly." Thus Job xxxvi. 27, "They (the clouds) pour down rain according to the vapour thereof" Isa. xliv. 3, " I will pour water on him that is thirsty." xlv. 8, " Let the skies pour down righteousness." Mai. iii. 10, "I will pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish. Ps. lxix. 24 Jer. x. 25. It is not uufrequently applied tothe Spiril.Pvov. i. 23. Isa. xliv. 3. Zach. xii. 10. And then it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul. II My Sj>irit. The Spirit here denotes the third person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to men. The Holy Spirit is regarded as iho source, or conveyer of all the blessings which Christians experience. Hence he renews the heart. John iii. 5, 6. He is [he source of all proper feelings and principles in Christians, or he produces the Christian graces. Gal. v. 22—25. Titus iii. 5 — 7. The spread and success of the gospel is attributed to him. Isa. xxxii. 15, 16. Miraculous gifts are traced to him; especially the various gifts with which the early Christians were endowed. 1 Cor. xii. 4 — 10. The promise that he would pour out his Spirit, means that he would, in the time of the Messiah, impart a large measure of those influences, which it was his peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the mi. raculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand. V Upon all flesh. The word flesh here means persons,

flesh: and your sons and your daughters shall prophesy, and your

or men. See Note, Rom. i. 3. The word all hero docs d;t mean every individual, but every doss or rank of men. It is to be limited to the cases specified immediately. The influences wore not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, Arc. Comp. 1 Tim. ii. 1—4. IT And your so/is and your daughters. Your children. It would seem, however, that females shared in the remarkable influences of the Holy Spirit. Philip, the Evangelist, had lour daughters which did prophesy. Acts xxi. 9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public. 1 Cor. xiv. 34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Ex. xv. 20, "Miriam, the prophetess, took a timbrel," &c. Judg. iv. 4, " Deborah, a prophetess, judged Israel." 2 Kings xxii. 14. See also Luke ii. 30, ' There was one Anna, a prophetess," &c. V Shall prophesy. The word prophesy is used in a great variety of senses. (1.) It means to predict, or foretel future events. Matt. xi. 13; xv. 7. (2.) To divine, to conjecture, to declare as a prophet might. Matt. xxvi. 68, " Prophesy who smote thee." (3.) To celebrate the praises of God, being under a divine influence. Luke i. 67. This seems to have been a considerable part of the employment in the ancient schools of the prophets. 1 Sam. x. 5; xix. 20; xxx. 15. (4.) To leach — as no small part of the office of the prophets was to teach the doctrines of religion. Matt, vii. 22, " Have we not prophesied in thy name?" (5.) It denotes then, in general, to speak under a divine influence, whether in foretelling future events; in celebrating the praises of God; in instructing others in the duties of religion, or in (peaking foreign languages under thai influence. In this last sense, the word is used in the New Testament, to denote those who were miraculously endowed with the power of speaking foreign languages. Acts xix. 6. The word is also \\*<h\ to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue. 1 Cor. xiv. 1 — 5. In this place it means that they should speak under a divine influence, and is specially applied to the power of speaking in a foreign taugue. VYour young men shall seevi"^...<• The will of God in former tiit,^ was communicated to the prophets

young men shall see visions, and your old men shall dream damns;

in various ways. One was by virions, and hence one of the mosl usual names oftlio prophets was seers, 'flic name seer was ix. 9, "He that is now called a prophet was before time called a Set r." iv. 1 1. 18 19. 2 Sam. xxi v. 11; xxix. 29 &c. This name was given from the manner in which the divine will v\as communicated, which seems to have been l>y throwing the prophet into an ecstacy, and then by causing the vision, or the appearance of the objectsor events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstacy. Dan. ii. 28, vii. 1, 2. 15; viii. 2. Ezek. xi. 24. Gen. xv.

1. Num. xii. 6. Job iv. 13; vii. 14. Ezek. i. 1; viii. 3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed befmc the mind. Ezek. viii. 3; xl. 2; xi. 24. Dan. viii.

2. In this case the distant scene or time passed before the prophet, and he recorded it as it appeared to him. That this did not cease before the times of the gospel is evident. Acts ix. 10, "To Ananias said the Lord in a vision," &c 12, " And hath seen (i. e. Paul) in a vision, a man named Ananias," &c. i. e. Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. Acts x. 3, Cornelius " saw in a vi. sion evidently an angel of God coming to him," &c. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictlv no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which God would make known his will in a manner as clear as In did to the ancient Jews, ir Your old an n shall dream dreams. The will of God in former times was made known often in this manner; and there are several instances recorded in whirl/ it was done under the gospel. Clod informed Ahimelech in a dream, that Sarah was the wifo of Abraham. Gen. xx 3. He spoke to

18 And on my servants and on my handmaidens I will pour out, in those days, of my Spirit; and a 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:

Jacob in a dream, Gen. xxxi. 11; to Laban, xxxi. 24; to Joseph, xxxvii. 5; to the butler and baker, xl. 5; to Pharaoh, xli. 1 — 7; to Solomon, 1 Kings iii. 5; to Daniel, Dan. ii. 3; vii. 1. It was prophesied by Moses that in this way God would make known his will. Num. xii. 6. It occurred even in the times of the gospel. Matt. i. 20. Joseph was warned in a dream, ii. 32, 13. 19. 22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ. Matt, xxvii. 19. As this was one way in which the will of God was made known formerly to men, so the expression here denotes simply that his will should be made known; that it should be one characteristic of the times of the gospel that God would reveal himself to man. The ancients probably had some mode of determining whether their were divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams.

18. And on my servants. The Hebrew in Joel is " upon the servants." The Septuagint and the Latin Vulgate, however, render it " on my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God; as the worshippers of God are often called sern the Scriptures. See Rom. i. 1. It is possible, however, that the Hebrew intended to refer to the servants of God. It is not "upon your servants," &c. as in the former expression, " your sons," &c.; hut the form is changed, " upon servants \nd handmaids." The language, thereftie, will admit the construction of the Septuagint and of Peter; and it was this variation in the Hebrew which suggested, doubtless, the mention of "my servants," &c. instead of your servants. ir And handmaids. Female servants- The name i"? several times given to pious women. Ps. lxxxvi. 16; cxvi. 10. Luke i. 38. 4S. Tho meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence should be remarkably endowed with abihty to declare the will of God.

19, 20. I will show wonders. Literally, "I will give signs." Saxrw tI$i»t<*. The word in the Hebrew, XD>rQM>,mophethim, means properly prodigies; wonderful occurrences; miracles wrought by God or his messengers. Exod. iv. 21; vii. 3. 9; xi. 9. Deut. iv. 34, &c. It is the common word to denote a miracle, in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word signs, "signs and wonders." Matt. xxiv. 24. Mark xiii. 22. John iv. 48. In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is fixed to mean great and striking changes in the sky, the sun, moon, &c. The Hebrew is, " I will give signs in the heaven, and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either.

Much of the difficulty of interpreting these verses consists in fixing the proper meaning to the expression "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days" (ver. 17), i. e. to the whole of that period of duration, however long, which was known by the prophets as the last times. That period might be extended through many centuries; and during that period all these events would take place. The day of the Lord is the day when God shall manifest himself in a peculiar manner; a day when he shall so strikingly be seen in his wonders and his judgments that it may be called his day. Thus it is applied to the day of judgment, as the day of the Son cf man; the day in which he will be the great attractive object, and will be signally glorified. Luke xvii. 24. 1 Thess. v. 2. Phil i. « 2 Pet. iii. 12. it

20 The" sun shall be turned into darkness, and the moon into blood,

ftfl 1 suppose, "that notable day of the Lord" here denotes that future time when God shall manifest himself in judgment, then we are not to suppose that Peter meant to say that these '-wonders" should take place on the day of Pentecost or had their fulfilment then, but would occur under that indefinite period the last days," the dai/s of the Messiah, and before that period teas closed by the great day of the Lord. The gift of tongues was a partial fulfilment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved. 1T Blood. Blood is commonly used as an emblem of slaughter, or of battle. IT Fire. Fire is also an image of war, or the conflagration of towns and dwellings in time of war. •I Vapour of smoke. The word vapour, '*-,"<,-, means commonly an exhalation from the earth, &c. easily moved from one place to another. Here it means;Heb. Joel) rising columns, or pillars of smoke; and is another image of the calamities of war, the smoke rising from burning towns. It has almost always been customary in war to burn the towns of an enemy, and to render him as helpless os possible. Hence the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here, it may be impossible now to say. It mav be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem, and there is a striking resemblance between the description in Joel, and that by which our Saviour fbretels the destruction of Jerusalem. See Notes on Matt. xxiv. 21 —24.

20. The sun shall be turned into darkness. See Note, Matt. xxiv. 29. The same images used here with reference to the sun and moon, are used also there. They occur not unfrequently. Mark xiii. 24. 2 Pet. iii. 7 — 10. The shining of the sun is an emblem of prosperity; the withdrawing, or eclipse, or setting of the sun is an emblem of calamity, and is often thus used in the Scriptures. Isa. lx. '20. Jer. xv 9. Ezek. icxxu. 7. Amos viii. 9. Rev. vi. 12; viii 12; iv. 2; xvi. 8. To flay that tbe sun is darkened, or turned before that great and notable day of the Lord come: into darkness, is an image of calamity, and especially of the calamities of war, when the smoke of burning cities heaven, and obscures Ins light. This is not, therefore, to be taken literally, no* does it afford any indication of what will be at the end of the world in to the sun. TT The moon into blot word blood here means that obscure, sanguinary colour which the moon has when the atmosphere is filled with Bmoke and vapour; and especially the lurid and alarming appearance which it assumes when smoke and flam thrown up by earthquakes and fiery eruptions. Rev. vi. 12, "And 1 beheld when he had opened the sixth seal, and lo, there was a great earthquake, and the sun became black as sackcloth of hair, and the moon became as blood." Rev. viii. 8. In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and unusual prodigies of earthquakes. As these things are (Matt, xxiv.) applied to the destruction of Jerusalem; as they actually occurred previous to that e\~ent (see Matt, xxiv.); it may be supposed that the prophecy in Joel had an immediate re ference to that. The meaning of the quo tation by Peter in this place, t! i is, that what occurred on the day of Pentecost, was the beginning of the. series of wonders thai was in take place during the times of the Messiah. It is not intimated that those scenes were to close, or to be exhausted in that age. They may (irecede that great day of the Lord which is yet to come in view of the who! IT That great and notable day of This is called the great day of the Lord because on mat 0.<>f he will be signally manifested, more impressively and strikingly than on other times. Th notable, h-i?xvj, means signal, illustrious, distinguished. [nJoel the word is terrible, or fearful; a word applicable to days of calamity, and trial, ana judgment The Greek word here rendered notabl I in the Septuagint frequently used to denote calamity, or times of judgmei x. 21. 2 Sam. vii. 23. This will apply to any day in which God signally m himself; but particularly to a day when he shall come forth to punish men, MS at the destruction of Jerusalem, or at the day of judgment The meaning is, that those wonders should take place before that

31 And it shall come to pass, thai

distinguished day should arrive when ( iould come i '. > r t h in judgment the.-one as the Lord himself li is a

In Hebrew, shall bo delivered, i. e. from impending calamities. When they threaten, and God is coming forth to judge them, it shall ho that those who are characterized as those who call on!, shall ho delivered. This is equally true at all times. Ii is remarkable that no Christians perished in the isalem. Though more than n million of Jews perished, yet the followers of Christ wlio wore there, having a to JElia, and wore preserved. S> it shall ho in the day of judgment. All whose character it lias been that they called on God, will then he saved. While

;ed shall then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his and mercy shall then find deli- The use which Peter makes of this passage is this: Calamities were about to come; the day of judgment was approaching; they were passing through of the earth's history; and therefore it became them to call on the irs which impended over the guilty. There can be Little doubt thai PeU r intended to apply this to the

;. and that by the name of the Lord he meant the Lord Jesus. See 1 < 'or. i. 'J. Paul makes the same use of lat they had no hesitation in applying to him names and atlrituch could belong to no one but the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shall come. 2. It is easy lo be saved. All that God requires of ua is to call upon him, to pray to him, to ask him, and he will answer and save. Ii men will not do so easy a thing as to call on God, and ask him for salvation.it is obviously proper that they should be cast off The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner. And from this part of Peter's vindication of the scene on the day of Pentecost, we may learn also, 1. That revivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, &c. as what was to take place in the lust days, i. e. in the indefinite and large tract of time which was to come under the adminisiration of the Messiah. His remarks are by no means limited to the day of Pentecost. They are as applicable to future periods as to that time; and wo arc to expect it as a part of Christian his* lory, that the Holy Spirit will be sent down to awaken and convert men. 2. This will also vindicate revivals from all the charges which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, <v.c. which have been alleged against revivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. W that work could be vindicated, then modern revivals may be- If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the nestles; if thev felt deep concern to vindicate it from the charge brought against it, then Christians and Christian nnnisiers now should feel similar solicitude to defend revivals, and not be found among their revilers, their calumniators, or their foes. There will be enemies enough of the work of the Hc4y Spirit without the aid of professed Christians; and that man possesses no enviable feelings or character who is found with the enemies of God and his Christ, in oppos-

22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles a and wonders and signs,

which God did, by him, in the midst of you, as ye b yourselves also know:

22. l"t.' men of Israel. Descendants of Israel, or Jacob, i. e. Jews. Peter proceeds now to the third part of lus argument, to show that Jesus Christ had been raised up; and that the scene which had occurred was in accordance with his promise, was proof of his resurrection, and of his exaltation to be the Messiah; and that, therefore, they should repent for their great sin in having put their own Messiah to death. IT A man approved of God. A man who was shown or demonstrated to have the approbation of God, or to have been sent by him. II" By miracles, and wonders, and signs. The first of these words properly means the displays of power which Jesus made; the second, the unusual or remarkable events which attended him; the third, the signs or proofs that he was from God. Together, they denote the array or series of remarkable works — raising the dead, healing the sick, <fec. which showed that Jesus was sent from God. The proof which they furnished that he was from God was this", that God would not confer such power on an impostor, and that therefore he was what he pretended to be. IT Which God did by him. The Lord Jesus himself often traced his power to do these things to his commission from the Father; but he did it in such a way as to show that lie was closely united to him. John v. 19. 30. Peter here says that God did these works bu Jesus Christ, to show that Jesus was truly sent by him, and that re he had the seal and attestation of God. The same thing Jesus himself Baid. John v. 3G, "The work which the Father hath given me to finish, the same w>rks that I do, bear witness of me, that the Father hath sent me." The great works which God has wrought in creation, as well as in redemption, he is represented as having done by his Son. tfeb. i. 2, "By whom also he made the worlds." John i. 3. Col. i. 15— 19. IT In i ' of you. In your own land. It is also probable that many of the persons present had been witnesses of his mirawrsef.vi » also know. They knew it cither by having witnessed them, or by the evidence which every where abounded of the trutli /hat ho had J wrought them. The Jews, even in the time of Christ, did not dare to call Ins miracles in question. John xv. 2 1. While they admitted the miracle, they attempted to trace it to the influence of Beelzebub. Matt. ix. 34. Mark hi. 22. So decided and numerous were the miracles of Jesus, that Peter here appeals to them as having been known by the Jews themselves to have been performed, and with a confidence that even they could not deny it. On this he proceeds to rear his argumont for the truth of his Messiahship.

23. Him, being delivered. 'ixSorov. This word, delivered, is used commonly of those who are surrendered or delivered into the hands of enemies or adversaries. It means that Jesus was surrendered, or given up to his enemies by those who should have been his protectors. Thus he was delivered to the chief-priests. Mark x. 33. Pilate released Barabbas, and delivered Jesus to their will, Mark xv. 15. Luke xxiii. 25; he was delivered unto the Gentiles, Luke xviii. 32; the chief-priests delivered him to Pilate, Matt, xxvii. 2; and Pilate delivered him to be crucified, Matt, xxvii. 26. John xiv. 16. In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen to another, until they succeeded in procuring his death. It may also be implied here that he was given or surrendered by God to the hands of men. Thus he is represented to have been given by God. John iii. 16. 1 John iv. 9, 10. The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," &c The Arabic, " Him, delivered to you by the hands of the wicked, you received. and after vou had mocked him, you slew him." IT By the determinate counsel. Tlio word translated determinate, -<■* i(tTfthv, means, properly, that which is defined, marked out, or bounded; as, to mark out or define the boundary of a field, &C. Seo Rom. i. 1.4. In Acts x. 42, it is translated ordained of God; denoting his purpose that it should be so, i. e. that Jesus should bo the judge of quick, and dead. Luke x\ii.22, "The Sou or man goeth as it is determined of him," i. e. as God lias purposed <v determined beforehand that he should go.

..is made in the Old T< and by the Saviour himself God was to give up his Son. There on him for it. And he had ' »re, to determine when and hould bo done. The fact, moreover, that this was predicted, shows that ■ r resolved on. No event ''</. evidently, unless it he that it will take place. The event,,, must in some way he fixed or i on beforehand. IT Counsel. Tins word properly denotes pur- the mind in willing, or the purpose or design which is formed. Here it means the • or will of God; it was his plan Jesus should be delivered. For to do whatsoever thy ■•) deterto be done." Enh. i. 11, rtWhoworketh all things after the couniis own. will." Heb. vi. 17, " God,....to show....the immutability 17. 1 Cor. riii. 51. The word here, it J< sus was delivered by the deliberate purpose of God; cordingto his previous inand design. The reason why this jted on by Peter, was. that he Jews thai J< beforehand of an event yet to take plnce. It implies, 1. Omniscience; and 2. That i is fixed and certain. To forentingent event, that is, to foresee that an event will take place, when it may or may not take place, is an absurdity. Foreknowledge, therefore, implies that for some reason the event will a rtainly take place. What that reason is, the word itself does not determine. As, however, God is represented in the Scriptures as purposing or determining future events; as they could not be foreseen by him unless he" had so determined, so the word sometimes is used in the sense of determining beforehand, or as synonymous with "decreeing. Rom. viii.29; xi. 2. In this place the word is used to denote that the delivering up of Jesus was something more than a hare or naked decree. It implies that God did it according to his foresight of what would be the best time, and place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is tiie case with all the decrees of God. It follows from this, that the conduct of the Jews was foreknown. God was not disappointed in any tiling respecting their treatment of his Son. Nor will he be disappointed in any of the doings of men. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure. Isa. xlvi. 10. IT Ye have taken. See Malt. xxvi. 57. Ye Jew* have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jesus; and many who had joined in the cry, "Crucify him." Luke xxiii. 18 — 21. It was. at any rate, the act of the Jewish people by which this had been done. This liking instance of the fidelity of that preaching which says, as Nathan did to David, " Thou art the man!" Peter, once so timid that he denied his Lord now charged this atrocious crime on his countrymen, regardless of their anger and his own danger. He did not deal in gene ral accusations, but brought the charges home, and declared that they were the men who had been concerned in this amazing crime. No preaching can be successful that does not charge on men their personal guilt; and that does not fearlessly proclaim their ruin and danger T With wicked hands. Greek, " through or by the hands of the lawless, or wicked." This refers, doubtless, to Pilate ami the Roman soldiers, through whose instrumentality this had been done. The r ug that this is the true interpretation of die passage are these: (1.) The Jews had not the power of inflicting death themselves. (2.) The term used here, wic ble to the Jews, but to the Romans. Il properly moans lawless, or those who had not the law, and is often applied to the heathen. Rom. it. 12. 14. 1 Cor. ix. 21, (3.) The punishment which was inflicted was a Roman punishment (4.) It was a matter of fact, that the Jews, though they had condemned him, yet had not put him to death themselves, hut had demanded it of I he Romans. But though they had employed the Romans to do it, still they were the prime movers m the deed: they had plotted, and compassed, and demanded his death; and they were therefore not the less guilty. The maxim of the common law, and of common sense, is, " he who does a deed by the instrumentality of another, is responsible. for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them. IT Have crucified. Greek, " having affixed him to the crosg, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. — From this we may remark, 1. That this was one of the most amazing and awful crimes that could be charged on any men. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah whom they had put to death; the hope of their fathers; he who had been long promised by God, and the prospect of whose coming had so long cheered and animated the nation. They had now imbrued their hands in his blood, and stood charged with the awful crime of having murdered the Prince of Peace. 2. It is no mitigation of guilt that we do it by the instrumentality of others. It is often, if not always, a deepening and extendi) crime. 3. We have hero a striking and clear instance of the doctrine that the decrees of Cod do not interfere with the free agency of men. This event was Certainly i beforehand. Nothing is clearer than this. It is here expressly asserted; and it had been foretold with undeviating certainty by the prophets. God had. for wise and gracious purposes, purposed or decreed in his own mind that n 2 his Son should die at the lime, and in tho manner in which he did; tor all the i rcumstances of his death, as well as of his birth and his life, were foretold. And yet, in this the Jews and the Romans never supposed or alleged that they were compelled or cramped in what they did. They did what they chose. If in this case the decrees of Cod were not incoi with human freedom, neither can they he in any case. Between those decrees and the freedom of man there is no inconsistency, unless it could be shown — what never can be — that God compels men to act. contrary to their own will. In that case there could be no freedom. But that is not the case with regard to the decrees of God. An act is what it is in itself; it can he contemplated and measured by itself That it was foreseen, foreknown, or purposed, does not alter its nature and more than it does that it be remembered after it is performed. The memory of what we have done does not destroy our ireedom. Our own purposes in relation to our conduct do not destroy our freedom; nor can the purposes or designs of any other being violate one free moral action, unless he compels us to do a tiling against our will. 4. We have here a proof that the decree of God does not lake away the moral character of an action. It does not prove that an action is innocent if it is shown that it is a part of the wise plan of God to permit it. Never was there a more atrocious crime than the crucifixion of the Son of God. And yet it was determined on in the divine counsels. So with all the deeds of human guilt The purpose of God to permit them does not destroy their nature or make them innocent. They are what they are in themselves. The purpose of God does not change their character; and if it is right to punish them in fact, they will lie punished. If it is right for God to punish them, it was right to resolve to do it And the sinner must answer for his sins, not for the plans of his Maker; nor can he take shelter in the day of wrath against what he deserves in the plea that God has determined future events. If any men could have done it it would ha\ those whom Peter addressed; yet neither he nor they felt that their guilt was in the least diminished by the fact thai Jesus was "delivered by the determinate conn sel and foreknowledge of God." 5. If this event was predetermined; if thai act ol amazing wickedness, when the Son of God was pul to deatb I l>\- the determinate counsel ofGod, then all the events leading to it, and the circumstances at-

84 Whom ■ God hath raised up, having loosed the pains of death:

it was not possible b that could not be determined without; r. 6. If thai evenl was deter- i ien others may be also eonsistently with human freedom ami responsibility. There can be no deed of wicked-.: Bhall surpass that of crucifying of God. And it' the acts of his: rera were a part of the wise counsel of God, then on the same principle are tppoeethat all events are under, [{on, and ordered by a purpose f wise and good. 7. If the Jews could nol take Bhelter from the charge of wickedness under the plea that it was,,,.,!. then no Binners can do it.,.use as can ever oc-. yi t the apostle did not intimate, icuse or mitigation for their sin could be plead from tllis cause. This case, therefore, meets all the excuses of this plea, and proves that will not avail them or save them in the day of judgment 24. Whom <• /'• This main point, in this part of his arwhi< h P< ter wishe I to establish I, dd not bul admit that the Messiah i inign iminious manner put to death. But he now shows them that c,,4 it: i him up; had thus had sent down his Spirit according to the which the Lord Jesus made bed< ith. " Having loosed the pains The word -, is op- a properly applied to u cord, or to any thing which is bound. See Matt xxi. 2..Mark i. 7. Hence it. Luke xiii. 10. ] Cor. \n. 27. It is used in this sense here; though the idea of untying or IdOsind is retained, because the word translated pains often means a cord or crxviTeo. The WOrd translated pains denotes properly the extreme Bufferings of parturition, and then any ciating penga Hence ii is applied also to te Of extreme Buffer-.' meaning of the Hebrew word, of which this is the translation, ia. Tins perhaps was inai idea of the word; and the Hebrews expressed any extreme agony under the idea of bands or cords drown, bulling uml constricting the

xJ5 For David speakethc concerning him, I foresaw the Lord always

limbs, and producing severe pain. Thus death was represented under this iinage ol'a.bajid that confined men; that pressed closely on them; that prevented escape; and produced severe suffering. For this use of the word *?3n, see Ps. cxix. 61 Isa. lxvi. 7. Jer. xxii. 23. Hos. xiii. 13. It is applied to death (Ps. xviii. 5), " The snares of death prevented me;" answering to the word sorrows in the previous part of the verse. Ps. cxvi. 3, "The sorrows of death compassed me, and the pains of hell (hades, or sheol, the cords or pains that were binding me down to the grave) gat hold on me." We are not to infer from this that our Lord suffered any thing after death. It means simply that lie could not be held by the grave, but that God loosed the bonds which had held him there, and that he now set him free who had been encompassed by these pains or bonds, until they had brought him down to the grave. Pain, mighty pain, will encompass us all like the constrictions and bindings of a cord which we cannot loose, and will fasten our limbs and bodies in the grave Those bands begin to be thrown around us in early life, and they are drawn closer and closer, until we lie panting under tho stricture on a bed of pain, and then are still and immoveable in the grave; subdued in a manner not a little resembling the mortal agonies of the tiger in the convolutions of the boa constrictor; or liko Laoeoon and his sons in the folds of the serpents from the island of Tenedos. IT It was not possible. This does not refer to any natural impossibility, or to any inherent efficacy or power in the body of Jesus itself; but simply means that in the circumstances of the case such an evenl could nol be. Why it could not be, he proceeds at once to show. It could not be consistently with the promises of tho Scriptures. Jesus was the Prince of life (Acts hi. 15), and had life in himself (John i. 1: v. 26), and had power to lay down his life, and to take it again (John x. 18); and it was indispensable that he should rise, lie came, also, that through death he might destroy him that had the power of death, that is, the devil (Heb. ii. 14); and as it was his purpose to gain this victorv. he could not be defeated in it by being confined to the grave.

before my face; for he is on my right hand, that 1 should not be moved:

the dead, Peter proceeds to prove by a quotation from the Old Testament. This passage is taken from Psalm xvi. 8 — 11. It is made from the Greek version of the Septuagint, with only one slight and unimportant change. Nor is there any matt rial change, as will be seen, from the Hebrew. In what sense this Psalm can be applied to Christ will be seen after we have examined the expressions which Peter alleges. IT I foresaw the Lord. This is an unhappy translation. To foresee the Lord always before us conveys no idea, though it mav be a literal translation of the passage. The word means to foresee, and then to see before?*s, that is, as present with us, to regard as being near. It thus implies to put confidence in one; to rely on him, or expect assistance from him. This is its meaning here. The liebrew is, I expected, or waited for. It thus expresses the petition of one who is helpless and dependent, who waits for help from God. It is often thus used in the Old Testament. IT Always before my face. As being always present to help me, and to deliver me out of all my troubles. 1! He is on my right hand. To be at hand is to be near to' afford help. The right hand is mentioned because that was the place of dignity and honour. And David did not design simply to say that he wras vcar to help him, but that he had the place of honour, the highest place in his affections. Ps. cix. 31. In our dependence on God we should exalt him. We should not merely regard him as our help, but should at the same time give him the highest place in our affections. IT That I should not be moved. That is, that no great evil or calamity should happen to me, that I may stand firm. The phrase denotes to sink into calamities, or to fall into the power of enemies. Ps. lxii. 2. 6; xlvi. 6. This expresses the confidence of one who is in danger of great calamities and who puts his trust in the help of God alone. 2f>. Therefore Peter ascribes these •his "to the Messiah. The reason why he would exult or rejoice was, that he woind be preserved amidst, the sorrows that were coining on him, and could look forward to the triumph that awaited him. Tims Paul says (Ileb. xii. 2), that ''Jesus....for the. joy that vox sit before him, endured the cross, despising the shame," (fee. Ami throughout the New

26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:

Testament, the shame and sorrow of his sufferings were regarded as connected with his dory and his triumph. Luke xxiv. 2G. Phil. ii. 6— 9. Eph. i. 20, 21. In this, our Saviour has left us an example, that we should walk in his steps. The prospect of future glory and triumph should sustain us amid all afflictions, and make us ready, like him, to lie down amid even the corruptions of the grave. Ii Did my heart rejoice. In the Hebrew this is in the present tense, " my heart rejoices." The word heart here expresses the person, and is the same as saying / rejoice. The Hebrews used the different members to express the person. And thus we say, " every soid perished; the vessel had forty hands; wise heads do not think so; hearts of steel will not flinch," &c. Prof. Stuart on the xvilh Psalm. The meaning is, because God is near me in time of calamity, and will support and deliver me I will not be agitated or fear, but will exult in the prospect of the future, in view of the "joy that is set before me." ^ My tongue was glad. Hebrew, My glory, or my honour exults. The word is used to denote majesty, splendour, dignity, honour. It is also used to express the heart or sour., either because that is the chief source of man's dignity, or because the word is also expressive of the liver, regarded by the Hebrews as the seat of the affections. Gen. xlix. 0, "Unto their assembly, mine honour" i. e. my soul, or myself "be not thou united." Ps. lvii. 8, "Awake up, my glory," &c. Ps.

cviii. 1, "I will sing even with my glory." This word the Septuagint translated tongue. The Arabic and Latin Vulgate have also done the same. Why they thus use the word is not clear, ft may be because the tongue, or the gifl of speech, was that which chiefly contributes to the honour of man, or distinguishes him from the brutal creation. The word glory is used expressly for tongue in Ps. xxx. 12; "To the end that my glory mav sing praise to thee, and not be silent." V Moreover also. Truly; in addition to this. V My flesh. My body. See ver 31. 1 Cor. v. 5. It means here properly the body separate from the soul; the dead body. TT Shall rest. Shall rest or repose m the errave, free from corruption, ir In hope. In confident expectation of a resurrection. The Hebrew word rather expresses con- Jidence than hope The passage mean

07 Because thou Milt not leave my soul in hell, neither wilt thou

|y will I commit to the grave, confident expectation of the filth a firm belief that it will corruption, but will be raised up.' j the feelings of the dying

(i; the assured confidence wmich that his repose in the grave would.;,;d would certainly come to death of Christians is also in the New Testament represented as a vii. 60. 1 Cor.. aess. iv. 13. 15. 2 Pet in. 4); and they may also, after the example of their Lord, commit their bodies to the dust, in hope. They shall lie in the grave i ranee of a happy resurrection; and though, their bodies, unlike his, shall moulder to their native dust, yet this ile shall put on incorruptibn, and trial shall put on immortality, i Cor. xv. 53. 27. Thou wilt not leave my soul. The //, with us, means the thinking,:nrlal part of man, and is applied to it whether existing in connexion with:.-, or whether separate from it. word translated soul, here, •^•aj, naphski, however, may mean, My spirit, mv mind, my life; and may denote •thing more than me, or myself.: is, properly, breath; then lite, or a living being; then ul, the spirit the thinking part, re it is put for the individual himself, meaning " me," or "myself," in Ps. ri. 1; xxxv. 3.7. Job ix. 21. There is no clear instance in which it is applied to the soul in its sepaed from the Ixnly. In ■ it must lie explained in part by t!K> meaning of the word hell. If that. then this word probably thou will not leave me in leaning probably is, 'Thou will not leave me in Sheol, 'neither,' &C. The word leave here means, •Thou wilt not resign me to, or wilt not give me over to it, to be held under its power.' /// I ■>. The word lull in English, now commonly denotes the future eternal punishment of the wicked. This sense it has l It is a Saxon rived from haan, to cover; and Literally, a covered or deep place be dark and dismal abode of doparted spirits; and then the; As the word is used now by us, it by no means expre force of the original; and if with this idea we read a passage like the one before us, it would convey an erroneous meaning altogether; although formerly the English word perhaps expressed no more than the original. The Greek word Hades means literally a place devoid of light; a dark, obscure abode; and in Greek writers was applied to the dark and obscure regions where disembodied spirits were supposed to dwell. It occurs but eleven times in the New Testament. In this place it is the translation of the Hebrew, Sheol. In Rev. xx. 13, 14, it is connected with death. " And death and hell (Hades) delivered up the dead which were in them." "And death and hell (Hades) were cast into the lake of fire." See also Rev. vi. 8. i. 18, "1 have the keys of hell and of death." In 1 Cor. xv. 55, it means the grave. " O grave (Hades), where is thy victory?" In Matt. xi. 23, it means a deep, profound place, opposed to an exalted one; a condition of calamity and degradation opposed to former great prosperity. "Thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell1' (Hades). In Luke xvi. 23, it is applied to the place where the rich man was after death, in a state of punishment. "In hell (Hades) he lifted up his eyes, being in torments." In this place it is connected with the idea of suffering; and undoubtedly denotes a place of punishment. The Septuagint has used this word commonly to translate the word Sheol. Once it is used as a translation of the phrase "the stones of the pit" (Isa. xiv. 19); twice to express silence, particularly the silence of the grave (Ps. xciv. 17; "ex v. 17); once to express the Hebrew for "the shadow of death" (Job xxxviii. 17); and sixty times to translate the word Sheol. It is remarkable that it is never used in the Old Testament to denote the word Ttcber, "\2p, which properly denotes a grave or sepulchre. The idea which was conveyed by the word Sheol, or Hades, was not properly a grave or sepulchre, but that dark, unknown state, including the grace, which constituted the dominions of the dead. What idea the Hebrews had of the future world, it is now difficult to explain, and is not necessary in the case before us. The word originally denoting simply the state of the dead, the insatiable demands of the grave, came at last to be extended in its meaning, in proportion as they received new revelations or formed new opinions about the future world. Perhaps the following may be the process of thought by which the word came to have the peculiar meanings which it is found to have in the Old Testament (1.) The word death, and the grave (keber), would express the abode of a deceased bod. y in the earth. (2.) Man has a soul, a thinking principle; and the inquiry must arise, what will be its state? Will it die also? The Hebrews never appear to have believed that. Will it ascend to heaven at once I On that subject they had at first no knowledge. Will it go at once to a place of torment? Of that also they had no information at first. Yet they supposed it would live; and the word Sheol expressed just this state — the dark, unknown regions of the dead; the abode of spirits, whether good or bad; the residence of departed men, whether fixed in a permanent habitation, or whether wandering about. As they were ignorant of the size and spherical structure of the earth, they seem to have supposed this region to be situated in the earth, far below us; and hence it is put in opposition to heaven. Ps. exxxix. 8, " If I ascend to heaven, thou art there; if I make my bed in hell (Sheol), thou art there." Amos ix. 2. The most common meaning of the word is, therefore, to express those dark regions, the lower world, the region of ghosts, &c. Instances of this, almost without number, might be given. See a most striking and sublime instance of this in Isa. xiv. 9. " Hell from beneath is moved to meet thee," &c.; where the assembled dead are represented as being agitated in all their vast regions at the death of the king of Babylon. (3.) The inquiry could not but arise, whether all these beings were happy? This point revelation decided; and it was decided in the Old Testament. Yet this word would better express the state of the wicked dead, than the righteous. It conveyed the idea of darkness, gloom, wandering; the idea of a sad and unfixed abode, unlike heaven. Hence the word sometimes expresses the idea of a place of punishment. Ps. ix. 17, "The wicked shall be turned into hell," &c. Prov. xv. 11; xxiii. 14; xxvii. 20. Job xxvi. 6. — While, therefore, the word does not mean properly a grave or a sepulchre, yet it does mean often the state of the dead, without designating whether in happiness or wo, but implying the continued existence of the soul. In this sense it is often used in the Old Testament, where the Hebrew word is Shed, and the Greek I will go down into the grave, unto my son, mourning." I will go down to the dead, to d \ my son, still there existing, xlii. 38; xliv. 2'.), " He shall bring down my gray hairs with sorrow to the grave." Num. xvi. 30. 33. 1 Kings ii. 6. 9, &c. &c. In the place before us, therefore, the meaning is simply, thou wilt not leave, me among the dead. This conveys all the idea. It does not mean literally the grave or the sepulchre; that relates only to the body. This expression refers to the deceased Messiah Thou wilt not leave him among the dead; thou wilt raise him up. It is from this passage, perhaps, aided by two others (Rom. x, 7, and 1 Pet. hi. 19), that the doctrine originated, that Christ "descended," as it is expressed in the creed, "into hell;" and many have invented strange opinions about his going among lost spirits. The doctrine of the Roman Catholic church has been, that he went to purgatory, to deliver the spirits confined there. But if the interpretation now given be correct, then it will follow, (1.) That nothing is affirmed here about the destination of the human soul of Christ after his death. That he went to the region of the dead is implied, but nothing further. (2.) It may be remarked that the Scriptures affirm nothing about the state of his soul in that time which intervened between his death and resurrection. The only intimation which occurs on the subject is such as to leave us to suppose that he was in a state of happiness. To the^ dying thief Jesus said, " This day shall thou be with me in paradise." Luke xxiii. 43. When Jesus died he said, " It is finished;" and he doubtless meant by that, that his sufferings and toils for man's redemption were at an end. All suppositions of cmy toils or pains after his death are tables, and without the slightest warrant in the New Testament. IF Thine holy One. The word in the Hebrew which is translated here holy one, properly denotes one who is tenderly and piously devoted to another; and answers to the expression used in the New Testament, " my beloved Son." ft is also used as it is here by the Septuagint, and by Peter, to denote one that is holi/, that is set apart to God. In this sense it is applied to Christ, either as being set apart to this office, or as so pure as to make it proper to designate him by way of eminence the holy One, or the holy One of (rod. It is several times used as tho well-known designation of the Messiah. Mark i. 24, "I know thee, who thou ait, the holy One of God." Luke iv. 34. Acts iii. 14, "But ye denied the holy One, and the just" &c- See a'ao Luke i. 35, " That

Thou hast made known to me the ways of life; thou shalt make

holu (king that is born of thee shall be: of God." IT To see corrup- •.rruption is to experience it, to be made partakers of it. TJie Heofteu expressed the idea of experiany thing by the use of words pertaining to the senses; as, to taste of. 'orruption here putrefaction in the grave. The word which is used in the Psalm, nn^, shakath, is thus used in Job xvii. 14, "I have said to corruption, thou art my fa-. e. The Greek word thus used.:!. notes tins. Thus it is used in li. 34, 35, 36, 37. This meaning would be properly suggested by the Hebrew word; and thus the ancient versions understood it. The meaning implied in the expression is-, that he of whom the Psalm was written should be restored to life again; and this meaning Peter proi Bhow that the words must have. 28. Tntm hast made known, &c. The Hebrew is, "Thou unit make known to In relation to the Messiah, it Thou wilt restore me to life. ii/ of H/c This properly means the path to life; as we say, the road to preferment or honour; the^o^j to happie highway to rum, &c. See Prov. _'T. It n. cans, thou wilt make to me life itself, i. e. thou wilt restore me to lili-. The expressions in We of this interpretation withoul doing any violence to the eding verses refer to the death ami burial of the Messiah, then iral and proper meaning of this is, that he would he restored to hfo again. 1 Thou hast made me full of joy. This - the feelings of the Messiah in view of the favour that would thus be showed him; the resurrection from the dead, and the elevation to the right hand 1. 1 ( Sod. It was this which is re, i lining him— the prospect of the joy that was before him, in heaven. lie!), i ' I'.ph. i. '20—22. IT With thy countenance. Literally, "with thv face," thai is, in thv presence. The word and denote favour, or the honour and

"T ( }od. The prospect of the honour thai Would lie ltcstoued on that which I Ul tamed

freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.

him. And this proves that the person contemplated in the Psalm expected to be raised from the dead, and exalted to the presence of 'God. That expectation is new fulfilled; and the Messiah is now idled with joy in his exaltation to the throne of the universe. He has "ascended to his Father and our Father;" he is "seated at the right hand of God;" he has entered on that "joy which was set before him;" he is "crowned with glory and honour;" and "all things are put under his feet" In view of this, we may remark, (1.) That the Messiah had" full and confident expectation that he would rise from the dead. This the Lord Jesus always evinced, and often declared it to bis disciples. (2.) If the Saviour rejoiced in view of the glories before him, we should also. We should anticipate with joy an everlasting dwelling in the presence of God, and the high honour of sitting " with him on his throne, as he overcame, and is set down with the Father on his throne." (3.) The prospect of this should sustain us, as it did him, in the midst of persecution, calamity, and trials. They will soon be ended; and if we are his friends, we shall "overcome," as he did, and be admitted to " the fulness of joy" above, and to the "right hand" of God, "where are pleasures lbr evermore."

29. Men and brethren. This passage of the Psalms Peter now proves could not relate to David, but must have reference to the Messiah. He begins his argument in a respectful manner, addressing them as bis brethren, though they had just charged him and the others with intoxication. Christians should use the usual respectful forms of salutation, whatever contempt and reproaches they may meet with from opposers. IT Let me freely sj)eak. That is, ' It is lawful or proper to speak with boldness, or openly, respecting David.' Though he was eminently a pious man; though venerated by us'all as a king; yet it is proper to say of him, that he is dead, and has returned to corruption. This was a delicate way of express* ing high respect for the monarch whom they all honoured; and yet evincing boldness in examining a passage of Scripture which probably many supposed to have reference solely to him. ff Of the patri arch David The word jtatria'rch properly

30 Therefore beinp; a a prophet, and knowing that God had sworn b with an oath c to him, that of the

means tlio head or ruler of a family; and then the founder of a family, or an illustrious ancestor. It was commonly applied to Abraham, Isaac, and Jacob, &C. by way of eminence; the illustrious founders of the Jewish nation. Heb. vii. 4. Acts vii. 8, 9. It was also applied to the heads of the families, or the chief men of the tribes of Israel. 1 Chron. xxiv. 31. 2 Chron. xix. 8, <&c. It was thus a title of honour, denoting high respect. Applied to David, it means that he was the illustrious head or founder of the royal family, and implies Peter's intention not to say any thing disrespectful of such a king; at the same tune that he freely canvassed a passage of Scripture which had been supposed to refer to him. 11 Dead and buried. The record of that fact they had in the Old Testament. There had been no pretence that lie had risen, and therefore the Psalm could not apply to him. H His sepulchre is with us. Is in the city of Jerusalem. Sepulchres were commonly situated without the walls of cities and the limits of villages. The custom of burying in towns was not commonly practised. This was true of other ancient nations as well as the Hebrews, and is still in eastern countries, except in the case of kings and very distinguished men, whose ashes are permitted to repose within the walls of a city. 1 Sam. xxviii. 3, " Samuel was dead.... and Israel.... buried him in Ramah, in bis own city." 2 Kings xxi. 18, "Manasseh.... was buried in the garden of his own house.'' 2 Chron. xvi. 14, " Asa was buried in the city of David." 2 Kings xiv. 20. The sepulchres of the Hebrew kings were on mount Zion. 2 Chron. xxi. 20; xxiv. 25; xxviii. 27; xxxii. 33; xxiv. If). 2 Kings xiv. 20. David was buried in the city of David (1 Kings ii. 10), with his fathers, i. e. on mount Zion, where he built a city called after his name. 2 Sam. v. 7. Of what form the tombs of the kings were made is not certainlv known. It is almost certain, however, that they would bo constructed in a magnificent manner. The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the solid rock, of vast extent, are known to have existed. The following account of the tomb railed "the Repulchre of the kings," is abridged from

Mauudrell. "The approach is through an entrauco cut out of a solid rock, which

fruit of his loins, according in the flesh, lie would raise up Christ to sit on his throne;

admits you into an open court about forty paces square, cut down into tho rock. On the south aide is a portico nine paces long and four broad, hewn li tewise out of tho solid rock. At the end if the portico in the descent to the sepu chres. The do scent is into a room about seven or eight yards square, cut out of he natural rock. From this room there a e passages into six more, all of the same fabric with tho first. In every one of thes? rooms, except the first, were coffins plac3d in niches in the sides of the chamber ' &c. (Maun-

drell's Travels, p. 7G.) L the tombs of the kings were of this foVn, it is clear that they were works of gn,at labour and expense. Probably also there were, as there are now, costly and splendid monuments erected to the menory of tho mighty dead. IT Unto this day. That the sepulchre of David was well known and honoured, is clear from Josephus. Anliq-

b. vii. c. xv. § 3. " He (David) was buried by his son Solomon in Jerusalem with great magnificence, and with all the other funeral pomps with which kings used to be buried. Moreover, he had immense wealth buried with him: for a thousand and three hundred years afterwards, Hyrcanus the high-priest, when ha was besieged by Antiochus, and was desirous of giving him money to raise tho siege, opened one room of David's sepulchre, and took out three thousand talents. Herod, many years afterward, opened another room, and took away a great deal of money," &c. See also Antiq. b. xiii.

c. viii. § 4. The tomb of a monarch like David would be well known and had in reverence. Peter might, then, confidently appeal to their own belief and knowledge! that David had not been raised from tho dead. No Jew believed, or supposed it. All, by their care of his sepulchre, and by the honour witli which they regarded his grave, believed that he had returned to corruption. The Psalm, thcrefbro, could not apply to him.

30. Therefore. As David was dead and buried, it was clear that he could not have referred to himself in this remarkable declaration. It followed that lie musl have had reference to some other one. T Being a prophet. One who foretold future events, 'licit David was inspired, is clear. '2 Sam. wiii. 2. Many of the prophecies relating to tho Meman

. Knowing by what God had ecting his posterity. I Had sworn with an oath. The places which speak of God as having sworn to l)n\i«l are found in Ps. Iwxix. 3, 4. "I have made a covenant with my chosen, I have sworn unto David my servant, Wish," &c. And Ps. exxxii. II, "The Lord hath sworn in truth vid, ho will not turn from it, Of the fruit of thy body will I set upon my throne." Ps. lx'xxix. 35, 36. The promise to which reference is made in all these places is in 2 Sam. vii. 11 — 16. IT Of the ' his loins. Of his descendants.

;m. vii. 12. Gen. xxxv. 11; xlvi. 26. 1 Kings viii. 19, &c. U" According to the flesh. That is, so far as the human nature of the Messiah was concerned, he would be descended from David. Expressions like these are very remarkable. If the Messiah was- only a man, they would be unmeaning. They are never used in relation to a mere man; and they imply that the speaker or writer supposed that there pertained to the Messiah a nature which was not according to the flesh. See Rom. i. 3, 4 IT He would raise up Christ. That is, the Messiah. To raise up seed, or descendants, is to give them to him. The promises made to David in all these places had immediate reference to Solomon, and to his descendants. But it is clear that the New Testament writers understood them as referring to the Messiah. And it is no less clear that the Jews understood that the Messiah was to be descended from David. Matt. xii. 23; xxi. 9; xxii. 42. 4o. Mark xi. 10. John vii. 42, &C. Fn what way these promises that were made to David were understood as applying to the Messiah, it may not be