determine. The fact, however, is clear. The following remarks may throw some light on the subject The kingdom which was promised to David was to have no end; it was to be established for ever. Yet his descendants died, and all other kingdoms changed. The promise likewise stood by itself} il w is not made to any oilier of the Jewish kings; nor were similar declarations made of surrounding kingdoms and nations. It came, therefore, gradually to be applied to that future King and kingdom which was the hope of the nation, and their eyes wore anxiously fixed on the longexpected Messiah. At the time that ho came, it had become the settled doctrine of the Jews that he was to descend from David, and that his kingdom was to be perpetual. On this belief of the prophecy the apostles argued; and the opinions of the Jews furnished a strong point by which they could convince them that Jesus was the Messiah. Peter affirms thai David was aware of this, and that ho so understood the promise as referring not only to Solomon, but in a far more important sense to the Messiah. Happily, we have a commentary of David himself also, as expressing his own views of that promise. That comment is found particularly in the iid, xxiid, lxixth, and xvith Psalms. In these Psalms there can be no doubt that David looked forward to the coming of the Messiah; and there can be as little that he regarded the promise made to him as extending to his coming and his reign.
It may be remarked, that there ara some important variations in the manuscripts in regard to this verse. The expression "according to the flesh" is omitted in many MSS. and is now left out by Griesbach in his New Testament. It is omitted also by the ancient Syriac and Ethiopic versions, and by the Latin Vulgate. IT To sit on his throne. To be his successor in his kingdom. Saul was the first of the kings of Israel. The kingdom was taken away from him and his posterity, and conferred on David and his descendants. It was determined that it should be continued in the family of David, and no more go out of his family, as it had from the family of Saul. The peculiar characteristic of David as king, or that which distinguished him from the other kings of the earth, was, that he reigned over the people of God. Israel was his chosen people; and the kingdom was over that nation. Hence he that should reign over the people of God, •hough in a manner somew hat different from David, would be regarded as occu pying his throne, and as being his succea sor. The form of the administration might be varied, but it would still retain its prime characteristic, as being a reign over the people of God. In this sense the Messiah sits on the throne of David. He is his descendant and successor. He has an empire over all the friends of the Most High. And as that kingdom is destined to fill the earth, and to be eternal in the heavens, so it may be said that it is a kingdom which shall have no end. It if? spiritual, but not the less real; defended not with carnal weapons, but not the less really defended; advanced not by the
31 He, seeing this before, a spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
32 This b Jesus hath God raised up, whereof c we all are witnesses.
sword and the din of arms, but not the less really advanced against principalities ami powers, ami spiritual wickedness in high places; not under a visible head and earthly monarch, but not less really under the Captain of salvation, and the King of kings.
31. He, seeing this before, &c. By the spirit of prophecy. From this it appears that David had distinct views of the great doctrines pertaining to the Messiah. f Spake, &c. See Ps. xvi. H Thai his doitl, eVc. See Note on ver. 27.
32. This Jesus. Peter, having shown that it was predicted that the Messiah would rise, now affirms that it was done in the case of Jesus. If it was a matter of prophecy, all objection to the truth o[ the doctrine was taken away, and the oidy question was, whether there was evidence that this had been done. The proof of this Peter now alleges, and offers his own testimony, and that of his brethren, to the truth, of this great and glorious fact. VWe aU are witnesses. It seems probable that Peter refers here to the whole one hundred and twenty who were present, anil who were ready to attest it in any manner. The matter which was to be proved was, that Jesus was seen alive after tic had been put to death. The apostles were appointed to bear witness of this. And wc are told by Paul (1 Cor. xv. 6), that he was seen by more than five hundred brethren, i. e. Christians, at one time. The hundred and twenty assembled on this occasion were doubtless part of the number, and were ready to attest this. This was the proof that Peter alleged; and the strength of this proof was, and should have been, perfectly irresistible. (1.) They had seen him themselves. They did nol conjecture it, or reason about it; but they had the evidence on which men act every day, and which must be regarded as satisfactory— the evidence of their own senses. (2.) The number was such they could not be imposed on. If one hundred and twenty per -mis could nol prove a plain matter of fact, nothing could be established by testimony; there could be no way of arriving at any facts. '3.) The
33 Therefore, J being by the rifdit hand of God exalted, and having* received of the Father the promise of the Holy Ghost, he hath shed forth this / which ye now see and hear.
thing to be established was a plain matter. It was not that they saw him rite. That they never pretended. Impostors would have done thus. But it was that they saw him, talked, walked, ate, drank with him, being alive after he had been crucified. The fa'-* of his death was matter of Jewish record; and no one called it in question. The only fact for Christianity to make out was that he was seen alive afterwards; and this was attested by many witnesses. (4.) They had no interest in deceiving the world in this thing. There was no prospect of pleasure, wealth, or honour in doing it. (5.) They offered themselves now as ready to endure any sufferings, or to die, in attestation of the truth of this event.
33. Therefore, being by the right hand.. The right hand, among the Hebrews was often used to denote power; and the expression here means, not that he was exalted to the right hand of God, but by his power. lie was raised from the de-.ul by his power, and borne to heaven, triumphant over all his enemies. The use of the word right hand to denote power is common in the Scriptures. Job xi. 1 1, " Thine own right hand can save thee." Ps. xvii. 7, "Thou savest by thy right hand them that trust in thee." Ps.xviii.3r>; XX. 6; xxi. 8; xliv. 3; lx. 5, &C. 11 Escalted. Constituted King and. Messiah in heaven. Raised up from his condition of humiliation to the glory which he had with the Father before the world was. John xvil. 5. And having received, Ac. The Holy Ghost was promised to the disciples before his death. John xiv. 26; xv. 26; xxi. 13 — 15. It was expressly declared, (1.) That the Holy Ghost would not be given except the Lord Jesus should return to Heaven (John xvi. 7), and (2.) Thai this gifl was in the power of the Father, and that he would send him. John xiv. 26; xv. 26. This promise was now fulfilled, and those who witnessed the extraordi nary scene before them could not douht that it was the effeel of divine II Hath shed forth this, &c. This power, of speaking different I daring the truth of the gospel. I way Peter accounts for the remarkable
34 For David is not ascended into the heavens: but lie saith himself, The Lord* said unto my Lord, Sit thou on my right hand,
events before them. It could not be produced by new wine, ver. 15. It was exforetold, ver. 10 — 21. It was predicted that Jesus would rise, ver. 22—31. The apostles were witnesses that he had risen, and thai he had promised that the Holy Spirit should descend; and the fulfilment of this promise was a rational way of accounting for the scene belbre them, ii was unanswerable; and the effect on those who witnessed it was such as might ■ cted. 34, 35. For David is not ascended into t'-it heavens. That is, David has not risen from the dead, and ascended to heaven. This further shows that Ps. xvi. could not refer to David, but must refer to the Messiah. Great as they esteemed David, and much as they were accustomed to apply these expressions of, the Scripture to him, yet they could not be applicable to him. They must refer to tome other being; and especially that passage which Peter now proceeds to quote. It was of great importance to show that these expressions could not apply to David, and also that David bore testimony to the exalted character and dignity of the Messiah. Hence Peter here David himself as affirming that the Messiah was to be exalted to a dignity fir above his own. This does not affirm that David was not saved, or that iiis spirit hail not ascended to heaven, but that I;'' had not been exalted in the heavens in the sense in which Peter was r of the Messiah. IT But he saith himself. Ps. ex. 1. TT The Loud. The small capitals used in translating the word Lord in the Bible, denote that the original word is Jehovah. The Hebrews regarded this as the peculiar name of God, a name incommunicable to any other being. It is not applied to any being but God in the Scriptures. The Jews had such a reverence for it that they never pronounced it; but when it occurred in iptures they pronounced another name, Adoni. Here it means, Jehovah H My Lord. This is a different word in the Hebrew: it is Adoni. »JTK. It properly is applied by a servant to his master, or a subject to his sovereign, I as a title of reaped by an interior to a BUperior. It means here, ' Jeho- \uh said to him whom I, David, acknow-
3d Therefore let all the house* of Israel know assuredly, that c God ledge to be my superior and sovereign. Thus, though he regarded him as his descendant according to the flesh, yet ha regarded him also as his superior and Lord. By reference to this passage our Saviour confounded the Pharisees. Matt, xxii. 4:2 — 46. That the passage in this Psalm refers to the Messiah is clear. Our Saviour, in Matt. xxii. 42, expressly applied it thus, and in such a manner as to show that this was the well-understood doctrine of the Jews. See Notes on Matt, xxii. 42, &c.
30. Therefore, let all, &c. ' Convinced by the prophecies; by our testimony, and by the remarkable scene exhibited on the day of Pentecost; let all be convinced that the true Messiah has come, and has been exalted to heaven.' 7r House of Israel. The word house often means fumily, let all the family of Israel, i. e. all the nation of the Jews, know this. IT Know assuredly. Be assured, or know without any hesitation, or possibility of mistake. This is the sum of his argument, or his discourse. He had established the points which he purposed to prove; and he now applies it to his hearers. 1T God hath made, God hath appointed, or constituted. See ch. v. 31. IT That same Jesus. The very person who had suffered. He was raised with the same body, and had the same soul; was the same being, as distinguished from all others. So Christians, in the resurrection, will be the same beings that they were before they died. IT Whom ye crucified. See ver. 23. There was nothing better fitted to show them the guilt of having done this, than the argument which Peter used. He showed them that God had sent him; that he was the Messiah; that God had showed his love for him, in raising him from the dead The Son of God, and the hope of their nation, they had put to death. He was not an impostor; nor a man sowing sedition,; nor a blasphemer; but the Messiah of God; and they had imbrued their hands in his blood. — There is nothing better fitted to make sinners fear and tremble, than to show them that in rejecting Christ, they have rejected God; in refusing to serve him, ihey have refused to serve God. The crime of sinnen* has a double malignity, as committed against a kind and lovely Saviour, and against the
hath made that same1 Jesus, whom ye have crucified, both Lord ■ and
37 Now when they heard
God who loved him, and appointed him to save men. Comp. ch. iii. 11, 15. IT Both Lord. The word lord properly denotes proprietor, master, or sovereign. Here it means clearly that God had exalted him to be the kingso long expected; and that he had given him dominion in the heav»ns; or as we should say, ruler of all things. The extent of this dominion may be seen in John xvii. 2. Eph. i. 21, &c. In the exorcise of this office, he now rules in heaven and on earth; and will yet come to judge the world. This truth was particularly" titled to excite their fear. They had murdered their Sovereign, now shown to be raised from the dead, and intrusted with infinite power. They had reason, therefore, to fear that he would come forth in vengeance, and punish them for their crimes. Sinners, in opposing the Saviour, are at war with their living and mighty Sovereign and Lord. He has all power; and it is not safe to contend against the Judge of the living and the dead. IT And Christ Messiah. They had thus crucified the hope of their nation; imbrued their hands in the blood of him to whom the prophets had looked; and put to death that Holy One, the prospect of whose coming had sustained the most holy men of the world in affliction, and cheered them when they looked on to future years. That hope of their fathers had "come, and they had put him to death; and it is no wonder that the consciousness of this, that a sense of guilt, and shame, and confusion, should overwhelm their minds, and lead them to ask in deep distress what they should do?
37. Now when they heard this. When they heard this declaration of Peter, and this proof that Jesus was the Messiah. There was no fanaticism in his discourse; it was cool, close, pungent reasoning, lie proved to them the truth of what lie was saving, and thus prepared the way for this effect. If They were pricked in their heart The word translated were ■'. *.*Twyyraw, is not used elsewhere in the New Testament. It properly denotes to pierce or penetrate with a needle, lance:, or sharp instrument; and then to pierce with grief, or acute pain of any kind. It answers precisely to our word compunction. It implies also the idea of sudden as well as acute grief In they were pricked c in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what d shall we do?
this case it means that they were suddenly and deeply affected with anguish and alarm at what Peter had said. The causes of their grief may have been these: (1.) Their sorrow that the Messiah had been put to death by his own countrymen. (2.) Their deep sense of guilt in having done this. There would be mingled here a remembrance of ingratitude, and a consriousness that they had been guilty of murder of the most aggravated and horrid kind, that of having killed their own Messiah. (3.) The fear of his wrath. He was still alive, exalted to be their Lord, and intrusted with all power. They were afraid of his vengeance; they were conscious that, they deserved it; and they supposed that they were exposed to it. "(4.) What they had done could not be undone. The guilt remained; they could not wash it out. They had imbrued their hands in the blood of innocence; and the guilt of that oppressed their souls. This expresses the usual feelings which sinners have when they are convicted of sin. IT Men and brethren. This was an expression denoting affectionate earnest ness. Just before this they mocked the disciples, and charged them with being filled with new wine, ver. 13. They now treated them with respect and confidence. The views which sinners have of Christians and Christian ministers aro greatly changed when they are under conviction for sin. Before that, they may deride and oppose them: then, they are glad to be taught by the obscurest Christian; and even cling to a minister of the gospel as if he could save tliem by bis own power. T What shall we do? What shall we do to avoid the wrath of this crucified and exalted.Messiah? They were apprehensive of his vengeance, and they wished to know how to Never was a more important question asked than this. It is the question which all convicted sinners ask. It implies an apprehension of danger: a Bense ofguill, and a readiness to yield the tn/> to the claims of God. This was the same question asked by Paul (Acts i\. 6); " Lord, what wilt thou have me to do?" and by the jailer (Actsxvi. 30); "If.... came trembling... and.aid, Sirs, whal must I de ■ ed.''' The Btate of mind in tins case — the ca.se ofaconvicted sinner— con-
I. \ deep sense of the evil of the I i-t liie; remerabram e of.1 thousand crimes perhaps before forgotten; a pervading iuul d( opening conviction thai the i,l conversation, and life has been evil, and deserves condemnation. (2. Apprehension about the justice ofGodj: 1 1: t r m tlie mind looks upward to turn, or onward to the day of death and judgment.
earnest wish, amounting some-. agony, i" be delivered from tins of ( ondemnation, and this apprehension of the future.;»•) A readiness tn sacrifice all to the will of God, to surrender the governing purpose of the mind, and t<> do what he requires. In this Btate the soul is prepared to receive the ofli rs Of eternal lite; and when the sinner comes to this, the oilers of mercy meet his ease, and he yields himself to the Lord Jesus, and finds peace.
_. ird to this discourse of Peter, and this remarkable result, wo may observe, i this is the first discourse which was preached alter the ascension of Christ, and is a model which the ministers of religion should imitate. (2.) It is a clear and close argument There is no ranting, no declamation, nothing hut truth presented in a clear and striking manner. It abounds with proof of his main point; and Bupposes thai his hearers were rationol beings, and capable of being influenced by truth. Ministers have no right to address men as incapable of reason and thought; nor to imagine that because they are Bpeaking on religious subjects, that tin rcliire they are at liberty to speak nonsense. (3.) Though those" were eminent Banners, and had added to the crime of murdering the Messiah that of deriding the Holy Ghost and the ministers of the vet Peter reasoned with them coolly, and endeavoured to convince them id' their guilt Men should be treated as Bndowed with reason, and as capable of seeing the force and beauty of the great truths of religion. (J.) The arguments of Peter were adapted to make this unit on their minds, and to impress them deeply with the sense of their guilt He prosed to them that they had been guilty of putting the Messiah to death; that God had raised him up; and that they were now in the midst of the scenes Which established one strong proof of the truth of what he was saying. No class of truths could have been 90 well adapted to make an impression of their guilt as 5.) Conviction li>r sin is a rational n a sinner's mind. It is the pro- /« r Mate produced by a view of the past
: I suffering truth to make an appropriate impression; suffering the mind to feel as it ought to feel. The man who is guilty, ought to be willing to see and confess it. It is no disgrace to confess an error, or to feel deeply when we know we arc guilty. Disgrace consists in a hypocritical desire to conceal crime; in the pride that is unwilling to avow it; in the falsehood which denies it. To feel it, and to acknowledge it, is the mark of an open and ingenuous mind. (6.) These same truths are adapted still to produce conviction tor sin. The sinner's treatment of the Messiah should produce grief and alarm. He did not murder him; but he has rejected him: he did not crown him with thorns; but he has despised him: he did not insult him when hanging on the cross; but he has a thousand times insulted him since: he did not pierce his side with the spear; but he has pierced his heart by rejecting him, and contemning his mercy. For these thirigs he should weep. In the Saviour's resurrection he has also a deep interest. He rose as the pledge that we may rise: and when the sinner looks forward, he should remember that he must meet the ascended Son of God. The Saviour reigns; he lives, Lord of all. The sinner's deeds now are aimed at his throne, and his heart, and his crown. All his crimes are seen by his Sovereign; and it is not safe to mock the Son of God on his throne; or to despise him who will soon come to judgment When the sinner feels these truths, he should tremble, and cry out, What shall I do? (7.) We see here how the Spirit operates in producing conviction of sin. It is not in an arbitrary manner; it is in accordance with truth, and by the truth. Nor have we a right to expect that he will convict and convert men, except as the truth is presented to their minds. They who desire success in the gospel should present clear, striking, and impressive truth; for such only God is accustomed to bless. (8.) We have in the conduct of Peter and the other apostles, a striking instance of the power of the gospel. Just before, Peter, trembling 'and afraid, had denied his master with an oath. Now, in the presence of the murderers of the Son of God, he boldly charged them with their crime, and dared their fury. Just before, all the disciples forsook the Lord Jesus, and fled. Now, in the presence of his murderers, they lifted their voice, and proclaimed their guilt and danger, even in the city where he had been just arraigned and put to death. What could have produced this change but the power of God? And is there not
38 Then Peter said unto them, ■Repent, and be baptized everyone of you in the name of Jesus Christ,
proof here that a religion which produces Buch changes came from heaven?
38. Then Peter said unto tlum. Peter had been the chief speaker, though others hail also addressed them. He now, in the name of all, directed the multitude what to do. 1f Repent See Note, Matt. iii. 2. Repentance implies sorrow tor sin as committed against God, with a purpose to forsake it. It is not merely a fear of the consajuetices, or of the wrath of God in hell. It is such a view of sin as evil in itself, as to lead the mind to hate it and forsake it. Laying aside all view of the punishment of sin, the true penitent hates n. Even if sin was the means of procuring him happiness; if it would promote his gratification, and be unattended with any future punishment, lie would hate it and turn from it. The mere fact that it is evil, and that God hates it, is a sufficient reason why those who are truly penitent should hate it and forsake it. False repentance dreads the consequences of sin; true repentance dreads sin itself. These persons whom Peter addressed had been merely alarmed; they were afraid of wrath, and especially of the wrath of the Messiah. They had no true sense of sin as an evil, but were simply afraid of punishment. This alarm Peter did not regard as by any means genuine repentance. Such conviction for sin would soon wear off, unless repentance became thorough and complete. Hence he told them to repent, to turn from sin, to exercise sorrow for it as an evil and bitter thing, and to express their sorrow in the proper manner. We may learn here, (1.) That there is no safety in mere conviction for sin: it may soon pass oil; and leave the soul as thoughtless as before. (2.) There is no goodness or holiness in mere alarm or conviction. The devils tremble. A man may fear, who yet has a firm purpose to do evil if he can do it with impunity. (3.) Many are greatly troubled and alarmed who yet never repent. There is no situation where souls are so easily deceived as here. Alarm is taken for repentance; trembling for godly sorrow; and the fear of wrath is taken to be the true fear of God. (4.) True repentance is the only thing in such a state of mind that can give any relief. An ingenuous confession of sin, a solemn purpose to forsake it, and a true haired of it, e2
for the remission of sins; and ye shall receive the gift of the Holy Ghost.
is the only thing that can give the mind true composure. Such is the constitution of the mind, that nothing else will furnish relief. But the moment we are willing to make an open confession of guilt, the mind is delivered of its burden, and the convicted soul finds peace. Till this is done, and the hold on sin is broken, there can be no peace. (5.) We see here what direction is to be given to a convicted sinner. We are not to direct him to wail; nor to suppose that he is in a good way; nor to continue to seek; nor to call him a mourner; nor to take sides with him, as if God were wrong Mid harsh; nor to tell him to read, and search, and postpone the subject to a future time. We are to direct him to repent; to mourn over his sins, and to forsake them. Religion demands that he should at once surrender himself to God by genuine repentance, by confession that God is right, and that he was wrong; and by a firm purpose In live a life of holiness. If Be baptized. See Note, Matt. iii. 6. The direction which Christ gave to his apostles was, that tltey should baptize all who believed Matt, xxviii. 19. Mark xvi. 16. The Jews had not been baptized; and a baptism now would be a profession of the religion of Christ, or a declaration made before the world that they embraced Jesus as their Messiah. It was equivalent to saying that they should publicly and profes8< edit/ embrace Jesus Christ as their Sa viour. The gospel requires such a profession; and no one is at liberty to withhold it. And a similar declaration is to be made to all who are inquiring the way to life. They are to exercise repentance; and then, without any unnecessary delay, to evince it in the ordinances of the gospel. If men are unwilling to profess religion, they have none. If they will not, in the proper way, show that they aro truly attached to Christ, it is proof that they have no such attachment. Baptism is the application of water, as expressive of the need of purification, and as emblematic of the influences from God that can alone cleanse the soul. It is also a form of dedication to the service of God. 11 In the name of Jesus Christ. Not »i«, but isri. The usual form of baptism is into the name of the Father, &c. i/f. Here if does not mean to be baptized by tM authority of Jesus Christ; but it means to lie
39 For the promise n is unto you. and to your children, and b to all
baptized for him and his service; to be consecrated in this way, and by this public profession, to him, and to his cause. The muni of Jesus Christ means the same as Jesus Christ himself. To be baptized to his name is to be devoted to him. The word name is often thus used. Ami the profession which they were to make amounted to this: a confession of sins; a hearty purpose to turn from them; a reception of Jesus as the Messiah, and as their Saviour: and a determination to become his followers, am) to be devoted to his service. Tims (1 Cor. x. 2), to be baptized unto Moses means to take hirn as the leader ami guide. It does not lbllovv that in adminisiermg the ordinance of baptism they used only the name of Jesus Christ. It is much more probable that i d the form prescribed by the Saviour himself (Matt xxviii. 19); though as the peculiar mark of a Christian is that he receives and honours Jesus Christ, this name is used here as implying the whole. The same thing occurs in Ads zix. 5. *a For the remission of sins. ]\ot merely the sin of crucifying the Messiah, but of ail sins. There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of Cod through the atonement of Christ. Hut baptism is expressive of a willingness to be pardoned in that way; and a solemn declaration of our conviction that there is no other way of remission. He who comes to be baptized, comes with a professed conviction that he is a sinner that there is no other way of mercy but in the gospel, and with a professed willingness to comply with the terms of salvation, and receive it as it is offered through Jesus Christ. V And ye shall receive, &c. The gift of the Holy Ghost here does not mean his extraordinary gifts, or the power of working miracles. But it simply means, you shall partake of the influence? of the Iloly Ghost as far as they may be adapted to your case, as far as may be needful for your comfort, and peace, and sanctificaton. There is no evidence that they were all endowed with the power of working miracles; nor does the connexion of the passage require ns thus to unit. Nor does it mean that they had not been awakened by his influences. All true conviction is from him. John wi. 8— 10. Bui it is also the ofhee of the Spirit to comfort, to enlighten, to give peace, that are afar off, even as many as the Lord our God shall call.
and thus to give evidence that the soul is born again. To this, probably, Peter refers; and tins all who are born again, and profess faith in Christ, possess. There is peace, calmness, joy; there is evidence of* piety, and that evidence is the product of the influences of the Spirit. "The fruit of the Spirit is love, joy, peace," <fec Gal. v 22. 24.
39. For the promise. That is, the promise respecting the particular thing of which he was speaking — the influences of the Holy Ghost. This promise he had adduced in the beginning of his discourse (ver. 17), and he now applies it to them. As the Spirit was promised to descend on Jews and their sons and daughters, it was applicable to them in the circumstances in which they then were. The only hope of lost sinners is in the promises of God; and the only thing that can give comfort to a soul that is convicted of sin is the hope that God will pardon and save H To you. To you Jews, even though you have crucified the Messiah. The promise had especial reference to the Jewish people, f To your children. In Joel, to their sons and daughters, who should, nevertheless, be old enough to prophesy. Similar promises occur in Isa. xliv. 3, " I will pour my Spirit on thy seed, and my blessing on thine offspring," and Isa. lix. 21. In these and similar places, their descendants or jyesterity are denoted It does not refer to children as children. and should not be adduced to establish the propriety of infant baptism, or as applicable particularly to infants. It is a promise, indeed, to parents that the blessings of salvation shall not be confined to parents, but shall be extended also to their posterity. Under this promise parents may be encouraged to train up their children "for God; to devote them to his service; believing that it is the gracious purpose of God to perpetuate the blessings of salvation from age to age. TT To all. To the whole race; not limited to Jews. IT Afar off. To those in other lands. It is probable that Peter here referred to the Jems who were scattered in other nations; for he does not seem yet to have understood that the gospel was to be preached to the Gentiles. See ch. x. Yet the promise was equally applicable to the Gentiles as the Jews; and the apostics were.afterwards brought to understand it Acts x. Rom. x. 12. 14—20: vi. The
40 And with many other words did he testify and exhort, saying-,
Gentiles are sometimes clearly indicated by the expression "afar off," (Eph. ii. 13. 17); and they are represented as having been brought rtigh by the blood of Christ. The phrase is equally applicable to those who have been tar off from God by (heir sins and their evil affections. To them also the promise is extended if they will return. IT Even as many, <fco. The promise is not to those who do not hear the gospel, nor to those who do not obey it; but it is to those to whom God in his gracious providence shall send it. He has the power and right to pardon. The moaning of Peter is, that the promise is en pie, full, free; that it is fitted to all, and may be applied to all; that there is no defect or want in the provisions or promises; but that God may extend it to whomsoever he pleases. We see here how ample and full are the offers of mercy. God is not limited in the provisions of his grace; but the plan is applicable to all mankind. Ft is also the purpose of God to send it to all men; and he has given a solemn charge to his church to do it. We cannot reflect but with deep pain on the fact that these provisions have been made, fully made; thattheyare adapted toallmen; and yet that by his people they have b,?en extended to so small a portion of the human family. If the promise of life is to all, it is the duty of the church to send to all the message of eternal mercy.
40. Many other words. This discourse, though one of the longest in the New Testament, is but an outline. It contains, however, the substance of the plan of mercy; and is admirably arranged to obtain its object. ^Testify. Bear witness to. He bore witness to the promises of Christianity, to the truths pertaining to the danger of sinners; and to the truth rethe character of that generation. 1 Exhort. He entreated them by arguments and promises. T Save yourselves. This expression here denotes, preserve yourselves from the influence, opinions, and fate, of this generation. It implies thai they were to use diligence and effort to deliver themselves. God deals with taen as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never bo saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and v>r the grace whereby they are saved.
Save yourselves from this untoward generation.
IF This generation. This age or race of men, the Jews then living. Th not to apprehend danger from them from which they wore to deliver themselves, but they were to apprehend danger from being urith them, united in their plans, and feelings. From the influence of their opinions, &c. they were to escape. That generation was signally corrupt an: wicked. See Matt, xxi'ii. xii. 39; xvi. 1. Mark viii. 38. They had crucified the Messiah; and they were for their sins soon to be destroyed. IT Untoward. '• Perverse, refractory, not easily guided or taught." {Webster.) The same chi our Saviour had given of that generation in Matt. xi. 16 — 19. This character they had shown uniformly. They were smooth, cunning, plausible; but they were corrupt, in principle, and wicked in conduct. The Pharisees had a vast, hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who were now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn, (1.) That if sinners will be saved they must make an effort. There is no promise to any unless they will exert themselves. (2.) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, and mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. "They have a mighty hold on the affections; and they will sock to use it to prevent those who arc awakened from becoming Christians. (3.) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done than by resolvin sake the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselvi i up to God, and resolve to have only so much intercourse with the world as may
41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
red by duty, and as may be conivith a Buprerr.e purpose to live lo the honour of God. •1 1. They that gladly received. The word d gladly means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion. They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to Cud through Jesus Christ o many received his word and were baptized, yet it is implied that there were others who did not It is probable thai there were multitudes assembled w ho were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are about their souls, but who refuse i l.and again become thoughtless, and are ruined. IT His word. The mes- Bage which Peter had spokon respecting the pardon of sins through. Jesus Christ. % Were baptized. That is, those who professed a readiness to embrace the oilers ition. The narrative plainly im-. it this was done the same" day. 1'heir conversion was instantaneous. The demand on them was to yield themselves «! once to God. And their profession was made, and the ordinance which sealed Their profession administered without delav. T And the same day. The discourse of Peter commenced ai nine o'clock in the morning, ver. 15. How long it continued it is not said; but the ceremony of admitting them to die church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of.Jerusalem three thousand persons were wholly immersed in one day. The w hole narrative supposes that it was all done in the city; and yet there is no prothat there were conveniences t • re lor ijnmersing so many persons in a l, in the ordinary way ol administering baptism by immersion, it is difficult to conceive thai?<> many per- *rms could have been immersed in so vhorl a time. There is, indeed, here no positive proof that they were not immersed; but die narrative is one of those incidental circumstances often much more tory than philological d
42 And a they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting wilh the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay. 1T There were added. To the company of disciples, or to the follo we rs of Christ. IT Souls. Persons. Comp. 1 Pet. iii. 20. Gen. xii. 5. It is not affirmed that all this took place in one part of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel; and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.
42. And they continued steadfastly. They persevered in, or they adhered to. Th.s is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted, though suddenly admitted to die church, though exposed to much persecution and contempt, and many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered continued steadfastly, s-foo-xa^Tefouirres, means attending one, remaining by his side; not having or forsaking him. IT The apostles' doctrine. This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word doctrine has now a technical sense, and means a collection and arrangement of
43 And fear came soul: and many a signs were done by the apostles
abstract views supposed to be contained in the Bible. In the Scriptures the word means simply teaching; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel. IT And fellowship. The word rendered fellowship, xoivcovi'm, is often rendered communion. It properly denotes having things in common, or participation, society, friendship. It may apply to any thing which may be possessed in cornmen, or in which all may partake. Thus all Christians have the same hope of heaven: the same joys; the same hatred of Bin; the same enemies to contend with. Thus they have the same suhjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in common. The word here may apply to either or to all, to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befel them. It may be added that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that however much they were separated before they became Christians, now they have great and important interests in common; united in feelings, in interest, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality. f Breaking of bread. The Syriac renders this uhe eucharist,' or the Lord's supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together; or to feasts of charity; or to the Lord's supper. The bread of the Hebrews was made commonly into cakes, thin, hard and brittle, so that it was broken instead of being cut. Hence, to denote intimacy or friendship, the phrase to break bread together would be very expressive, in the same way as the Greeks denoted it by drinking togetlier, erv/*sroo-»av. From the expression used in ver. 44, comp. with ver. 46, that they had all things common, it would rather seem to be implied that this referred to the participation of their
44 And all tnat believed were together, and * had all things common;
ordinary meals. The action of breaking bread was commonly performed by tho master or head of a family, immediately after asking a blessing. (LtghtfoaL) 1i In ■prayers. This was one effect of the influence of the Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer.
43. And fear came. That is, there was great reverence or awe. The multitude had just before derided them (ver. 13); but so striking and manifest was the power of God on this occasion, that it silenced all clamours, and produced a general veneration and awe. The effect of a great work of God's grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not convicted. It restrains, subdues, and silences opposition. T Every soul. Every person, or individual; that is, upon the people generally; not only on those who becamo Christians, but upon the multitudes who witnessed these things. All things were fitted to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all fitted to diffuse solemnity, and thought, and anxiety through the community. H Many wonders and signs. See Note, ver. 22. This was promised bv the Saviour. Mark xvi. 17. Some of the miracles which they wrought are specified in the following chapters.
44. All that believed. That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others. "1F Were together. Imrdaird. Were united, were joined in the same thing. It does not mean that they lived in the same house, but they were united in the same community; or engaged in uie same thing. They were doubtless often together in the same place for prayer and praise One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation, and praise. IT Had all things common. That is, all their property or possessions. See ch. iv. 32 — 37; v. 1 — 10. The apostles, in the time of the Saviour, evidently had all their property in common stock, and Judas was made thenr
45 And ioH Iheir possessions and goods, and ■ parted them to all
garded therm i ommon wants; and or propriety in their i -, naive property by them- ', et even then it is probable that them retained an interest in their property which was not supposed to be i ry to be devoted to the common use. It is e\ ident that John thus possessed property which he retained. John xix. 27. And it is clear that the Saviour did not command them to give up their property into a common stock; nor did the apostlea enjoin it Ads v. 1, "While it rewas;t not thine own? and after.; was sold, was it not in thine own power?"' It was therefore perfectly voluntarv: and was evidently adapted to the circumstances of the early converts. Many of them came from abroad. They were from Parthia, and Media, and and Home, and Africa, Arc. It is probable, also, that they now remained longer in Jerusalem than they had at tirst
■ i. And it is not at all improbable that they would be denied now the usual hospitalities of the Jews, and excluded from their customary kindness, because they had embraci d Jesus of Nazareth, who had been just put to death. In these circumstances, it was natural and proper that they should share together their prowhile they remained together.
45. And tola. That is, they sold as much as was necessary in order to procure the means of providing tor the wants other. H Possessions. Property, particularly reaZ estate. This word, «Tr,«u, refers properly to their fixed propert as lands, house.;, vineyards, &c. The word rendered \ ■->*, re-
7 or moveable property- 1 Ana parted them to oil. They distributed them to supply the wants of lorer brethren, according to their ' As i very man had urn]. This expre «ion limits and fixes (he meaning of what is said before. The passage
■ mean that they sold all their pos-
. or that they relinquished their
7 their property; but that they
Willing to part with it IF it was needful t" supply the wants of the others. Hence the properly was laid at the disposal of the apostles, and they were desired to distribute it freely to meet thewantaof the pM.r. eh. iv.::' Tins was an important incident in the as eve-ry man had need.
early propagation of religion; and it may suggest many useful reflections.
1. We see the effect of religion. The love of property is one of the strongest affections which men have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.
2. It is the duty of the church to provide for the wants of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the wants of the pocr should be supplied by those who are rich. Comp. Matt xxvi. 11.
3. If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied,'(1.) That the apostles had done it before them. The family of the Saviour had all things common. (2.) It was the naturo of religion to do it. (3.) The circum- of the persons assembled on thill occasion were such as to require it. They were many of them from distant regions; and probably many of them of the poorer <lass of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.
4. If it be asked whether this was done commonly among the early Christians, it may be replied, that, there is no evidence that it was. It is mentioned here, and in ch. iv. 32 — 37, and ch. v. 1 — 7. It does not appear that it was done even by all who were afterwards converted in Judea; and there is no evidence that it was done in Antioch, Ephesns, Corinth. Phi lippi, Rome, &c. That the effect of religion was to make men liberal, and willing to provide for the poor, there can he no doubt. See 2 Cor. viii. 19; ix. 2. 1 Cor. xvi. 2. Gal. ii. 10. But there is not proof that it was common to part with their possessions, and to lay it at the feet of the apostles. Religion does not contemplate, evidently, that men should break up all the arrangements in society; but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.
5. If it be asked whether all the ar rangements of property should be broken up now, and believers have all things in common, we are prepared to answer, No. For, 1. This was an extraordinary case. 2. 1 1 was not even enjoined by the apostles on them. 3. It was practised nowhere
4G And they, continuing daily with one accord in the temple, and breaking ' bread from house to house, did eat their meat with gladness and singleness of heart,
rise. 4. It would be impracticable. No community where all things were in common has long prospered. It lias been attempted often, by pagans, by infidels, and by fanatical sects of Christians. It cuds soon in anarchy, and licentiousness, and idleness, and profligacy; or the more cunning secure the mass of the property, and control the whole. Till all men are made alike, there could be no hope of such a community; and if there could be, t would not be desirable. God evidently intended that men should be excited to industry by the hope of gain; and then he demands that their gains should be devoted to his service. Still, this was a noble instance of Christian generosity, and evinces the power of religion in loosing the hold which men commonly have on the world. It rebukes also those professors of religion, of whom, alas, there are many, who give nothing to benefit either the souls or bodies of their fellowmen.
4G With one accord. Comp. eh. i. 14; li. 1. IT In the temple. This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer; at 9 o'clock in the morning, and at 3 in the afternoon. H And breaking bread. See Note, ver. 42. il From house to house. In the margin, " at home." So the Syriac and Arabic. The common interpretation, however, is, that they did it in their various houses, now in this and now in that, as might be convenient. If it refers to their ordinary meals, then it means that.'liey partook in common of what they possessed. And the expression in this verse, " aid eat tat.,* meat," seems to imply that this refers to their common meals, and not to the Lord's supper. 1T Did eat their meal. Did partake of their food. The word meat with us is applied to Jlesh. In the Bible, and in old English authors, it is applied to provision of any kind. Here it means all kinds of sustenance; that which nourished them — Tfo$"ij,- — and the use of this word proves that it does not refer to the Lords supper; for that ordinance is nowheia represented as designed
47 Praising God, and having favour a with all the people. And 6 the Lord added to the church daily such ns should be saved.
Comp. 1 Cor. xi. 33, 34. tf With gladness. Willi rejoicing. This is one of the effects of religion. It is fiir from gloom; it diffuses joy over the mind; and it bestow a additional joy in the participation of even our ordinary pleasures. H Singlcricss of heart. This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitous for the luxurious living, or aspiring after the vain objects of the men of the world. Comp. Rom. xii. 8. 2 Cor. i. 12. Col. hi. 22. Eph. vi. 5.
47. Praising God. See Luke xxiv. 53. U" And having favour. See Luke ii. 52. IT With all the people. That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious and devoted lives won the favour of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect, but God has power to silence opposition; and there is nothing so well fitted to do this as the humble and consistent lives of his friends. IT And the Lord added. See ch. v. 14; xi. 24, &c. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God. IT Added Caused, or inclined them to be joined to the church. IT The church. To the assembly of the followers of Christ. rTj ey.xKyjrria. The word church properly means those who are called out, and is applied to Christians as being called out. or separated from the world. It is used but three times in the Gospels. Matt. x\ i 18; xviii. 17. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Comp. Acts v. 11; vii. 38; viii. 1.3; ix. 31; xi. 22. 26; xii. 1. 5, &c. It is used in classic writers to denote an assembly of any kind, and is twice thus used in the New Testament (Acts xix. 39. 41), where it is translated " assembly." IT Such as should be saved. This whole phrase is a translation of a participle, toO? oo^Ofievuvs. It does not express any purpose that, they should be saved, but simply the fact that they were those who would be, or who iuI i" he Baved. It is clear, howex it, from this expression, that those who became members of the church were or u ho gave proof that they were mill re Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is every where required; and it constitutes one evidence of piety when e willing to face the world, and give themselves at once to the service of the Lord Jesus. — Two remarks may be made on the last verse ol" this chapter; nne is, that the effect of a consistent Christian life will be to command the rethe world; and the other is, that t will be continually to increase the number of those who shall be saved. In this case they were daily added to it; ■<:•. ■ church was constantly increasing: and the same result may be expected in all eases where there is similar zeal self denial, consistency, and prayer.
nous revival of religion. This chapter deserves to be profoundly studied by all the ministers of the gospel, and by all who pray for the prosperity of the b ing dora of God. It should excite our fervent gratitude that God has left this i the lirst great work of grace; and our fervent prayers that be would multiply ami extend such scenes until the earth shall be filled with his glory.
1. Pt ter and John went up, &c. In Luke xxiv. 53, it is said that the apostles wore continually in the temple, praising and blessing God. From Acts ii. 4G, it is clear th ' all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were the temple; and they would naturally resort there with their countrymen to worship the God of their fathers. In the previous chapter (ii. 43), we are told in general that many wonders and his mother's womb, was carried, whom they laid daily at the u;ate l of the temple which is called Beautiful, to ask alms of them that entered into the temple;
signs were done by the hands of the apostles. From the many miracles wnich were performed, Luke selects one, of which he gives a more full account; and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were peribrmed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest men, and did not intend to deceive. H Into the temple. Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See Note, Matt. xxi. 12. IT At the hour of prayer, &c. The Jewish day was divided into twelve equal parts; of course, the ninth hour would be abou: three o'clock, P. M. This was the hour of evening prayer. Morning prayer was offeree] at nine o'clock. Comp. Ps. lv. 17. Dan. vi. 10.
2. Lame, &c. The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews. IT Whom they laid daily. That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the afflicted; and no alms-houses for the poor. The poor wore dependent, therefore, on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence it was customary to place them at the gates of rich men (Luke xvi. 20); and they also sat by the side of the highway to beg where many persons would pass. Mark x. 40. Luke xviii. 35. John ix. ] — 8. The entrance to the temple would be a favourable place for begging; for, (1.) great multitudes were accustomed to enter there; and (2.) when going up for the purposes of religion, they would be more inclined to give alms than at other times, and especially was this true of the Phari sees, who were particularly desirous of publicity in bestowing charity. It is re«
3 Who, seeing Peter and John about to go into the temple, asked an alms.
4 And Peter, fastening his eyes upon him, with John, said, Look on us.
5 And he gave heed unto them,
corded by Martial (i. 1 12.), that this custom prevailed among the Romans of placing the poor by the gates of the temples; and the custom was also observed a long time;n the Christian churches. IT At the gate oj the temple which is called Beautiful. In regard to this gate there have been two opinions, one of which supposes that this was the gate commonly called Nicanor, which led from the court of the GenttlosJto the court of the women (see Plan in I^es on Matt. xxi. 12,, and the other, that it was the gate at the eastern entrance of the temple, commonly called Susan. It is not easy to determine which is intended; though from the fact that it occurred near Solomon's porch (ver. 11, comp. Plan of the temple, Matt xxi. 12), it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and made a magnificent appearance. Josephus, Jewish War, b. v. ch. v. $ 3. 11 To ask alms. Charity.
3. Who, seeing Peter, &c. There is up evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.
4. Fastening his eyes. The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses. Luke iv. 20; xxii. 56; Acts i. 10; iii. 12; vi. 15; vii. 55; x. 4, &c in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2 Cor. iii. 7. 13. IT Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.
6. Silver and gold have I none. The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had pos- S3ssed it. IT Such us I have. Such as is in my power. It is not to be supposed thai he meant to Bay that he originated this power himself, but only that it was intrusted to him. lie immediately adds
6 Then Peter said, Silver and gold have 1 none: but such as 1 have give I thee: In <* the name of Jesus Christ of Nazareth, rise up and walk.
that it was derived solely lrom the Lord Jesus Christ. 11 In the name. Comp. ch. iv. 10. In Mark xvi. 17, 18, it is said, "These signs shall follow them that believe; in my name shall they cast out devils, &c they shall lay hands on the sick, and they shall recover." The expression means by his authority, or in virtue of power derived from him. We are here struck with a remarkable difference between the manner in which the Lord Jesus wrought miracles, and that in which it was done by his apostles. lie did it in his own name, and by virtue of his own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers. % Of Nazareth. This was the name by which he was commonly known. By this name he had been designated among the Jews, and on the cross. It is by no means improbable that the man had heard of him by this name; and it was important that he should understand that it was by the authority of him who had been crucified as an impostor. 'I Rise and walk. To do this would be evidonee of signal power. It is remarkable that in cases like this, they were commanded to do the thing at once. See similar cases in John v. 8. Matt. ix. G; xii. 13. It would have been easy to allege that they had no ■power, that they were lame, or sick, or palsied, and could do nothing until Cod should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt tnat if it were done, they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing: to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on him; but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it
7 And he took him by the right hand, and lifted Mm up: and immediately his feet and ankle-bones received strength.
8 And he, leaping a up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, insti actively give all I he praise to God. ver. 8.
7. And he took him. He took hold of his band. To take hold of the hand in Biich a case was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands men to repent and believe, fie does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out, and his power exerted to impart strength and grace. 1T His feel and anklebones. The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power.
8. And he, leaping up. This was a natural expression of joy; and it was a striking fulfilment of the prophecy in Isa. xxxv. 6: "Then shall the lame man leap us an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle. IT Praising God. This was ihe natural and appropriate expression of his feelings on this occasion. His heart would be "full; and he could have no doubt that this blessing had come from
9 And all the people saw him walking and praising God:
10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were tilled with wonder and amazement at that which had happened unto
God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive — the natural feeling of the heart. So a sinner. His first feelings when renewed, will be to ascrioe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace.
9, 10. And all the people, &c. The penpie who had been accustomed to sec him sit in a public place, tf And they knar, &c. In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following; and they are as far as possible from any appearance of imposture. 1. The man had been afflicted from a child This was known to all the people. At this time he was forty years of age. ch. iv. 22. 2. He was not an impostor. If he had pretended lameness, it is wonderful that lie had not been detected before, and not have been suffered to occupy a place thus in the temple. 3. The apostles had no agency in placing him there. They had not seen him before. There was manifestly no collusion or agreement with him to attempt to impose on the people. 4. The man himself was convinced of the miracle; and Hid not doubt that the power by which he had been healed was of God. 5. The people were convinced of the same thing. They saw the effects; they had known him well; they had had every opportunity to know that he was diseased; and they were now satisfied that he was restored There was no possi
11 And, as the iame man which was healed hold Peter and John, all the people ran together unto them, in the porch ° that is called Solomon's, greatly wondering.
12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this 1
bilify of deception in the case. It was not merely the friends of Jesus that saw this; not {hose who had an interest, in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been wrought in defence of other systems of religion, and it will be seen at once that here is every appearance of sincerity, honesty, anil ruth; and in them every mark of deception, fraud, and imposition. (See Paley's Evidences of Christianity, Proposition ii. eh ii.)
11. Held Peter arid John. The word held means he adhered to them 5 lie joined himself to them; he was desirous of remaining with them, and participating with them. IT All the people, &c. Excited by curiosity, they came together. The fact of the cure, and the conduct of the man, would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to them the gospel. IT In l he porch, &c. This porch was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the Plan and description oi'the temple, Notes on Matt. xxi. 12.
12. When Peter saw it. Saw the people assembling in such multitudes and wondering at the miracle. IT He answered. The word answer, with us, implies that a n had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when i;. i question was asked, but when an occur: ion was offered for remarks, or where an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject. Dan. ii. 2G. Acts v. 8. "; \ i nr n ni Israel. Jews. Comp. ch. ii. 14. 1T Why marvel ye at. this? The particular thing which he intended to reprove here, was not that they wondered, fjr that was proper; but that they looked
or why look ye so earnestly on us, as though by our own * power or holiness we had made this man to walk 1
13 The God c of Abraham, and of Isaac, and of Jacob, the God of our fathers, d hath glorified e his Son Jesus; whom ye delivered up. and
on Peter and John as if they had been the authors of this healing. They ouL'ht to have understood it. The Jew sufficiently acquainted with miracles to interpret them, and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been wrought by God. 1T Why look ye, &c. Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God? IT By our own power. By any art of healing, or by any medicine, we had done this, f Or holiness. Piety. As if God had bestowed this on us on account of our personal and eminent piety. It may be remarked, that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honours; they might at once have laid claim to vast autiiority over them; but they refused all such personal honours, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel; or however much the world may be disposed to do them honour; they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that men are saved; it is only by the power of God, designed to honour his Son. See 2 Cor. iii. 5, 6.
13. The God of Abraham. He is called the God of Abraham because Abraham acknowledged him as his God, and because God showed himself to be his friend. Comp. Matt. xxii. 32. Ex. iii. o. 15. Gen xxviii. 13; xxvi. 24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of nny other God. And it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed. Gen. xii. 3. Comp. Gal. iii. 1G. II Hath glorified. Has honoured. You denied, di and murdered him; but God has exalted
14 liut ye denied the Holy c One and the.Inst, d and desired a murderer to be granted unto you; and honoured him. This miracle was done in the name of Jesus, ver. G. It was the power of God that had restored him; and by putting forth this power God had shown that he approved the work of his Son, and was disposed to honour him in the view of men. Comp. John xvii. 1. Eph. i. 20-22. Phil. ii. 9—11. Heb. ii. 9. Rev. i. 5—18. IT Ye delivered up. That is, you delivered him to the Romans to be put to death. See Note, ch. ii. 23. IT And denied him in the presence of Pilaie. Denied that he was the Messiah. Were unwilling to own him as your long-expected King. John xix. 15. IF When he was determined, &e. Matt. xxvn. 17 — 25. Luke xxiii. 16 — 23. Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilaie regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death.
14. The holy One, &c. See Ps. xvi. 10. Comp. Note, Acts ii. 27. IF And (he just. The word just here denotes innocent, or one who was free from crime. It properly is used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense the Lord Jesus was not only personally innocent, but even before his judge3 he stood unconvicted of any crime The crime charged on him at first was blasphemy (Matt. xxvi. 65); and on this charge the Sanhedrim had condemned him, without proof. But of this charge Pilate would not take cognizance, and hence before him they charged him with sedition. Luke xxiii. 2. Neither of these charges were made out; and, of course, in the eye of the law he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him; thus showing that it was mere hatred and malice that led them to seek Ins death
15 Ar.d killed the ' Prince of life, whom Cod hath raised e from the dead; whereof f we are witnesses.
16 And his name, through faith in his name, hath made this man strong, whom ye see and know;
15. And killed the Pnnce of Life. The word rendered prince denotes properly a military leader or commander. Hence. in Heb* ii. 10, it is translated captain; " It became him.... to make the Captain oj their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, th.9 procurer, &c. In this sense it is used, Acts v. 31, "Him hath Cod exalted to be a Prince and a Saviour, for to give repentance to Israel," &c. In Heb. xii. 2, it is properly rendered author; " Looking unto Jesus, the author and finisher of our faith." The word author, or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word life here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in John i. 4, "In him was life," &c. Comp. John v. 26. 1 John v. 1 1. 1 Cor. xv. 45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer (Luke xxiii. 19. Mark xv. 7), one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life to be put to death. IT Whom God hath raised, &e. ch. ii. 24. 32.
16. And his name. The name of Jesus is here put for Jesus himself; and it is the same as saying, " and he," &c. In this way the word name is often used by the Hebrews, especially when speaking of Cod. Acts i. 15; iv. 12. Eph. i. 21. Rev. iii. 4. It does not mean that there was any efficacy in the mere name of Jesus that should heal the man, but that it was done by his authority and power. IT Through faith in his name. By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed w him. But it was by means
yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
of the faith which the apostles exercised m him that the miracle was wrought, and was t ha.— a fulfilment of the declaration in Matt xvii. 20, " If ye have faith ye shall Bay to this mountain, remove hence," cVc. This truth Peter repeals two or three times in the verse to impress it more distinctly on the minds of his hearers. *ii Whom ye see and know. There could theretbre be no mistake. Ilo was well known lo them. There was no doubt aboul the truth of the miracle (ch. iv. 16), and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus. iT Perfect soundness. oko<\v^:xv. This word is not used elsewhere in the New Testament. It denotes integrity of parts, freedom from any defect; and.t here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs, ft In the presence of you all. You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection.
17. And now, brethren. Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself, as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but it was not the way to reach the heart. He had indeed statod and proved their wickedness. The object new was to bring them to repentance for it; and this was to fie done by tenderness, and kindness, and love. Men are melted to contrition, not by reproaches, but by love. 1T / mnf. I know; tain well apprized of it. I know you will affirm it; and I admit that it was so. Still the enormous deed
17 And now, Irelhren, I wet that through ignorance ° ye did it, as did also your rulers.
Aim been done. It cannot be recalled: and it cannot be innocent. It remains, therefore, that you should repent of if, and seek for pardon. H That through ignorance, &c. Peter does not mean to affirm that they were innocent in having put him to death, for he had just proved the contrary; and he immediately pro ceeds to exhort them to repentance. But he means to say that their offence was mitigated by the fact that they were ignorant that he was the Messiah. The same thing the Saviour himself allirrned when dying. LuJe xxiii. 31. "Father, forgive them, for tney know not what they do." Comp. Acts xiii. 27 1 Cor. ii. 8. The same thing the apostle Paul affirmed in relation to himself", as one of the reasons why he obtained pardon from the enormous crime of persecution. 1 Tim. i. 13. In cases like these, though crime might be mitigated, yet it was not taken entirely away. They were guilty of demanding a man to be murdered who was declared innocent; they were urged on with ungovernable fury; they did it from contempt and malice; and the crime of murder remained, though they were ignorant that he was the Messiah. It is plainly implied that if they had put him to death knowing that he was the Messiah, and as the Messiah, there would have been no forgiveness. Comp. Heb. x. 25 — 29. Ignorance, therefore, is a circumstance which must always be taken into view in an estimate of crime. It is at the same lime true, that they had opportunity lo know that ho was the Messiah; but the mere fact that they were ignorant of it, was still a mitigating circumstance in the estimate of their crime. There can be no doubt that the mass of the people had no fixed belief that he was the Messiah. *» As did also your rulers. Comp. 1 Cor. ii. 8, where the apostle says that none of the princes of this world knew the wisdom of the gospel, for had they known it, they would not have crucified the Lord of glory. It is certain that the leading Scribes and Pharisees were urged on by the most ungovernable fury and rage to put Jesus to death, even when they had abundant opportunity to know his true character This was particularly the case with the high-priest. Hut yet it was true that they did not believe that he was the Mes-
18 But those ° things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
19 Repent b ye therefore, and be converted, c that your sins may be d blotted out, when the times of refreshing e shall come from the presence of the Lord;
aiah. Their minds had been prejudiced. They had expected a prince and a conqueror. All their views of the Messiah were different from the character which Jesus manifested. And though they?7iight have known that he was the Messiah; though he had given abundant proof of the fact, yet it is clear that they did not believe it. It is not credible that they would have put to death one whom they really believed to be the Christ. He was the hope, the only hope of their nation; and they would not have dared to imbrue their hands in the blood of him whom they really believed to be the illustrious
Eersonage so long promised, and expected y their fathers. It was also probably true lhat no small part of the Sanhedrim was urged on by the zeal and fury of the chief-priests. They had not courage to resist them; and yet they might not have entered heartily into this work of persecution and death. Comp. John vii.50 — 53. The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy.
18. But those things. To wit, those things that did actually occur, pertaining to the life and death of the Messiah. IT Had showed. Had announced, or foretold. IT By the month of all his -prophets. That is, by the prophets in general, without affirming" that each individual prophet had a distinct prediction respecting this. The prophets taken together, or the prophecies as a whole, had declared this. The word all is not unfrequently used in (his somewhat limited sense. Mark i. 37. John iii. 26. In regard to the prophecies respecting Christ, see Note, Luke x;av. 27. IT Hath so fulfilled. He has caused to be fulfilled in this manner; that is, by the rejection, denial, and wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold, that it was in accordance with the purposes and predictions of God, does not take away the guilt of it, or constitute an excuse for it. In regard to this, we may remark, (1.) The prediction did not change the nature of the act The mere fact that it was foretold, or foreknown, did uot change its character. See Note, ch. i 23. (2.) Peter still regarded them as guihy. He did not urge the fact that this was foreknown as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of Cod, they had hope in his mercy. The plan was that the Messiah should die to make a way for pardon; and, therefore, they ynight have hope in his mercy. (3.) This was a signal instance of the power and mercy of God in overruling the wicked conduct of men to further his purposes and plans. (4.) All the other sins of men may thus be overruled, and thus the ■ wrath of man may be made to praise him. But, (5.) This will constitute no excuse for the sinner. It is no part of his intention to honour God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The "direct tendency of his deeds is counteracted and overruled; and God brings good out of the evil. But this surely constitutes no excuse for the sinner.
If it be asked why Peter insisted on this, if he did not mean that it should be regarded as an excuse for their sin; I reply, that it was his design to prove thai Jesus was the Messiah, and having proved this, he could assure them that there was mercy. Not because they had not been guilty; not because they deserved favour; but because the fact that the Messiah had come was an argument that any sinners might obtain mercy, as he immediately proceeds to show them.
19. Repent ye. Note, Matt, iii 2. IT Therefore. Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners. 1T And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity unconverted, as if they were to yield to some foreign influence that they were now resisting. But the idea of being jussive in this, is not conveyed by the original word. The word means properly to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here (iiri(rT<ili|/*Ti) does not denote passivity may be elcarly seen by referring to the following places, v. here the same form of the word is used. Matt. juriv IB. Mark xiii. 16. Luke xvii. 31. 1 Thess. i. 9. The expression, therefore, would have been more appropriately rendered "-repent, and turn, that your Bins," &c. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the pust sins of their life. Thoy were to turn from the course of wickedness in which Vney and the nation had been so long walking. 1 That your sins, &c. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa. j i. 16—20. Joel ii. 13. IT May be blotted out. May be forgiven, or pardoned. The expression, to blot out sins, occurs also in Isa. xliii. 25. Ps, li. 1. 9. Jer. xviii. 23. JNeh. iv. 5. Isa. xliv. 2'2. The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, cVc. Ex. xxxii. 32, 33. Deut. ix. 14; xxv. l'J; xxix. 2'J, &c. The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument ot writing, smoothing the wax again, and thus removing every trace of the record. Tins more entirely expresses the idea of pardoning, than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins. 11 When the times, &c The word 'oa-cos, rendered " when," is commonly rendered that, and denotes the fi nal cause, or the reason why a thing is done. Matt ii. 23; v. 1G. 45, &c. Ry many it has been supposed to have this sense here, and to mean " repent.... i'i order that the tunes of refreshing may come," &.c. Thus Kuinoel, Groth; foot, the Syriac version, &c. [fused in this sense, it means that their repentance and forgiveness would he the moans of introducing peace and joy. Others have rendered it in accordance with our translation, u when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, tho Latin Vulgate, Schleusner, &c. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, &c. should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to < ncourage them to repentance; to adduce arguments why they should repent; and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the timesgraciously promised by God, the times ot refreshing, when pardon might be obtaiued. The main inquiry, therefore, is, what did Peter refer to by the times of refresh ing, and by the restitution of all things? Did he refer to any particular manifestation to be made then; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: 'Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven.' But then, what encouragement would there be for this? or why should it be done? Answer. 'You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world, the period including the restitution of all things, and the return of Christ to judgment, has come, and is, therefore, the period when you may find mercy, anil when you should seek it, to be prepared for his return.' In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come, and tho comment of Peter about its nature and continuance. The belief of the Jews was that such limes should come. Peter affirms that the belief of such a period ll-founded — a time when mercy mav be obtained. That til £ has come.
20 And he a shall send Jesus Christ, which before was preached unto you:
The doctrine that it should come was wellfounded, and has been fulfilled. This was a reason why they should repent, and hope in die mercy of God: Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, &c. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: * Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensat:on, also, God shall send his Son again to judge the world; and all things shall be closed and settled for ever. Since you live under this period, you may seek for mercy; and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return.' IT Times of refreshing. The word rendered refreshing, ivaij/ujjis, means properly the breathing, or refreshment, after being heated with labour, running, &c. It hence denotes any kind of refreshment, as rest, or deliverance from evils of any kind. It is used nowhere else in the New Testament, except that the verb is used in 2 Tim. i. 16, "Onesiphorus....oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the LXX. in the Old Testament nine times. Ex. viii. 15, "But when Pharaoh saw that there was respite," i. e. cessation or rest from the plagues. IIos. xii. 8. Jer. xlix. 31, Ps. lxix. 11, &c. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, and ease, and prosperity, was a favourite one among the Jews, and was countenanced in the Old Testament. See Isa. xxviii. 12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," &c. They anticipated the times of the gospel as a period when they should have rest from their enemies; a respite from the evils of oppression and war, and a period of great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that
21 Whom the heavens must receive until the times h of restitution of all things, which God hath
they might obtain pardon and peace. IT Shall come. This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah should come was well-founded. A remarkably similar construction we have concerning Elijah (Matt xvii. 11), "And Jesus answered and said, Elias truly shall first come, and restore," &c.; that is, the doctrine that Elijah should come was true; though he immediately adds that it had already taken place, ver. 12. See Note on the place. IT From the presence of the Lord. Greek, "from the face of the Lord." The expression means that God was its author. From the face of the Lord means from the Lord himself. Mark i. 2, " I send thy«messenger before thy face," i. e. before thee, Cornp. Mai. iii. 1. Luke i. 7G; ii. 31.
20. And he shall send, &c. eh. i. 11. Under this economy of things, he shall send Jesus Christ, i. e. the Messiah, to teach men; to redeem them; to save them; to judge the world"} to gather his people to himself; and to condemn the wicked. Under this economy they were then. This, therefore, was an argument why they should repent and turn to God, that they might escape in the day of judg ment. IF Which before v:as preached, &c. Who has been proclaimed as the Messiah. The name Jesus Christ is equivalent here to the Messiah. The Messiah had been proclaimed to the Jews as about to come In his time was to be the period of refreshing. He had come; and they were under the economy in which the blessings of the Messiah were to be enjoyed. This does not refer to his personal ministry, or to the preaching of the apostles; but to the fact that the Messiah had been a long time announced to them by the prophets as about to come. All the prophets had preached him, as the hope of the nation. It may be remarked, however, that there is here a difference in the manuscripts. A large majority of them read ^eoje^t*. pta-psvov, who was designated or appointed instead of who was preached. This read ing is approved by Griesbach, Knapp Bengel, &c. It was followed in the an cient Syriac, the Arabic, &c. and is undoubtedly the true reading.
21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign '•»» the earth for
spoken a by the mouth of all his holy prophets since the world began.
ever. John xii. 34. On this account they would object that Jesus could not be the Messiah and hence it became so important for the apostles to establish the iact that ho had ascended to heaven. The evidence which they adduced was the fad that they saw him ascend. Acts i. 9. The meaning of the expression " whom the heaven must receive," is that it was fit or proper (h>) that he should ascend. One reason of that fitness or propriety ho himself stated in John xvi. 7, comp. xvii.
2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church (Eph. i. 20—2-2), and that he should exercise there his office as a priest in interceding for his people. 1 John ii. 1, 2. Heb. vii. 25; ix. 24. Rom. viij. 34, &c. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Ps. ex. xvi. &c. but the fact that he should asa nd to heaven was not made prominent in the Old Testament. The words "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Ps. cxv.
3, comp. 1 Pet. iii. 22, " Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Acts ii. 33. 1T Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven. IT The times of the restitution of ail things. The noun rendered restitution (x7tox.xtxttxtijo;) does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means properly to restore a thing to its former situation, as restoring a sprained or dislocated limb to ts former soundness. Hence it is used to restore, <>r to heal, in the New Testament. Matt. xii. 13, "And it (the hand) was restored whole as the other." Mark iii. 5. Luke vi 10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Ellas. Matt ivii.ll. Mark ix. 12. Thus in Josephus (Antiq. ii. 3. 8), the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration
22 For Moses truly said unto the fathers, A b Prophet shall the Lord
to their former state and privileges. Tho word has also the idea of consummation, completion, or Jilting vp. Thus it is used in Philo, Ilesychius, Phavorinus, and by the Greek classics. (Seo Lightfoot and Kuinoel.) Thus it is used here by the Syriac. " Until the complement or filling upot the times;" that is, of all tbe events foretold by the prophets, &c. Thus the Arabic. " Until the times which shall establish the perfection orcompletion of all the predictions of the prophets," &c. In this sense the passage means that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of tbe gospel, the triumph of religion, &c. shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain in its progress, and its close. IT All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but every thing which the prophets have foretold shall receive their completion and fulfilment. IT Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. T Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. IT Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them.
22. For Moses truly said. The authority of Moses among tho Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his law, but that ho had actually foretold these very things. The object of tin; passage is nol to prove that the heavens must receive him, but that he was truly the Messiah. ^ Unto the fathers. To their ancestors, or tho