Notes on the Old and New Testaments

your God raise up unto you of your brethren, like unto me; him shall

founders of the nation. See Deut. xviii. 15 — 19. IF A prophet Literally, one who fbretels future events. But it is also used to denote a religious teacher in general. See Rom. xii. 6. In. Deut. it is evidently used in a large sense, to denote one who should infallibly guide and direct the nation in its religious affairs; one who should be commissioned by God to do this, in opposition to the diviners (ver. 14) on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connexion. Moses is stating to them (ver. 1 — 8) the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters.and charmers, and necromancers, and wizards, &c. (ver. 11 — 14), but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger; for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shail direct and counsel you. The promise, therefore, pertains to the series of prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, &c. and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly Calvin on this place. Thus explained, the prophecy had no exclusive or even direct reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If then it be asked on what principle Peter appealed to this, we may reply, (1.) That the Messiah was to sustain the character of a prophet, and the prophecy had reference to hivn as one of the teachers that God would raise up to instruct the nation. (2.) It would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct, the people. In this sense it is probable that the Jews would under* ■land it. (3.) This was one of those emergencies in the history of the nation

ye hear in all things, whatsoever he shall say unto you.

when they might expect such an inter vention. The prophecy implied that in times of perplexity and danger, God would raise up such a prophet. Such a tima then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed lo this, rather than to explicit prophecies of the Messiah, we may remark, (1.) That his main object was to show their guilt in having rejected him and put him to death, ver. 14, 15. (2.) That in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for thern still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah (John i. 21; vi. 14; vii. 40. Matt. xxi. 11. Luke iv. 24), and it has been shown from the writings of the Jewish Rabbins, that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See Note, John i. 21. IT The Lord your God. h\ the Hebrew, " Jehovah, thy God." "ft Raise up unto you. Appoint, or commission to come to you. H Of your brethren. Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren. Heb. ii. 11. 16, 17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions. IT Like unto me. Not in all things, but only in the point which was under discussion He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of rcsem blance between Moses and the prophet i> not very strictly expressed in the Greek except in the mere circumstance of heinj

23 And it shall come to pass, that every soul which will not hear that Prophet shall be destroyed from among the people.

raised up. God shall raise up to you a prophet as he has raised up me — is »/**. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it farther than to the fact that butk were raised up by God to communicate his will to the Jewish people; and therefore one should bo heard as well as the other. H Him shall ye hear. That is, him shall you obey, or you shall receive his instructions as a communication from God. IF In all things whatsoever, &c. These words are not quoted literally from the Hebrew, but they express the sense of what is said in Deut xviii. 15. 18.

23. And it shall come to pass. It shall be or shall occur. This is not the usual word rendered " it shall come to pass." It is a word commonly expressing futuritu, but here it conveys the notion of obligation. In this verse Peter has not quoted the passage in Deuteronomy literally, but he has given the sense. 1T Every soul. Every person, or individual. Soul is often put for the whole man by the Hebrews. Acts vii. 14. Josh. x. 28. IT Hear that prophet. That is, obey his instructions. He shall have authority to declare the will of God; and he that does not obey him refuses to obey God. Comp. Luke x. 1G. John xiii. 20. IT Shall be destroyed. This quotation is made according to the sense, and not literally. In the Hebrew the expression is (Deut. xviii. 19), '"I will require it of him," i. e. I will hold him answerable, or responsible for it; I will punish him. This expression the LXX. have rendered by " I will take vengeance on him." The idea of the passage is, therefore, that God would punish the man that would not hear the prophet, without specifying the particular way in which it should be done. The usual mode of punishing such offence» was by cutting the offender off from among the people. Ex. x\x. 33; xii. 15; xix. 31. Num. xv. 31; xix. 13. Lev. vii. 20, 21. 25. 27, &c. The sense is, that he should be punished in the usual manner; i. e. by excision, or by being destroyed from among the people. The word translated shall be destroyed means properly to exterminate; wholly to devote to ruin, as of a wicked people, a wicked man wh<>>o life is taken, Sua. To bo destroyed/Vowi among the people means, however, to be excommunicated, or to be

24 Yea, and all the prophets from Samuel, and tK-se that follow after, as many as have spoken, have likewise foretold of these days.

deprived of the privileges of a people. Among the Jews ihis was probably the most severe punishment that could be inflicted. It involved the idea of being cut off from the privileges of sacrifice and worship in the temple and in the synagogue, &c. and of being regarded as a heathen and an outcast. The idea which Peter expressed here was, that the Jews had exposed themselves to the severest punishment in rejecting and crucifying the Lord Jesus, and that they should, therefore, repent of this great sin, and seek for mercy. The same remark is applicable still to men. The Scriptures abundantly declare the truth, that if sinners will not hear the Lord Jesus, they shall be destroyed. And it becomes each individual to inquire with honesty whether he listens to his instructions, and obeys his law, or whether he is rejecting him and following the devices and desires of his own heart. It will be a solemn day when the sinner shall be called to render a reason why he has rejected the teachings and laws of the Son of God!

24. All the prophets. That is. the prophets in general. It may be said of the prophets generally, or of all of them, that they have foretold these things. Thai expression is not to be pressed as if wo were to look for distinct predictions of the Messiah in each one of the prophets. The use of language does not require so strict an interpretation. IT From Samuel. In the previous verse (22) Moses was mentioned as the first in order. The next in order was Samuel. The same mention of Moses and Samuel occurs in Ps. xcix. 6. The reason why Samuel is me itioned here is, probably, that he was the first prophet after Moses who recorded a prediction respecting the times of the Messiah. The Jews, in their divisions of the books of the Old Testament, reckoned the book of Joshua as the first of Me prophets,. But in Joshua and Judges there ihns not occur any distinct prediction of the M< ■> siah. The prophecy in Samuel, to which Peter probably had reference, is in 2 Sara, vii. 16. From the time of Moses to Samuel, also, it is probable that no prophet arose. God was consulted by Uritn and Thvmmim (Ex. xxviii. 30. Nura.xxvii. 21), and consequently no extraordinary messenger was sent to instruct the nation. 1i As many as have spoken. Whosoever.

25 Ye a arc the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And h in thy seed

shall all the kindreds of the earth be blessed.

26 Unto c you first, God, having raised up his Son Jesus, sent him

has declared the will of God. This is to be taken in a general sense. The meaning is, that the prophets had concurred in foretelling these days. They not merely concurred in foretelling a happy future period, but they foretold distinctly the very things which had actually occurred respecting Jesus of Nazareth; and the Jews, therefore, should listen to the voice of their own prophets.

25. Ye are the children of the prophets. Greek, " Ye are the sons of the prophets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews, were often spoken of under the appellation of fathers, and disciples as sons. Matt. xii. 27. Note, Matt. i. 1. As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah. IT And of the covenant. Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word " sons" was often thus used to denote those to whom any favour appertained, whether by inheritance or in any other way. Thus Matt. viii. 12, " the children (sons) of the kingdom." John xvii. 12, "The son of perdition." The word covenant denotes properly a compact or agreement between equals, or those who have a right to make such a compact and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfilment, not that man had any right to reject any of the terms or stipulations. As "man has no such right, as he is bound to receive all that his Maker proposes, so, strictly and Iiteially, there has been no compact or covenant between God and man. The jiromise to which Peter refers in the passage before us, is in Gen. xxii.

18; xii. 3. IT In thy seed. Thy posterity. See Rom. iv. 13. 16. This promise the apostle Paul affirms had express reference to the Messiah. Gal. hi. 16. The word seed is used sometimes to denote an individual (Gen. iv. 25); and the apostle (Gal. iii. 16) affirms that there was special reference to Christ in the promise made to Abraham. IT All the kindreds. The word translated kindreds (s-^fiod) denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations. Eph. iii. 15 Here it evidently refers to all nations. IT Be

Be made happy. 26. Unto you first. To you who are Jews. This was the direction, that the gospel should be first preached to the Jews, beginning at Jerusalem. Luke xxiv. 47. Jesus himself also confined his ministry entirely to the Jews. IT Having raised up. This expression does not refer to his having raised him from the dead, but is used in the same sense as in verse 22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned b'm to go and preach to the people to turn them away from their sins. IT To bless you. To make you happy; to fulfil lho promise made to Abraham. IT In turning away. That is, by his preaching, example, death, &c. The highest blessing that can be conferred on men is to be turned from sin. It is the source of all woes, and if men are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming. Isa. lix. 20. Matt, i, 21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus while living sought, to turn away men from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which, he died. All may therefore come and be blessed; and all may rejoice in the prospect that *hese blessings shall yet be bestowed on all the kindreds of the earth. May the happy day soon conic!

1. The priests. It is probable that these priests were a part of the sanhedrim, or great council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles. And the whole transaction seems to show that they did not come upon them in a tumultuous manner, but as keepers of the pace. V The captain of the temple. See Notes, Matt xxvi. 47. Luke xxii. 4. This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was their duty to preserve order, and prevent any tumult. The captain of the temple came at this time to prevent a tumult or suppress a riot, as it was supposed that the teaching of the apostles and the crowd collected by the healing of the lame man ' would lead to a tumult. IT And the Sad- See Note, Matt. hi. 7. One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence they were particularly opposed to the apostles for preaching it, and because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people. 11 Came upon (hem. This expression implies that they came in a sudden and violent manner. See Luke xx. 1.

2. Being grieved. The word thus translated occurs but in one other place in the New Testament, Acts xvi. 18. It implies more than simple sorrow; it was a min- '.:'■■.1 emotion of indignation am! anger. They did not grieve because they thoughl ii a public calamity, but because it interfered with their authority, and opposed ctrine. It moans that it was painhem, or they could not bear it. It is (ifiou the case thai bigots, and men in. have this kind of grief at the.-• i! of men in spreading the truth, and thus undermining their influence and authority. H That they taught th.

F their grief was as much thai theij should prosume to in- ■ h\ as the matter which ■ that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set thafciselves up as religious teachers. T'hey claimed the right to watch over the interests of the people, and to declare wl 0 was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Men easily fancy that all power to instruct others is lodged in their hands; and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was, whether these Galileans gavo proof that they were sent by God. The feet of the miracle in this case have been satisfactory. We have here. also, a striking instance of the fact that men may turn away from evid< from most important points, and fix ou something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made wh the miracle had been really wrought; but the only inquiry was whether they had conformed to their views of doctrine and order. IT And preached through Jesus, &c- The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was I coming established, among the people; multitudes believed that he had ri ami it' he had been raised up, it followed hat others would rise. The Saddu- Lherefbre, felt that their caus in danger*, and they joined with ii b priests in endeavouring to arrest it? I among the people. This is tho account of the first op] m tde to the gospel as ii was pi '- by tho apostles. It is worthy of remark that it excited so much and bo speedil enmity of those in power; and that tho apostles wore so Boon called to test the sincerity of their attachment totheii [ tor. They who but a few days before had fled at the approach of danger, were called to moct I ■! to

3 And they laid hands on them, and put them in hold unto the next day: for it was now even-tide.

4 Howbeit many a of them which heard the word believed; and the number of the men was about five thousand.

5 And it came to pass on the morrow, that their rulers and elders, and scribes,

6 And Annas b the high-priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high-priest, were

iloemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour: and this remarkable change in their conduct is one among the many proofs that they were influenced from above.

3. Put them in hold. That is, they took them into custody, or into safe keeping. Probably they committed them to the care of a guard. IT Even-tide. Evening. It was not convenient to assemble the council at night. This was moreover the time for the evening prayer or sacrifice, and it was not usual to assemble the sanhedrim at that hour.

4. Howbeit. But; notwithstanding. If Many of them, &c. This was one of the instances which has since been so often repeated, in which persecution has only had a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb that " the blood of the martyrs is the seed of the church;" and there is no lesson which men have been so slow to learn as that to oppose and persecute men is the very way to confirm them in their opinions, and to spread their doctrines. It was supposed here that the disciples were few, that they were without power, wealth, and influence, and that it was easy to crush them at once. But God made their persecution the means of expending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be. IT And the number, &c. It seems probable that in this number of five thousand ther were included the one hundred and twenty who are mentioned in ch. i. 15, and the three thousand who were converted on the day of Pentecost, ch ii. 41. It does not appear probable that five thousand should have been assembled and converted in Solor/ion's porch (ch. iii. 11), on occasion of the cure of the lame man. Luke doubtless means to say that, up to this time, the number of persons who had joined themselves to the

Les was about five thousand. On this ■ sition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned; but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit. IT Of the men. Of the persons. The word men is often used without reference to sex. Luke xi. 31. Rom. iv. 8; xi. 4.

5, 6. Their rulers. The rulers of the Jews; doubtless the members of the sanhedrim, or great council of the nation. Comp. v. 15. Note, Matt. ii. 4; v. 22. Tho expression their rulers, looks as if this book was written for the Gentiles, or Luke would have said our rulers. IT Elders. Presbyters; or those who were chosen from among the people to sit in the sanhedrim. It is probable that the, riders were those who held also some other office, but were also authorized to sit in the great council. IT Scribes. See Note, Matt. ii. 4. IT And Annas, &c. Note, John xviii. 13. It is by no means certain that Annas was at that time the high-priest, but he had been, and doubtless retained the title. He was father-inlaw to Caiaphas the high-priest; and from this fact, together with his former dignity, he is mentioned first. 1F Caiaphas. Sonin-law of Annas, and now exercising the office of the high-priest. John xviii. 13. IT John and Alexander, &c. Of these persons nothing more is known. It is clear that they were members of the great council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiapha3 had been concerned in the condemnation of Jesus, and they wrould now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wickedness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles. V At [Jerusalem. iU. This was the usual place of assembling tho sanhedrim. But the Jewish writers (sec

7 And when they had set them in the midst, they asked, By "what power, or by what name, have ye done this 1

Lightfoot on this place) say that forty years before the destruction of the city, on account of the great increase of crime, &c. the sanhedrim was removed from place to place. The declaration of Luke that they were now assembled in Jerusait m, seems to imply that they sometimes met in other places. It is probable that the members of the sanhedrim were not in the city at the time mentioned in ver. 3. and this was the reason why the trial was deferred to the next day.

7. In the midst In the presence of the jreat council. IT By what power, &e. A similar question was put to Christ in the temple Matt xxi. 23. IF By what name. That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them: and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question, whether this acknowledged miracl6 did not prove that they were sent by God; but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with, the enemies of religion to attempt to intimidate its friends, and when argument fails, to attempt, to silence Christians by appealing to their fears.

8. Filled with the Holy Ghost. Note, ch. ii. 4. IT Ye rulers, &c. Peter addressed the sanhedrim with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favourable opportunity to 'Jeclare the truth and state the evidence >f the Christian religion. In this he acted n the principle of the injunction which e himself afterwards gave (1 Pet. iii 15), Be ready always to give an answer to very man that asketh you a reason of \e hope that is in you, with meekness. id fear." Innocence is willing to be lestioned; and a believer in the truth ■ill rejoice in any opportunity to state

8 Then Peter, filled * with the Holy Ghost, said unto them, Vo rulers of the people, and elders of Israel,

9 If we this day be examined of

remarkable, also, that this was before the great council of the nation; the body that was clothed with the highest authority. And Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned anu condemned. Nor could he have forgotten that in the very room where this same council was convened to try big Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him. That he was now able to stand boldly before this same tribunal, evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Comp. Luke xxii. 54 — 02. And we may remark here, that one of the most clear evidences nf the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin (Luke xxii. 62), and so genuine was his sorrow, that he doubtless remembered his crime on this occasion; and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonour to his Master and his cause, in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause, than for one of the disciples of the Saviour to deny him — one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree, at least, to repair the evil. Before the same council and the same men, in the same city, and in the presence of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the great council, Peter also has shown us that it is proper to evince respect for office, and for those in power. Religion requires us to render this homage, and to treat men in office with deference. Matt, xxii 21. Rom. xiii. 7. 1 Pet ii. 13—17.

the good deed done to the impotent man, by what means he is made whole;

10 Be it known unto you all, and to all the people of Israel, that a by the name of Jesus Christ of Nazareth, whom ye crucified, whom God

10. Jic it known, &c. Peter might have evaded the question, or he might have resorted to many excuses and subterfuges (Calvin), if lie had been desirous of avoiding this inquiry. But it was a noble opportunity lor vindicating the honour of his Lord and master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness; and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock. John i. 42. Matt, xvi. 17, 18. The timid, trembling, yielding, and vacillating Simon, ho who just before was terrified by a servant girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the great council of the nation, and in an unwavering tone asserting the authority of him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honour and preferment which they had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by the apostles. Their Master had died; and all their hopes of human honour and power had been buried in his grave. Nothing but the conviction of the truth could have wrought this change, and transformed this timid disciple to a hold and uncompromising apostle. Ii By the name. By the authority or power, ch. iii. 6. 11 Of Jesus Christ The union of these two names would be particularly offensive to the sanhedrim. They denied that Jesus was the Christ, or the Messiah; Peter, by the u^e of the word Christ, affirmed

raised from the dead, even by him doth this man stand here before you whole.

11 This is the stone b which was set at nought of you builders, which is become the head of the corner.

that he was. In the language then used, it would be, "By the name of Jesus, the Messiah" IT Of Nazareth. Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion. IF Whom ye crucified. There is emphasis in ah the expressions that Peter uses. 1 le had before charged the people with the crime of having put him to death, ch. ii. 23; iii. 14, 15. But he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opjxirlunity was thus afforded of urging this charge in the presence of the sanhedrim, and of proclaiming to them the necessity of repentance. Little did they imagine when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness. Job v. 13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.

11. This is the stone. This passage is found in Ps. cxviii. 22. It is quoted, also, by our Saviour as applicable to himself. See Note on Matt. xxi. 42. The -ancient Jews applied this to David. In the Targum on Ps. cxviii. 22, this passage is rendered, "The child who was among the sons of Jesse, and was worthy to be constituted King, the builders rejected." The New Testament writers, however, apply it without any doubt to the Messiah. Comp. Isa. xxviii. 16. Rom. ix. 33. Eph. ii. 20. And from this passage we may learn, that God will overrule the devices and plans of wicked men, to accomplish his own purposes. What men despise and set at nought, he esteems of

12 Neither is there salvation in any other: for a there is none other

inestimable value in his kingdom. What the great and the mighty contemn, he rethe very foundation and corner- Btone of the edifice which he designs to rear. Nothing has been more remarkable man this in the history of man; and in nothing is more contempt thrown on the proud projects of men, than that what they have rejected lie has made the very basis of his schemes.

12. Neither is there solvation. The word salvation properly denotes any preservation, or keeping any thing in a safe state; a preserving it from harm. It signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, &c. Acts vii. 25. But it is in the New Testapa a\ applied particularly to the work which the Messiah came to do, "to seek and to save those which were lost." This work refers primarily to a deliverance of the soul from sin. Matt i. 21. Acts v. 31. Luke iv. 18. Rom. viii. 21. Gal. v. 1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which shall be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these: (1.) He was discoursing of the deliverance of the man that was healed, his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The menlion of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, BO it was by his power only that men could be saved from death and hell. Deliverance from any temporal calamity Bhould lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul. (2.) This was a favourable opportunity to introduce the doctrines of the gospel to the notice of the great council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of hawhole work. Peter would not have done justice to the character and wxirk of Christ, if he had not introduced that great design which he had in view to save men from death and hell. It is probable, also. that he advanced a sentiment in which lie expected they would immediately cona 2

''name under heaven given among men whereby we must be saved.

cur, and which accorded with their wellknown opinions, thai salvation was to be obtained only by the Messiah. Thus Paul (Acts xxvi. 22, 23) says that he taught nothing else than what was delivered by Moses and the prophets, &c. Comp. Acts xxiii. 6; xxvi. 6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not in fact constitute a part of the creed of the Jewish nation. IT In any other. Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is intrusted to the hands of Jesus the Messiah. *f For there is none other name. This is an explanation of what he had said in the previous part of the verse. The vvoid name here is used to denote tiie person himself; there is no other being, or person. As we Bhould say, there is no one who can save but Jesus Christ. The word name is often used in this sense. See Note on iii. 6.10. That there is no other Saviour, or mediator between God and man, is abundantly taught in the New Testament; and it is indeed the main design of revelation to prove this. See 1 Tim. ii. 5, 0. Acts x. 43. IT Under heaven. This expression does not materially differ from the one immediately following, "among men." They are designed to express with emphasis the sentiment that salvation is to be obtained in Christ alone, and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah, 'ii Given. In this word it is implied that salvation has its origin in God; that a Saviour lor men must be given by him; and that salvation cannot be originated by any power among men. The Lord Jesus is thus uniformly represented as given, or appointed by God for this great purpose (John iii. 16; xvii. 4. 1 Cor. iii. 5. Gal. i. 4; ii. 20. Eph. i. 22; v. 25. 1 Tim. ii. 6. Rom. v. 15—18. 23); and hence Christ is called the "unspeakable gift" of God. 2 Cor. ix. 15. IT Whereby we must. be saved. By which it is fit, or proper ('.•i), that we should be saved. There is no other way of salvation that is a to the great object contemplated; and therefore, if saved, it must be in this way, and by this plan. All other schemes by men's own devices arfl not adapted to the purpose, and therefore cannot save. Tho doctrine that men can be saved only by Jesus Christ is abundantly taught in tho

Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the epistle, to the Romans. By a laboured argument Paul there shows (ch. i.) tiiat the Gentiles had tailed in their attempt to justify themselves; and in ch. ii. iii. thai the same thing was true also of the Jews. If both. these schemes failed, then there was need of some other plan; and that plan was that of salvation by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the heathen, we may remark, (1.) That his design was primarily to address the Jews, " Whereby ive must be saved." But (2.) The same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that, there would have been no promise of salvation. No offer has been made except by the Mediator; and to him doubtless is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the heathen are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song (Rev. v. 9), and will be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the heathen will be saved, who have not the gospel. The contrary is more than implied in the New Testament. Rom. ii. 12. Neither has the Scripture affirmed that all the heathen shall certainly be cut off. It has been discovered by missionaries among the heathen that individuals have, in a remarkable way, been convinced of the folly of idolatry, and were seeking a better religion; that their rninds were in a serious, thoughtful, inquiring state, and that they at once embraced the gospel when it was offered to them, as exactly adapted to their state of mind, and meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country. "The Flat-head Indians, living west of the Rocky mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstarce that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penefdied into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people. away towards the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to lake ibis subject into consideration. Some said, if this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to St. Louis, to see their great father, general Clark, to inquire of him the truth of this matter. They were cordially received by the general, who gave them a succinct history of Revelation, and the necessary instruction relative tc their important mission. Two of them sunk under the severe toils attending a journey of three thousand miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned, to carry back those few rays of divine light to their benighted countrymen." In what way their minds were led to this state we cannot say; or how this jireparation lor the gospel was connected with the agency and merits of Christ, we perhaps cannot understand. But we know that the affairs of this entire viorld are placed under the control of Christ (John xvii. 2. Eph. i. 21. 22), and that the arrangements of events by which they were brought to this state of mind are in his hands. Another remark may here be made: it is, that it often occurs that blessings come upon us from benefactors v:hom we do not see, and J) om sources which we cannot trace. On this principle we receive many of the mercies of life; and from any thing that appears. in this way many biessings of salvation may be conferred on the world, and possibly many of the heathen be saved. Still, this view does not interfere with the command of Christ to preach the gospel. Mark xvi. 15. The great mass of the heathen are not in this state: and this fact, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the heathen for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness.

13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned °

It stands opposed to hesitancy, and to ition in declaring our sentiments. Here it means, that in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them. IT Peter and John. It was they only who had been concerned in the healing of the lame man. ch. iii. 1. Tl And perceived. When they knew that they were unlearned. This might have been ascertained either by report, or by the manner of their speaking. IT Unlearned. Tiiis word properly denotes those who were not acquainted with letters, or who had not had the benefit of an education. H Ignorant men. 'i&iarm. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persona is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education (comp. Matt. iv. 18 — 21), and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. 1 Cor. i. 27. Matt xi. 25. The Galileans were regarded by the Jews as particularly rude and uncultivated. Matt. xxvi. 73. Mark xiv. 17. IT They marvelled. They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness. IT And they tun/.- knowledge. This expression means simplv that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by die miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous,

and ignorant men, they marvelled j and they took knowledge of them, that they had been with Jesus.

and manly exhibition of deep conviction of the truth of what theyspoke; and that conviction could have been obtained only by their having been tot/A him, and ha\ ing been satisfied that he was the D ' Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a i tion, all preaching will be frigid, hypoci i tical, and useless. 1F Had been wit Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here, (1.) That if men wish to be successful in preaching, it must be based on <lce-p and thorough conviction of the truth of that which they deliver. (2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his spirit, pondered his instructions, studied the evidences of his divine mission, and are thoroughly convinced that he was from God. (3.) Boldness and success in the ministry, as well as in every thing else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach, in vain. (4.) God often employs the ignorant and unlearned to confound the wise. 1 Cor. i. 27, 28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness, and their honest conviction of truth. Besides, though not learned in the schools of th< they had been under a far more important training, under the personal di of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in tho schools, yet there was an important sense in which they were not unlearned and ignorant men." Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself 63 his opposition to an unlearned ministry, by teaching them himself, and then by bestowing on them miraculous endowments

14 And beholding the man which was healed standing with them, they could say nothing a against it.

15 But when they had commanded them to go aside out of the council, they conferred among themselves,

1G Saying, What b shall we do to these men 1 for that indeed a which no learning at present can furnish. It may he remarked, further, that in the single selection which he made of an after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned ma?}, the apostle Paul, and thus evinced his purpose that there should be training, or education in those who are invested with the sacred office. (5.) Yet in the case before us, there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cuniphistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.

14. They could say nothing, &c. The presence of the man that was healed was an unanswerable fact in proof of the truth of what the apostles alleged. The miracle was so public, clear, and decisive; the man that was healed was so well known, that there was no evasion or subterfuge by which they could escape the on to which "the apostles were conducting them. It evinced no little gratitude in the man that was healed that he was present on this occasion, and showed that he was deeply interested in aid not be denied; and hence the Jews did not attempt to deny that they il them. Com p. Matt. xii. 21. John xi. 45, 46. Acts xix. 36.

ject which they had in view was evidently to prevent their preaching. The miracle was wrought; and was believed by the people to have been wrought. This they could nit expect to

notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

17 But that it spread no further among the people, let us straitly threaten them, that e they speak henceforth to no man in this name.

18 And they called them, and

be able successfully to deny. Their only object, therefore, was to prevent the apostles from making the use which they saw they would, to convince the people that Jesus was the Messiah. The question therefore, was, in whet way the}' should prevent this; whether by putting them to death, by imprisoning them, or by scourging them; or whether by simply exerting their authority and forbidding them. From the former they were deterred, doubtless by fear of the multitude. And they therefore adopted the latter, and seemed to suppose that the mere exertion of their authority would be sufficient to deter them from this in future. II The council. Greek, The sanhedrim. This body was composed of seventy-one or seventy-two persons, and was intrusted with the principal affairs of the nation. It was a body of vast influence and power; and hence they supposed that their command might be" sufficient to restrain ignorant Galileans from speaking. Before this same body, and probably the samo men, our Saviour was arraigned; and by them condemned before he was delivered to the Roman governor. Matt. xxvi. 59, &c. And hefore this same body, and in the presence of the same men, Peter had just before denied his Lord. Matt xxvi. 70, &c. The fact that the disciples had fled on a former occasion, mid that Peter had denied his Saviour, may have operated to induce them to believe that they w;ould be terrified by their threats, and de'erred from preaching publicly in the name of Jesus. IT A notable miracle. A known, undeniable miracle. 11 That it That the knowledge of it may not spread among them any further IF Let vs straitly threaten than. Greek, I jit us threaten than with a threat. This is a Hebraism, expressing intensity, certainty, &c, The threat was a command (ver. 18) not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after (ch, v. 40) they added beating to their threats.

commanded them not to speak at all nor teach in the name of Jesus. 19 Ihit Peter and John answered and said unto them, Whether it be right in the Sight of God to a hearken

It). Whether it be right, &c. The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the lie the truth that Jesus was the Messiah. If In the sight of God. That is, whether God will judge this to be right. The grand question was, how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life j but it was a question of conscience before God. And we have here a striking instance of the principle on which Christians act. It is, to lay their safety, reputation, and life out of view, and to bring every thing to this test, whether it will tlease God. If it will, it is right; if it will not, it is wrong. IT To hearken. To hear and to hearken are often used to denote to obey. John v. 21; viii. 47, &,c. IT Judge ye. This was an appeal to them directly as judges, and as men. And it may be presumed that it was an appeal which they could not resist The sanhedrim acknowledged itself to have been appointed by God; and to have no authority which was not derived from his appointment. Of course, God could modify, supersede, or repeal their authority; and the abstract principle, that it was better to obey God than man, they could not call in question..The only inquiry was, whether they nad evident e that God had issued any command in the case. Of that, the apostles were satisfied; and that, the rulers could not deny. It may be remarked, that this is one of the lust and most bold appeals on record, in favour of the right of private judgment and the liberty #of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all mailers was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the

unto you more than unto God, judge ye.

conscience, and in favour of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this; and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in ch. v. 29. " We ought to obey God rather than man."

20. For, &c. This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah; and they had received so direct and solemn a command (Mark xvi. 15) to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach the gospel. See 1 Cor. ix. 16, comp Jer. xx. 9. Acts xviii. 5. Job xxxii. 18, 19. Ps. xxxix. 1 — 3.

It has already been remarked, that these two verses contain an important principle in favour of religious liberty — the liberty of conscience, and of private judgment. They contain the great principle of the Christian, and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated. (1.) Religion, from the commencement, lias been favourable to liberty. There was no principle more sacred among the Jews, than that they were to he independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, an difficult to be broken down by oppression and by arms, as were the Jews. So true was tins, thai it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors, and threw off the yoke. No people has been found who were so iifficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and ho remained quietly in bondage. But not so the Jew. Nothing ever lamed his spirit. No bribes, or threats, or chains could induce him to violate the laws of his religion. Even in captivity, we are told, that the Jewish slaves nt Rome would observe the Sabbath, would keep the feasts of their nation, and never would conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. Rut it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favourable to liberty, and implied responsibility only to God. Familiarity with the sacred books had taught them these lessons; and neither time nor distance could obliterate them In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land were sacrificed rather than yield this great principle. (2.) This same principle was evinced by the apostles and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood; and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No men ever more firmly defended liberty than the early martyrs; and each one that died, died in defence of a principle which is now the acknowledged right of all men. (3.) The designs of tyranny and superstition have been to destroy this principle. This was the aim of the sanhedrim; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants; and this the effect of all superstition. Hence the church of Rome has taken away the Scriptures from the people; and has thus furnished incontestable evidence that in its view the Bible is favourable to liberty. For centuries, tyranny reigned in one black night over Europe; nor was the darkness dispelled until the Bible, that taught men the principles of freedom, was restored to them. (4.) The effect of the principle avowed by the apostles has been uniform. Luther began the Reformation by finding in a monastery a copy of the Bible, when himself more than twenty years of age — a book which till that time he had never seen. The effect on the liberties of Europe was immediately seen. Hume admitted, that whatever liberty England possessed was to be traced to the Puritans. Our awn land is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad, will men seek for freedom, and break the chains of oppression. The best way to promote universal liberty, is to spread the Bible to the ends of the earth. There is not a precept in it that is not favourable to freedom. It tends to enlarge and liberalize the mind; to teach men their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice, truth, and order. It shows man that he is responsible to God, and that no one has a right to ordain any thing which contravenes the liberty of his fellow.

If it be asked here what the principle is, I answer, (1.) That men have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this, is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society. (2.) No magistrate, church, council, i r parent has a right to impose a creed on others, and to demand subscription to it by mere authority. (3.) No magistrate, church, or parent has a right to control the free exercise of private judgment in this case. The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect, to examine with candour, to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law, and he must obey God rather than man, even a father or a mother. Matt. x. 37, 38. (4.) Every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, What is right in the sight of God? It is not what is expedient, or safe, or pleasurable, or honourable among men; but what is right iK the sight of God. Neither in their opinions nor their conduct are men free from responsibility. — From this Whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tysanny and superstition; if we wish to extend tne knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a cony of the sacred Scriptures.

21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because a of the people: for all men glorified God for that which was done.

22 For the man was above forty

21. Finding nothing, &c. That is, not being able to devise any way of punishing them, without exciting a tumult among the people, and endangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows "that their own authority was much dependent on the caprice of the multitude. Comp. Matt. xxi. 2G. IT All men. That is, the great mass or body of the people. IT Glorified God. Praised God U>r the miracle. This implies, (1.) That they believed that the miracle was genuine. (2.) That they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture.

22. For the man, &c. The age of the man is mentioned to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years; or if it had been a child or a very young man; the case would not have been so remarkable. But after a continuance of forty years, all hope of healing him by any ordinary means must have been abandoned; and all pretence that this was jugglery or deception must have been absurd.

23. Their own company. They joined the other apostles and Christians, ch. ii. 44, 45. IT And reported, &c. It doubtless became a subject of interesting inquiry, what they should do in this case. They had been threatened by the highest authority of the nation, ana. commanded not to preach again in the name of Jesus. Whether thev should obey them and be silent; or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry; and they very properly sought the counsel of

years old on whom this miracle of healing was shewed.

23 And being let go, they went* to their own company, and reported all that the chief priests and elders had said unto them.

21 And when they heard that,

their brethren, and looked to God for direction; an example which all should follow who are exposed to persecution, or who are in any perplexity about the patk of duty.

24. They lift up their voice. To lift r p the voice, among the Hebrews, was a phrase denoting either an address to the people (Judg. ix. 7), or a phrase expressh e of weeping (Gen. xxix. 11. Judg. ii. 4. Ruth i. 9. 1 Sam. xxiv. 16), or was expressive of prayer. To lift up the voice to God, means simply they prayed to him. ^1 With one accord. Unitedly. Properly with one mind, or purpose. See Note, ch. i. 14. The union of the early Christians is often noticed in the Acts of the Apostles. Thus tar there was no jar or dissension in thensociety, and every thing has the appearance of the most "entire affection and confidence. 1T Lord. Greek, AIo-jtot*. From this word is derived the word despot, This is not the usual word employed by which to address God. The word commonly translated Lord is Ko^.oj. The word here used denotes one who rules over others, and was applied to the highest magistrate or officer. It denotes authority; power; absoluteness in ruling- It is a word denoting more authority in ruling than the other. That more commonly denotes ^.property in a thing; this denotes absolute rule. It is applied to God, in Luke ii. 29. Rev. vi. 10. Judo 1; to Jesus Christ, 2 Pet. ii. 1; to masters, 1 Tim. vi. I. Titus ii. 9. 1 Pet. ii. 18; to husbands, 1 Pet. iii. G; and to a jwssessor, or owner, 2 Tim. ii. 21. IT Thou art God. This ascription of praise seems to have been designed to denote their sense ol his power to deliver them; and his rigiif. to dispose of them. They were employed in his service; they were encompassed with dangers; ana they acknow him as Vieir God, who had made all things, and who had an entire right to direct, and to dispose of them for Ins own glory. In times of danger and perplexity we should remember that God ha to do with us as he pleases; and we whould go cheerfully and commit ourselves into his hands. *\ Which hast made, &c. Gen.'

they lift up their voice to God with one accord, and said, Lord, a thou art God, which hast made heaven and earth, and the sea, and all that in them is;

25. Who by the mouth, &c. Ps. ii. 1, 2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles made in solemn prayer, that God spake himself by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; m this, they appeal to a prophecy; they plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed lo him to protect them. The times of'tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Mes- Biah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Ps. ii. 1, 2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David; on what occasion is not known; nor is it material to on,- purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, &c.; and that in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah. IT Why did the heathen. The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity; and not merely to the opposition made to the Messiah himself, and to the act of putting him to death. IT Rage. 'i bis word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly eonduct of a mob. It means that the progress of the gospel would encounter tumultuous in; and that the excited nations would rush violently to put it down and

25 Who by the mouth of thy servant David hast said, Why b did the heathen rage, and the people imagine vain things ]

26 The kings of the earth stood

destroy it. IT And the people. The expression " the people" does not refer to a class of men different essentially from the heathen. The "heathen," Ileb. and Greek, "the naliotis," refer to men as organized into communities; the expression the people is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; or the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the sacred poetry of tho Hebrews.) IT Imagine. The word imagine does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed thought, j>la,n, purpose, in opposing the Messiah, if Vain things. The word hers used (*ev») is a literal translation of the Hebrew (pn), and means usually empty, as a vessel which is not filled; then useless, or that which amounts to nothing, &c. Here it means that they devised a plan which turned out to be vain, or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain, because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and he could overrule even their opposition to advance his cause.

26. The kings of the earth. The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already by the opposition made to the Messiah by tho rulers of the Jewish people; and it would be still more evinced by princes and kings, as the gospel should spread among the nations. IT Stood up. The word here used (-3C£i(rrsi/*«) commonly means to prosent one's self, or to stand forth, for tho purpose of aiding, counselling, &c But here it means that they rose, or presented themselves, to evince their opposition. They stood opposed to the Messiah, and offered resistance to him. *X The rulers. This in another instance of tho Hebrew

up, and the ru.ers were gathered together, against the Lord, and list his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod n and Pontius

parallelism. The word docs not denote another class of men from kings, but expresses the same idea in another form, Or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel, *I Were together. Hebrew, consulted together; were united in a consultation. The Greek implies that they were assembled lor the purpose of consultation. % Against the Lord. In the Hebrew, " against Jehovah." This is the peculiar name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Mes- Biah whom he had chosen, tf Against his Christ. Hebrew, against his Messiah, or his Anointed. Note, Matt i. 1. This is one of the places where the word Messiah is used in the Old Testament. The word occurs in about forty places, and is commonly translated his anointed, and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This pas- Base implies that opposition to the Messiah is opposition to Jehovah. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is I to God. He that neglects him neglects God. He that despises him de- Bpises God. Matt. x. 40; xviii. 5. John xii. 4 1, 1."). Luke x. 16. " He that despiseth me, despiseth him that sent me." The reasons of this are, (1.) That the Messiah is " the brightness of the Father's glory, and the express image of his subsistence." Heb. i. 3. (2.) He is equal with the Father, possessing the same attributes, and the same power. John i. 1. Phil. ii. G, &c. To despise him, therefore, is to despiso God. (3.) He is appointed by God to this great work of saving men. To despise him, or to oppose him, is to despite and 0 him who appointed him to this work, to contemn his counsels, and to set him at nought. ( 1.) His work is dear to God ft has engnged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestationof his approbation and love. To appose the Messiah, is. therefore, to oppose

Pilate with the Gentiles and the people of Israel were gathered together,

28 For b to do whatsoever thy hand and thy counsel determined c before to be done.

that which is dear to the heart of God, and which has lung been the o!! is tender solicitude. It follows from this, that they who neglect the Christian religion are exposing themselves to the sore displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him, who does not embrace tne Messiah whom He has appointed to redeem the world.

27. For of a truth. Truly; reality. 1T Thy hohj child Jesus. The word child is commonly applied to infants, or to sons and daughters in very early life. The word which is used here (w*T"s) is different from that which is commonly applied to the Lord Jesus (>-<). The latter expresses sonship without respect to age. The word which is bore used also sometimes expresses sonship without any regard to age; and the word son would have been a more happy translation. Thus the same ^vewd is translated in Acts iii. 13. 2G. In Acts xx. 12, it is translated "young man." If Both Herod, &c. Luke xxiii. 1—12. IT With the < The Romans, to whom lie was delivered to be crucified IT The people of Isra,.'. The Jews, who were excited to this by the rulers. Matt, xxvii. 20.

23. For to do, <fec. See Notes, ch. ii. 23; iii. 18. The facts which are brought to view in these verses are among die most remarkable on record. They are briefly these: (1.) That the Jewish riders were opposed to the Messiah, and sicvv him. (2.) That the very people to whom he came, and for whoso benefit he laboured, joined in the opposition, so that it became the act of a united people. (3.) That the Romans who were I a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the* executioners. (4.) That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah. (5.) That the rulers of the Roman people, tho emperors, and statesmen, and philosophers, and the rulers of other nations, united to oppose the gospel, and

Drought all the po iver of persecution to stav its progress. (6.) That the people of the empire, the mass of men, were easily prevailed upon to join in the persecution, and endeavour to arrest its progress. And (7) That the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of men. It has become a very serious question why this has been; or on what pretence this opposition has been vindicated; or how it can be accounted for. A question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and the most gross accounts given of their scandalous conduct were propagated by those who chose to persecute them. (See Lardner's Credibility.) But such accounts are not now believed; and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on this account that the first opposition arose to Christ and his religion.

It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words. (1.) The Jewish riders were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a different monarch; and all their prejudices rose at once against his claims to this high office. Matt xxvii. 18. Mark xv. 10. (2.) The common people, disposed extensively to acknowledge his claims, w7ere urged on by the enraged and vindictive priests to demand his death. Matt, xxvii. 20. (3.) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent. (4.) Tho Christian religion in its advances sirurk at once at the whole rabric of superstition in the Roman empire, and throughout the world. It did not, like othbr religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven with all the habits of the people; ihey were connected with all the departments of the state; they gave occupation to a vast number of priests and other officers, who obtained their livelihood by the existing superstitions, and who brought, of course, nil the supposed sacredness of their cha- •acter to support them A religion which attempted to overthrow the whole fabric, therefore, at once excited all their mali-:e. The monarchs, whose thrones were based on the existing state of things; and tho people, who venerated the religion of their ancestors, would be opposed to the new system. (5.) Christianity was despised. It was regarded as one form of the superstition of the Jews. And there was no people who were regarded with so much contempt by all other nations as the Jews. The writings of the Romans, on this point, are full proof. (6.) The new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of this wickedness; sought the great cities where crimes and pollutions were condensed; and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes it is not wonderful that the early Christians were persecuted. If it be asked, (7.) Why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked, (a) that the human heart is the same that it always was, opposed to truth and righteousness; (ft) that religion encounters still a host of sins that are opposed to it — pride, envy, malice, passion, the love of the world, and shame of acknowledging God; (c) that there has always been a peculiar opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and (d) that all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, and self-denial, and love. On the whole, we mav remark here, (1.) That the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its divine origin. It has been fairly tried, and still survives and flourishes. It was well to put it to the test, and to bring to bear on it every thing which had a tendency to crush it, and thus to furnish the highest proof that it is from God. (2.) This religion cannot be destroyed; it will triumph; opposition to it is vain; it, will make its w-ay throughout the world; and the path of safety is not to oppose that which God is intending to establish in the earth. Sinners who stand opposed to the gospel, should tremble and be afraid; for sooner or later they must fall before its triumphant advances It is

29 And now, Lord, behold their threatening: and grant unto thy servants, that with all a boldness they may speak thy word,

30 By stretching forth thine hand to heal: and that signs b and wonders may be done by the name of thy holy child Jesus.

not safe to oppose that which has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wisp: to risk one's eternal welfare on the question of successful opposition to that which God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should " break" his enemies " with a rod of iron, and dash them in pieces like a potter's vessel." Ps. ii. 9.

29. Behold their threatening*. So look upon them as to grant us deliverance. Thev did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message. IT And grant, &c. This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those in power, when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that, we may not be deterred from the path of duty.

30. By stretching forth thine hand, &c. The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself

31 And when they had prayed,8 the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they d spake the word of God with boldness.

32 And the 'multitude of them that believed wrere of one * heart

31. And when they had prayed. Th» event which followed was regarded by them as an evidence that God heard their prayer. IT The place was shaken. The word which is translated "wan shaken," commonly denotes Violent agitation, as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind. Matt. xi. 7. Acts xvi. 26 lieb. xii. 26. The language here is fitted to express the idea of an earthquake Wh.ther the motion was confined to the house where they were, is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them, (1.) Because it was sudden and violent, and was not produced by any natural causes; (2.) Because it occurred immediately, while they were seeking divine direction; (3.) Because ii was an exhibition of great power, and was an evidence that God could protect them; and (4.) Because a convulsion so great, sudden, and mighty, was fitted at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Acts xvi. 25. 26. Comp. ch. ii. 1,2. It may be added that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Jehovah. Isa. xxix. 6. Ps. lxviii. 8. "The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel." See also the sublime description in Habakkuk hi. particularly vcr. 6— 11. Comp. Matt, xxvii. 54. Among the heathen, an earthquake was regarded as proof of the presence and favour of the Deity. (See Virgil, Mnizd iii.89.) V They were all filled, &c Notes, ch. ii. 4. Their being tilled with the Holy Ghost here rather denotes their being inspired with confidence or boldness, than being endowed with new powers, as in Acts ii. 4.

32. And the multitude. The number of helievers at this time bad become hirtre. In ch iv. 1, it is said that it wan

and of one soul: neither said any of them that aught of the things which he possessed was his own; but a they had all things common. 33 And with great power b gave

five thousand; and the number was constantly increasing. IF One heart. This expression denotes tender union. They/f/< alike, or were attached to the same things, and this preserved them from jars and dissensions. IF One soul. This phrase alse denotes close and tender union. No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica, with this very expression— " Two friends, one soul." (Grotivs.) Thus Diogenes Laertius also (5. i. 11.) says respecting Aristotle, that " being asked what was a friend; answered, that it was ate soul dwelling in two bodies." (Kuinod.) The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together, that they had one soul! And this union they evinced in every way possible; in their conduct, in their prayers, and in their property. How different would have been the aspect of the church, if the union had continued to the present time. IF Neither said, &c. That is, they did not regard it as their own, but to be used for the benefit of the whole society. See Notes, ch. ii. 44.

33. And with great power. See ch. i. 8. The word power here denotes efficacy, and means that they had ability given them to bear witness of the resurrection of the Saviour. It refers therefore rather to their preaching, than to their miracles. % Gave tin apostles witness. The apostles bore testimony to, 1T the resurrection of the Lord Jesus. This was the main point to be established. If it was proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, ami was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this; and their success was such as might have been expected. Multitudes were converted totheChristian faith. IF And great grace, &c The word grace means favour. Note, John i. lf>. And the expression here may mean either that the favour of God was remarkalViy shown to them; or that they had great favour in the sight of the people. It doe.; not rtfer, as the expression now the apostles witness c of the resurrection of the Lord Jesus; and great grace d was upon them all.

34 Neither was there any among them that lacked: for as many as

does commonly, to the internal blessings of religion on a man's own soul; to their personal advancement in the Christian graces of humility, &c.; but to the favour or success that attended their preaching. The meaning probably is, that the favour of the people towards them was great; or that great success attended their ministry among them. Thus the same word grace (Greek) is used in ch. ii. 47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of men. But this is not all, nor probably is it the main idea. It is that their union, their benevolence, their liberality in supplying the wants of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, or to bring them to be Christians, nothing is better adapted to it, than to show them kindness, and even to minister to their temporal wants. Benevolence towards them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence our Saviour was engaged in healing the diseases, and supplying the wants of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus God is love, and is constantly doing good, that his goodness may lead men to repentance. Rom. ii. 4. And hence no persons have better opportunities to spread the true sentiments of religion,orare clothed with higher responsibilities, than those who have it in their power to do good; or than those who are habitually engaged in bestowing favours. Thus physicians have access to the hearts of men which other persons have not. Thus parents have an easy access to the minds of children, for they are constantly doing them good. And thus Sundayschool teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.

34. Tliat lacked. That was in want; or whose wants were not supplied by tho others. IF As many as, &c. The word were possessors of lands or houses, sold them, and brought the prices of the things that were sold,

35 And ° laid them down at the apostles' feet; and b distribution

here is employed in a large, indefinite sense j but n would be improper to pr!ss it bo as (o suppose, that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done when it was ne-

.-.•/,• they parted with whatever property was needful to supply the wants of their poor brethren. That it was by no means considered a matter of obligation, or enjoined by the apostles, is apparent from the ease of Ananias, ch. v. 4. The fact that Joses is particularly menti (ver. 3G), shows that it was by no i a universal practice thus to pari with all their possessions. He was one instance in which it was done. Perhaps! were many other similar instances; but nil that the passage requires us to believe is, that they parted with whatever was needful to supply the wants of the poor. ri his was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom — the love of money. Many of the early Christians were poor. Tiiey were collected from the lower orders of the people. But all were not so. Some of them, it seems, were men of afflm nee. The effect of religion was to bring them all, in regard to feeling at least, on a level. They felt that they members of one family; belonging to the same Redeemer; and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel. They were to leave their native country; and they cheerfully parted with their lands, that "they might go and prothe unsearchable riches of Christ.

I 1 1 id them down, &c That is, they committed the money received for; their property to the disposal of the ties, to distribute it as was necessary among the [w>or. This soon became a bur- j densome and inconvenient office, and they therefore appointed men who had especial charge of it. ch. vi. 1, 2, &c.

36. And Joses. Many manuscripts instead of Joses here read Joseph. The reasons why this individual is and specified particular!]- were, doubtii 2

was made unto every man according as he had need.

36 And Joses, who by the apostles waa surnamed Barnabas, (which is, being interpreted, The son of

less, because he was a foreigner; because it wasa remarkable instance of libeiality;

and because he subsequently distinguished himself in the work of the ministry, lie gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labours of the gospel. He is elsewhere mentioned with honour in th€ New Testament (Acts xi. 21. 30); and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was, when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul, and went to Tarsus to seek | him, and brought him with him to Antioch. Acts xi. '22 — 26. Before this, lie had j been acquainted with him, and had intro-. j duced him to the other apostles at a time J when they were afraid of Pan!, and uni willing to acknowledge him as an apostle. J Acts ix. 26, 27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion, Paul. Gal. ii. 13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark, and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas with Mark sailing for his native place, Cyprus. Acts xv. 35 — 41 See the following places for particulars of his history: Acts xi. 22. 25. 30; xii. 25, xiii. 1, 2. 50; xiv. 12; xv. 12. 1 Cor. ix. G. Gal. ii. 1. 9. IF Who by the apos/h s 'ray. surnamed, Ovrc. This name was doubtless given by the apostles. The practice of giving surnames, as expressive of character, was not uncommon. Tims was called Peter, or Cephas, John i.) 1; and thus James and John w:ere surnamed Boanerges, Mark iii. 17. ^ Ba which is, &c. This word properly do notes the son of prophecy. It is compounded of two Syriac words, the ono meaning son, and the other prophecy The Greek word which is used to inter pret this (-y^*/.?.^,.-), translated consolation, means properly also, exhortation, entreaty, petition, or advocacy. It also means consolation, or solace; and from* this meaning the interpretation has been given to the word Barnabas, but with evident impropriety. t does not a,.pear

consolation,) a Levite, and of the country of Cyprus,

37 Having land, sold eV, and brought the money, and laid it at the apostles1 feet.

T3UT a certain man named Ana -■-* nias, with Sapphira his wife sold a possession, 2 And kept backjoar^ of the price that the name was bestowed on account of this, though it is probable that he possessed it in an eminent degree, but on account of his talent for speaking, or exhart ins the people to holiness, and his success in preaching. Comp. Acts xi. 23. "if A Levite. One of the descendants of Levi employed in the low^r services of ihe temple. The whole tribe of Levi was set apart to the service of religion. It was divided into Priests and Levites. The three sons of Levi were Gershon, Kohalh, and Merari. Of the family of Ko/iath Aaron was descended, who was the first high-priest. His eldest son succeeded him, and the remainder of his sons were vritsts. All the others of the tribe of Levi were called Levites, and were employed in the w*ork of the temple, in assisting the priests in performing sacred music, &c. Num. hi. Deut. xii. 18, 19; xviii. 6—8. 1 Chron. xxiii. 21, IT Of the country of Cyprus. Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, &c. It is mentioned in Actsxiii. 4; xv. 39. The island is near to Cilicia, and is not far from the Jewish coast. It is mentioned by Dion Cassius (lib. 68, 69) that the Jews were very numerous in that island. (Clark.)

Barnabas afterwards became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that b«Oi were born in heathen countries, though by descent Jews; and as they were trained in heathen lands, they were better fitted for their peculiar work. The case of Barnabas is that of a man who had property, who entered the ministry, and gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, nave been taken from the poor, and from humble ranks in life, lint all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more wealth in some other profession than they do in the ministry. The ministry is a work of selfdenial;"and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ.

1. But a certain man. In the previous chapter, the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of hypocrisy, and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to imitate "the people of God, or to assume the appearance of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in attempting to imitate this appearance, and to impose in this way on the early Christians and on God. If With Sapphira his wife. With her concurrence, or consent. It was a matter of agreement between them. ver. 2.9.!F Soldo, possession. The word here used (x-rrjux) does not indicate whether this was land or some other property. In ver. 3, however, we learn that it was land that was sold; and the word here translated possession is translated, in the Syriac, Arabic, and the Latin Vulgate, land. The pretence foi which this was sold was doubtless to have the appearance of religion. That it was sold could be easily known by the Christian society, but it might not be so easily known for hov) much it was sold. Hence the attempt to impose on the apostles. It is clear that thev were not under obligation to sell their property. But having sold it ib: the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.

2. And kept back. The word here used means properly to separate, to part; and then it means to separate surreptitiously or clandestinely for our own use a part of public property, as taxes, &c. It is used but three times in the New Testament,

his wife also being privy to it, and brought a a certain part, and laid it at the apostles' feet.

vor. 3, and in Titus ii. 10, where it is rendered purloining. Here it means that they secretly kept back a part, while ]>ro* fessedly devoting all to God. IF His wife being privy to it. His wife knowing it, and evidently concurring in it. IT And laid it at the apostles' feet. This was evidently an act professedly of devoting all to God. Comp. ch. iv. 37, also ver. 8, 9. That this was his profession, or pretence, is further implied in the fact that Peter charges him with having lied unto God. ver. 3, 4.

3. But Peter said, &c. Peter could have known this only by revelation. It was the manifest design of Ananias to deceive; nor was there any way of detecting him hut by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God. IT Why hath Satan. Great deeds of wickedness in the Scripture are traced to the influence and temptation of Satan. Comp. Luke xxii. 3. John xiii. 27. Especially is Satan called the father of lies. John* viii. 44. 55. Comp. Gen. iii. 1 — 5. As this was an act of falsehood, or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his yielding to the temptation. Nowhere in 'the Bible are men supposed to be free from guilt, from the fact that they have been tempted to commit it. God requires them to resist temptation; and if they yield to it, they must be punished. IT Filled thine heart. A man's heart or mind is full of a thing when he is intent on it; when he is strongly impelled to it; or when he is fully occupied with it. The expression here means that he was strongly impelled or excited by Satan to this crime. IT To He to. To attempt to deceive. The deception which he meant to practise was to keep back a part of the price, while he pretended to bring the whole of it; thus tempting God, and supposing that he could not detect the fraud. IT The Holy Ghost. i to •iyi-.v. The main inquiry here is, whether the apostle Peter intended to designate in this place the third i>< rson of the Trinity; or whether he meant I of God <7.<t God, without any reference to the distinction of persons; or to the divine influence which inspired the a<><>stles, i

3 But Peter said, Ananias, why hath Satan b filled thine heart ' to lie to c.the Holy Ghost, and to

without reference to the peculiar oflices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a distinction here recognised between the Father and the Holy Spirit? That there is, will be apparent from the following considerations: (1.) If no such distinction is intended, it is remarkable that Peter did not use the usual and customary name of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the Holy Ghost, and the Spirit of the Lord. ver. 9. (2.) The name here used is the one cmployed in the Scriptures to designate the third person of the Trinity, as implying a distinction from the Father. See Matt, iii. 16; i. 18. 20; iii. 11; xii.32; xxviii. JC Mark i. 8; iii. 29; xii. 36. Luke xii. 10. Johnxiv. 26; vii. 39; xx. 22. Acts iv. 8, v. 32, &c. (3.) Peter intended, doubtless, to designate an offence' as committed particularly against the person, or influence, by which he and the other apostles wore inspired. Ananias supposed that he could escape detection: and the offence was one, therefore, against the Inspirer of tbe apostles. Yet that was the Holy Ghost as distinct from the Father. See John xiv. 16. 17. 26; xv. 26; xvi. 7—11; xx. 22. Comp. Acts v. 32. The offence, therefore, being against him who was sent by the Father, who was appointed t) a particular work, clearly supposes that the Holy Spirit is distinct from the Father. (1) A farther incidental proof of this may be found in the fact that the sin here committed was one of peculiar magnitude; so great as to bo deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Ghost is uniformly represented to be of this description Comp. Matt. xii. 31, 32. Mark iii. 28, 29 As these sins evidently coincide in enormity, it is clear that tho same class of sins is referred to in both places; or, in other words, the sin of Ana nias was against the third person of tho Trinity. — Two remarks maybe made hero. (1.) The Holy Ghost is a distinct person from the Father and the Son; or. in other words, there is a distinction of sonic kind in the Divine nature that may be denomi nated by the word person. Thii from the fact that sin is said to ha> committed against him; h sin which it was supposed could not be detected. Sin