3d And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began fto speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. d Exod. 19. 16-20,- Chap. 1. 5.- Mark 16. 17. Chap. 10. 46. & 19. 6. 1 Cor. 12. 10, 23, 30. & 13. 1. & 14. 2, &c. and fire, although natural agents, were supernaturally employed. See the note on ch. ix. 7. 3. Cloven tongues like as of fire] The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate, that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages. various languages 7 And they were all amazed and marvelled, saying one to an- 9 Parthians, and Medes, and Elamites, and the dwellers in Gr. when this voice was made.-h Or, troubled in mind.-i Chap. I. 11k lien, 10. 2. 1 Pet: 1. 1. It may be just necessary to observe, that fongue of fire may be a Hebraism: for in Isaiah v. 24. leshon esh, which we render simply fire; is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Josh. xv. 2. pw> lashon, a tongue. And in ver. 5. of the same chapter, what appears to have been a promontory is called pr↳ leshon hayam, a tongue of the sea. It sat upon each] That is, one of those tongues like flames, sat upon the head of each disciple: and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case, the agent was natural, but supernaturally employed. While thus she fills the house with clamorous cries, Our hearing is diverted by our eyes; For while I held my son, in the short space Betwixt our kisses and our last embrace, Strange to relate! from young lulus' head, A lambent flame arose, which gently spread Around his brows, and on his temples fed. Amazed, with running water we prepare To quench the sacred fire, and slake his hair; Sat upon each of them.] Scintillations, coruscations, or But old Anchises, versed in omens, rear'd flashes of fire, were probably at first frequent through every His hands to heaven, and this request preferr'd: part of the room where they were sitting; at last these flashes If any vows almighty Jove can bend, became defined, and a lambent flame, in the form of a cloven Confirm the glad presage which thou art pleas'd to send. tongue, became stationary on the head of each disciple; a DRYDEN, proof that the spirit of God had made each his temple or resi There is nothing in this poetic fiction which could be bor Bence. That unusual appearances of fire were considered rowed from our Sacred Volume; as Virgil died about twenty emblems of the presence and influence of God, both the Scrip-years before the birth of Christ. tures, and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exod. iii. 2, 3. and thus he manifested himself when he delivered the law on Mount Sinai, Exod. xix. 16-20. The Jews, in order to support the pretensions of their rabbins as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disci. ples. Some of the Mohammedans represent divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaeeb al Makhlookat, or Wonders of Creation, now be fore me, where a marred account of Abraham's sacrifice, mentioned Gen. xv. 9-17. is given, instead of the burning lamp passing between the divided pieces of the victim, ver. 17. Abraham is represented as standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapt in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented, is most exquisitely finished. This notion of the manner in which divine intimations were given, was not peculiar to the As the Spirit gave them utterance.] The word arodbɛyyeJews and Arabians; it exists in all countries; and the glories Bat, seems to imply such utterance as proceeded from imme which appear round the heads of Chinese, Hindoo, and Chris-diate inspiration, and included oracular communications. tian saints, real or supposed, were simply intended to signify that they had especial intercourse with God: and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian na tions of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's tem ple 2 Chron. vii. 1–3. The Greek and Roman heathens had similar notions of the manner in which divine communications were given; strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the deity's regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth; and partly by means of the Greek version of the Sep tuagint, made nearly 300 years before the Christian era A flume of fire seen upon the head of any person, was among the heathens, considered as an omen from their gods, that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive col. lection of them. I shall quote but one, which almost every reader of the Æneid of Virgil will recollect: Talia vociferans, gemitu tectum omne replebat; Da auxilium, pater atque hæc omnia firma. VIRG. EN ii. v. 679. 4. To speak with other tongues] At the building of Babel, the language of the people was confounded; and in conse quence of this, they became scattered over the face of the earth: at this foundation of the Christian church, the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd, and superintendent (ETOKоros) of all souls. 5. Devout men, out of every nation] Either by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the pass-over, and for purposes of traffic; or proselytes to Judaism, who had come up for the same purpose: for I cannot suppose that the term avopes evλaßeis, devout men, can be applied to any other. At this time there was scarcely a com mercial nation under heaven, where the Jews had not been scattered for the purpose of trade, merchandise, &c. and from all these nations, it is said, there were persons now present at Jerusalem. 6. When this was noised abroad] If we suppose that there was a considerable peal of thunder, which followed the escape of a vast quantity of electric fluid, and produced the mighty rushing wind, already noticed on ver. 2. then the whole city must have been alarmed; and as various circumstances might direct their attention to the temple; having flocked thither, they were further astonished and confounded to hear the disciples of Christ addressing the mixed multitude in the languages of the different countries from which these people had come. Every man heard them speak in his own language] We may naturally suppose, that as soon as any person presented himself to one of these disciples, he, the disciple, was immediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately enabled to address him in Latin-if a Grecian, in Greek—21 Arab, in Arabic, and so of the rest. 7. Are not all these-Galileans?] Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and consequently, naturally ignorant of Rose languages which they now speak so fluently. 8. How hear we every man in our own tongue] Some have supposed from this, that the miracle was not so much wronght on the disciples, as on their hearers: imagining that although the disciples spoke their own tongue; yet every man so understood what was spoken as if it had been spoken in the language in which he was born. Though this is by no means so likely as the opinion which states, that the disciples themselves spoke all these different languages; yet the miracle is the same, howsoever it be taken: for it must require as inuch of the miraculous power of God to enable an Arab to understand a Galilean, as to enable a Galilean to speak Arabic. But that the gift of tongues was actually given to the apostles, we have the fullest proof; as we find particular ordinances laid 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one 13 Others mocking said, These men are full of new wine. 1 11.14. Gal. 4, 25.—m Flos. 9.12. Luke 9. 43,-n 1 Thess. 5.7.—o Isa. 44. 3. down by those very apostles, for the regulation of the exercise of this gift, see 1 Cor. xiv. 1, &c. 9. Parthians] Parthia anciently included the northern part of modern Persia: it was situated between the Caspian Sea and Persian Gulf; rather to the eastward of both. Medes] Media was a country lying in the vicinity of the Caspian Sea: having Parthaa on the cast; Assyria on the south; and Mesopotamia on the west. Elamites] Probably inhabitants of that country now called Persia: both the Medes and Elamites, were a neighbouring people, dwelling beyond the Tigris. the disciples. dwell at Jerusalem, be this known unto you, and hearken to 16 But this is that which was spoken by the prophet Joel; Ezek. 11.19. & 36.27. Joel 2.28, 29. Zech. 12.10. John 7.38.-p Chap. 10. 45. appear strange that there could be found Jews in so many different countries; some of which were very remote from the others. But there is a passage in Philo's embassy to Caius, which throws considerable light on the subject. In a letter sent to Caius by king Agrippa, he speaks of "the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea; not only into the neighbouring countries, such as Egypt, Phoenicia, Syria, and Colosyria; but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the innermost parts of Pontus Mesopotamia] Now Diarbec, in Asiatic Turkey; situated also into the regions of Europe, Thessaly, Beotia, Macedonia, between the rivers Tigris and Euphrates; having Assyria Ætolia, Attica, Argos, Corinth, and the principal parts of Pelo on the east; Arabia Deserta with Babylonia on the south; ponnesus. Not only the continents and provinces, (says he,) Syria on the west; and Armenia on the north. It was called are full of Jewish colonies, but the most celebrated isles Padan-aram by the ancient Hebrews; and by the Asiatics is also, Eubea, Cyprus, and Crete, not to mention the countries now called Maverannhar, i. e. the country beyond the river. beyond the Euphrates. All these, (a small part of Babylon Judea] This word has exceedingly puzzled commentators and some other prefectures excepted, which possess fertile and critics and most suspect that it is not the true reading. territories,) are inhabited by Jews. Not only my native city Bp. Pearce supposes, that datav, is an adjective, agreeing entreats thy clemency, but other cities also, situated in differ with MeroTarapay, and translates the passage thus: the ducellent parts of the world, Asia, Europe, Africa, both islands, sea ers in Jewish Mesopotamia. He vindicates this translation, coasts, and inland countries." PHILONIS Opera, edit. Mangey, by showing, that great numbers of the Jews were settled in vol. ii. p. 587. this country: Josephus says that the ten tribes remained in this country till his time; that "there were countless myriads of them there, and that it was impossible to know their numbers." Mplaces azεipoi, kai apropos yvwoonvai un dvvapevat. See Ant. lib. xv. c. 2. s. 2. and c. 3. s. 1. Bell Jud. lib. i. c. 1, 2. This interpretation, however ingenious, does not comport with the present Greek text. Some imagine that lovdatar, is not the original reading; and therefore they have corrected it into Syriam, SYRIA; Armeniam, ARMENIA; Indiav, INDIA; Avdtav, LYDIA; Ivovpatar, IDUMɛa; Bilvviav, BITHYNIA; and Kiλixtav, CILICIA: all these stand on very slender authority, as may be seen in Griesbach; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking were known to be Galileans; now the Galilean dialect was certainly different from that spoken in Judea-the surprise was occa-yλevkovs cannot mean the mustum or new wine, as there could sioned by a Jew being able to comprehend the speech of a Galilean, without any interpreter, and without difficulty; and yet it is not easy to suppose that there was such a difference between the two dialects, as to render these people wholly un-grapvλns, πoiy marηon. Gleucus is that which distils from intelligible to each other. CAPPADOCIA Was an ancient kingdom of Asia, compre. hending all that country that lies between Mount Taurus and the Euxine Sea. PONTUS) Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia; bounded on the east by Col. chis: on the west by the river Halys; on the north by the Black Sea; and on the south by Armenia minor. The famous Mithridates was king of this country; and it was one of the last which the Romans were able to subjugate. ASIA] Meaning probably Asia Minor; it was that part of Turkey in Asia now called Natolia. 10. PHRYGIA] A country in Asia Minor, southward of Pontus. PAMPHYLIA] The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean Sea. EGYPT] A very extensive country of Africa, bounded by the Mediterranean on the north; by the Red Sea and the Isth mus of Suez, which divide it from Arabia on the east; by Abyssinia or Ethiopia on the south; and by the deserts of Barca and Nubia on the west. It was called Mizraim by the ancient Hebrews, and now Mear by the Arabians. It extends 600 miles from north to south; and from 100 to 250 in breadth from east to west. It is worthy of remark, that almost all the places and provinces mentioned by St. Luke, are mentioned also in this letter of King Agrippa. These being all Jews or proselytes, could understand in some measure, the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done; and to be themselves, subjects of his mighty working. These, on their return to their respective countries, would naturally proclaim what things they saw and heard; and by this, the way of the apostles was made plain; and thus Christianity made a rapid progress over all those parts, in a very short time after the resurrection of our Lord. 13. These men are full of new wine.] Rather sweet wine, for be none in Judea so early as Pentecost. The Acuxos, gleucus, seems to have been a peculiar kind of wine, and is thus de scribed by Hesychius and Suidas: TAvxos, тo аñoσтаyμа TAS the grape before it is pressed. This must be at once both the Aufidius first, most injudicious, quaff'd For lenient must, will better cleanse the reins.-FRANCIS. 14. Peter standing up with the eleven] They probably spoke by turns, not altogether; but Peter began the discourse. All ye that dwell at Jerusalem] Οἱ κατοικούντες would be better translated by the word sojourn; because these were not inhabitants of Judea, but the strangers mentioned in verses 9, 10, and 11. who had come up to the feast. 15. But the third hour of the day.] That is, about nine o'clock in the morning, previously to which, the Jews scarcely ever ate or drank; for that hour was the hour of prayer. This custom appears to have been so common, that even the most intemperate among the Jews were not known to transgress it: Peter therefore spoke with confidence, when he said, these are not drunken-seeing it is but the third hour of the day, previously to which,even the intemperate did not use wine. 16. Spoken by the prophet Joel] The prophecy which he delivered so long ago, is just now fulfilled; and this is another Strangers of Rome] Persons dwelling at Rome, and speak-proof that Jesus whom ye have crucified, is the Messiah. ing the Latin language, partly consisting of regularly descended Jews and proselytes to the Jewish religion. LYBIA] In a general way, among the Greeks, signified Africa: but the northern part, in the vicinity of Cyrene, is here meant. CYRENE) A country in Africa on the coast of the Mediterranean Sea; southward of the most western point of the island of Crete. 11. Cretes Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean Sea; now called Candia. Arabians] Natives of Arabia, a well known country of Asia, having the Red Sea on the west; the Persian Gulf on the east; Judea on the north; and the Indian Ocean on the south. The wonderfal works of God] Such as the incarnation of Christ; his various miracles, preaching, death, resurrection, and ascension; and the design of God to save the world through him. From this one circumstance we may learn that all the people enumerated above, were either Jews or proselytes; and that there was probably none that could be, strictly speaking, called heathens among them. It may at first 17. In the last days] The time of the Messiah; and so the phrase was understood among the Jews. I will pour out my Spirit upon all flesh] Rabbi T'anchum says, "When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text each individual prophet, prophesied but in the times of the Messiah, all the Israelites shall be prophets." And this they build on the prophecy quoted in this place by Peter. Your sons and your daughters shall prophesy] The word prophesy is not to be understood here as implying the knowledge and discovery of future events: but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ. Your young men shall see visions, &c.] These were two of the various ways, in which God revealed himself under the your daughters shall prophesy, and your young men shall 18 And on my servants and on my handmaidens I will pour 22 Ye men of Israel, hear these words: Jesus of Nazareth, a q Ch.21.9 Ch. 21.4, 9, 10. 1 Cor. 12. 10, 25. & 14.1, &c.- Joel 2.30, 31.- Matt. Old Testament. Sometimes he revealed himself by a symbol, By dreams he discovered his will in numerous instances; see the remarkable case of Joseph, Gen. xxxvii. 5, 9. of Jacob, Gen. xxxii. 1, &c. xlvi. 2, &c. of Pharaoh, Gen. xli. 1-7. of Nebuchadnezzar, Dan. iv. 10-17. For the different ways in which God communicated the knowledge of his will to mankind, see the note on Gen. xv. 1. 18. On my servants and on my hand-maidens] This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man; these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit. 19. I will show wonders] It is likely that both the prophet and the apostle refer to the calamities that fell upon the Jews at the destruction of Jerusalem; and the fearful signs and portents that preceded these calamities. See the notes on Matt. xxiv. 5-7. where these are distinctly related. Blood, fire, and vapour of smoke] Skirmishes and assassinations over the land; and wasting the country with fire and sword. 20. The sun shall be turned into darkness, and the moon into blood] These are figurative representations of eclipses, intended, most probably, to point out the fall of the civil and ecclesiastical state in Judea; see the notes on Matt. xxiv. 29. That the SUN is darkened, when a total eclipse takes place, and that the MOON appears of a bloody hue, in such circumstances, every person knows. 21. Whosoever shall call on the name of the Lord, shall be saved.] The predicted ruin is now impending; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known; and that ALL the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on Matt. xxiv. 13. 22. A man approved of God] Arodedetypevov, celebrated, famous. The sense of the verse seems to be this: Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs; and all these done in such profusion as had never been done by the best of your most accredited prophets. And these signs, &c. were such as demonstrated his divine mission. 23. Him being delivered by the determinate counsel] Bp. Pearce paraphrases the words thus: Him having been given forth: i. e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in John i. 14. see also chap. iv. 23. Kypke contends that exdorov, delivered, does not refer to GOD, but to Judas the traitor: "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting." By the determinate counsel, wpiouevn Bovin; that counsel of God which defined the time, place, and circumstance, according (payvaet) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to show the Jews, that it was not through Christ's weakness, or inability to defend himself, that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, Rev. xiii. 8. to give his Son a sacrifice for sin; and the treachery of Judas, and the malice of the Jews, were only the incidental means by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice; but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter. 340 have crucified and slain: death: because it was not possible that he should be holden of it. 26 Therefore did my heart rejoice, and my tongue was glad; thou suffer thine Holy One to see corruption. x Chap. 5. 30-y Verse 32. Chap. 3, 15. & 4. 10. & 10.40. & 13.30,34. & 17.31. Rom 4.24.& 8.11. 1 Cor.6.14.& 15. 18. 2 Cor. 4. 14. Gal.1.1. Eph.1.20. Col.2.12. 1 Thess 1.10. Heb. 13.20. 1 Pet. 1.21.- Psa, 16.S fers to the Romans, and not to the Jews; the former being the agents to execute the evil purposes of the latter. It is By wicked hands have crucified and slain] I think this rewell known that the Jews acknowledged, that they had no power to put our Lord to death, John xviii. 31. and it is as well known that the punishment of the cross was not a Jewish but a Roman punishment: hence we may infer, that by dia xemeant, being called avopot, without law, because they had no revelation from God; whereas the others had what was em pov avopov, by the hands of the wicked, the Romans are phatically termed o vouos Tov Ocov, the law of God, by which they profess to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans. up to death; so God alone raised him up from death. that this expression means, the dissolving of those bonds or tic and Vulgate, have Adov, of hell, or the place of separate here is made from Psal. xvi. which contains a most remarka gelist follows the Septuagint, in reading kat nyaλiagara Hades, that is, the state of separate spirits, or the state of the shalt return, was a sentence pronounced on man after the the way from the region of death, or state of the dead and 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see cor. ruption. 32 This Jesus hath God raised up, whereof we all are wit nesses. 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, hei hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right band, ▲ Or, I may-b) Kings 2 10. Ch. 13.36 329 Rein.1.3 2 Timm2.8 Psa. 16, 10, 5. Phil 2.9. Heb. 10. 12-h John 14.26. & 2 Sam.7.12, 13. Pan. 132. 11. Luke 1. Ch. 13.3-e Verze 24.- Ch.1.3-g Ch. 15.26. & 16.7, 13. Ch.1.4. live the same kind of life, as I had before I gave up my life for the sin of the world. Let me speak freely-of the patriarch David] In Midris Tillin, it is said, in a paraphrase on the words, my flesh also shall rest in hope, "neither worm nor insect had power over David " It is possible that this opinion prevailed in the time of St. Peter; and if so, his words are the more pointed and forcible: and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, &c. is not to be applied to David himself, appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again, but his soul was left eis ádov, in the state of the dead, and He saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul et adov, from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage Hieros. Chagig. fol. 78. Rab. Jose saith, David died at Pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence and may be easily applied to him, of whom David was a type. 30 According to the flesh, he would raise up Christ] This whole clause is wanting in ACD, one of the Syriac, the Cop. Lie, Ethiopic, Armenian, and Vulgate; and is variously entered in others. Griesbach rejects it from the text, and professor White says of the words, "certissime delenda," they should doubtless be expunged. This is a gloss, says Schoetigen, that has crept into the text, which I prove thus: 1. The Syriac and Vulgate, the most ancient of the versions, have not these words. 2. The passage is consistent enough and intelligible without them. 3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse. The passage, therefore, according to Bp. Pearce, should be read thus, Therefore be ing a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to sit on his throne; and fore. seeing that he (God) would raise up Christ, he spake of the resurrection of Christ, &c. "In this translation the words which Peter quotes for David's, are exactly the same with what we read in the Psalm above-mentioned: and the circumstance of David's foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the ath; but is only made to be Peter's assertion, that David as a prophet, did foresee it, and meant it." 31. That his soul was not left in hell] The words avrov, his soul, are omitted by ABCD., Syriac, Coptic, Ethiopic, and Vulgate. Griesbach has left them out of the text, and Professor White says again, certissime delenda. The passage may be thus read: "he spake of the resurrection of Christ, that he was not left in hades, neither did his flesh see corruption." For the various readings in this and the preceding verse, see Griesbach. 32 Whereof we all are witnesses.] That is, the whole 120 saw him after he rose from the dead; and were all ready, in the face of persecution and death, to attest this great truth. 33. By the right hand of God exalted] Raised by omnipofence to the highest dignity in the realms of glory, to sit at the right hand of God, and administer the laws of both worlds. The promise of the Holy Ghost] This was the promise that he had made to them a little before he suffered, as may be seen in John xiv. and xvi. and after he had risen from the dead. Luke xxiv. 49. and which, as the apostle says, was now shed forth. 34. David is not ascended] Consequently, he has not sent forth this extraordinary gift; but it comes from his Lord, of whom he said, the Lord said unto my Lord, &c. See the note on these words, Matt. xxii. 44. 35. Until I make thy foes thy footstool.] It was usual with conquerors to put their feet on the necks of vanquished lead ers; as emblematical of the state of subjection to which they were reduced, and the total extinction of their power. By quoting these words, Peter shows the Jews, who continued enemies to Christ, that their discomfiture and ruin must ne cessarily take place; their own king and prophet having predicted this in connexion with the other things which had al resurrection of Christ. 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. m 37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Peter said unto them, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost. 39 For the promise is unto you, and to your children, and P to all that are afar off, even as many as the Lord our God shall cal'. 40 And with many other words did he testify and exhort, say. ing, Save yourselves from this untoward generation. 41 Then they that gladly received his word were baptized: and the same day, there were added unto them, about three thousand souls. iCh. 10 45. Eph.4.8-k Psa.110.1. Matt. 22. 44. 1 Cor. 15.25, Eph. 1.20. Heb. 1. 13-1 Ch.5.31m Zech. 12. 10. Luke 3. 10. Ch.9.6. & 16.30-n Luke 24.47. Ch.3. 19.- Joel 2.28. Ch.3.2.5-p Ch.10.45. & 11.15, 18. & 14.27. & 15.3,8,14. Eph.2.13,17. ready been so literally and circumstantially fulfilled. This conclusion had the desired effect, when pressed home with the strong application in the following verse. 36. Both Lord and Christ.] Not only the Messiah, but the supreme Governor of all things and all persons, Jews and Gentiles, angels and men. In the preceding discourse, Peter assumes a fact, which none would attempt to deny, viz. that Jesus had been lately crucified by them. He then, 1. Provės his resurrection. 2. His ascension. 3. His exaltation to the right hand of God. 4. The effusion of the Holy Spirit, which was the fruit of his glorification, and which had not only been promised by himself, but foretold by their own prophets : in consequence of which, 5. It was indisputably proved, that this same Jesus, whom they had crucified, was the promised Messiah; and if so, 6. The Governor of the universe, from whose power and justice they had every thing to dread, as they refused to receive his proffered mercy and kindness. 37. When they heard this, they were pricked in their heart] This powerful, intelligent, consecutive, and interesting discourse, supported every where by prophecies and corresponding facts, left them without reply and without excuse; and they plainly saw there was no hope for them, but in the mercy of him whom they had rejected and crucified. What shall we do 7] How shall we escape those judgments, which we now see hanging over our heads? 38. Peter said unto them, Repent] Meravongate; humble yourselves before God, and deeply deplore the sins you have committed; pray earnestly for mercy, and deprecate the displeasure of incensed justice. For a definition of repentance, see on Matt. iii. 2. And be baptized every one of you] Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants. For the remission of sins] Eis apeσiv apaрriwv, in refe. rence to the remission, or removal of sins. Baptism pointing out the purifyng influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience; it only points out the grace by which this is to be done. Ye shall receive the gift of the Holy Ghost) If ye faithfully use the sign, ye shall get the substance. Receive the bap. tism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by being baptized in the name of Christ, that men took upon themselves the profession of Christianity; and it was in consequence of this, that the disciples of Christ were called CHRISTIANS. 39. For the promise is unto you] Jews of the land of Judea: not only the fulfilment of the promise which he had lately recited from the prophecy of Joel was made to them; but in this promise was also included, the purification from sin, with every gift and grace of the Holy Spirit. To all that are afar off] To the Jews wherever dispersed, and to all the Gentile nations: for, though St. Peter had not as yet a formal knowledge of the calling of the Gentiles, yet the Spirit of God, by which he spoke, had undoubtedly this in view; and therefore the words are added, even as many as the Lord our God shall call; i. e. all to whom, in the course of his providence and grace, he shall send the preaching of Christ crucified. 40. Save yourselves from this untoward generation] Separate yourselves from them; be ye saved, owOnre: the pow er is present with you, make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans. 41. They that gladly received his word] The word aruevos, which signifies joyfully, readily, willingly, implies that they approved of the doctrine delivered that they were glad to hear of this way of salvation; and that they began imme. diately to act according to its dictates. This last sense is well expressed in a similar phrase by Josephus, when speaking of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, at os agueros dezapeval rays doyous 42 And they continued steadfastly in the apostles' doc- 43 And fear came upon every soul; and many wonders and 44 And all that believed were together, and had all things q Verse 46. Ch. 1.14. Rom. 12.12. Eph.6. 18. Col.4.2. Heb. 10.25.-r Mark 16.17. avvηcσav aurois, Ant. 1. iv. c. 4. Then they who approved of Were added-three thousand souls] IIpocere@noav, they went over from one party to another. The Greek writers make use of this verb to signify that act by which cities, towns, or provinces, changed their masters, and put themselves under another government. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine; and acknowledging that Christ was come; and that he who was lately crucified by the Jews, was the promised and only Messiah; and in this faith they were baptized. These 3000 were not converted under one discourse, nor in one place, nor by one person. All the apostles preached; some in one language, and some in another: and not in one house; for where was there one at that time, that could hold such a multitude of people? For out of the multitudes that heard, 3000 were converted; and if one in five was converted, it must have been a very large proportion. The truth seems to be this: All the apostles preached in different parts of the city, during the course of that day: and in that day, Tη nuɛpа EKELVη, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place, is the fulfilment of the prophecy in Psalm cx. 1, &c. The Lord said unto my Lord, Sit thou on my right hand; this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, ver. 3. This was the day of his power; and while the apostles proclaimed his death, resurrection, and ascension, the people came willingly in, and embraced the doctrines of Christianity. 42. They continued steadfastly in the apostles' doctrine] They received it, retained it, and acted on its principles. And fellowship] Kovovia, community; meaning association for religious and spiritual purposes. The community of goods cannot be meant; for this is mentioned verses 44, 45. where it is said, they had all things common. And in breaking of bread] Whether this means the holy eucharist, or their common meals, is difficult to say. The Syriac understands it of the former. Breaking of bread, was that act which preceded a feast or meal: and which was performed by the master of the house, when he pronounced the blessing: what we would call grace before meat. See the form on Matt. xxvi. 26. And in prayers.] In supplications to God for an increase of grace and life in their own souls: for establishment in the truth which they had received; and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic church! 1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner-stone. 2. They continued steadfastly in that doctrine, which they had so evidently received from God. 3. They were separated from the world and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith. 4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them. 5. They continued in prayers; knowing that they could be no longer faithful than while they were upheld by their God; and knowing also, that they could not expect his grace to support them, unless they humb'v and earnestly prayed for its continuance. 43. And fear came upon every soul] Different MSS. and Versions read this clause thus, And GREAT fear and TREMBLING came upon every soul in JERUSALEM. For several weeks past, they had a series of the most astonishing miracles wrought be fore their eyes; they were puzzled and confounded at the manner in which the apostles preached; who charged them home with the deliberate murder of Jesus Christ; and who attested in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit, which they now witnessed, as a proof of his resur342 ple, and w breaking bread from house to house, did eat their 46" And they, continuing daily with one accord in the temmeat with gladness and singleness of heart, 47 Praising God, and having favour with all the people. And the Lord added to the church daily, such as should be saved. u Ch.1.14.- Luke 24. 53 Ch. 5.42-w Ch.20.7.-x Or, at home-y Luke 2.52. Ch.4.33 Rom. 14.18.-z Ch.5.14.& 11.24. rection and ascension: and that this very person whom they had crucified, was appointed by God to be the Judge of quick and dead. They were in consequence stung with remorse, ders and signs continually wrought by the apostles were at once proofs of the celestial origin of their doctrine and misand were apprehensive of the judgments of God; and the soonsion, and of their own baseness, perfidy, and wickedness. those who conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of 44. And all that believed] O OTEVOVTES the believers, i. e. Jesus Christ; and had, in consequence, received redemption in his blood. in one time, chap. iii. 1. or in one place, chap. ii. 1. or in one thing. The last of these three senses seems to be the most Were together] ET TO AUTO. "These words signify either, proper here; for it is not probable that the believers, who were then 3000 in number, ver. 41. besides the 120 spoken of chap. i. 15. were used all to meet at one time, or in one place in Jerusalem." See Bp. Pearce. understood. At all the public religious feasts in Jerusalem, They were present at all the times of public worship, and select companies who were contiguous to each other, frequent- genuine Christian fellowship. They ate their bread: they had all their spiritual and temporal blessings; seeing him in all Jew, would naturally esteem these for the simplicity, purity, |