THE ACTS OF THE APOSTLES CHAPTER 2
Verse 1. And when the day of Pentecost. The word Pentecost is a Greek
word, signifying the fiftieth part of a thing; or the fiftieth in
order. Among the Jews it was applied to one of their three great feasts
which began on the fiftieth day after the Passover. This feast was
reckoned from the sixteenth day of the month ABIB, or April, or the
second day of the Passover. The paschal lamb was slain on the
fourteenth of the month at even, (Leviticus 23:5); on the fifteenth of
the month was a holy convocation--the proper beginning of the feast; on
the sixteenth was the offering of the first-fruits of harvest, and from
that day they were to reckon seven weeks, i.e., forty-nine days to
the feast called the feast of Pentecost, so that it occurred fifty
days after the first day of the feast of the Passover. This feast was
also called the feast of weeks, from the circumstance that it
followed a succession of weeks, Exodus 34:22; Numbers 28:26; Deuteronomy 16:10. It
was also a harvest festival, and was accordingly called the feast of
harvest. And it was for this reason that two loaves made of new meal
were offered on this occasion as first-fruits, Leviticus 23:17,20
Numbers 28:27-31.
Was fully come. When the day had arrived. The word means here simply,
had come. Comp. Mark 1:15; Luke 1:57. This fact is mentioned, that
the time of the Pentecost had come, or fully arrived, to account for what
is related afterwards, that there were so many strangers and foreigners
present. The promised influences of the Spirit were withheld until the
greatest possible numbers of Jews should be present at Jerusalem at the
same time, and thus an opportunity be afforded of preaching the gospel
to vast multitudes in the very place where the Lord Jesus was crucified,
and also an opportunity be afforded of sending the gospel by them
into distant parts of the earth.
They were all. Probably not only the apostles, but also the one
hundred and twenty mentioned in Acts 1:15.
With one accord. See Acts 1:14. It is probable they had continued
together until this time, and given themselves entirely to the business
of devotion.
In one place. Where this was cannot be known, Commentators have been
much divided in their conjectures about it. Some have supposed it was in
the upper room mentioned, (Acts 1:13;) others that it was a room in
the temple; others that it was in a synagogue; others that it was in
the promiscuous multitude that assembled for devotion in the courts of
the temple. See Acts 2:2. It has by many been supposed that this
took place on the first day of the week, that is, on the Christian
Sabbath. But there is a difficulty in establishing this. There was
probably a difference among the Jews themselves on this subject.
The law said that they should reckon seven Sabbaths, that is, seven
weeks, "from the morrow after the Sabbath," Leviticus 23:15. By
this Sabbath the Pharisees understood the second day of the Passover,
on whatever day of the week it occurred, which was kept as a holy
assembly, and might be called a Sabbath. But the Caraite Jews, or
those who insisted on a literal interpretation of the Scriptures,
maintained that by the Sabbath here was meant the usual Sabbath,
the seventh day of the week. Consequently with them the day of
Pentecost always occurred on the first day of the week; and if
the apostles fell in with their views, the day was fully come on what is
now the Christian Sabbath. But if the views of the Pharisees were
followed, and the Lord Jesus had with them kept the Passover on
Thursday, as many have supposed, then the day of Pentecost would
have occurred on the Jewish Sabbath, that is, on Saturday.--Kuinoel;
Lightfoot. It is impossible to determine the truth on this subject. Nor
is it of much importance. The day of Pentecost was kept by the
Jews also as a festival to commemorate the giving of the law on
Mount Sinai.
{a} "the day of Pentecost" Leviticus 23:15
{b} "they were all in one accord" Acts 1:14
{*} "accord" or, "consent"
Verse 2. And suddenly. It burst upon them at once. Though they
were waiting for the descent of the Spirit, yet it is not probable that
they expected it in this manner. As this was an important event,
and one on which the welfare of the church depended, it was proper
that the gift of the Holy Spirit should take place in some striking
and sensible manner, so as to convince their own minds that the
promise was fulfilled, and so as deeply to impress others with the
greatness and importance of the event.
There came a sound. \~hcov\~. This word is applied to any noise or
report. Hebrews 12:19, "The sound of a trumpet." Luke 4:37,
"The fame of him," etc. Comp. Mark 1:28.
From heaven. Appearing to rush down from the sky. It was fitted,
therefore, to attract their attention no less from the direction
from which it came, than on account of its suddenness and violence.
Tempests blow, commonly, horizontally. This appeared to come from above;
and this is all that is meant by the expression, "from heaven."
As of a rushing mighty wind. Literally, "as of a violent wind or
gale," borne along--\~feromenhv\~--, sweeping along like a tempest.
Such a wind is sometimes borne along so violently, and with such a noise,
as to make it difficult even to hear the thunder in the gale. Such
appears to have been the sound of this remarkable phenomenon. It does
not appear that there was any wind; all might have been still; but the
sudden sound was like such a sweeping tempest. It may be remarked,
however, that the wind in the sacred Scriptures is often put as an
emblem of a Divine influence. It is invisible, yet mighty; and thus
represents the agency of the Holy Spirit. The same word in Hebrew,
(\^Hebrew\^,) and in Greek, \~pneuma\~ is used to denote both. The mighty
power of God may be denoted also by the violence of a mighty tempest,
1 Kings 19:11; Psalms 29; 104:3; 18:10. And thus Jesus by his breath
indicated to the apostles the conferring of the Holy Ghost,
John 20:22. In this place the sound as of a gale was emblematic
of the mighty power of the Spirit, and of the great effects which
his coming would accomplish among men.
And it filled. Not the wind filled, but the sound. This is
evident,
(1.) because there is no affirmation that there was any wind.
(2.) The grammatical structure of the sentence will admit no other
construction. The word "filled" has no nominative case but "the sound."
And suddenly there was a sound as of a wind, and (the sound) filled
the house. In the Greek, the word "wind" is in the genitive or possessive
case. It may be remarked here, that this miracle was really far more
striking than the common supposition makes it to have been. A tempest
might have been terrific. A mighty wind might have alarmed them. But
there would have been nothing unusual or remarkable in it. Such things
often occurred; and the thoughts would have been directed of course
to the storm as an ordinary, though perhaps alarming occurrence.
But when all was still--when there was no storm, no wind, no rain,
no thunder, such a rushing sound must have arrested their attention;
and directed all minds to so unusual and unaccountable an occurrence.
All the house. Some have supposed that this was a room in or near
the temple. But as the temple is not expressly mentioned, this is
improbable. it was probably the private dwelling mentioned in
Acts 1:12. If it be said that such a dwelling could not contain so
large a multitude as soon assembled, it may be replied that their
houses had large central courts, See Barnes "Matthew 9:2", and that
it is not affirmed that the transaction recorded in this chapter
occurred in the room which they occupied. It is probable that it
took place in the court and around the house.
{c} "it filled all the house" Acts 4:31
Verse 3. And there appeared unto them. There were seen by them,
or they saw. They were first seen by them in the room before they rested
on the heads of the disciples. Perhaps the fire appeared at first as
scintillations or coruscations, until it became fixed on their heads.
Tongues. \~glwssai\~. The word tongue occurs often in the
Scriptures to denote the member which is the instrument of taste and
speech, and also to denote language or speech itself. It is also
used,
as with us, to denote that which in shape resembles the tongue.
Thus Joshua 7:21,24, (in Hebrew,) "a tongue of gold," i.e., a wedge
of gold; Joshua 10:5; 18:19; Isaiah 11:15, "The tongue of the sea," i.e., a
bay or gulf. Thus also we say a tongue of land. The phrase "tongue of
fire" occurs once, and once only, in the Old Testament: Isaiah 5:24,
"Therefore as the fire devoureth the stubble (Heb., tongue of fire,)
and the flame consumeth," etc. In this place the name tongue is given
from the resemblance of a pointed flame to the human tongue. Anything
long, narrow, and tending to a point, is thus in the Hebrew called
a tongue. The word here means, therefore, slender and pointed
appearances of flame; perhaps at first moving irregularly around the
room.
Cloven. Divided, separated. \~diamerizomenai\~, from the verb to divide,
or distribute into parts. Matthew 27:35, "They parted his
garments." Luke 22:17, "Take this, (the cup,) and divide it among
yourselves." Probably the common opinion is that these tongues or
flames were, each one of them, split, or forked, or cloven. But this
is not the sense of the expression. It means that they were separated or
divided one from another; not one great flame, but broken up, or
cloven into many parts; and probably moving without order in the room.
In the Syriac it is, "And there appeared unto them tongues which divided
themselves, like fire, and sat upon each of them." The old Ethiopic
version reads it, "And fire, as it were, appeared to them, and sat on
them."
And it sat upon each of them. Or rested, in the form of a lambent
or gentle flame, upon the head of each one. This evinced that the
prodigy was directed to them, and was a very significant emblem of
the promised descent of the Holy Spirit. After the rushing sound,
and the appearance of the flames, they could not doubt that here
was some remarkable interposition of God. The appearance of fire,
or flame, has always been regarded as a most striking emblem of the
Divinity. Thus, (Exodus 3:2,3) God is said to have manifested
himself to Moses in a bush which was burning, yet not consumed.
Thus, (Exodus 19:16-20,) God descended on Mount Sinai in the
midst of thunders, and lightnings, and smoke, and fire--striking
emblems of his presence and power. See also Genesis 15:17. Thus,
(Deuteronomy 4:24,) God is said to be "a consuming fire." Comp.
Hebrews 12:29; Ezekiel 1:4; Psalms 18:12-14. The classic reader will
also instantly recall the beautiful description in Virgil.--AEniad, b.
ii. 680--691. Other instances of a similar prodigy are also recorded
in profane writers.--Pliny, H. N. 2, 37; Livy, i. 39. These appearances
to the apostles were emblematic, doubtless,
(1.) of the promised Holy Spirit, as a Spirit of purity and of power.
The prediction of John the Baptist, "He shall baptize you with the Holy
Ghost, and with fire," (Matthew 3:11,) would probably be recalled at
once to their memory.
(2.) The peculiar appearance, that of tongues, was an emblem of
the diversity of languages which they were about to be able to utter. Any
form of fire would have denoted the presence and power of God; but a
form was adopted expressive of the case. Thus, any appearance
at the baptism of Jesus might have denoted the presence and approbation
of God; but the form chosen was that of a dove descending; expressive
of the mild and gentle virtues with which he was to be imbued. So in
Ezekiel 1:4, any form of flame might have expressed the presence of
God; but the appearance actually was emblematical of his Providence.
In the same way the appearance here expressed their peculiar endowments
for entering on their great work--the ability to speak powerfully
with new tongues.
{*} "cloven" or, "divided"
Verse 4. Were all filled with the Holy Ghost. Were entirely under his
sacred influence and power. See Barnes " :". To be
filled with anything is a phrase denoting that all the faculties are
pervaded by it, engaged in it, or under its influence. Acts 3:10,
"Were filled with wonder and amazement;" Acts 5:17, "Filled with
indignation;" Acts 13:45, "Filled with envy;" Acts 13:52, "Filled
with joy, and with the Holy Ghost."
Began to speak with other tongues. In other languages than their
native tongue. The languages which they spoke are specified in
\\@Ac 2:9-11\\.
As the Spirit gave them utterance. As the Spirit gave them power to
speak. This language implies plainly that they were now endued with a
faculty of speaking languages which they had not before learned. Their
native tongue was that of Galilee, a somewhat barbarous dialect of the
common language used in Judea, the Syro-Chaldaic. It is possible
that some of them might have been partially acquainted with the
Greek and Latin, as both of them were spoken among the Jews to
some extent; but there is not the slightest evidence that they were
acquainted with the languages of the different nations afterwards
specified. Various attempts have been made to account for this
remarkable phenomenon, without supposing it to be a miracle. But
the natural and obvious meaning of the passage is, that they were
endowed by the miraculous power of the Holy Ghost with ability to
speak foreign languages, and languages to them before unknown.
It does not appear that each one had the power of speaking all
the languages which are specified, (Acts 2:9-11,) but that this ability
was among them, and that together they could speak these languages;
probably some one, and some another. The following remarks may perhaps
throw some light on this remarkable occurrence:
(1.) This ability was predicted in the Old Testament, (Isaiah 28:11),
"With another tongue will he speak to this people." Comp. 1 Corinthians 14:21,
where this passage is expressly applied to the power of speaking foreign
languages under the gospel.
(2.) It was predicted by the Lord Jesus that they should have this power.
Mark 16:17, "These signs shall follow them that believe--they
shall speak with new tongues."
(3.) The ability to do it existed extensively and long in the church.
1 Corinthians 12:10,11, "To another divers kinds of tongues; to another the
interpretation of tongues: but all these worketh that one and the
selfsame Spirit;" 1 Corinthians 12:28, "God hath set in the church--
diversities of tongues;" 1 Corinthians 12:30; 14:2,4,5,6,9,13,14,18,19,22,23,
1 Corinthians 14:27,39. From this it appears that the power was well known in
the church, and was not confined to the apostles. This also may show that,
in the case in the Acts, the power was conferred on other members of the
church as well as the apostles.
(4.) It was very important that they should be endowed with this power
in their great work. They were going forth to preach to all nations; and
though the Greek and Roman tongues were extensively spoken, yet their
use was not universal; nor is it known that the apostles were skilled in
those languages. To preach to all nations, it was indispensable that they
should be able to understand their language. And it was necessary that
they should be endowed with ability to speak them without the slow
process of being compelled to learn them.
(5.) One design was to establish the gospel by means of miracles. Yet no
miracle could be more striking than the power of conveying their
sentiments at once into all the languages of the earth. When it is
remembered what a slow and toilsome process it is to learn a foreign
tongue, this would be regarded by the heathen as one of the most striking
miracles which were ever wrought in the establishment of the Christian
faith, 1 Corinthians 14:22,24,25.
(6.) The reality and certainty of this miracle is strongly
attested by the early triumphs of the gospel. That the gospel was early
spread over all the world, and that, too, by the apostles of Jesus Christ,
by men of Galilee, is the clear testimony of all history. They preached
it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how
could this have been effected without a miraculous power of speaking
the languages used in all those places? Now, it requires the toil of
many years to speak in foreign languages; and the recorded success
of the gospel is one of the most striking attestations to the fact of the
miracle that could be conceived.
(7.) The corruption of language was one of the most decided effects of
sin, of pride and ambition, and the source of endless embarrassments and
difficulties, Genesis 11. It is not to be regarded as wonderful if one of
the effects of the plan of recovering men should be to show the power of
God over all evil; and thus to furnish striking evidence that the
gospel could meet all the crimes and calamities of men. And we may
add,
(8.) that from this we see the necessity now of training men who are
to be the missionaries to other lands. The gift of miracles is withdrawn.
The apostles, by that miracle, simply were empowered to speak other
languages. That power must still be had if the gospel is to be preached.
But it is now to be obtained, not by miracle, but by slow and careful
study and toil. If possessed, men must be taught it. They must labour
for it. And as the church is bound (Matthew 28:19) to send the gospel
to all nations, so it is bound to provide that the teachers who
shall be sent forth shall be qualified for their work. Hence one
of the reasons of the importance of training men for the holy ministry.
{a} "were all filled" Acts 1:5
{b} "began to speak with" Mark 16:17; Acts 10:46
{+} "tongues" or, "in other languages"
378
Verse 5. There were dwelling at Jerusalem. The word rendered
\~katoikountev\~ properly means to have a fixed and permanent habitation, in
distinction from another word, \~paroikountev\~, which means to have a
temporary and transient residence in a place. But it is not always
confined, to this signification; and it is not improbable that many
wealthy foreign Jews had a permanent residence in Jerusalem for
the convenience of being near the temple. This was the more probable,
as about that time the Messiah was expected to appear, Matthew 2.
Jews. Jews by birth; of Jewish descent and religion.
Devout men. \~andrev eulabeiv\~. Literally, men of cautious and circumspect
lives, who lived in a prudent manner. The term is applied to men
who were cautious about offending God; who were careful to observe his
commandments. It hence is a general expression to denote pious or
religious men. Acts 8:2, "And devout men carried Stephen to his
burial." Luke 2:25, "And the same man (Simeon) was just and devout."
The word devout means, "yielding a solemn and reverential
attention to God in religious exercises, particularly in prayer, pious,
sincere, solemn," (Webster,) and very well expresses the force of
the original.
Out of every nation under heaven. A general expression, meaning
from all parts of the earth. The countries from which they came are
more particularly specified in Acts 2:9-11. The Jews at that time
were scattered into almost all nations, and in all places had
synagogues. See Barnes "John 7:35". Still they would naturally
desire to be present as often as possible at the great feasts of the
nation in Jerusalem. Many would seek a residence there for the
convenience of being present at the religious solemnities. Many who
came up to the feast of the Passover would remain to the feast of the
Pentecost. And the consequence was, that on such occasions the city
would be full of strangers. We are told, that when Titus besieged
Jerusalem at about the feast of the Passover, there were no less than
three millions of people in the city, and this great multitude greatly
deepened the calamities arising from the siege. Josephus also
mentions an instance where great multitudes of Jews from other nations
were present at the feast of Pentecost.--Jewish Wars, b. ii. chap.
iii. & 1.
Verse 6. When this was noised abroad. When the rumour of this
remarkable transaction was spread, as it naturally would be without
delay.
Were confounded. \~sunecuyh\~. Were violently moved and agitated;
were amazed, and astonished at the remarkable occurrence.
Every man heard them speak, etc. Though the multitude spoke
different tongues, yet they now heard Galilaeans use the language
which they had learned in foreign nations.
His own language. His own dialect--\~dialektw\~. His own idiom,
whether it was a foreign language, or whether it was a modification of
the Hebrew. The word may mean either; but it is probable that the
foreign Jews would greatly modify the Hebrew, or conform almost
entirely to the language spoken in the country where they lived. We
may remark here, that this effect on the first descent of the
Holy Ghost was not peculiar to that time. A work of grace on the
hearts of men in a revival of religion will always be noised abroad.
A multitude will come together, and God often, as he did here, makes use
of this motive to bring them under the influence of religion.
Curiosity was the motive here, and it was the occasion of their
being brought under the influence of the truth, and of the conversion.
In thousands of cases, this has occurred since. The effect of what
they saw was to confound them. They made no complaint at first
of the irregularity of what was done, but were all amazed and
overwhelmed. So the effect of a revival of religion is often to
convince the multitude that it is indeed a work of the Holy One; to
amaze them by the display of his power; and to silence opposition and
cavil by the manifest presence and the power of God. A few
afterwards began to cavil, (Acts 2:13,) as some will always do in
a revival; but the mass were convinced, as will be the case always,
that this was a mighty display of the power of God.
{1} "Now when" "When this voice was made"
{*} "abroad" "The report was spread"
{2} "confounded" "troubled in mind"
Verse 7. Galilaeans. Inhabitants of Galilee. It was remarkable that
they should speak in this manner, because
(1) they were proverbially ignorant, rude, and uncivilized,
John 1:46. Hence the term Galilaeans was used as an expression
of the deepest reproach and contempt, Mark 14:70;; John 7:52.
(2.) Their dialect was proverbially barbarous and corrupt,
Mark 14:70; Matthew 26:73. They were regarded as an outlandish people,
unacquainted with other nations and languages, and hence the amazement
that they could address them in the refined language of other people.
Their native ignorance was the occasion of making the miracle more
striking. The native weakness and inability of Christian ministers
makes the grace and glory of God more remarkable in the success
of the gospel. "We have this treasure in earthen vessels, that the
excellency of the power may be of God, and not of us," 2 Corinthians 4:7.
The success which God often grants to those who are of slender
endowments and of little learning, though blessed with a humble
and pious heart, is often amazing to the men of the world. "God
hath chosen the foolish things of the world to confound the wise,"
1 Corinthians 1:27. This should teach us that no talent or attainment
is too humble to be employed for mighty purposes, in its proper
sphere, in the kingdom of Christ, and that pious effort may accomplish
much, may awe and amaze the world, and then burn in heaven with
increasing lustre for ever; while pride, and learning, and
talent may blaze uselessly among men, or kindle up the worst
passions of our nature, and then be extinguished in eternal night.
{a} "Galilaeans" Acts 1:11
Verse 8. Wherein we were born. That is, as we say, in our
native language; that which is spoken where we were born.
Verse 9. Parthians, etc. To show the surprising extent and power of
this miracle, Luke enumerates the different nations that were
represented then at Jerusalem. In this way the number of languages
which the apostles spoke, and the extent of the miracle, can be
ascertained. The enumeration of these nations begins at the east,
and proceeds to the west. Parthians mean those Jews, or proselytes,
who dwelt in Parthi. This country was a part of Persia, and was
situated between the Persian Gulf and the Tigris on the west, and
the river Indus on the east. To the south it was bounded by the
desert of Caramania, and it had Media on the north. Their empire
lasted about four hundred years, and they were much distinguished
for their manner of fighting. They usually fought on horseback;
and when appearing to retreat, discharged their arrows with great
execution behind them. They were a part of the vast Scythian
horde of Asia, and disputed the empire of the east with the
Romans. The language spoken there was that of Persia; and, in
ancient writers, Parthis and Persia often mean the same country.
Medes. Inhabitants of Media. This country was situated north
of Parthis, and south of the Caspian Sea. It was about the size of
Spain, and was one of the richest parts of Asia. In the Scriptures
it is called Madai, Genesis 10:2. The Medes are often
mentioned, frequently in connexion with the Persians, with whom they
were often connected under the same government, 2 Kings 17:6; 18:11;
Esther 1:3,14,18,19; Jeremiah 25:25; Daniel 5:28; 6:8; 8:20; 9:1. The language
spoken here was also that of Persia. In his whole region many Jews
remained after the Babylonish captivity, who chose not to return with
their brethren to the land of their fathers. From the descendants of
these probably were those who were now assembled from those places at
Jerusalem.
Elamites. Elam is often mentioned in the Old Testament. The nation
was descended from Elam, the son of Shem, Genesis 10:22. It is
mentioned as being in alliance with Axnraphel, the king of Shinar, and
Arioch, king of Ellasar, and Tidal, king of nations, Genesis 14:1. Of
these nations in alliance, Chedorlaomer, king of Elam, was the chief,
Genesis 14:4. See also Ezra 2:7; 8:7; Nehemiah 7:12; 34; Isaiah 11:11; 21:2; 22:6;
etc. They are mentioned as a part of the Persian empire, and Daniel is
said to have resided "at Shushan, which is in the province of Elam,"
Daniel 8:2. The Greeks and Romans gave to this country the name of
Elymais. It is now called Kusistan. It was bounded by Persia
on the east, by Media on the north, by Babylonia on the west, and by
the Persian Gulf on the south. The Elamites were a warlike people, and
celebrated for the use of the bow, Isaiah 22:6;; Jeremiah 49:35. The
language of this people was of course the Persian. Its capital Shusan,
called by the Greeks Susa, was much celebrated. It is said to have
been fifteen miles in circumference; and was adorned with the
celebrated palace of Ahasuerus. The inhabitants still pretend to show
there the tomb of the prophet Daniel.
Mesopotamia. This name, which is Greek, signifies between the
rivers; that is, the region lying between the rivers Euphrates
and Tigris. In Hebrew it was called Aram-Naharaim; that is,
Aram, or Syria of tho two rivers. It was also called Padam Aram,
the plain of Syria. In this region were situated some important places
mentioned in the Bible:--Ur of the Chaldees the birthplace of
Abraham, Genesis 11:27,28; Haran where Terah stopped on his
journey and died, Genesis 11:31,32; Charchemish, 2 Chronicles 35:20;
Hena, 2 Kings 19:13; Sepharvaim, 2 Kings 17:24. This region,
known as Mesopotamia, extended between the two rivers from their
sources to Babylon on the south. It had on the north, Armenia; on the
west, Syria; on the east, Persia; and on the south, Babylonia. It was
an extensive, level, and fertile country. The language spoken here was
probably the Syriac, with perhaps a mixture of the Chaldee.
In Judea. This expression has greatly perplexed commentators.
It has been thought difficult to see why Judaea should be
mentioned, as if it were a matter of surprise that they could speak in
this language. Some have supposed an error in the manuscripts, and have
proposed to read Armenia, or India, or Lydia, or Idumea, etc. But
all this has been without any authority. Others have supposed that the
language of Galilee was so different from that of the other parts of
Judea, as to render it remarkable that they could speak that dialect.
But this is an idle supposition. This is one of the many instances in
which commentators have perplexed themselves to very little purpose.
Luke recorded this as any other historian would have done. In running
over the languages which they spoke, he enumerated this as a matter of
course; not that it was remarkable simply that they should speak the
language of Judea, but that they should speak so many, meaning
about the same by it as if he had said they spoke every language in the
world. Just as if a similar miracle were to occur at this time among
an assembly of native Englishmen and foreigners. In describing it,
nothing would be more natural than to say, they spoke French, and
German, and Spanish, and English, and Italian, etc. In this there
would be nothing remarkable, except that they spoke so many
languages.
Cappadocia. This was a region of Asia Minor, and was bounded on the
east by Armenia, on the north by Pontus and the Euxine Sea, west by
Lycaonia, and south by Cilicia. The language which was spoken here is
not certainly known. It was probably, however, a mixed dialect made up
of Greek and Syriac, perhaps the same as their neighbours, the
Lycaonians, Acts 14:11. This place was formerly celebrated for
iniquity, and is mentioned in Greek writers as one of the three
eminently wicked places, whose name began with "C". The others were
Crete (Comp. Titus 1:12) and Cilicia. After its conversion
to the Christian religion, however, it produced many eminent men,
among whom were Gregory Nyssen, and Basil the Great. It was one of the
places to which Peter directed an epistle, 1 Peter 1:1.
In Pontus. This was another province of Asia Minor, and was
situated north of Cappadocia, and was bounded west by Paphlagonia.
Pontus and Cappadocia under the Romans constituted one province. This
was one of the places to which the apostle Peter directed his epistle,
1 Peter 1:1. This was the birthplace of Aquila, one of the companions
of Paul, Acts 18:2,18,26; Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19.
And Asia. Pontus, and Cappadocia, etc., were parts of Asia.
But the word Asia is doubtless used here to denote the regions or
provinces west of these, which are not particularly enumerated. Thus
it is used, Acts 6:9; 16:6; 20:16. The capital of this region was
Ephesus. See also 1 Peter 1:1. This region was frequently called
Ionia, and was afterwards the seat of the seven churches in Asia,
Revelation 1:4.
Verse 10. Phrygia, and Pamphylia. These were also two provinces of
Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and
Pisidia. Pamphylia was on the Mediterranean, and was bounded
north by Pisidia. The language of all these places was doubtless
the Greek, more or less pure.
In Egypt. This was that extensive country, well known, on the south
of the Mediterranean, watered by the Nile. It extends 600 miles from
north to south, and from 100 to 120 east and west. The language used
there was the Coptic. At present the Arabic is spoken. Vast numbers
of Jews dwelt in Egypt; and many from that country would be present at
the great feasts at Jerusalem. In this country the first translation of
the Old Testament was made, which is now called the Septuagint.
In the parts of Libya. Libya is a general name for Africa. It
properly denoted the region which was near to Egypt; but the Greeks
gave the name to all Africa.
About Cyrene. This was a region about 500 miles west of Alexandria
in Egypt. It was also called Pentapolis, because there were in it
five celebrated cities. This country now belongs to Tripoli. Great
numbers of Jews resided here. A Jew of this place, Simon by name, was
compelled to bear Our Saviour's cross after him to the place of
crucifixion, Matthew 27:32; Luke 23:26. Some of the Cyrenians are mentioned
among the earliest Christians, Acts 11:20; 13:1. The language which
they spoke is not certainly known.
Strangers of Rome. This literally means, "Romans dwelling, or
tarrying;" i.e., at Jerusalem. It may mean either that they were
permanently fixed, or only tarrying at Jerusalem--\~oi epidhmountev\~
\~Pwmaioi\~--. They were doubtless Jews who had taken up their residence
in Italy, and had come to Jerusalem to attend the great feasts. The
language which they spoke was the Latin. Great numbers of Jews were at
that time dwelling at Rome. Josephus says, that there were eight synagogues
there. The Jews are often mentioned by the Roman writers. There was a Jewish
colony across the Tiber from Rome. When Judea was conquered, about sixty
years before Christ, vast numbers of Jews were taken captive and
carried to Rome. But they had much difficulty in managing them
as slaves. They pertinaciously adhered to their religion, observed
the Sabbath, and refused to join in the idolatrous rites of the Romans.
Hence they were freed, and lived by themselves across the Tiber.
Jews. Native born Jews, or descendants of Jewish families.
Proselytes. Those who had been converted to the Jewish religion
from among the Gentiles. The great zeal of the Jews to make proselytes
is mentioned by our Saviour as one of the peculiar characteristics of the
Pharisees, Matthew 23:15. Some have supposed that the expression,
Jews and proselytes, refers to the Romans only. But it is more
probable that reference is made to all those that are mentioned. It
has the appearance of a hurried enumeration; and the writer evidently
mentioned them as they occurred to his mind, just as we would in giving
a rapid account of so many different nations.
Verse 11. Cretes. Crete, now called Candia, is an island in
the Mediterranean, about 200 miles in length and 50 in breadth, about
500 miles south-west of Constantinople, and about the same distance west
of Syria or Palestine. The climate is mild and delightful, the sky
unclouded and serene. By some this island is supposed to be the
Caphtorim of the Hebrews, Genesis 10:14. It is mentioned in the Acts
as the place touched at by Paul, Acts 27:7,8,13. This was the
residence of Titus, who was left there by Paul to "set in order the
things that were wanting," etc., Titus 1:5. The Cretians among
the Greeks were famous for deceit and falsehood, Titus 1:12,13.
The language spoken there was probably the Greek.
Arabians. Arabia is the great peninsula which is bounded north by
part of Syria, east by the Euphrates and the Persian Gulf, south by the
Indian Ocean, and west by the Red Sea. It is often mentioned in the
Scriptures; and there were doubtless there many Jews. The language
spoken there was the Arabic.
In our tongues. The languages spoken by the apostles could not have
been less than seven or eight, besides different dialects of the same
languages. It is not certain that the Jews present from foreign nations
spoke those languages perfectly; but they had doubtless so used them as
to make them the common tongue in which they conversed. No miracle
could be more decided than this. There was no way in which the apostles
could impose on them, and make them suppose they spoke foreign
languages, if they really did not; for these foreigners were abundantly
able to determine that. It may be remarked, that this miracle had most
important effects besides that witnessed on the day of Pentecost. The
gospel would be carried by those who were converted to all these
places; and the way would be prepared for the labours of the apostles
there. Accordingly, most of these places became afterwards celebrated
by the establishment of Christian churches, and the conversion of great
multitudes to the Christian faith.
The wonderful works of God. \~ta megaleia tou yeou\~. The great things of God;
that is, the great things that God had done, in the gift of his Son; in
his raising him from the dead; in his miracles, ascension, etc. Comp.
Luke 1:49; Psalms 71:19; 26:7; 66:3; 92:6; 104:24, etc.
{*} "tongues" "Our own languages"
{a} "the wonderful works of God" 1 Corinthians 12:10,28
Verse 12. Were in doubt. This expression--\~dihporoun\~-- denotes
a state of hesitancy or anxiety about an event. It is applied to
those who are travelling, and are ignorant of the way, or who hesitate
about the road. They were all astonished at this; they did not know
how to understand it or explain it, until some of them supposed it
was merely the effect of new wine.
{b} "What meaneth this" Acts 17:20
Verse 13. Others mocking said. The word rendered "mocking" means
to cavil, to deride. It occurs in the New Testament but in one other
place: Acts 17:32, "And when they heard of the resurrection of
the dead, some mocked." This was an effect that was not confined
to the day of Pentecost. There has been seldom a revival of religion,
a remarkable manifestation of the power of the Holy Spirit, that has
not given occasion for profane mockery and merriment. One characteristic
of wicked men is to deride those things which are done to promote their
own welfare. Hence the Saviour himself was mocked; and the efforts of
Christians to save others have been the subject of derision.
Derision, and mockery, and a jeer, have been far more
effectual in deterring men from becoming Christians than any attempts at
sober argument. God will treat men as they treat him, Psalms 18:26.
And hence he says to the wicked, "Because I have called, and ye refused--
but ye have set at nought all my counsel--I also will laugh at your
calamity; I will mock when your fear cometh," Proverbs 1:24-26.
These men are full of new wine. These men are drunk. In such times
men will have some way of accounting for the effects of the gospel; and
the way is commonly about as wise and rational as this. "To escape the
absurdity of acknowledging their own ignorance, they adopted the theory
that strong drink can teach languages."--Dr. McLelland. In modern
times it has been usual to denominate such scenes fanaticism, or wildfire,
or enthusiasm. When men fail in argument, it is common to attempt to
confute a doctrine, or bring reproach upon a transaction, by "giving
it an ill name." Hence the names Puritan, Quaker, Methodist, etc.,
were at first given in derision, to account for some remarkable effect
of religion on the world. Comp. Matthew 11:19; John 7:20; 8:48.
And thus men endeavour to trace revivals to ungoverned and heated
passions; and they are regarded by many as the mere offspring of
fanaticism. The friends of revivals should not be discouraged by
this; but should remember that the very first revival of religion
was by many supposed to be the effect of a drunken frolic.
New wine. \~gleukouv\~. This word properly means the juice of the grape
which distils before a pressure is applied, and called must. It was
sweet wine; and hence the word in Greek meaning sweet was given
to it. The ancients, it is said, had the art of preserving their new
wine with the peculiar flavour before fermentation for a considerable
time, and were in the habit of drinking it in the morning. See
Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as
that mentioned here, is also mentioned in the Old Testament,
Isaiah 49:26;; Amos 9:13.
{+} "mocking" or "Scoffing"
Verse 14. But Peter. This was in accordance with the natural
temperament of Peter. He was bold, forward, ardent; and he rose now to
defend the apostles of Jesus Christ, and Christ himself, from an
injurious charge. Not daunted by ridicule or opposition, he felt
that now was the time for preaching the gospel to the crowd that
had been assembled by curiosity. No ridicule should deter Christians
from an honest avowal of their opinions, and a defence of the
operations of the Holy Spirit.
With the eleven. Matthias was now one of the apostles, and now
appeared as one of the witnesses for the truth. They probably all arose,
and took part in the discourse. Possibly Peter began to discourse,
and either all spoke together in different languages, or one succeeded
another.
Ye men of Judea. Men who are Jews; that is, Jews by birth. The
original does not mean that they were permanent dwellers in Judea,
but that they were Jews, of Jewish families. Literally, "men, Jews."
And all ye that dwell, etc. All others besides native-born Jews,
whether proselytes or strangers, who were abiding at Jerusalem.
This comprised, of course, the whole assembly, and was a respectful
and conciliatory introduction to his discourse. Though they had
mocked them, yet he treated them with respect, and did not render
railing for railing, (1 Peter 3:9,) but sought to convince them of
their error.
Be this known, etc. Peter did not intimate that this was a doubtful
matter, or one that could not be explained. His address was respectful,
yet firm. He proceeded calmly to show them their error. When the
enemies of religion deride us or the gospel, we should answer them
kindly and respectfully, yet firmly. We should reason with them
coolly, and convince them of their error, Proverbs 15:1. In this case
Peter acted on the principle which he afterwards enjoined on all.
1 Peter 3:15, "Be ready always to give an answer to every man that
asketh you a reason of the hope that is in you with meekness and fear."
The design of Peter was to vindicate the conduct of the apostles
from the reproach of intoxication, to show that this could be no other
than the work of God; and to make an application of the truth to his
hearers. This he did,
(1.) by showing that this could not be reasonably supposed to be the
effect of new wine, Acts 2:15.
(2.) That it had been expressly predicted in the writings of the Jewish
prophets, Acts 2:16-21.
(3.) By a calm argument, proving the resurrection and ascension of
Christ, and showing that this also was in accordance with the Jewish
Scriptures, Acts 2:22-35. We are not to suppose that this was the
whole of Peter's discourse, but that these were the topics on which
he insisted, and the main points of his argument.
Verse 15. For these are not drunken, etc. The word these here
includes Peter himself, as well as the others. The charge doubtless
extended to all.
The third hour of the day. The Jews divided their day into twelve
equal parts, reckoning from sunrise to sunset. Of course the hours were
longer in the summer than in the winter. The third hour would answer
to our nine o'clock in the morning. The reasons why it was so improbable
that they should be drunk at that time were the following:
(1.) It was the hour of morning worship, or sacrifice. It was highly
improbable, that at that early hour they would be intoxicated.
(2.) It was not usual for even drunkards to become drunk in the daytime.
1 Thessalonians 5:7, "They that be drunken are drunken in the night."
(3.) The charge was, that they had become drunk with wine. Ardent
spirits, or alcohol, that curse of our times, was unknown. It was very
improbable that so much of the weak wine commonly used in Judea should
have been taken at that early hour as to produce intoxication.
(4.) It was a regular practice with the Jews, not to eat or drink
anything until after the third hour of the day, especially on the
Sabbath, and on all festival occasions. Sometimes this abstinence was
maintained until noon. So universal was this custom, that the apostle
could appeal to it with confidence, as a full refutation of the charge
of drunkenness at that hour. Even the intemperate were not accustomed
to drink before that hour. The following testimonies on this subject
from Jewish writers, are from Lightfoot. "This was the custom of pious
people in ancient times, that each one should offer his morning prayers
with additions in the synagogue, and then return home and take
refreshment." (Maimonides, Shabb.chap. 30.) "They remained in the
synagogue until the sixth hour and a half, and then each one offered
the prayer of the Mincha, before he returned home, and then he ate."
"The fourth is the hour of repast, when all eat." One of the Jewish
writers says, that the difference between thieves and honest men might
be known by the fact that the former might be seen in the morning at
the fourth hour, eating and sleeping, and holding a cup in his hand.
But for those who made pretensions to religion, as the apostles did,
such a thing was altogether improbable.
{a} "seeing it is but the third" 1 Thessalonians 5:7
Verse 16. This is that. This is the fulfillment of that, or this
was predicted. This was the second part of Peter's argument to
show that this was in accordance with the predictions in their own
Scriptures.
By the prophet Joel. Joel 2:28-32. This is not quoted
literally either from the Hebrew or from the Septuagint. The
substance, however, is preserved.
{b} "was spoken by the prophet Joel" Joel 2:25-32
Verse 17. It shall come to pass. It shall happen, or shall occur.
In the last days. Hebrew, Chaldee, Syriac, and Arabic, after
these things, or afterwards. The expression the last days,
however, occurs frequently in the Old Testament. Genesis 49:1, Jacob
called his sons, that he might tell them what should happen to them in
the last days; that is, in future times. Hebrew, in after times.
Micah 4:1, "In the last days, (Heb. in after times,) the mountain
of the house of the Lord," etc. Isaiah 2:2, "In the last days,
the mountain of the Lord's house shall be established in the top of the
mountains," etc. The expression then properly denoted the future
times in general; but, as the coming of the Messiah was to the eye
of a Jew the most important event in the coming ages, the great, glorious,
and crowning scene in all that vast futurity, the phrase came to be
regarded as properly expressive of that. And they spoke of future
times, and of the last times, as the glad period which should be
crowned and honoured with the presence and triumphs of the Messiah. It
stood in opposition to the usual denomination of earlier times. It was a
phrase in contrast with the days of the patriarchs, the kings, the
prophets, etc. The last days, or the closing period of the world,
were the days of the Messiah. It does not appear from this, and it
certainly is not implied in the expression, that they supposed the world
would then come to an end. Their views were just the contrary. They
anticipated a long and glorious time, under the dominion of the Messiah,
and to this expectation they were led by the promise that his kingdom
should be for ever; that of the increase of his government there should
be no end, etc. This expression was understood by the writers of the New
Testament as referring undoubtedly to the times of the gospel. And hence
they often used it as denoting that the time of the expected Messiah had
come, but not to imply that the world was drawing near to an end.
Hebrews 1:2, God "hath in these last days spoken unto us by his Son."
1 Peter 1:20, "Was manifest in these last times for you."
2 Peter 3:3; 1 Peter 1:5; 1 John 2:18, "Little children, it is the last time,"
etc. Jude 1:18. The expression, the last day, is applied by our
Saviour to the resurrection and the day of judgment,
John 6:39,40,44,54; 11:24; 12:48. Here the expression means simply
in those future times, when the Messiah shall have come.
I will pour out of my Spirit. The expression in Hebrew is, "I will
pour out my Spirit." The word pour is commonly applied to water,
or to blood, to pour it out, or to shed it, Isaiah 57:6; to tears,
to pour them out, that is, to weep, etc., Psalms 42:4; 1 Samuel 1:15. It is
applied to water, to wine, or to blood, in the New Testament,
Matthew 9:17; Revelation 16:1; Acts 22:20, "The blood of thy martyr Stephen
was shed." It conveys also the idea of communicating largely,
or freely, as water is poured freely from a fountain. Titus 3:5,6,
"The renewing of the Holy Ghost; which he shed on us abundantly."
Thus Job 36:27, "They (the clouds) pour down rain according to the
vapour thereof." Isaiah 44:3, "I will pour water upon him that is
thirsty." Isaiah 45:8, "Let the skies pour down righteousness."
Malachi 3:10, "Will I pour you out a blessing." It is also applied to
fury and anger, when God intends to say that he will not spare,
but will signally punish. Psalms 69:24; Jeremiah 10:2,5. It is not
unfrequently applied to the Spirit, Proverbs 1:23; Isaiah 44:3
Zechariah 12:10. And then it means that he will bestow large measures of
spiritual influences. As the Spirit renews and sanctifies men, so to
pour out the Spirit is to grant freely his influences to renew and
sanctify the soul.
My Spirit. The Spirit here denotes the Third Person of the
Trinity, promised by the Saviour, and sent to finish his work, and apply
it to men. The Holy Spirit is regarded as the source, or conveyer
of all the blessings which Christians experience. Hence he renews the
heart, John 3:5,6. He is the Source of all proper feelings and
principles in Christians, or he produces the Christian graces,
Galatians 5:22-25; Titus 3:5-7. The spread and success of the gospel
are attributed to him, Isaiah 32:15,16. Miraculous gifts are traced
to him; especially the various gifts with which the early Christians
were endowed, 1 Corinthians 12:4-10. The promise that he would pour
out his Spirit, means that he would, in the time of the Messiah,
impart a large measure of those influences, which it was his peculiar
province to communicate to men. A part of them were communicated on
the day of Pentecost, in the miraculous endowment of the power of
speaking foreign languages, in the wisdom of the apostles,
and in the conversion of the three thousand.
Upon all flesh. The word flesh here means persons, or
men. See Barnes "Romans 1:3". The word all, here, does not mean
every individual, but every class or rank of men. It is to be
limited to the cases specified immediately. The influences were not to
be confined to any class, but to be communicated to all kinds of persons,
old men, youth, servants, etc. Comp. 1 Timothy 2:1-4.
And your sons and your daughters. Your children. It would seem,
however, that females shared in the remarkable influences of the Holy
Spirit. Philip, the evangelist, had four daughters which did prophesy,
Acts 21:9. It is probable also that the females of the church of
Corinth partook of this gift, though they were forbidden to exercise it
in public, 1 Corinthians 14:34. The office of prophesying, whatever was meant
by that, was not confined to the men among the Jews. Exodus 15:20,
"Miriam, the prophetess, took a timbrel," etc. Judges 4:4, "Deborah, a
prophetess, judged Israel." 2 Kings 22:14. See also Luke 2:36,
"There was one Anna, a prophetess," etc.
Shall prophesy. The word prophesy is used in a great variety of
senses.
(1.) It means to predict, or foretell future events,
Matthew 11:13; 15:7.
(2.) To divine, to conjecture, to declare as a prophet might.
Matthew 26:68, "Prophesy, Who is he that smote thee."
(3.) To celebrate the praises of God, being under a Divine influence,
Luke 1:67. This seems to have been a considerable part of the
employment in the ancient schools of the prophets, 1 Samuel 10:5; 19:20
1 Samuel 30:15.
(4.) To teach--as no small part of the office of the prophets was to
teach the doctrines of religion. Matthew 7:22, "Have we not prophesied in
thy name?"
(5.) It denotes then, in general, to speak under a Divine influence,
whether in foretelling future events; in celebrating the praises of God;
in instructing others in the duties of religion; or in speaking
foreign languages under that influence. In this last sense,
the word is used in the New Testament to denote those who were
miraculously endowed with the power of speaking foreign languages,
Acts 19:6. The word is also used to denote teaching, or speaking
in intelligible language, in opposition to speaking a foreign tongue,
1 Corinthians 14:1-5. In this place it means that they should speak
under a Divine influence, and is specially applied to the power of
speaking in a foreign tongue.
Your young men shall see visions. The will of God in former
times was communicated to the prophets in various ways. One was
by visions; and hence one of the most usual names of the prophets
was seers. The name seer was first given to that class of men,
and was superseded by the name prophet. 1 Samuel 9:9, "He that is
now called a Prophet was beforetime called a Seer.
1 Samuel 9:11,18,19; 2 Samuel 24:11; 1 Chronicles 29:29, etc. This name was given from
the manner in which the Divine will was communicated, which
seems to have been by throwing the prophet into an ecstacy, and
then by causing the vision, or the appearance of the objects or
events to pass before the mind. The prophet looked upon the passing
scene, the often splendid diorama as it actually occurred, and recorded
it as it appeared to his mind. Hence he recorded rather the
succession of images than the times in which they would occur. These
visions occurred sometimes when they were asleep, and sometimes
during a prophetic ecstacy, Daniel 2:28; 7:1,2,15; 7:2; Ezekiel 11:24;
Genesis 15:1; Numbers 12:6; Job 4:13; 7:14; Ezekiel 1:1; 8:3. Often the prophet seemed
to be transferred, or translated to another place from where he was; and
the scene in a distant land or age passed before the mind,
Ezekiel 8:3; 40:2; 11:24; Daniel 8:2. In this case, the distant scene or time
passed before the prophet, and he recollected it as it appeared to him.
That this did not cease before the times of the gospel is evident.
Acts 9:10, "To Ananias said the Lord in a vision,"
Acts 9:12, "And hath seen (i.e. Paul) in a vision a man named
Ananias," etc., i.e. Paul hath seen Ananias represented to him, though
absent; he has had an image of him coming in to him. Acts 10:3,
Cornelius "saw in a vision evidently an angel of God coming in to him,"
etc. This was one of the modes by which in former times God made known
his will; and the language of the Jews came to express a revelation in
this manner. Though there were strictly no visions on the day of
Pentecost, yet that was one scene under the great economy of the Messiah,
under which God would make known his will in a manner as clear as he
did to the ancient Jews.
Your old men shall dream dreams. The will of God, in former times,
was made known often in this manner; and there are several instances
recorded in which it was done under the gospel. God informed Abimelech
in a dream that Sarah was the wife of Abraham, Genesis 20:3. He spoke to
Jacob in a dream, Genesis 31:11; to Laban, Genesis 31:24; to Joseph,
Genesis 37:5; to the butler and baker, Genesis 40:5; to Pharaoh,
Genesis 41:1-7; to Solomon, 1 Kings 3:5; to Daniel, Daniel 2:3; 7:1.
It was prophesied by Moses that in this way God would make known his
will, Numbers 12:6. It occurred even in the times of the gospel,
Matthew 1:20. Joseph was warned in a dream, Matthew 2:12,13,19,22.
Pilate's wife was also troubled in this manner about the conduct of the
Jews to Christ, Matthew 27:19. As this was one way in which the will of
God was made known formerly to men, so the expression here denotes simply
that his will should be made known; that it should be one characteristic
of the times of the gospel that God would reveal himself to man. The
ancients probably had some mode of determining whether their dreams were
Divine communications, or whether they were, as they are now, the mere
erratic wanderings of the mind when unrestrained and unchecked by the
will. At present no confidence is to be put in dreams.
{a} "pour out my Spirit" Isaiah 44:3; Ezekiel 36:27
Verse 18. And on my servants. The Hebrew in Joel is, "upon the
servants." The Septuagint and the Latin Vulgate, however, render it
"on my servants." In Joel, the prophet would seem to be enumerating
the different conditions and ranks of society. The influences
of the Spirit would be confined to no class; they would descend on
old and young, and even on servants and handmaids. So the
Chaldee Paraphrase understood it. But the Septuagint and Peter
evidently understood it in the sense of servants of God; as the
worshippers of God are often called servants in the Scriptures. See
Romans 1:1. It is possible, however, that the Hebrew intended to refer
to the servants of God. It is not "upon your servants," etc., as in
the former expression, "your sons," etc.; but the form is changed,
"upon servants and handmaids." The language, therefore, will admit
the construction of the Septuagint and of Peter; and it was this
variation in the Hebrew which suggested, doubtless, the mention of "my
servants," etc., instead of your servants.
And on my handmaidens. Female servants. The name is several times
given to pious women, Psalms 86:16; 116:16; Luke 1:38,48. The meaning of
this verse does not materially differ from the former. In the times of
the gospel, those who were brought under its influence should be
remarkably endowed with ability to declare the will of God.
{b} "and they shall prophesy" Acts 16:4,9,10; 1 Corinthians 12:10
Verse 19, 20. I will shew wonders. Literally, "I will give signs."
\~dwsw terata\~. The word in the Hebrew--\^HEBREW\^--mophethim, means,
properly, prodigies; wonderful occurrences; miracles wrought by
God or his messengers, Exodus 4:21; 7:3,9; 11:9; Deuteronomy 4:34, etc. It is the
common word to denote a miracle, in the Old Testament. Here it means,
however, a portentous appearance, a prodigy, a remarkable occurrence.
It is commonly joined in the New Testament with the word signs,
"signs and wonders," Matthew 24:24; Mark 13:22; John 4:48. In these places it
does not of necessity mean miracles, but unusual and remarkable
appearances. Here it is fixed to mean great and striking changes in the
sky, the sun, moon, etc. The Hebrew is, "I will give signs in the heaven,
and upon the earth." Peter has quoted it according to the sense, and not
according to the letter. The Septuagint is here a literal translation
of the Hebrew; and this is one of the instances where the New
Testament writers did not quote from either.
Much of the difficulty of interpreting these verses consists in fixing
the proper meaning to the expression, "that great and notable day
of the Lord." If it be limited to the day of Pentecost, it is certain
that no such events occurred at that time. But there is, it is believed,
no propriety in confining it to that time. The description here pertains
to "the last days," (Acts 2:17) that is, to the whole of
that period of duration, however long, which was known by the
prophets as the last times. That period might be extended through
many centuries; and during that period all these events would take
place. The day of the Lord is the day when God shall manifest
himself in a peculiar manner; a day when he shall so strikingly be
seen in his wonders and his judgments, that it may be called his
day. Thus it is applied to the day of judgment, as the day of the
Son of man; the day in which he will be the great attractive
object, and will be signally glorified, Luke 17:24; 1 Thessalonians 5:2; Philippians 1:6;
2 Peter 3:12. If, as I suppose, "that notable day of the Lord"
here denotes that future time when God shall manifest himself in
judgment, then we are not to suppose that Peter meant to say that
these "wonders" should take place on the day of Pentecost, or had
their fulfillment then; but would occur under that indefinite period
called "the last days," the days of the Messiah, and BEFORE that
period was closed by the great day of the Lord. The gift of tongues
was a partial fulfillment of the general prophecy pertaining to those
times. And as the prophecy was thus partially fulfilled, it was a
pledge that it would be entirely; and thus there was laid a
foundation for the necessity of repentance, and for calling on the Lord
in order to be saved.
Blood. Blood is commonly used as an emblem of slaughter,
or of battle.
Fire. Fire is also an image of war, or the conflagration of towns and
dwellings in time of war.
Vapour of smoke. The word vapour--\~atmiv\~--means, commonly, an
exhalation from the earth, etc., easily moved from one place to another,
here it means (Heb. Joel) rising columns, or pillars of smoke; and
is another image of the calamities of war, the smoke rising from burning
towns. It has almost always been customary in war to burn the towns of an
enemy, and to render him as helpless as possible, Hence the calamities
denoted here are those represented by such scenes. To what
particular scenes there is reference here, it may be impossible now
to say. It may be remarked, however, that scenes of this kind
occurred before the destruction of Jerusalem; and there is a striking
resemblance between the description in Joel, and that by which our
Saviour foretells the destruction of Jerusalem.
See Barnes "Matthew 24:21-24".
Verse 20. The sun shall be turned into darkness.
See Barnes "Matthew 24:29". The same images used here with reference to
the sun and moon, are used also there. They occur not unfrequently,
Mark 13:24; 2 Peter 3:7,10. The shining of the sun is an emblem of
prosperity; the withdrawing, or eclipse, or setting of the sun is an
emblem of calamity, and is often thus used in the Scriptures,
Isaiah 60:20; Jeremiah 15:9; Ezekiel 32:7; Amos 8:9; Revelation 6:12; 8:12; 9:2; 16:8. To say
that the sun is darkened, or turned into darkness, is an image of
calamity, and especially of the calamities of war; when the smoke of
burning cities rises to heaven, and obscures his light. This is not,
therefore, to be taken literally, nor does it afford any indication of
what will be at the end of the world in regard to the sun.
The moon into blood. The word blood here means that obscure,
sanguinary colour which the moon has when the atmosphere is filled with
smoke and vapour; and especially the lurid and alarming appearance which
it assumes when smoke and flames are thrown up by earthquakes and fiery
eruptions. Revelation 6:12, "And I beheld when he had opened the sixth seal,
and lo, there was a great earthquake; and the sun became black as
sackcloth of hair, and the moon became as blood., Revelation 8:8. In
this place it denotes great calamities. The figures used are indicative
of wars, and conflagrations, and unusual prodigies of earthquakes. As
these things are (Matthew 24) applied to the destruction of Jerusalem;
as they actually occurred previous to that event,
See Barnes "Matthew 24:1" it may be supposed that the prophecy in
Joel had an immediate reference to that. The meaning of the quotation by
Peter in this place therefore is, that what occurred on the day of
Pentecost was the beginning of the series of wonders that were to
take place during the times of the Messiah. It is not intimated that
those scenes were to close, or to be exhausted in that age.
They may precede that great day of the Lord which is yet to come
in view of the whole earth.
That great and notable day of the Lord. This is called the
great day of the Lord, because on that day he will
be signally manifested, more impressively-and strikingly than on
other times. The word notable, \~epifanh\~, means signal, illustrious,
distinguished. In Joel the word is terrible, or fearful; a word
applicable to days of calamity, and trial, and judgment. The Greek
word here rendered notable is also in the Septuagint frequently used
to denote calamity, or times of judgment, Deuteronomy 10:21; 2 Samuel 7:23.
This will apply to any day in which God signally manifests
himself; but particularly to a day when he shall come forth to
punish men, as at the destruction of Jerusalem, or at the day of
judgment. The meaning is, that those wonders should take place
before that distinguished day should arrive when God should come
forth in judgment.
{a} "The sun shall be turned into darkness" Mark 13:24; 2 Peter 3:7,10
{*} "notable" "Signal"
Verse 21. Whosoever shall call. In the midst of these wonders and
dangers, whosoever should call on the Lord should be delivered,
(Joel.) The name of the Lord is the same as the Lord himself. It is
a Hebraism, signifying to call on the Lord, Psalms 79:6; Zechariah 13:9.
Shall be saved. In Hebrew, shall be delivered, i.e. from
impending calamities. When they threaten, and God is coming
forth to judge them, it shall be that those who are characterized as
those who call on the Lord shall be delivered. This is equally true
at all times. It is remarkable that no Christians perished in the
siege of Jerusalem. Though more than a million of Jews perished,
yet the followers of Christ who were there, having been warned by
him, when they saw the signs of the Romans approaching, with-
drew to AElia, and were preserved. So it shall be in the day of
judgment. All whose character it has been that they called on God,
will then be saved. While the wicked shall then call on the rocks
and the mountains to shelter them from the Lord, those who have
invoked his favour and mercy shall then find deliverance. The use
which Peter makes of this passage is this: Calamities were about to
come; the day of judgment was approaching; they were passing
through the last days of the earth's history; and therefore it became
them to call on the name of the Lord, and to obtain deliverance
from the dangers which impended over the guilty. There can be
little doubt that Peter intended to apply this to the Messiah, and
that by the name of the Lord he meant the Lord Jesus. See 1 Corinthians 1:2.
Paul makes the same use of the passage, expressly applying
it to the Lord Jesus Christ, Romans 10:13,14. In Joel, the word
translated Lord is JEHOVAH, the incommunicable and peculiar name
of God; and the use of the passage before us, in the New Testament,
shows how the apostles regarded the Lord Jesus Christ; and proves
that they had no hesitation in applying to him names and attributes
which could belong to no one but God.
This verse teaches us,
(1.) that in prospect of the judgments of God which are to come, we
should make preparation. We shall be called to pass through the closing
scene of this earth; the time when the sun shall be turned into
darkness, and the moon into blood, and when the great day of the Lord
shah come.
(2.) It is easy to be saved. All that God requires of us is
to call upon him, to pray to him, to ask him, and he will answer and
save. If men will not do so easy a thing as to call on God, and ask
him for salvation, it is obviously proper that they should be cast
off. The terms of salvation could not be made plainer or easier. The
offer is wide, free, universal, and there is no obstacle but what exists
in the heart of the sinner. And from this part of Peter's vindication of
the scene on the day of Pentecost, we may learn also,
(1.) that revivals of religion are to be expected as a part of the
history of the Christian church. He speaks of God's pouring out his
Spirit, etc., as what was to take place in the last days, i.e. in the
indefinite and large tract of time which was to come under the
administration of the Messiah. His remarks are by no means limited to the
day of Pentecost. They are as applicable to future periods as to that
time; and we are to expect it as a part of Christian history, that
the Holy Spirit will be sent down to awaken and convert men.
(2.) This will also vindicate revivals from all the charges which have
ever been brought against them. All the objections of irregularity,
extravagance, wildfire, enthusiasm, disorder, etc., which have been
alleged against revivals in modern times, might have been brought
with equal propriety against the scene on the day of Pentecost. Yet an
apostle showed that that was in accordance with the predictions of the
Old Testament, and was an undoubted work of the Holy Spirit. If that work
could be vindicated, then modern revivals may be. If that was really
liable to no objections on these accounts, then modern works of grace
should not be objected to for the same things. And if that excited deep
interest in the apostles; if they felt deep concern to vindicate it from
the charge brought against it, then Christians and Christian ministers
now should feel similar solicitude to defend revivals, and not be found
among their revilers, their calumniators, or their foes. There will be
enemies enough of the work of the Holy Spirit without the aid of
professed Christians; and that man possesses no enviable feelings or
character who is found with the enemies of God and his Christ, in
opposing the mighty work of the Holy Spirit on the human heart.
{b} "shall call on the name" 1 Corinthians 1:2; Hebrews 4:16
Verse 22. Ye men of Israel. Descendants of Israel, or Jacob, i.e.
Jews. Peter proceeds now to the third part of his argument, to show that
Jesus Christ had been raised up; and that the scene which had
occurred was in accordance with his promise, was proof of his
resurrection, and of his exaltation to be the Messiah; and that
therefore they should repent for their great sin in having put their own
Messiah to death.
A man approved of God. A man who was shown or demonstrated to
have the approbation of God, or to have been sent by him.
By miracles and wonders and signs. The first of these words properly
means the displays of power which Jesus made; the second, the unusual or
remarkable events which attended him; the third, the signs or proofs
that he was from God. Together, they denote the array or series of
remarkable works--raising the dead, healing the sick, etc., which showed
that Jesus was sent from God. The proof which they furnished that he
was from God was this--that God would not confer such power on an
impostor, and that therefore he was what he pretended to be.
Which God did by him. The Lord Jesus himself often traced his power
to do these things to his commission from the Father; but he did it in
such a way as to show that he was closely united to him,
John 5:19,30. Peter here says that God did these works by Jesus
Christ, to show that Jesus was truly sent by him, and that therefore he
had the seal and attestation of God. The same thing Jesus himself said:
John 5:36, "The works which the Father hath given me to finish,
the same works that I do, bear witness of me, that the Father hath
sent me." The great works which God has wrought in creation, as
well as in redemption, he is represented as having done by his Son.
Hebrews 1:2, "By whom also he made the worlds." John 1:3; Colossians 1:15-19.
In the midst of you. In your own land. It is also probable that many
of the persons present had been witnesses of his miracles.
As ye yourselves also know. They knew it either by having witnessed
them, or by the evidence which everywhere abounded of the truth that he
had wrought them. The Jews, even in the time of Christ, did not dare to
call his miracles in question, John 15:24. While they admitted the
miracle, they attempted to trace it to the influence of Beelzebub,
Matthew 9:34; Mark 3:22. So decided and numerous were the miracles of Jesus,
that Peter here appeals to them as having been known by the Jews
themselves to have been performed, and with a confidence that even
they could not deny it. On this he proceeds to rear his argument for
the truth of his Messiahship.
{*} "approved" "manifested"
{a} "miracles and wonders and signs" John 14:10,11; Hebrews 2:4
{b} "ye yourselves know" John 15:24
Verse 23. Him being delivered, \~ekdoton\~. This word, delivered,
is used commonly of those who are surrendered or delivered into the
hands of enemies or adversaries. It means that Jesus was surrendered,
or given up to his enemies, by those who should have been his protectors.
Thus he was delivered to the chief priests, Mark 10:33. Pilate
released Barabbas, and delivered Jesus to their will,
Mark 15:15; Luke 23:25; he was delivered unto the Gentiles,
Luke 18:32; the chief priests delivered him to Pilate,
Matthew 27:2; and Pilate delivered him to be crucified,
Matthew 27:26; John 19:16. In this manner was the death of Jesus
accomplished, by being surrendered from one tribunal to another, and
one demand of his countrymen, to another, until they succeeded in
procuring his death. It may also be implied here, that he was given or
surrendered by God to the hands of men. Thus he is represented to have
been given by God, John 3:16; 1 John 4:9,10. The Syriac translates
this, "Him, who was destined to this by the foreknowledge and
will of God, you delivered into the hands of wicked men," etc. The
Arabic, "Him, delivered to you by the hands of the wicked, you
received, and after you had mocked him, you slew him."
By the determinate counsel. The word translated determinate
--\~th wrismenh\~-- means, properly, that which is defined, marked out,
or bounded; as, to mark out or define the boundary of a field,
etc. See \Romans 1:1,4. In Acts 10:42, it is translated
ordained of God; denoting his purpose that it should be so,
i.e. that Jesus should be the Judge of quick and dead. Luke 22:22,
"The Son of man goeth, as it was determined," i.e. as God has
purposed or determined beforehand that he should go. Acts 11:29,
"The disciples--determined to send relief unto the brethren which
dwelt in Judaea," i.e. they resolved or purposed beforehand to do it.
Acts 17:26, "God-- hath determined the times before appointed,"
etc. In all these places there is the idea of a purpose, or
intention, or plan implying intention, and marking out or
fixing the boundaries to some future action or event. The word implies
that the death of Jesus was resolved on by God before it took place.
And this truth is established by all the predictions made in the Old
Testament, and by the Saviour himself. God was not compelled to
give up his Son. There was no claim on him for it. And he had a
right, therefore, to determine when and how it should be done. The
fact, moreover, that this was predicted, shows that it was fixed
or resolved on. No event can be foretold, evidently, unless it be
certain that it will take place. The event, therefore, must in
some way be fixed or resolved on beforehand.
Counsel. \~boulh\~. This word properly denotes purpose,
decree, will. It expresses the act of the mind in willing,
or the purpose or design which is formed. Here it means the purpose or
will of God; it was his plan or decree that Jesus should be delivered.
Acts 4:28, "For to do whatsoever thy hand and thy counsel
\~h boulh sou\~ determined before to be done." Ephesians 1:11, "Who worketh all
things after the counsel of his own will." Hebrews 6:17,
"God, willing to show the immutability of his counsel." See
Acts 20:27; 1 Corinthians 4:5; Luke 23:51. The word here, therefore, proves that
Jesus was delivered by the deliberate purpose of God; that it was
according to his previous intention and design. The reason why this was
insisted on by Peter, was, that he might convince the Jews that Jesus was
not delivered by weakness, or because he was unable to rescue
himself. Such an opinion would have been inconsistent with the belief
that he was the Messiah. It was important, then, to assert the
dignity of Jesus, and to show that his death was in accordance with
the fixed design of God; and, therefore, that it did not interfere in the
least with his claims to be the Messiah. The same thing our Saviour has
himself expressly affirmed, John 19:10,11; 10:18; Matthew 26:53.
Foreknowledge. This word denotes the seeing beforehand of an event
yet to take place. It implies,
(1.) omniscience; and,
(2.) that the event is fixed and certain. To foresee a contingent event,
that is, to foresee that an event will take place, when it may or may not
take place, is an absurdity. Foreknowledge, therefore, implies that for
some reason the event will certainly take place. What that reason
is, the word itself does not determine. As, however, God is
represented in the Scriptures as purposing or determining future events;
as they could not be foreseen by him unless he had so determined,
so the word sometimes is used in the sense of determining beforehand, or
as synonymous with decreeing, Romans 8:29; 11:2. In this place the word
is used to denote that the delivering up of Jesus was something more than
a bare or naked decree. It implies that God did it according to his
foresight of what would be the best time, and place, and manner of
its being done. It was not the result merely of will; it was will
directed by a wise foreknowledge of what would be best. And this is the
case with all the decrees of God. It follows from this, that the conduct
of the Jews was foreknown. God was not disappointed in anything
respecting their treatment of his Son. Nor will he be disappointed in
any of the doings of men. Notwithstanding the wickedness of the world,
his counsel shall stand, and he will do all his pleasure, Isaiah 46:10.
Ye have taken. See Matthew 26:57. Ye Jews have taken. It is
possible that some were present on this occasion who had been
personally concerned in taking Jesus; and many who had joined in
the cry, "Crucify him," Luke 23:18-21. It was, at any rate,
the act of the Jewish people by which this had been done. This was
a striking instance of the fidelity of that preaching which says,
as Nathan did to David, "Thou art the man !" Peter, once so
timid that he denied his Lord, now charged this atrocious crime on
his countrymen, regardless of their anger and his own danger. He
did not deal in general accusations, but brought the charges home,
and declared that they were the men who had been concerned in this
amazing crime. No preaching can be successful that does not charge
on men their personal guilt; and that does not fearlessly proclaim
their ruin and danger.
By wicked hands. Greek, "through or by the hands of the lawless, or
wicked." This refers, doubtless, to Pilate and the Roman soldiers,
through whose instrumentality this had been done. The reasons for
supposing that this is the true interpretation of the passage are these:
(1.) The Jews had not the power of inflicting death themselves.
(2.) The term used here--wicked,\~anomwn\~ was not applicable to the
Jews, but to the Romans. It properly means lawless, or those who
had not the law, and is often applied to the heathen, Romans 2:12,14;
1 Corinthians 9:21.
(3.) The punishment which was inflicted was a Roman punishment.
(4.) It was a matter of fact, that the Jews, though they had
condemned him, yet had not put him to death themselves, but had
demanded it of the Romans. But though they had employed the Romans to do
it, still they were the prime-movers in the deed; they had plotted,
and compassed, and demanded his death; and they were therefore
not the less guilty. The maxim of the common law, and of common sense,
is, "he who does a deed by the instrumentality of another is responsible
for it." It was from no merit of the Jews that they had not put him to
death themselves. It was simply because the power was taken away from
them.
Have crucified. Greek, "having affixed him to the cross, ye have
put him to death." Peter here charges the crime fully on them.
Their guilt was not diminished because they had employed others
to do it. From this we may remark,
(1.) that this was one of the most amazing and awful crimes that could
be charged on any men. It was malice, and treason, and hatred, and
murder combined. Nor was it any common murder. It was their own
Messiah whom they had put to death; the hope of their fathers; he
who had been long promised by God, and the prospect of whose coming had
so long cheered and animated the nation. They had now imbrued their hands
in his blood, and stood charged with the awful crime of having murdered
the Prince of peace.
(2.) It is no mitigation of guilt that we do it by the instrumentality
of others. It is often, if not always, a deepening and extending of
the crime.
(3.) We have here a striking and clear instance of the doctrine that
the decrees of God do not interfere with the free agency of men. This
event was certainly determined beforehand. Nothing is clearer than
this. It is here expressly asserted; and it had been foretold with
undeviating certainty by the prophets. God had, for wise and gracious
purposes, purposed or decreed in his own mind that his Son should die
at the time, and in the manner in which he did; for all the
circumstances of his death, as well as of his birth and his life,
were foretold. And yet, in this, the Jews and the Romans never supposed
or alleged that they were compelled or cramped in what they did. They
did what they chose. If in this case the decrees of God were not
inconsistent with human freedom, neither can they be in any case.
Between those decrees and the freedom of man there is no inconsistency,
unless it could be shown--what never can be--that God compels men to
act contrary to their own will. In that case there could be no freedom.
But that is not the case with regard to the decrees of God. An act is
what it is in itself; it can be contemplated and measured by itself.
That it was foreseen, foreknown, or purposed, does not alter its
nature, any more than it does that it be remembered after it is
performed. The memory of what we have done does not destroy our
freedom. Our own purposes in relation to our conduct do not destroy
our freedom; nor can the purposes or designs of any other being violate
one free moral action, unless he compels us to do a thing against our
will.
(4.) We have here a proof that the decree of God does not take
away the moral character of an action. It does not prove that an
action is innocent if it is shown that it is a part of the wise plan
of God to permit it. Never was there a more atrocious crime than the
crucifixion of the Son of God. And yet it was determined on in the
Divine counsels. So with all the deeds of human guilt. The purpose of
God to permit them does not destroy their nature, or make them
innocent. They are what they are in themselves. The purpose of God does
not change their character; and if it is right to punish them
in fact, they will be punished. If it is right for God to punish them,
it was right to resolve to do it. And the sinner must answer for
his sins, not for the plans of his Maker; nor can he take shelter in
the day of wrath, against what he deserves, in the plea that God has
determined future events. If any men could have done it, it would have
been those whom Peter addressed; yet neither he nor they felt that their
guilt was in the least diminished by the fact that Jesus was "delivered
by the determinate counsel and foreknowledge of God."
(5.) If this event was predetermined; if that act of amazing wickedness,
when the Son of God was put to death, was fixed by the determinate
counsel of God, then all the events leading to it, and the circumstances
attending it, were also a part of the decree. The one could not be
determined without the other.
(6.) If that event was determined, then others may be also
consistently with human freedom and responsibility. There can be no
deed of wickedness that shall surpass that of crucifying the Son
of God. And if the acts of his murderers were a part of the wise
counsel of God, then on the same principle are we to suppose that
all events are under his direction, and ordered by a purpose infinitely
wise and good.
(7.) If the Jews could not take shelter from the charge of wickedness
under the plea that it was foreordained, then no sinners can do it. This
was as clear a case as can ever occur; and yet the apostle did not
intimate that an excuse or mitigation for their sin could be pleaded
from this cause. This case, therefore, meets all the excuses of
sinners from this plea, and proves that those excuses will not avail
them or save them in the day of judgment.
{c} "delivered by the determinate" Luke 22:22; 24:44; Acts 3:18
{d} "ye have taken" Acts 5:30
{e} "and by wicked hands" Matthew 27:1
Verse 24. Whom God hath raised up. This was the main point, in this
part of his argument, which Peter wished to establish. He could
not but admit that the Messiah had been in an ignominious manner
put to death. But he now shows them that God had also raised
him up; had thus given his attestation to his doctrine; and had
sent down his Spirit according to the promise which the Lord Jesus
made before his death.
Having loosed the pains of death. The word loosed, \~lusav\~,
is opposed to bind, and is properly applied to a cord, or to
anything which is bound. See Matthew 21:2; Mark 1:7. Hence it means to
free, or to liberate, Luke 13:16; 1 Corinthians 7:27. It is used in
this sense here; though the idea of untying or loosing a band is
retained, because the word translated pains often means a
cord or band.
The pains of death. \~wdinav tou yanatou\~. The word translated pains denotes,
properly, the extreme sufferings of parturition, and then any severe or
excruciating pangs. Hence it is applied also to death, as being a
state of extreme suffering. A very frequent meaning of the Hebrew word,
of which this is the translation, is cord, or band. This perhaps
was the original idea of the word; and the Hebrews expressed any
extreme agony under the idea of bands or cords closely drawn,
binding and constricting the limbs, and producing severe pain. Thus
death was represented under this image of a band that confined men; that
pressed closely on them; that prevented escape; and produced severe
suffering. For this use of the word \^HEBREW\^, see Psalms 119:61;
Isaiah 66:7; Jeremiah 22:23; Hosea 13:13. It is applied to death,
(Psalms 18:5,) "The snares of death prevented me;" answering to the
word sorrows in the previous part of the verse. Psalms 116:3,
"The sorrows of death compassed me, and the pains of hell
(hades or sheol, the cords or pains that were binding me down
to the grave) gat hold upon me." We are not to infer from this that our
Lord suffered anything after death. It means simply that he could not
be held by the grave, but that God loosed the bonds which had held him
there; and that he now set him free who had been encompassed by these
pains or bonds, until they had brought him down to the grave. Pain,
mighty pain, will encompass us all like the constrictions and bindings
of a cord which we cannot loose, and will fasten our limbs and bodies in
the grave. Those bands begin to be thrown around us in early life, and
they are drawn closer and closer, until we lie panting under the
stricture on a bed of pain, and then are still and immovable in the grave;
subdued in a manner not a little resembling the mortal agonies of
the tiger in the convolutions of the boa constrictor; or like Laocoon
and his sons in the folds of the serpents from the island of Tenedos.
It was not possible. This does not refer to any natural
impossibility, or to any inherent efficacy or power in the body
of Jesus itself; but simply means that, in the circumstances of the
case, such an event could not be. Why it could not be, he
proceeds at once to show. It could not be consistently with the promises
of the Scriptures. Jesus was the Prince of life, (Acts 3:15,)
and had life in himself, (John 1:4; 5:26) and had power to lay down
his life, and to take it again, (John 10:18;) and it was
indispensable that he should rise. He came, also, that through death he
might destroy him that had the power of death, that is, the devil,
(Hebrews 2:14;) and as it was his purpose to gain this victory, he could
not be defeated in it by being confined to the grave.
{a} "Whom God" Luke 24:1; Acts 13:30,34; 1 Corinthians 6:14; Ephesians 1:20; Colossians 2:12
1 Thessalonians 1:10; Hebrews 13:10; 1 Peter 1:21
{*} "pains" "Bands"
{b} "not possible that" John 10:18
Verses 25-28. For David speaketh, etc. This doctrine that the Messiah
must rise from the dead, Peter proceeds to prove by a quotation
from the Old Testament. This passage is taken from Psalms 16:8-11.
It is made from the Greek version of the Septuagint, with only one slight
and unimportant change. Nor is there any material change, as will be
seen, from the Hebrew. In what sense this Psalm Can be applied to Christ
will be seen after we have examined the expressions which Peter alleges.
I foresaw the Lord. This is an unhappy translation. To foresee
the Lord always before us conveys no idea, though it may be a literal
translation of the passage. The word means to foresee, and then to
see before us, that is, as present with us, to regard as
being near. It thus implies to put confidence in one; to rely on him,
or expect assistance from him. This is its meaning here. The Hebrew is,
I expected, or waited for. It thus expresses the petition of one
who is helpless and dependent, who waits for help from God. It is
often thus used in the Old Testament.
Always before my face. As being always present to help me, and to
deliver me out of all my troubles.
He is on my right hand. To be at hand is to be near to afford
help. The right hand is mentioned because that was the place of
dignity and honour. And David did not design simply to say that he was
near to help him, but that he had the place of honour, the highest place
in his affections, Psalms 109:31. In our dependence on God, we should
exalt him. We should not merely regard him as our help, but
should at the same time give him the highest place in our affections.
That I should not be moved. That is, that no great evil or calamity
should happen to me, that I may stand firm. The phrase denotes to sink
into calamities, or to fall into the power of enemies, Psalms 62:2,6.
This expresses the confidence of one who is in danger of great
calamities,
and who puts his trust in the help of God alone.
Verse 26. Therefore. Peter ascribes these expressions to the Messiah.
The reason why he would exult or rejoice was, that he would be
preserved amidst the sorrows that were coming on him, and could
look forward to the triumph that awaited him. Thus Paul says,
(Hebrews 12:2) that "Jesus--for the joy that was set before him,
endured the cross, despising the shame," etc. And throughout the
New Testament, the shame and sorrow of his sufferings were regarded as
connected with his glory and his triumph, Luke 24:26; Philippians 2:6-9;
Ephesians 1:20,21. In this, our Saviour has left us an example, that we
should walk in his steps. The prospect of future glory and triumph
should sustain us amid all afflictions, and make us ready, like him, to
lie down amid even the corruptions of the grave.
Did my heart rejoice. In the Hebrew this is in the present tense,
"my heart rejoices." The word heart here expresses the person, and
is the same as saying I rejoice. The Hebrews used the different members
to express the person. And thus we say, "every soul perished; the
vessel had forty hands; wise heads do not think so; hearts
of steel will not flinch," etc.--Prof. Stuart on Psalms 16.
The meaning is, because God is near me in time of calamity, and
will support and deliver me, I will not be agitated or fear, but will
exult in the prospect of the future, in view of the "joy that is set
before me."
My tongue was glad. Hebrew, My glory, or my honour
exults. The word is used to denote majesty, splendour, dignity,
honour. It is also used to express the heart or soul, either because
that is the chief source of man's dignity, or because the word is also
expressive of the liver, regarded by the Hebrews as the seat of the
affections. Genesis 49:6, "Unto their assembly, mine honour," i.e.
my soul, or myself, "be not thou united." Psalms 57:8, "Awake
up, my glory, etc. Psalms 108:1, "I will sing--even with my glory."
This word the Septuagint translated tongue. The Arabic and Latin
Vulgate have also done the same. Why they thus use the word is not clear.
It may be because the tongue, or the gift of speech, was that which
chiefly contributes to the honour of man, or distinguishes him from the
brutal creation. The word glory is used expressly for tongue in
Psalms 30:12, "To the end that my glory may sing praise to thee, and
not be silent."
Moreover also. Truly; in addition to this.
My flesh. My body. See Acts 2:31; 1 Corinthians 5:5. It means here, properly,
the body separate from the soul; the dead body.
Shall rest. Shall rest or repose in the grave, free from corruption.
In hope. In confident expectation of a resurrection. The Hebrew
word rather expresses confidence than hope. The passage means, My
body will I commit to the grave, with a confident expectation of the
future, that is, with a firm belief that it will not see corruption, but
be raised up." It thus expresses the feelings of the dying Messiah; the
assured confidence which he had that his repose in the grave would not
be long, and would certainly come to an end. The death of Christians is
also, in the New Testament, represented as a sleep, and as repose,
(Acts 7:60; 1 Corinthians 15:6,18; 1 Thessalonians 4:13,15; 2 Peter 3:4) and they may also, after
the example of their Lord, commit their bodies to the dust, in hope.
They shall lie in the grave under the assurance of a happy resurrection;
and though their bodies, unlike his, shall moulder to their native dust,
yet this corruptible shall put on incorruption, and this mortal shall
put on immortality, 1 Corinthians 15:53.
Verse 27. Thou wilt not leave my soul. The word soul, with us,
means the thinking, the immortal part of man, and is applied to
it whether existing in connexion with the body, or whether separate from
it. The Hebrew word translated soul here--\^HEBREW\^
naphsli however, may mean, My spirit, my mind, my life; and may
denote here nothing more than me, or myself. It means, properly,
breath; then life, or the vital principle, a living being; then the soul,
the spirit, the thinking part. Instances where it is put for the
individual himself, meaning "me," or "myself," may be seen in
Psalms 11:1; 35:3,7; Job 9:21. There is no clear instance in which it is
applied to the soul in its separate state, or disjoined from the body.
In this place it must be explained in part by the meaning of the word
hell. If that means grave, then this word probably means "me;" thou
wilt not leave me in the grave. The meaning probably is, "Thou wilt
not leave me in sheol, neither," etc. The word leave here
means, "Thou wilt not resign me to, or wilt not give me over to it,
to be held under its power.
In hell. \~eiv adou\~. The word hell, in English, now commonly
denotes the place of the future eternal punishment of the wicked. This
sense it has acquired by long usage. It is a Saxon word, derived from
helan, to cover; and denotes, literally, a covered or deep place,
(Webster;) then the dark and dismal abode of departed spirits; and
then the place of torment. As the word is used now by us, it by no means
expresses the force of the original; and if with this idea we read a
passage like the one before us, it would convey an erroneous meaning
altogether; although formally the English word perhaps expressed no more
than the original. The Greek word hades means, literally, a place
devoid of light; a dark, obscure abode; and in Greek writers was applied
to the dark and obscure regions where disembodied spirits were supposed
to dwell. It occurs but eleven times in the New Testament. In this place
it is the translation of the Hebrew, sheol. In Revelation 20:13,14,
it is connected with death. "And death and hell (hades) delivered
up the dead which were in them." "And death and hell (hades) were
cast into the lake of fire.' See also Revelation 6:8; 1:18, "I have the
keys of hell and of death." In 1 Corinthians 15:55, it means the grave.
"O grave (hades), where is thy victory?" In Matthew 11:23 it means
a deep, profound place, opposed to an exalted one; a condition of
calamity and degradation opposed to former great prosperity.
"Thou, Capernaum, which art exalted unto heaven, shalt be brought
down to hell, (hades.) In Luke 16:23, it is applied to the place
where the rich man was after death, in a state of punishment: "In hell
(hades) he lifted up his eyes, being in torments." In this place
it is connected with the idea of suffering; and undoubtedly denotes a
place of punishment. The Septuagint has used this word commonly
to translate the word sheol. Once it is used as a translation of the
phrase, "the stones of the pit, (Isaiah 14:19); twice to express
silence, particularly the silence of the grave, (Psalms 94:17;; 115:17);
once to express the Hebrew for "the shadow of death," (Job 38:17;)
and sixty times to translate the word sheol. It is remarkable
that it is never used in the Old Testament to denote the word
keber, \^HEBREW\^ which properly denotes a grave or sepulchre. The
idea which was conveyed by the word sheol, or hades, was not
properly a grave or sepulchre, but that dark, unknown state,
including the grave, which constituted the dominions of the dead.
What idea the Hebrews had of the future world, it is now difficult to
explain, and is not necessary in the case before us. The word originally
denoting simply the state of the dead, the insatiable demands of the
grave, came at last to be extended in its meaning, in proportion as they
received new revelations, or formed new opinions about the future world.
Perhaps the following may be the process of thought by which the word
came to have the peculiar meanings which it is found to have in the
Old Testament.
(1.) The word death, and the grave, (keber,) would
express the abode of a deceased body in the earth.
(2.) Man has a soul, a thinking principle; and the inquiry must arise,
what will be its state? Will it die also? The Hebrews never appear to
have believed that. Will it ascend to heaven at once? On that subject
they had at first no knowledge. Will it go at once to a place of
torment? Of that also they had no information at first. Yet they
supposed it would live; and the word sheol expressed just this
state--the dark, unknown regions of the dead; the abode of spirits,
whether good or bad; the residence of departed men, whether fixed in a
permanent habitation, or whether wandering about. As they were ignorant
of the size and spherical structure of the earth, they seem to have
supposed this region to be situated in the earth, far below us; and
hence it is put in opposition to heaven. Psalms 139:8: "If I ascend
up into heaven, thou art there: if I make my bed in hell, (sheol,)
behold, thou art there." Amos 9:2. The most common meaning of the
word is, therefore, to express those dark regions, the lower world,
the regions of ghosts, etc. Instances of this, almost without number,
might be given. See a most striking and sublime instance of this in
Isaiah 14:9: "Hell from beneath is moved for thee," etc.; where the
assembled dead are represented as being agitated in all their vast
regions at the death of the king of Babylon.
(3.) The inquiry could not but arise, whether all these beings were
happy? This point revelation decided; and it was decided in the Old
Testament. Yet this word would better express the state of the wicked
dead, than the righteous. It conveyed the idea of darkness, gloom,
wandering; the idea of a sad and unfixed abode, unlike heaven. Hence
the word sometimes expresses the idea of a place of punishment.
Psalms 9:17: "The wicked shall be turned into hell," etc.;
Proverbs 15:11;; 23:14; 17:20; Job 26:6, While, therefore, the word does
not mean properly a grave or a sepulchre, yet it does mean often
the state of the dead, without designating whether in happiness or
woe, but implying the continued existence of the soul. In this sense it
is often used in the Old Testament, where the Hebrew word is sheol,
and the Greek hades. Genesis 37:35: "I will go down into the grave
unto my son mourning." I will go down to the dead, to death, to
my son, still there existing. Genesis 42:38; 44:29: "Ye shall bring down
my gray hairs with sorrow to the grave;" Numbers 16:30,33; 1 Kings 2:6,9, etc.,
etc. In the place before us, therefore, the meaning is simply,
thou wilt not leave me AMONG THE DEAD. This conveys all the idea. It
does not mean literally the grave or the sepulchre; that relates
only to the body. This expression refers to the deceased Messiah.
Thou wilt not leave him among the dead; thou wilt raise him up. It is
from this Message, perhaps, aided by two others, (Romans 10:7; 1 Peter 3:19)
the doctrine originated, that Christ "descended," as it is expressed
in the creed, "into hell;" and many have invented strange opinions
about his going among lost spirits. The doctrine of the Roman Catholic
church has been, that he went to purgatory, to deliver the spirits
confined there. But if the interpretation now given be correct, then it
will follow,
(1.) that nothing is affirmed here about the destination of the human
soul of Christ after his death. That he went to the region of the
dead is implied, but nothing further.
(2.) It may be remarked, that the Scriptures affirm nothing about the
state of his soul in that time which intervened between his death and
resurrection. The only intimation which occurs on the subject is such
as to leave us to suppose that he was in a state of happiness. To the
dying thief Jesus said, "To-day shalt thou be with me in paradise,"
Luke 23:43. When Jesus died he said, "It is finished ;" and he
doubtless meant by that, that his sufferings and toils for man's
redemption were at an end. All suppositions of any toils or pains after
his death are fables, and without the slightest warrant in the New
Testament.
Thine Holy One. The word in the Hebrew which is translated here
holy one, properly denotes one who is tenderly and piously devoted
to another; and answers to the expression used in the New Testament, "my
beloved Son." It is also used as it is here by the Septuagint, and
by Peter, to denote one that is holy, that is set apart to God. In
this sense it is applied to Christ, either as being set apart to this
office, or as so pure as to make it proper to designate him by way of
eminence the Holy One, or the Holy One of God. It is several
times used as the well-known designation of the Messiah. Mark 1:24:
"I know thee who thou art, the Holy One of God." Luke 4:34
Acts 3:14: "But ye denied the Holy One and the Just," etc. See also
Luke 1:35: "That holy thing which shall be born of thee shall be
called the Son of God."
To see corruption. To see corruption is to experience it, to be
made partakers of it. The Hebrews often expressed the idea of
experiencing anything by the use of words pertaining to the senses; as,
to taste of death, to see death, etc. Corruption here
means putrefaction in the grave. The word which is used in the
Psalm--\^HEBREW\^--shahath, is thus used in Job 17:14: "I have
said to corruption, Thou art my father," etc. The Greek word thus used
properly denotes this. Thus it is used in Acts 13:34-37. This meaning
would be properly suggested by the Hebrew word; and thus the ancient
versions understood it. The meaning implied in the expression is,
that he of whom the Psalm was written should be restored to life again;
and this meaning Peter proceeds to show that the words must have.
Verse 28. Thou hast made known, etc. The Hebrew is, "Thou wilt
make known to me," etc. In relation to the Messiah, it means, Thou wilt
restore me to life.
The ways of life. This properly means the path to life; as we say,
the road to preferment or honour; the path to happiness; the highway to
ruin, etc. See Proverbs 7:25,27. It means, Thou wilt make known to me
life itself, i.e. thou wilt restore me to life. The expressions in
the Psalm are capable of this interpretation without doing any violence
to the text; and if the preceding verses refer to the death and burial
of the Messiah, then the natural and proper meaning of this is, that he
would be restored to life again.
Thou shalt make me full of joy. This expresses the feelings of the
Messiah in view of the favour that would thus be showed him; the
resurrection from the dead, and the elevation to the right hand of God.
It was this which is represented as sustaining him--the prospect of the
joy that was before him, in heaven, Hebrews 12:2; Ephesians 1:20-22.
With thy countenance. Literally, "with thy face," that is, in thy
presence. The words countenance and presence mean the same thing;
and denote favour, or the honour and happiness provided by being
admitted to the presence of God. The prospect of the honour that would
be bestowed on the Messiah, was that which sustained him. And this proves
that the person contemplated in the Psalm expected to be raised from
the dead, and exalted to the presence of God. That expectation is now
fulfilled; and the Messiah is now filled with joy in his exaltation to
the throne of the universe. He has "ascended to his Father and our Father;"
he is "seated at the right hand of God ;" he has entered on that
"joy which was set before him;" he is "crowned with glory and honour;"
and all things are put under his feet." In view of this, we may remark,
(1.) that the Messiah had full and confident expectation that he would
rise from the dead. This the Lord Jesus always evinced, and often
declared it to his disciples.
(2.) If the Saviour rejoiced in view of the glories before him, we
should also. We should anticipate with joy an everlasting dwelling in
the presence of God, and the high honour of sitting "with him on
his throne, as he overcame, and is set down with the Father on his
throne."
(3.) The prospect of this should sustain us, as it did him,
in the midst of persecution, calamity, and trials. They will soon be
ended; and if we are his friends, we shall "overcome," as he did,
and be admitted to "the fulness of joy" above, and to the "right
hand" of God, where "are pleasures for evermore."
{*} "countenance", or "Presence"
Verse 29. Men and brethren. This passage of the Psalms Peter now
proves could not relate to David, but must have reference to the
Messiah. He begins his argument in a respectful manner, addressing them
as his brethren, though they had just charged him and the
others with intoxication. Christians should use the usual respectful
forms of salutation, whatever contempt and reproaches they may
meet with from opposers.
Let me freely speak. That is, "It is lawful or proper to speak with
boldness, or openly, respecting David." Though he was eminently a pious
man; though venerated by us all as a king; yet it is proper to say of
him, that he is dead, and has returned to corruption. This was a
delicate way of expressing high respect for the monarch whom they all
honoured; and yet evincing boldness in examining a passage of Scripture
which probably many supposed to have reference solely to him.
Of the patriarch David. The word patriarch properly means the
head or ruler of a family; and then the founder of a family, or an
illustrious ancestor. It was commonly applied to Abraham, Isaac, and
Jacob, etc., by way of eminence; the illustrious founders of the Jewish
nation, Hebrews 7:4; Acts 7:8,9. It was also applied to the heads of the
families, or the chief men of the tribes of Israel, 1 Chronicles 24:31;
2 Chronicles 19:8, etc. It was thus a title of honour, denoting high respect.
Applied to David, it means that he was the illustrious head or
founder of the royal family, and implies Peter's intention not to say
anything disrespectful of such a king; at the same time, that he
freely canvassed a passage of Scripture which had been supposed to
refer to him.
Dead and buried. The record of that fact they had in the Old
Testament. There had been no pretence that he had risen, and therefore
the Psalm could not apply to him.
His sepulchre is with us. Is in the city of Jerusalem. Sepulchres
were commonly situated without the walls of cities and the limits of
villages. The custom of burying in towns was not commonly practised. This
was true of other ancient nations as well as the Hebrews, and is still
in eastern countries, except in the case of kings and very distinguished
men, whose ashes are permitted to repose within the walls of a city.
1 Samuel 28:3, "Samuel was dead--and Israel buried him in Ramah, even in
his own city." 2 Kings 21:18, "Manasseh was buried in the garden of his
own house." 2 Chronicles 16:14. Asa was buried in the city of David.
2 Kings 14:20. The sepulchres of the Hebrew kings were on Mount Zion,
2 Chronicles 21:20; 24:25; 28:27; 32:33; 24:16; 2 Kings 14:20. David was buried in
the city of David, (1 Kings 2:10,) with his fathers, that is, on mount
Zion, where he built a city called after his name, 2 Samuel 5:7. Of what
form the tombs of the kings were made is not certainly known. It is
almost certain, however, that they would be constructed in a magnificent
manner. The tombs were commonly excavations from rocks, or natural caves;
and sepulchres cut out of the solid rock, of vast extent, are known to
have existed. The following account of the tomb called "the sepulchre of
the kings" is abridged from Maundrell: "The approach is through an
entrance cut out of a solid rock, which admits you into an open court
about forty paces square, cut down into the rock. On the south side is a
portico nine paces long and four broad, hewn likewise out of the
solid rock. At the end of the portico is the descent to the sepulchres.
The descent is into a room about seven or eight yards square,
cut out of the natural rock. From this room there are passages into
six more, all of the same fabric with the first. In every one of these
rooms, except the first, were coffins placed in niches in the sides of
the chamber," etc. (Maundrell's Travels, p. 76.) If the tombs of
the kings were of this form, it is clear that they were works of great
labour and expense. Probably also there were, as there are now,
costly and splendid monuments erected to the memory of the mighty
dead.
Unto this day. That the sepulchre of David was well known and
honoured, is clear from Josephus. Antiq., b. vii., c. xv., 3. "He
(David) was buried by his son Solomon in Jerusalem with great
magnificence, and with all the other funeral pomps with which kings used
to be buried. Moreover, he had immense wealth buried with him: for a
thousand and three hundred years afterwards, Hyrcanus, the high priest,
when he was besieged by Antiochus, and was desirous of giving him money
to raise the siege, opened one room of David's sepulchre, and took out
three thousand talents. Herod, many years afterward, opened another room,
and took away a great deal of money," etc. See also Antiq., b. xiii.,
c. viii., % 4. The tomb of a monarch like David would be well known and
had in reverence. Peter might, then, confidently appeal to
their own belief and knowledge, that David had not been raised from
the dead. No Jew believed or supposed it. All, by their care of his
sepulchre, and by the honour with which they regarded his grave, believed
that he had returned to corruption. The Psalm, therefore, could not
apply to him.
{1} "let me speak freely" or, "I may"
Verse 30. Therefore. As David was dead and buried, it was clear that
he could not have referred to himself it. this remarkable declaration.
It followed that he must have had reference to some other one.
Being a prophet. One who foretold future events. That David
was inspired, is clear, 2 Samuel 23:2. Many of the prophecies relating
to the Messiah are found in the Psalms of David. Psalms 22:1,
comp. Matthew 27:46; Luke 24:44; Psalms 22:18, comp. Matthew 27:35; Psalms 69:21,
comp. Matthew 27:34,48; Psalms 69:26, comp. Acts 1:20.
And knowing. Knowing by what God had said to him respecting his
posterity.
Had sworn with an oath. The places which speak of God as having sworn
to David are found in Psalms 89:3,4, "I have made a covenant with my
chosen, I have sworn unto David my servant, Thy seed will I establish,"
etc. And Psalms 132:11, "The Lord hath sworn in truth unto David;
he will not turn from it; Of the fruit of thy body will I set upon
thy throne." Psalms 89:35,36. The promise to which reference
is made in all these places is in 2 Samuel 7:11-16.
Of the fruit of his loins. Of his descendants. See 2 Samuel 7:12;
Genesis 35:11; 46:26; 1 Kings 8:19, etc.
According to the flesh. That is, so far as the human nature of the
Messiah was concerned, he would be descended from David. Expressions
like these are very remarkable. If the Messiah was only a man, they
would be unmeaning. They are never used in relation to a mere man;
and they imply that the speaker or writer supposed that there pertained
to the Messiah a nature which was not according to the flesh. See
Romans 1:3,4.
He would raise up Christ. That is, the Messiah. To raise up seed,
or descendants, is to give them to him. The promises made to David in all
these places had immediate reference to Solomon, and to his descendants.
But it is clear that the New Testament writers understood them as
referring to the Messiah. And it is no less clear that the Jews
understood that the Messiah was to be descended from David,
Matthew 12:23; 21:9; 22:42,45; Mark 11:10; John 7:42, etc. In what way these
promises that were made to David were understood as applying to the
Messiah, it may not be easy to determine. The fact, however, is
clear. The following remarks may throw some light on the subject. The
kingdom which was promised to David was to have no end; it was to be
established for ever. Yet his descendants died, and all other kingdoms
changed. The promise likewise stood by itself; it was not
made to any other of the Jewish kings; nor were similar declarations
made of surrounding kingdoms and nations. It came, therefore, gradually
to be applied to that future King and kingdom which was the hope of the
nation; and their eyes were anxiously fixed on the long-expected
Messiah. At the time that he came, it had become the settled doctrine
of the Jews that he was to descend from David, and that his kingdom was
to be perpetual. On this belief of the prophecy the apostles argued;
and the opinions of the Jews furnished a strong point by which they
could convince them that Jesus was the Messiah. Peter affirms that
David was aware of this, and that he so understood the promise as
referring not only to Solomon, but in a far more important sense to the
Messiah. Happily, we have a commentary of David himself, also, as
expressing his own views of that promise. That comment is found
particularly in Psalms 2, 22, 69, and 16. In these Psalms
there can be no doubt that David looked forward to the coming of the
Messiah; and there can be as little that he regarded the promise made
to him as extending to his coming and his reign.
It may be remarked, that there are some important variations in the
manuscripts in regard to this verse. The expression "according to the
flesh" is omitted in many MSS., and is now left out by Griesbach in his
New Testament. It is omitted also by the ancient Syriac and Ethiopic
versions, and by the Latin Vulgate.
To sit on his throne. To be his successor in his kingdom. Saul was
the first of the kings of Israel. The kingdom was taken away from him
and his posterity, and conferred on David and his descendants. It was
determined that it should be continued in the family of David, and no
more go out of his family, as it had from the family of Saul. The
peculiar characteristic of David as king, or that which distinguished
him from the other kings of the earth, was, that he reigned over the
people of God. Israel was his chosen people; and the kingdom was over
that nation. Hence he that should reign over the people of God, though
in a manner somewhat different from David, would be regarded as
occupying his throne, and as being his successor. The form of the
administration might be varied, but it would still retain its prime
characteristic, as being a reign over the people of God. In this
sense the Messiah sits on the throne of David. He is his descendant and
successor. He has an empire over all the friends of the Most High.
And as that kingdom is destined to fill the earth, and to be eternal in
the heavens, so it may be said that it is a kingdom which shall have no
end. It is spiritual, but not the less real; defended not with carnal
weapons, but not the less really defended; advanced not by the sword
and the din of arms, but not the less really advanced against
principalities, and powers, and spiritual wickedness in high places;
not under a visible head and earthly monarch, but not less really under
the Captain of salvation, and the King of kings.
{a} "being a prophet" 2 Samuel 23:2
{b} "sworn with an oath" 2 Samuel 7:12,13; Psalms 132:11
{c} "oath to him" Hebrews 6:17
Verse 31. He seeing this before, etc. By the spirit of prophecy.
From this it. appears that David had distract views of the great
doctrines pertaining to the Messiah.
Spake, etc. See Psalms 16.
That his soul, etc. See Barnes "Acts 2:27".
{*} "before" or, "Forseeing"
{a} "spake of the resurrection" 1 Peter 1:11,12
Verse 32. This Jesus. Peter, having shown that it was predicted
that the Messiah would rise, now affirms that it was done in the case of
Jesus. If it were a matter of prophecy, all objection to the truth of
the doctrine was taken away, and the only question was, whether
there was evidence that this had been done. The proof of this Peter
now alleges, and offers his own testimony, and that of his brethren,
to the truth of this great and glorious fact.
We all are witnesses. It seems probable that Peter refers here to
the whole one hundred and twenty who were present, and who were ready
to attest it in any manner. The matter which was to be proved was, that
Jesus was seen alive after he had been put to death. The apostles were
appointed to bear witness of this. And we are told by Paul,
(1 Corinthians 15:6,) that he was seen by more than five hundred brethren,
that is, Christians, at one time. The hundred and twenty assembled on
this occasion were doubtless part of the number, and were ready to attest
this. This was the proof that Peter alleged; and the strength of this
proof was, and should have been, perfectly irresistible.
(1.) They had seen him themselves. They did not conjecture it, or
reason about it; but they had the evidence on which men act every day,
and which must be regarded as satisfactory--the evidence of their own
senses.
(2.) The number was such that they could not be imposed on. If one
hundred and twenty persons could not prove a plain matter of fact,
nothing could be established by testimony; there could be no way of
arriving at any facts.
(3.) The thing to be established was a plain matter. It was not that
they saw him rise. That they never pretended. Impostors would
have done thus. But it was that they saw him, talked, walked, ate, drank
with him, being alive AFTER he had been crucified. The fact of his
death was matter of Jewish record; and no one called it in question.
The only fact for Christianity to make out was that he was seen
alive afterwards; and this was attested by many witnesses.
(4.) They had no interest in deceiving the world in this thing. There
was no prospect of pleasure, wealth, or honour in doing it.
(5.) They offered themselves now as ready to endure any sufferings, or
to die, in attestation of the truth of this event.
{b} "This Jesus" Acts 2:24
{c} "We are all witnesses" Luke 24:48
Verse 33. Therefore being by the right hand. The right hand
among the Hebrews was often used to denote power; and the expression
here means, not that he was exalted to the right hand of God, but by
his power. He was raised from the dead by his power, and borne to
heaven, triumphant over all his enemies. The use of the word right
hand to denote power is common in the Scriptures. Job 40:14,
"Thine own right hand can save thee." Psalms 17:7, "Thou savest by thy
right hand them which put their trust in thee." Psalms 18:35;
Psalms 20:6; 21:8; 44:3; 60:5, etc.
Exalted. Constituted King and Messiah in heaven. Raised up from his
condition of humiliation to the glory which he had with the Father before
the world was, John 17:5.
And having received, etc. The Holy Ghost was promised
to the disciples before his death, \\Joh 14:26 15:26 16:13-15\\.
It was expressly declared,
(1.) that the Holy Ghost would not be given except the Lord Jesus should
return to heaven, (John 16:7) and
(2.) that this gift was in the power of the Father, and that he
would send him, John 14:26; 15:26. This promise was now fulfilled;
and those who witnessed the extraordinary scene before them
could not doubt that it was the effect of Divine power.
Hath shed forth this, etc. This power of speaking different languages,
and declaring the truth of the gospel. In this way Peter accounts for
the remarkable events before them. It could not be produced by
new wine, Acts 2:15. It was expressly foretold, Acts 2:16-21. It
was predicted that Jesus would rise, Acts 2:22-31. The apostles were
witnesses that he had risen, and that he had promised that the Holy
Spirit should descend; and the fulfillment of this promise was a
rational way of accounting for the scene before them. It was
unanswerable; and the effect on those who witnessed it was such as
might be expected.
{d} "Therefore being by the" Acts 5:31; Philippians 2:9
{e} "having received" John 16:7,13; Acts 1:4
{f} "hath shed forth this" Acts 10:45; Ephesians 4:8
Verses 34, 35. For David is not ascended into the heavens. That is,
David has not risen from the dead, and ascended to heaven. This further
shows that Psalms 16 could not refer to David, but must refer to the
Messiah. Great as they esteemed David, and much as they were
accustomed to apply these expressions of the Scripture to him, yet
they could not be applicable to him. They must refer to some other
being; and especially that passage which Peter now proceeds to
quote. It was of great importance to show that these expressions
could not apply to David, and also that David bore testimony to
the exalted character and dignity of the Messiah. Hence Peter here
adduces David himself as affirming that the Messiah was to be
exalted to a dignity far above his own. This does not affirm that
David was not saved, or that his spirit had not ascended to heaven,
but that he had not been exalted in the heavens in the sense in
which Peter was speaking of the Messiah.
But he saith himself. Psalms 110:1.
The Lord. The small capitals used in translating the
word LORD in the Bible, denote that the original word is Jehovah.
The Hebrews regarded this as the peculiar name of God, a name
incommunicable to any other being. It is not applied to any being
but God in the Scriptures. The Jews had such a reverence for it
that they never pronounced it; but when it occurred in the Scriptures
they pronounced another name, Adoni. Here it means,
Jehovah said, etc.
My Lord. This is a different word in the Hebrew: it is Adoni --
\^HEBREW\^. It properly is applied by a servant to his master,
or a subject to his sovereign, or is used as a title of respect by an
inferior to a superior. It means here, "Jehovah said to him whom
I, David, acknowledge to be my superior and sovereign. Thus,
though he regarded him as his descendant according to the flesh,
yet he regarded him also as his superior and Lord. By reference to
this passage our Saviour confounded the Pharisees, Matthew 22:42-46.
That the passage in this Psalm refers to the Messiah is clear.
Our Saviour, in Matthew 22:42-46, expressly applied it thus, and in
such a manner as to show that this was the well-understood doctrine
of the Jews. See Barnes "Matthew 22:42", etc.
{g} "The Lord" Psalms 110:1; Matthew 22:44
Verse 35. No Barnes text on this verse.
Verse 36. Therefore let all, etc. "Convinced by the prophecies, by
our testimony, and by the remarkable scene exhibited on the day of
Pentecost, let all be convinced that the true Messiah has come, and
has been exalted to heaven."
House of Israel. The word house often means family; let all
the family of Israel, i.e. all the nation of the Jews, know this.
Know assuredly. Be assured, or know without any hesitation, or
possibility of mistake. This is the sum of his argument, or his
discourse, he had established the points which he purposed to prove;
and he now applies it to his hearers.
God hath made. God hath appointed, or constituted. See
Acts 5:31.
That same Jesus. The very person who had suffered, He was
raised with the same body, and had the same soul; was the same being,
as distinguished from all others. So Christians, in the resurrection,
will be the same beings that they were before they died.
Whom ye have crucified. See Acts 2:23. There was nothing better
fitted to show them the guilt of having done this than the argument
which Peter used. He showed them that God had sent him; that he was
the Messiah; that God had showed his love for him, in raising him from
the dead. The Son of God, and the hope of their nation, they had put to
death, He was not an impostor; nor a man sowing sedition; nor a
blasphemer; but the Messiah of God; and they had imbrued their hands in
his blood. There is nothing better fitted to make sinners fear and
tremble, than to show them that in rejecting Christ, they have rejected
God; in refusing to serve him, they have refused to serve God. The
crime of sinners has a double malignity, as committed against a kind
and lovely Saviour, and against the God who loved him, and appointed
him to save men. Comp. Acts 3:14,15.
Both Lord. The word lord properly denotes proprietor,
master, or sovereign, here it means clearly that God had exalted
him to be the King so long expected; and that he had given him dominion
in the heavens; or, as we should say, ruler of all things. The extent
of this dominion may be seen in John 17:2; Ephesians 1:20-22, etc. In the
exercise of this office, he now rules in heaven and on earth; and will
yet come to judge the world. This truth was particularly fitted to
excite their fear. They had murdered their Sovereign, now shown to be
raised from the dead, and entrusted with infinite power. They had
reason, therefore, to fear that he would come forth in vengeance, and
punish them for their crimes. Sinners, opposing the Saviour, are at
war with their living and mighty Sovereign and Lord. He has all power;
and it is not safe to contend against the Judge of the living and the
dead.
And Christ. Messiah. They had thus crucified the hope of
their nation; imbrued their hands in the blood of Him to whom the
prophets had looked, and put to death that Holy One, the prospect of
whose coming had sustained the most holy men of the world in
affliction, and cheered them when they looked on to future years. That
hope of their fathers had come, and they had put him to death; and it
is no wonder that the consciousness of this, that a sense of guilt, and
shame, and confusion, should overwhelm their minds, and lead them to
ask in deep distress what they should do.
{h} "house of Israel" Zechariah 13:1
{i} "God hath made that" Acts 5:31
{k} "both Lord" John 3:35
{l} "and Christ" Psalms 2:2,6-8
Verse 37. Now when they heard this. When they heard this declaration
of Peter, and this proof that Jesus was the Messiah. There was no
fanaticism in his discourse; it was cool, close, pungent reasoning.
He proved to them the truth of what he was saying, and thus prepared the
way for this effect.
They were pricked in their heart. The word translated were
pricked, \~katenughsan\~, is not used elsewhere in the New Testament. It
properly denotes to pierce or penetrate with a needle, lancet,
or sharp instrument; and then to pierce with grief, or acute pain of
any kind. It answers precisely to our word compunction. It implies
also the idea of sudden as well as acute grief. In this case it
means that they were suddenly and deeply affected with anguish
and alarm at what Peter had said. The causes of their grief may have
been these:
(1.) Their sorrow that the Messiah had been put to death by his own
countrymen.
(2.) Their deep sense of guilt in having clone this. There would be
mingled here a remembrance of ingratitude, and a consciousness that they
had been guilty of murder of the most aggravated and horrid kind,
that of having killed their own Messiah.
(3.) The fear of his wrath. He was still alive, exalted to be their
Lord, and entrusted with all power. They were afraid of his
vengeance; they were conscious that they deserved it; and they supposed
that they were exposed to it.
(4.) What they had done could not be undone. The guilt remained; they
could not wash it out. They had imbrued their hands in the blood of
innocence; and the guilt of that oppressed their souls. This expresses
the usual feelings which sinners have when they are convicted of sin.
Men and brethren. This was an expression denoting affectionate
earnestness. Just before this they mocked the disciples, and charged
them with being filled with new wine, Acts 2:13. They now treated
them with respect and confidence. The views which sinners have of
Christians and Christian ministers are greatly changed when they are
under conviction for sin. Before that, they may deride and oppose them;
then, they are glad to be taught by the obscurest Christian--and even
cling to a minister of the gospel as if he could save them by his own
power.
What shall we do? What shall we do to avoid the wrath of this
crucified and exalted Messiah? They were apprehensive of his vengeance,
and they wished to know how to avoid it. Never was a more important
question asked than this. It is the question which all convicted sinners
ask. It implies an apprehension of danger; a sense of guilt, and a
readiness to yield the will to the claims of God. This was the same
question asked by Paul, (Acts 9:6,) "Lord, what wilt thou have me
to do?" and by the jailer, (Acts 16:29,30,) "He came trembling--and
said, Sirs, what must I do to be saved?" The state of mind in this
case--the case of a convicted sinner--consists in
(1.) a deep sense of the evil of the past life; remembrance of a thousand
crimes perhaps before forgotten; a pervading and deepening conviction
that the heart, and conversation, and life has been evil, and deserves
condemnation.
(2.) apprehension about the justice of God; alarm when the mind looks
upward to him, or onward to the day of death and judgment.
(3.) An earnest wish, amounting sometimes to agony, to be delivered
from this sense of condemnation, and this apprehension of the future.
(4.) a readiness to sacrifice all to the will of God, to surrender
the governing purpose of the mind, and to do what he requires. In this
state the soul is prepared to receive the offers of eternal life; and
when the sinner comes to this, the offers of mercy meet his case, and
he yields himself to the Lord Jesus, and finds peace.
In regard to this discourse of Peter, and this remarkable result, we
may observe,
(1.) that this is the first discourse which was preached after the
ascension of Christ, and is a model which the ministers of religion
should imitate.
(2.) It is a clear and close argument. There is no ranting, no
declamation, nothing but truth presented in a clear and striking
manner. It abounds with proof of his main point; and supposes that
his hearers were rational beings, and capable of being influenced by
truth. Ministers have no right to address men as incapable of reason and
thought; nor to imagine that because they are speaking on religious
subjects, that therefore they are at liberty to speak nonsense.
(3.) Though these were eminent sinners, and had added to the crime of
murdering the Messiah that of deriding the Holy Ghost and the ministers
of the gospel, yet Peter reasoned with them coolly, and endeavoured
to convince them of their guilt. Men should be treated as endowed with
reason, and as capable of seeing the force and beauty of the great
truths of religion.
(4.) The arguments of Peter were adapted to make this impression on
their minds, and to impress them deeply with the sense of their guilt.
He proved to them that they had been guilty of putting the Messiah to
death; that God had raised him up; and that they were now in the midst
of the scenes which established one strong proof of the truth of what
he was saying. No class of truths could have been so well adapted to
make an impression of their guilt as these.
(5.) Conviction for sin is a rational process on a sinner's mind. It is
the proper state produced by a view of the past sins. It is
suffering truth to make an appropriate impression; suffering the
mind to feel as it ought to feel. The man who is guilty, ought to be
willing to see and confess it. It is no disgrace to confess an error,
or to feel deeply when we know we are guilty. Disgrace consists in a
hypocritical desire to conceal crime; in the pride that is unwilling
to avow it; in the falsehood which denies it. To feel it, and to
acknowledge it, is the mark of an open and ingenuous mind.
(6.) These same truths are adapted still to produce conviction for sin.
The sinner's treatment of the Messiah should produce grief and alarm.
He did not murder him--but he has rejected him; he did not crown him
with thorns--but he has despised him; he did not insult him when
hanging on the cross-- but he has a thousand times insulted him since;
he did not pierce his side with the spear--but he has pierced his heart
by rejecting him, and contemning his mercy. For these things he
should weep. In the Saviour's resurrection he has also a deep interest.
He rose as the pledge that we may rise: and when the sinner looks forward,
he should remember that he must meet the ascended Son of God, The
Saviour reigns; he lives, Lord of all. The sinner's deeds now are aimed
at his throne, and his heart, and his crown. All his crimes are seen by
his Sovereign; and it is not safe to mock the Son of God on his throne,
or to despise Him who will soon come to judgment. When the sinner feels
these truths, he should tremble, and cry out, What shall I do?
(7.) We see here how the Spirit operates in producing conviction of
sin. It is not in an arbitrary manner; it is in accordance with
truth, and by the truth. Nor have we a right to expect that he
will convict and convert men, except as the truth is presented to their
minds. They who desire success in the gospel should present clear,
striking, and impressive truth; for such only God is accustomed to bless.
(8.) We have, in the conduct of Peter and the other apostles, a
striking instance of the power of the gospel. Just before, Peter,
trembling and afraid, had denied his Master with an oath. Now, in the
presence of the murderers of the Son of God, he boldly charged them
with their crime, and dared their fury. Just before, all the disciples
forsook the Lord Jesus, and fled. Now, in the presence of his
murderers, they lifted their voice, and proclaimed their guilt and
danger, even in the city where he had been just arraigned and put to
death. What could have produced this change but the power of God! And
is there not proof here that a religion which produces such changes
came from heaven?
{a} "pricked in their heart" Ezekiel 7:16; Zechariah 12:10
{b} "what shall we do" Acts 9:6; 16:30
Verse 38. Then Peter said unto them. Peter had been the chief
speaker, though others had also addressed them. He now, in the name of
all, directed the multitude what to do.
Repent. See Barnes "Matthew 3:2". Repentance implies sorrow for sin
as committed against God, with a purpose to forsake it. It is not
merely a fear of the consequences, or of the wrath of God in hell. It
is such a view of sin as evil in itself, as to lead the mind to hate it
and forsake it. Laying aside all view of the punishment of sin, the
true penitent hates it. Even if sin was the means of procuring him
happiness; if it would promote his gratification, and be unattended
with any future punishment, he would hate it and turn from it. The mere
fact that it is evil, and that God hates it, is a sufficient reason
why those who are truly penitent should hate and forsake it. False
repentance dreads the consequences of sin; true repentance dreads
sin itself. These persons whom Peter addressed had been merely
alarmed; they were afraid of wrath, and especially of the wrath of
the Messiah. They had no true sense of sin as an evil, but were simply
afraid of punishment. This alarm Peter did not regard as by any means
genuine repentance. Such conviction for sin would soon wear off, unless
repentance became thorough and complete. Hence he told them to
repent, to turn from sin, to exercise sorrow, for it is an evil and
bitter thing, and to express their sorrow in the proper manner. We
may learn here,
(1.) that there is no safety in mere conviction for sin: it may
soon pass off, and leave the soul as thoughtless as before.
(2.) There is no goodness or holiness in mere alarm or
conviction.
The devils tremble. A man may fear, who yet has a firm purpose to do evil
if he can do it with impunity.
(3.) Many are greatly troubled and alarmed who yet never repent. There
is no situation where souls are so easily deceived as here. Alarm
is taken for repentance; trembling for godly sorrow; and the fear of
wrath is taken to be the true fear of God.
(4.) True repentance is the only thing in such a state of mind that can
give any relief. An ingenuous confession of sin, a solemn purpose to
forsake it, and a true hatred of it, is the only thing that can give
the mind true composure. Such is the constitution of the mind, that
nothing else will furnish relief. But the moment we are willing to
make an open confession of guilt, the mind is delivered of its burden,
and the convicted soul finds peace. Till this is done, and the
hold on sin is broken, there can be no peace.
(5.) We see here what direction is to be given to a convicted sinner.
We are not to direct him to wait; nor to suppose that he is in a good
way; nor to continue to seek; nor to call him a mourner; nor to take
sides with him, as if God were wrong and harsh; nor to tell him to
read, and search, and postpone the subject to a future time. We are to
direct him to repent; to mourn over his sins, and to forsake them.
Religion demands that he should at once surrender himself to God by
genuine repentance; by confession that God is right, and that he was
wrong; and by a firm purpose to live a life of holiness.
Be baptized. See Barnes "Matthew 3:6". The direction which Christ
gave to his apostles was, that they should baptize all who believed,
Matthew 28:19; Mark 16:16. The Jews had not been baptized; and a baptism now
would be a profession of the religion of Christ, or a declaration made
before the world that they embraced Jesus as their Messiah. It was
equivalent to saying that they should publicly and professedly
embrace Jesus Christ as their Saviour. The gospel requires such a
profession; and no one is at liberty to withhold it. And a similar
declaration is to be made to all who are inquiring the way to life.
They are to exercise repentance; and then, without any unnecessary delay,
to evince it in the ordinances of the gospel. If men are unwilling to
profess religion, they have none. If they will not, in the proper way,
show that they are truly attached to Christ, it is proof that they have
no such attachment. Baptism is the application of water, as expressive of
the need of purification, and as emblematic of the influences from God
that can alone cleanse the soul. It is also a form of dedication to the
service of God.
In the name of Jerua Christ. Not \~eiv\~, but \~epi\~. The
usual form of baptism is into the name of the Father, etc.,
\~eiv\~. Here it does not mean to be baptized by the authority
of Jesus Christ; but it means to be baptized for him and his service;
to be consecrated in this way, and by this public profession, to him,
and to his cause. The name of Jesus Christ means the same as Jesus
Christ himself. To be baptized to his name is to be devoted to him.
The word name is often thus used. And the profession which they were
to make amounted to this: A confession of sins; a hearty purpose to turn
from them; a reception of Jesus as the Messiah, and as
their Saviour; and a determination to become his followers, and
to be devoted to his service. Thus, (1 Corinthians 10:2) to be "baptized unto
Moses," means to take him as the leader and guide. It does not follow
that in administering the ordinance of baptism they used only the name
of Jesus Christ. It is much more probable that they used the form
prescribed by the Saviour himself, (Matthew 28:19;) though as the
peculiar mark of a Christian is that he receives and honours Jesus
Christ, this name is used here as implying the whole. The same thing
occurs in Acts 19:5.
For the remission of sins. Not merely the sin of crucifying the
Messiah, but of all sins. There is nothing in baptism itself that can
wash away sin. That can be done only by the pardoning mercy of God
through the atonement of Christ. But baptism is expressive of a
willingness to be pardoned in that way; and a solemn declaration of our
conviction that there is no other way of remission. He who comes to be
baptized, comes with a professed conviction that he is a sinner, that
there is no other way of mercy but in the gospel, and with a professed
willingness to comply with the terms of salvation, and receive it as it
is offered through Jesus Christ.
And ye shall receive, etc. The gift of the Holy Ghost here does not
mean his extraordinary gifts, or the power of working miracles; but
it simply means, you shall partake of the influences of the Holy Ghost
as far as they may be adapted to your case, as far as may be needful
for your comfort, and peace, and sanctification. There is no evidence
that they were all endowed with the power of working miracles; nor does
the connexion of the passage require us thus to understand it. Nor does
it mean that they had not been awakened by his influences. All true
conviction is from him, John 16:8-10. But it is also the office of
the Spirit to comfort, to enlighten, to give peace, and thus to give
evidence that the soul is born again. To this, probably, Peter refers;
and this all who are born again, and profess faith in Christ, possess.
There is peace, calmness, joy; there is evidence of piety, and that
evidence is the product of the influences of the Spirit. "The fruit
of the Spirit is love, joy, peace," etc., Galatians 5:22,24.
Verse 39. For the promise. That is, the promise respecting the
particular thing of which he was speaking--the influences of the Holy
Ghost. This promise he had adduced in the beginning of his discourse,
(Acts 2:17,) and he now applies it to them. As the Spirit was
promised to descend on Jews and their sons and daughters, it was
applicable to them in the circumstances in which they then were.
The only hope of lost sinners is in the promises of God; and the
only thing that can give comfort to a soul that is convicted of sin, is
the hope that God will pardon and save.
To you. To you Jews, even though you have crucified the Messiah.
The promise had especial reference to the Jewish people.
To your children. In Joel, to their sons and daughters, who should,
nevertheless, be old enough to prophesy. Similar promises occur in
Isaiah 44:3, "I will pour my Spirit upon thy seed, and my blessing upon
thine offspring," and Isaiah 59:21. In these and similar places,
their descendants or posterity are denoted. It does not refer to
children as children, and should not be adduced to establish the
propriety of infant baptism, or as applicable particularly to
infants. It is a promise, indeed, to parents, that the blessings of
salvation shall not be confined to parents, but shall be extended also
to their posterity. Under this promise parents may be encouraged to
train up their children for God; to devote them to his service;
believing that it is the gracious purpose of God to perpetuate the
blessings of salvation from age to age.
To all. To the whole race; not limited to Jews.
Afar off. To those in other lands. It is probable that Peter here
referred to the Jews who were scattered in other nations; for he does
not seem yet to have understood that the gospel was to be preached to the
Gentiles. See Acts 10. Yet the promise was equally applicable to the
Gentiles as the Jews; and the apostles were afterwards brought to
understand it, Acts 10; Romans 10:12,14-20, Romans 11. The Gentiles
are sometimes clearly indicated by the expression "afar off,"
Ephesians 2:13,17; and they are represented as having been brought
nigh by the blood of Christ. The phrase is equally applicable
to those who have been far off from God by their sins and their evil
affections. To them also the promise is extended if they will return.
Even as many, etc. The promise is not to those who do not hear the
gospel, nor to those who do not obey it; but it is to those to whom
God, in his gracious Providence, shall send it. He has the power and
right to pardon. The meaning of Peter is, that the promise is ample,
full, free; that it is fitted to all, and may be applied to all; that
there is no defect or want in the provisions or promises; but that God
may extend it to whomsoever he pleases. We see here how ample and full
are the offers of mercy. God is not limited in the provisions of his
grace; but the plan is applicable to all mankind. It is also the
purpose of God to send it to all men; and he has given a solemn charge
to his church to do it. We can not reflect but with deep pain on the
fact that these provisions have been made, fully made; that they are
adapted to all men; and yet that by his people they have been extended
to so small a portion of the human family. If the promise of life is to
all, it is the duty of the church to send to all the message of eternal
mercy.
{a} "promise is unto you" Joel 2:28
{b} "and to all that are afar" Ephesians 2:13,17
Verse 40. Many other words, This discourse, though one of the longest
in the New Testament, is but an outline. It contains, however, the
substance of the plan of mercy; and is admirably arranged to obtain
its object.
Testify. Bear witness to. He bore witness to the promises of
Christianity; to the truths pertaining to the danger of
sinners; and to the truth respecting the character of that generation.
Exhort. He entreated them by arguments and promises.
Save yourselves. This expression here denotes--Preserve yourselves
from the influence, opinions, and fate of this generation. It implies
that they were to use diligence and effort to deliver themselves. God
deals with men as free agents. He calls upon them to put forth their own
power and effort to be saved. Unless men put forth their own strength and
exertion, they will never be saved. When they are saved, they will
ascribe to God the praise for having inclined them to seek him, and for
the grace whereby they are saved.
This generation. This age or race of men, the Jews then living.
They were not to apprehend danger from them from which they
were to deliver themselves, but they were to apprehend danger from
being with them, united in their plans, designs, and feelings. From
the influence of their opinions, etc., they were to escape. That
generation was signally corrupt and wicked. See Matthew 23:12,39; 16:4;
Mark 8:38. They had crucified the Messiah; and they were for their
sins soon to be destroyed.
Untoward. "Perverse, refractory, not easily guided or taught."--
(Webster.) The same character our Saviour had given of that
generation in Matthew 11:16-19. This character they had shown uniformly.
They were smooth, cunning, plausible; but they were corrupt in principle,
and wicked in conduct. The Pharisees had a vast hold on the
people. To break away from them was to set at defiance all their
power and doctrines; to alienate themselves from their teachers and
friends; to brave the power of those in office, and those who had
long claimed the right of teaching and guiding the nation. The
chief danger of those who were now awakened was from this generation;
that they would deride, or denounce, or persecute them,
and induce them to abandon their seriousness, and turn back to
their sins. And hence Peter exhorted them at once to break off
from them, and give themselves to Christ. We may hence learn,
(1.) that if sinners will be saved, they must make an effort. There
is no promise to any unless they will exert themselves.
(2.) The principal danger which besets those who are awakened arises
from their former companions. They are often wicked, cunning, rich, and
mighty. They may be their kindred, and will seek to drive off their
serious impressions by derision, or argument, or persecution. They
have a mighty hold on the affections; and they will seek to use it
to prevent those who are awakened from becoming Christians.
(3.) Those who are awakened should resolve at once to break off from
their evil companions, and unite themselves to Christ and his people.
There may be no other way in which this can be done than by resolving
to forsake the society of those who are infidels, and scoffers, and
profane. They should forsake the world, and give themselves up to God,
and resolve to have only so much intercourse With the world as may be
required by duty, and as may be consistent with a supreme purpose to
live to the honour of God.
Verse 41. They that gladly received. The word rendered gladly
means freely, cheerfully, joyfully. It implies that they did it
without compulsion, and with joy. Religion is not compulsion, They who
become Christians do it cheerfully; and do it rejoicing in the
privilege of becoming reconciled to God through Jesus Christ. Though
so many received his word and were baptized, yet it is implied that
there were others who did not. It is probable that there were multitudes
assembled who were alarmed, but who did not receive the word with joy.
In all revivals there are many who become alarmed, who are anxious about
their souls, but who refuse the gospel, and again become thoughtless,
and are ruined.
His word. The message which Peter had spoken respecting the pardon
of sins through Jesus Christ.
Were baptized. That is, those who professed a readiness to embrace
the offers of salvation. The narrative plainly implies that this was
done the same day. Their conversion was instantaneous. The demand on
them was to yield themselves at once to God. And their profession was
made, and the ordinance which sealed their profession administered
without delay.
And the same day. The discourse of Peter commenced at nine o'clock
in the morning, Acts 2:15. How long it continued it is not
said; but the Ceremony of admitting them to the church and of baptizing
them was evidently performed on the same day. The mode in which this is
done is not mentioned; but it is highly improbable that in the midst of
the city of Jerusalem three thousand persons were wholly immersed in
one day. The whole narrative supposes that it was all done in the city;
and yet there is no probability that there were conveniences there for
immersing so many persons in a single day. Besides, in the ordinary
way of administering baptism by immersion, it is difficult to conceive
that so many persons could have been immersed in so short a time.
There is, indeed, here no positive proof that they were not immersed;
but the narrative is one of those incidental circumstances, often much
more satisfactory than philological discussion, that show the extreme
improbability that all this was done by wholly immersing them in water.
It may be further remarked, that here is an example of very quick
admission to the church. It was the first great work of grace under
the gospel. It was the model of all revivals of religion. And it
was doubtless intended that this should be a specimen of the manner
in which the ministers of religion should conduct in regard to admissions
to the Christian church. Prudence is indeed required; but this example
furnishes no warrant for advising persons who profess their willingness
to obey Jesus Christ, to delay uniting with the church. If persons give
evidence of piety, of true hatred of sin, and of attachment to the Lord
Jesus, they should unite themselves to his people without delay.
There were added. To the company of disciples, or to the followers of
Christ.
Souls. Persons, Comp. 1 Peter 3:20; Genesis 12:5. It is not affirmed that
all this took place in one part of Jerusalem, or that it was all done at
once; but it is probable that this was what was afterwards ascertained to
be the fruit of this day's labour, the result of this revival of religion.
This was the first effusion of the Holy Spirit under the preaching of
the gospel; and it shows that such scenes are to be expected in the
church, and that the gospel is fitted to work a rapid and mighty
change in the hearts of men.
Verse 42. And they continued stedfastly. They persevered in, or they
adhered to. This is the inspired record of the result. That any of
these apostatized is nowhere recorded, and is not to be presumed.
Though they had been suddenly converted, though suddenly admitted to the
church, though exposed to much persecution and contempt, and many trials,
yet the record is that they adhered to the doctrines and duties of the
Christian religion. The word rendered continued stedfastly,
\~proskarterountev\~, means attending one, remaining by his side, not leaving or
forsaking him.
The apostles' doctrine. This does not mean that they held or believed
the doctrines of the apostles, though that was true; but it means that
they adhered to, or attended on, their teaching or instruction.
The word doctrine has now a technical sense, and means a collection and
arrangement of abstract views supposed to be contained in the Bible.
In the Scriptures the word means simply teaching; and the expression here
denotes that they continued to attend on their instructions. One evidence
of conversion is a desire to be instructed in the doctrines and duties of
religion, and a willingness to attend on the preaching of the gospel.
And fellowship. The word rendered fellowship, \~koinwnia\~ is
often rendered communion. It properly denotes having things in
common, or participation, society, friendship. It may apply to
anything which may be possessed in common, or in which all may partake.
Thus all Christians have the same hope of heaven; the same joys; the
same hatred of sin; the same enemies to contend with. Thus they have
the same subjects of conversation, of feeling, and of prayer; or they
have communion in these things. And thus the early Christians had
their property in common. The word here may apply to either or to
all--to their conversation, their prayers, their dangers, or their
property; and means that they were united to the apostles, and
participated with them in whatever befell them. It may be added, that
the effect of a revival of religion is to unite Christians more and
more, and to bring those who were before separated to union and love.
Christians feel that they are a band of brethren, and that however
much they were separated before they became Christians, now they have
great and important interests in common; united in feelings, in
interest, in dangers, in conflicts, in opinions, and in the hopes of a
blessed immortality.
Breaking of bread. The Syriac renders this "the Eucharist," or the
Lord's Supper. It cannot, however, be determined whether this refers to
their partaking of their ordinary food together, or to feasts of charity,
or to the Lord's Supper. The bread of the Hebrews was made commonly into
cakes, thin, hard, and brittle, so that it was broken instead of being
cut. Hence, to denote intimacy or friendship, the phrase to
break bread together would be very expressive, in the same way as the
Greeks denoted it by drinking together, \~sumposion\~. From the
expression used in Acts 2:44, comp. with Acts 2:46, that they had
all things common, it would rather seem to be implied that this referred
to the participation of their ordinary meals. The action of
breaking bread was commonly performed by the master or head
of a family, immediately after asking a blessing.--(Lightfoot.)
In prayers. This was one effect of the influence of the, Spirit,
and an evidence of their change. A genuine revival will be always
followed by a love of prayer.
{a} "continued stedfastly" 1 Corinthians 11:2; Hebrews 10:25
Verse 43. And fear came. That is, there was great reverence or awe.
The multitude had just before derided them, (Acts 2:13;) but so
striking and manifest was the power of God on this occasion, that it
silenced all clamours, and produced a general veneration and awe.
The effect of a great work of God's grace is commonly to produce
an unusual seriousness and solemnity in a community, even among
those who are not convicted. It restrains, subdues, and silences
opposition.
Every soul. Every person, or individual; that is, upon the people
generally; not only on those who became Christians, but upon the
multitudes who witnessed these things. All things were fitted to
produce this fear: the recent crucifixion of Jesus of Nazareth; the
wonders that attended that event; the events of the day of Pentecost;
and the miracles performed by the apostles, were all fitted to diffuse
solemnity, and thought, and anxiety through the community.
Many wonders and signs. See Barnes "Acts 2:22". This was promised
by the Saviour Mark 16:17. Some of the miracles which they wrought
are specified in the following chapters.
{a} "many wonders and signs" Mark 16:17
Verse 44. All that believed. That is, that believed that Jesus was
the Messiah; for that was the distinguishing point by which they were
known from others.
Were together--\~epi to auto\~--. Were united; were joined in the same
thing. It does not mean that they lived in the same house, but they
were united in the same community; or engaged in the same thing. They
were doubtless often together in the same place for prayer and praise.
One of the best means for strengthening the faith of young converts is
for them often to meet together for prayer, conversation, and praise.
Had all things common. That is, all their property or
possessions. See Acts 4:32-37; 5:1-10. The apostles, in the time
of the Saviour, evidently had all their property in common stock, and
Judas was made their treasurer. They regarded themselves as one family,
having common wants; and there was no use or propriety in their
possessing extensive property by themselves. Yet even then it is probable
that some of them retained an interest in their property which was not
supposed to be necessary to be devoted to the common use. It is evident
that John thus possessed property which he retained, John 19:27.
And it is clear that the Saviour did not command them to give up their
property into a common stock; nor did the apostles enjoin it.
Acts 5:4: "Whiles it remained, was it not thine own? and after it
was sold, was it not in thine own power?" It was therefore perfectly
voluntary; and was evidently adapted to the peculiar circumstances
of the early converts. Many of them came from abroad. They were from
Parthia, and Media, and Arabia, and Rome, and Africa, etc. It is
probable, also, that they now remained longer in Jerusalem than they had
at first proposed. And it is not at all improbable that they would be
denied now the usual hospitalities of the Jews, and excluded from their
customary kindness, because they had embraced Jesus of Nazareth, who
had been just put to death. In these circumstances, it was natural
and proper at they should share together their property while they
remained together.
{b} "had all things common" Acts 4:32,34
Verse 45. And sold. That is, they sold as much as was necessary in
order to procure the means of providing for the wants of each other.
Possessions. Property, particularly real estate. This word
\~kthmata\~ refers, properly, to their fixed property, as lands,
houses, vineyards, etc. The word rendered goods, \~uparxeiv\~, refers
to their personal or movable property.
And parted them to all. They distributed them to supply the wants
of their poorer brethren, according to their necessities.
As every man had need. This expression limits and fixes the
meaning of what is said before. The passage does not mean that they
sold all their possessions, or that they relinquished their title to
all their property; but that they so far regarded all as common as to be
willing to part with it IF it was needful to supply the wants of the
others. Hence the property was laid at the disposal of the apostles,
and they were desired to distribute it freely to meet the wants of the
poor, Acts 4:34,35. This was an important incident in the early
propagation of religion; and it may suggest many useful reflections.
(1.) We see the effect of religion. The love of property is one of
the strongest affections which men have. There is nothing that will
overcome it but religion. That will; and one of the first effects of
the gospel was to loosen the hold of Christians on property.
(2.) It is the duty of the church to provide for the wants of its poor
and needy members. There can be no doubt that property should
now be regarded as so far common as that the wants of the poor
should be supplied by those who are rich. Comp. Matthew 26:11.
(3.) If it be asked why the early disciples evinced this readiness to
part with their property in this manner, it may be replied,
1st, that the apostles had done it before them. The family of the Saviour
had all things common.
2nd. It was the nature of religion to do it.
3rd. The circumstances of the persons assembled on this occasion
were such as to require it. There were many of them from distant
regions; and probably many of them of the poorer class of the people
in Jerusalem. In this they evinced what should be done in behalf
of the poor in the church at all times.
(4.) If it be asked whether this was done commonly among the early
Christians, it may be replied, that there is no evidence that it was.
It is mentioned here, and in Acts 4:32-37; 5:1-4. It
does not appear that it was done even by all who were afterwards
converted in Judea; and there is no evidence that it was done in
Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of
religion was to make men liberal, and willing to provide for the poor,
there can be no doubt. See 2 Corinthians 8:19; 9:2; 1 Corinthians 16:2; Galatians 2:10. But there
is not proof that it was common to part with their possessions, and
to lay it at the feet of the apostles. Religion does not contemplate,
evidently, that men should break up all the arrangements in society; but
it contemplates that those who have property should be ready and
willing to part with it for the help of the poor and needy.
(5.) If it be asked whether all the arrangements of property should
be broken up now, and believers have all things in common, we a
prepared to answer--No. For,
1st, this was an extraordinary case.
2nd. It was not even enjoined by the apostles on them.
3rd. It was practised nowhere else.
4th. It would be impracticable. No community where all things were in
common has long prospered. It has been attempted often, by pagans, by
infidels, and by fanatic sects of Christians. It ends soon in anarchy,
and licentiousness, idleness, and profligacy; or the more cunning secure
the mass of property, and control the whole. Till all men are
made alike, there could be no hope of such a community; and if there
could be, it would not be desirable. God evidently intended that men
should be excited to industry by the hope of gain; and then he
demands that their gains should be devoted to his service. Still,
this was a noble instance of Christian generosity, and evinces the power
of religion in loosing the hold which men commonly have on the world.
It rebukes also those professors of religion--of whom, alas! there are
many--who give nothing to benefit either the souls or bodies of their
fellow-men.
{*} "goods" or, "Substance"
{c} "parted them" Isaiah 58:7; 2 Corinthians 9:1,9; 1 John 3:17
Verse 46. With one accord. Comp. Acts 1:14; 2:1.
In the temple. This was the public place of worship; and the
disciples were not disposed to leave the place where their fathers had
so long worshipped God. This does not mean that they were
constantly in the temple, but only at the customary hours of
prayer; at nine o'clock in the morning, and at three in the afternoon.
And breaking bread. See Barnes "Acts 2:42".
From house to house. In the margin, "at home." So the Syriac and
Arabic. The common interpretation, however, is that they did it in their
various houses; now in this, and now in that, as might be convenient. If
it refers to their ordinary meals, then it means that they partook in
common of what they possessed. And the expression in this verse, "did
eat their meat," seems to imply that this refers to their common meals,
and not to the Lord's Supper.
Did eat their meat. Did partake of their food. The word meat, with
us, is applied to flesh. In the Bible, and in old English authors, it
is applied to provision of any kind. Here it means all kinds of
sustenance; that which nourished them--\~trofhv\~-- and the use of this
word proves that it does not refer to the Lord's Supper; for
that ordinance is nowhere represented as designed for an ordinary meal,
or to nourish the body. Comp. 1 Corinthians 11:33,34.
With gladness. With rejoicing. This is one of the effects of religion.
It is far from gloom; it diffuses joy over the mind; and it bestows
additional joy in the participation of even our ordinary pleasures.
Singleness of heart. This means with a sincere and pure heart.
They were satisfied and thankful. They were not perplexed or anxious;
nor were they solicitious for the luxurious living, or aspiring after
the vain objects of the men of the world. Comp. Romans 12:8; 2 Corinthians 1:12
Ephesians 6:5.
{1} "breaking bread from house to house" or, "at home"
{+} "their meat with gladness" "Consent"
Verse 47. Praising God. See Luke 24:53.
And having favour. See Luke 2:52.
With all the people. That is, with the great mass of the people;
with the people generally. It does not mean that all the people had
become reconciled to Christianity; but their humble, serious, and
devoted lives won the favour of the great mass of the community, and
silenced opposition and cavil. This was a remarkable effect; but God
has power to silence opposition; and there is nothing so well fitted to
do this as the humble and consistent lives of his friends.
And the Lord added. See Acts 5:14; 11:24, etc. It was the Lord
who did this. There was no power in man to do it; and the Christian loves
to trace all increase of the church to the grace of God.
Added. Caused, or inclined them to be joined to the church.
The Church. To the assembly of the followers of Christ-\~th ekklhsia\~,
The word church properly means those who are called out, and is
applied to Christians as being called out, or separated from the world.
It is used but three times in the Gospels, Matthew 16:18; 18:17. It occurs
frequently in other parts of the New Testament, and usually as applied to
the followers of Christ. Comp. Acts 5:11; 7:38; 8:1,3; 9:31; 11:22,26;
Acts 12:1,5. It is used in classic writers to denote an assembly of
any kind, and is twice thus used in the New Testament, Acts 19:39,41,
where it is translated "assembly."
Such as should be saved. This whole phrase is a translation of a
participle, \~touv swzomenouv\~. It does not express any purpose that they
should be saved, but simply the fact that they were
those who would be, or who were about to be saved. It is clear,
however, from this expression, that those who became members of the
church, were those who continued to adorn their profession, or who gave
proof that they were sincere Christians. It is implied here, also, that
those who are to be saved will join themselves to the church of God. This
is everywhere required; and it constitutes one evidence of piety when
they are willing to face the world, and give themselves at once to the
service of the Lord Jesus. Two remarks may be made on the last verse of
this chapter: one is, that the effect of a consistent Christian life
will be to command the respect of the world; and the other is, that
the effect will be continually to increase the number of those who shall
be saved. In this case they were daily added to it; the church was
constantly increasing: and the same result may be expected in all cases
where there is similar zeal, self-denial, consistency, and prayer.
We have now contemplated the foundation of the Christian church; and the
first glorious revival of religion. This chapter deserves to be
profoundly studied by all the ministers of the gospel, and by all who
pray for the prosperity of the kingdom of God. It should excite our
fervent gratitude that God has left this record of the first great work
of grace; and our fervent prayers that he would multiply and extend such
scenes until the earth shall be filled with his glory.
{a} "favour" Luke 2:52; Romans 14:18
{b} "And the Lord" Acts 5:14; 11:24
{c} "should be saved" "As were saved"
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