# An Exposition of the Old and New Testament (1828)/Acts of the Apostles

AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
ACTS OF THE APOSTLES.
We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great Author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, That Jesus is the Christ, the Son of the living God. Upon this rock the christian church is built; and how it began to be built upon this rock, comes next to be related in this book which we have now before us. Of this we have the testimony only of one witness; for the matters of fact concerning Christ, were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have Gospels, nay, as we might have had Gospels; but, for fear of overburthening the world, (John 21. 25.) we have sufficient to answer the end, if we will but make use of it.
The history of this book (which was always received as a part of the sacred canon) may be considered,
I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made, we here find made good; particularly the great promise of the descent of the Holy Ghost, and his wonderful operations, both on the apostles, (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear, (John 16. 12.) and bold as lions to face those hardships which then as lambs they trembled at the thought of,) and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them exerted in miracles wrought on the bodies of people—miracles of mercy, restoring sick bodies to health, and dead bodies to life—miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection, which the gospels closed with, are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he rose, (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths,) but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him; that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net; that they should be the lights of the world, and here we have the world enlightened by them; but that day-spring from on high which we there discerned in the first appearing of, we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of his gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers in the former part, (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1 Kings 8. 56. There has not failed one word of all his good promise which he promised by the hand of Moses his servant,) so the latter part of the history of the New Testament exactly answers to the word of Christ in the former part of it: and thus they mutually confirm and illustrate each other.
II. As looking forward to the following epistles, which are an explication of the gospels, which open the mystery of Christ's death and resurrection, the history whereof we had in the gospels. This book introduces them, and is a key to them, as the history of David is to David's psalms. We are members of the christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels shewed us how the foundation of that house was laid; this shews us how the superstructure began to be raised. 1. Among the Jews and Samaritans, which we have an account of in the former part ​of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this there is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and original of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our christian profession, as far as we find it agrees with this pattern in the mount; to which we ought religiously to conform and confine ourselves.
Two things more are to be observed concerning this book. (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shews) was, very probably, one of the seventy disciples, whose commission (Luke 10. 1, &c.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2 Tim. 4. 11. We may know by his style in the latter part of this book, when and where he was with him, for then he writes, We did so and so, as ch. 16. 10.—20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner; was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it; The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev. 18. 20. Rejoice over her, ye holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet here is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were indued with the same Spirit, and employed in the same work. And of those that were apostles, it is the history of Peter and Paul only that is here recorded; (and Paul was now of the twelve;) Peter the apostle of the circumcision, and Paul the apostle of the Gentiles, Gal. 2. 7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for they were none of them idle. And as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles, and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all; this is gold, silver, and precious stones, built upon the foundation; that is wood, hay, and stubble. [2.] It is called their acts, or doings. Gesta apostolorum. So some. Πράξεις—their practices of the lessons their Master had taught them. The apostles were active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spake, or rather the Spirit by them spake, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.
THE ACTS, I.
CHAP. I.
The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus, v. 1, 2. II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days of his continuance on earth, v. 2..5. III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he was ascended, v. 6..11. IV. With a general idea of the embryo of the christian church, and its state from Christ's ascension to the pouring out of the Spirit, v. 12..14. V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room, v. 15..26.
1.THE former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 3. To whom also he shewed himself alive; after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4. And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
In these verses,
I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may see not only how this begins there where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace.
1. His patron, to whom he dedicates this book, (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection,) is, Theophilus, v. 1. In the epistle dedicatory before his gospel, he had called him most excellent Theophilus, here he calls him no more than O Theophilus, not that he had lost his excellency, or that it was diminished and become less illustrious; but either he ​had now quitted his place, whatever it was, for the sake of which that title was given him; or, he was now grown into years, and despised such titles of respect more than he had done; or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so, is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written before time, were written for our learning.
2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, τὸν πρῶτον λόγον—the former word. What is written of the gospel, is the word as truly as what was spoken; nay, we know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on toward perfection, Heb. 6. 1. And therefore their guides must help them on, must still teach the people knowledge, (Eccl. 12. 9.) and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them.
3. The contents of his gospel were, that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God, John 3. 2. And the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits ye shall know them. Those are the best ministers, that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel, that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. 2. 3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and teach; not all the particulars, the world could not have contained them; but all the heads, samples of all, so many, and, in such variety, that by them you may judge of the rest. We have the beginnings of his doctrine, (Matt. 4. 17.) and the beginnings of his miracles, John 2. 11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular.
4. The period of the evangelical story is fixed to the day in which he was taken up, v. 2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven, (Mark 16. 19.) and so does St. Luke's, Luke 24. 51. Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil.
II. The truth of Christ's resurrection is maintained and evidenced, v. 3. That part of what was related in the former treatise, was so material, that it was necessary to be upon all occasions repeated. The great evidence of his resurrection, was, that he shewed himself alive to his apostles; being alive, he shewed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is, whether they were not imposed upon, as many a well-meaning man is. No, they were not; for,
1. The proofs were infallible, τεκμήρια—plain indications, both that he was alive, (he walked and talked with them, he ate and drank with them,) and that it was he himself, and not another, for he shewed them again and again the marks of the wounds in his hands, and feet, and side; which was the utmost proof the thing was capable of, or required.
2. They were many, and often repeated; he was seen by them forty days; not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he was entered upon his state of exaltation and glory, to confirm the faith of his disciples, and comfort their hearts, was such an instance of condescension and compassion to believers, as may fully assure us, that we have a high-priest that is touched with the feeling of our infirmities.
III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them. Since he breathed on them, and opened their understandings, they were better able to receive them.
1. He instructed them concerning the work they were to do; He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship, expected he should give them preferments, but, instead of that, he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work, (Mark 13. 34.) he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost, that sealed their commission, John 20. 22. He was not taken up till after he had given them their charge, and so finished his work.
2. He instructed them concerning the doctrine they were to preach; He spake to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world; (in his parable, Mark 13.) but here he let them more into the nature of it, as a kingdom of grace in this world, and of glory in the other; and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he shewed himself alive, knew that it was he, not only by what he shewed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, ​of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace; the things which most nearly concerned them, and those to whom they were sent.
IV. A particular assurance given them, that they should now shortly receive the Holy Ghost, with orders given them to expect it; (v. 4, 5.) he being assembled together with them, probably in the interview at the mountain in Galilee, which he had appointed before his death; for there is mention of their coming together again, (v. 6.) to attend his ascension. Ihough he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe,
1. The command he gives them to wait; this was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. They that by faith hope promised mercies will come, must with patience wait till they do come; according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan. 9. 3. (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as King upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; that must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him; and this favour is done to Jerusalem, to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station; Jerusalem was the fittest candlestick for those lights to be set up in.
2. The assurance he gives them that they shall not wait in vain; the blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost: that is, (1.) "The Holy Ghost shall be poured out upon you more plentifully than ever." They had already been breathed upon with the Holy Ghost, (John 20. 22.) and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them; where there seems to be an allusion to those Old Testament promises of the pouring out of the Spirit, Joel 2. 28. Isa. 44. 3.—32. 15. (2.) "Ye shall be cleansed and purified by the Holy Ghost, as the priests were baptized and washed with water, when they were consecrated to the sacred function; They had the sign, ye shall have the thing signified. Ye shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and your consciences purged by the witness of the Spirit, that ye may serve the living God in the apostleship." (3.) "Ye shall hereby be more effectually than ever engaged to your Master, and to his conduct, as Israel was baptized unto Moses in the cloud, and in the sea; ye shall be tied so fast to Christ, that ye shall never, for fear of any sufferings, forsake him again, as once you did."
Now this gift of the Holy Ghost he speaks of, [1.] As the promise of the Father, which they had heard of him, and might therefore depend upon.
First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before, (Luke 1. 72.) and that of eternal life is now, 1 John 2. 25. Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal. 3. 18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature, (Zech. 12. 1.) but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit is received by faith.
Secondly, It was the promise of the Father, of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. 4. 5, 6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father.
Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me, and I will make it good.
[2.] As the prediction of John Baptist; for so far Christ here directs them to look; (v. 5.) "You have not only heard it from me, but you had it from John; when he turned you over to me, he said, (Matt. 3. 11.) I indeed baptize you with water, but he that comes after me, shall baptize you with the Holy Ghost." It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa. 44. 26. But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost; shall teach you by his Spirit, and give his Spirit to make intercession in you; which is more than the best ministers preaching with us.
Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; that was it that shall come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers, this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.
6. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7. And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8. But ye shall receive power, after that the Holy Ghost is come ​upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. 9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day; thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension; which here we have an account of. Observe,
I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question, nemine contradicente—unanimously; they came in a body, and put it to him as the sense of the house; Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken.
1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Cæsar, and owned themselves his subjects! What! Shall those that hate and persecute thee and us, be trusted with power? That be far from thee." Or rather,
2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king !" Now two things were amiss in this question:
(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See how apt even good men are to place the happiness of the church too much in external pomp and power! As if Israel were not glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are bid to expect the cross in this world, and to wait for the kingdom in the other world. See how apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education! The disciples having sucked in this notion with their milk, that the Messiah was to be a temporal prince, they were long before they could be brought to have any idea of his kingdom as spiritual. See also how naturally we are biassed in favour of our own people! They thought God would have no kingdom in the world, unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel sink or swim. See also how apt we are to misunderstand scripture, and to understand that literally, which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were.
(2.) Their inquiry concerning the time of it; "Lord, wilt thou do it at this time? Now that thou hast called us together, is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed it, [1.] That they were inquisitive into that which their Master had never directed or encouraged them to inquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones, (Luke 22, 30.) and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth, doth not make haste, but is satisfied that God's time is the best time.
II. The check which Christ gave to this question, like that which he had a little before given to Peter's inquiry concerning John, What is that to thee? v. 7. It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel-kingdom in the world; and their mistake of the promise, shall not make it of no effect; but he checks their inquiry after the time.
1. The knowledge of this is not allowed to them, It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents—an inordinate desire of forbidden knowledge, and intruding into things which we have not seen, because God has not shewn. Nescire velle quæ magister maximus docere non vult, erudita inscitia est—It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others, (To you it is given to know the mysteries of the kingdom of God,) and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge, when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death, and since his resurrection, and this knowledge he will have them to be satisfied in; for it is enough for a christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should shew them things to come concerning it, John 16. 13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Matt. 24. 33. 16. 3. But they must not expect or desire to know, either all the particulars of future events, or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves; concerning all the periods of time and the final period of it, as well as concerning the period of our own time. ​
* Prudens futuri temporis exitum
* Caliginosa nocte premit Deus—
* But Jove, in goodness ever wise,
* Hath hid, in clouds of thickest night,
* All that in future prospect lies
* Beyond the ken of mortal sight.—Hor.
As to the times and seasons of the year, we know in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a winter-time of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth, we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.
2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come; known unto God are all his works, but not to us, ch. 15. 18. It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa. 46. 10. And though he did think fit sometimes to let the Old Testament prophets know the times and the seasons, (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years,) yet he has not thought fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons; he did so afterward to his servant John; but he has put it in his own power to do it or not, as he thinks fit; and what is in that New Testament prophecy discovered concerning the times and the seasons, is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this word, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the Rabbins concerning the coming of the Messiah; Rumpatur spiritus eorum qui supputant tempora—Perish the men who calculate the time.
III. He cuts them out their work, and with authoritv assures them of an ability to go on with it, and of success in it; "It is not for you to know the times and the seasons, that will do you no good; but know this, (v. 8.) that ye shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for ye shall be witnesses unto me and my glory, and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about and all the world over," v. 8. If Christ make us serviceable to his honour in our own day and generation, let that be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,
1. That their work should be honourable and glorious; Ye shall be witnesses unto me. (1.) They shall proclaim him King, and publish those truths to the world, by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts; Ye shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.
2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom or courage enough; they were naturally of the weak and foolish things of the world; they durst net appear as witnesses for Christ upon his trial, neither as yet were they able. "But ye shall receive the power of the Holy Ghost coming upon you, (so it may be read,) shall be animated and actuated by a better spirit than your own; ye shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament," (which, when they were filled with the Holy Ghost, they did to admiration, ch. 18. 28.) "and to confirm it both by miracles and by sufferings."
Note, Christ's witnesses shall receive power for that work to which he calls them; whom he employs in his service, he will qualify them for it, and bear them out in it.
3. That their influence should be great and very extensive; "Ye shall be witnesses for Christ, and shall carry his cause," (1.) "In Jerusalem; there ye must begin, and many there will receive your testimony; and they that do not, will be left inexcusable." (2.) "Your light shall from thence shine throughout all Judea, where before ye have laboured in vain." (3.) "Thence ye shall proceed to Samaria, though at your first mission ye were forbidden to preach in any of the cities of the Samaritans." (4.) "Your usefulness shall reach to the uttermost part of the earth, and ye shall be blessings to the whole world."
IV. Having left these instructions with them, he leaves them; (v. 9.) When he had spoken these things, and had said all that he had to say, he blessed them; (so we were told, Luke 24. 50.) and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ's ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power; his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe,
1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he was risen, which would be satisfaction enough; but they saw him go up toward heaven, and had actually their eye upon him, with so much care and attention of mind, that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples.
2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Matt. 17. 5. This cloud received him, it is probable, when he was gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. 104. 3. God had often come down in a cloud, now he went up in one. Dr. Hammond thinks that the clouds receiving him here, were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exod. 25. 22. with Lev. 16. 2. By the clouds there is a sort of a communication kept up between the upper and lower world, in them the vapours are sent up from the earth, and the dews sent down from heaven; fitly therefore does he ascend in a cloud, who is the Mediator between God and man, by whom God's mercies come down upon us, and our prayers come up to him. This was the last that was seen of him, the eyes of a great many witnesses followed him into ​the cloud: if we would know what came of him then, we may find, (Dan. 7. 13.) That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him.
V. The disciples, when he was gone out of their sight, yet still continued looking up steadfastly to heaven, (v. 10.) and this longer than it was fit they should; and why so?
1. Perhaps, they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loath to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. Or, they look after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah, (2 Kings 2. 16.) and so they might have him again.
2. Perhaps, they expected to see some change in the visible heavens, now upon Christ's ascension, that either the sun should be ashamed, or the moon confounded, (Isa. 24. 23.) as being out-shone by his lustre; or rather, that they should shew some sign of joy and triumph; or perhaps they promised themselves a sight or the glory of the invisible heavens, upon their opening to receive him. Christ had told them, that hereafter they should see heaven opened; (John 1. 51.) and why should not they expect it now?
VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loath to be absent then; yet, to shew how much Christ had at heart the concerns of his church on earth, he sent two of those that came to meet him, back to his disciples, who appear as two men in white apparel, bright and glistering; for they know, according to the duty of their place, that they are really serving Christ, when they are ministering to his servants on earth. Now we are told what they said to them,
1. To check their curiosity; Ye men of Galilee, why stand ye gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, "Why stand ye here, like Galileans, rude and unpolished men, gazing up into heaven? What would ye see? You have seen all that ye were called together to see, and why do ye look any further? Why stand ye gazing, as men frightened and perplexed, as men astonished and at their wits' end ?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon.
2. To confirm their faith concerning Christ's second coming. Their Master had often told them of that, and the angels are sent at this time seasonably to put them in mind of it ; "This same Jesus, who is taken up from you into heaven, and whom ye are looking thus long after, wishing ye had him with you again, is not gone for ever, for there is a day appointed, in which he will come in like manner thence, as ye have seen him go thither, and ye must not expect him back till that appointed day." (1.) "This same Jesus shall come again in his own person, clothed with this glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin, (Heb. 9. 26, 28.) who came once in disgrace to be judged, will come again in glory to judge. The same Jesus, who has given you your charge, will come again to call you to an account, how you have performed your trust; he, and not another," Job 19. 27. (2.) "He shall come in like manner. He is gone away in a cloud, and attended with angels; and behold, he comes in the clouds, and with him an innumerable company of angels? He is gone up with a shout and with the sound of a trumpet, (Ps. 47. 5.) and he will descend from heaven with a shout and with the trump of God, 1 Thess. 4. 16. Ye have now lost the sight of him in the clouds and in the air; and whither he is gone, ye cannot follow him now, but shall then, when ye shall be caught up in the clouds, to meet the Lord in the air." When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us: and when we stand gazing and trembling, the consideration of it should comfort and encourage us.
12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath-days' journey. 13. And when they were come in, they went up into an upper-room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. 14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
We are here told,
1. From whence Christ ascended; from the mount of Olives, (v. 12.) from that part of it where the town of Bethany stood, Luke 24. 50. There he began his sufferings, (Luke 22. 39.) and therefore there he rolled away the reproach of them by his glorious ascension, and thus shewed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his, that would not have him to reign over them. It was prophesied of him, (Zech. 14. 4.) That his feet shall stand upon the mount of Olives, which is before Jerusalem, shall stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended, who is the good Olive-tree, whence we receive the unction, Zech. 4. 12. Rom. 11. 24. This mount is here said to be near Jerusalem, a sabbath-day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath-evening, after the public worship was over, for meditation; some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem, (John 11. 18.) but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1. says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits; which they build upon Josh. 3. 4. where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath-work; and as far as is necessary to that, we are not only allowed, but enjoined, 2 Kings 4. 23.
2. Whither the disciples returned; They came to Jerusalem, according to their Master's appointment, ​though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee, no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul, that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room; some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of those rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple; (Luke 24. 53.) but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of that mind, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in which they had eaten the passover; and though that was called, ἀνώγεον, this, ὑπερῷον, both may signify the same. "Whether," says he, "it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain." Notes, ch. 13.
3. Who the disciples were, that kept together. The eleven apostles are here named, (v. 13.) so is Mary the mother of our Lord, (v. 14.) and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of, (v. 15.) we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.
4. How they spent their time; They all continued with one accord in prayer and supplication. Observe,
(1.) They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ, they were as sheep in the midst of wolves; and, Is any afflicted ? Let him pray; that will silence cares and fears. They had new work before them, great work, and before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth, Christ spent time in prayer for them, and now they in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luke 3. 21. Those are in the best frame to receive spiritual blessings, that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now that promise was not to supersede prayer, but to quicken and encourage it. God will be inquired of for promised mercies, and the nearer the performance seems to be, the more earnest we should be in prayer for it.
(2.) They continued in prayer, spent much time in it more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise; to pray, and not to faint. It was said, (Luke 24. 53.) They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy; so, in seeking to God, we give him the glory of the mercy and grace which we have found in him.
(3.) They did this with one accord; that intimates that they were together in holy love, and that there was no quarrel or discord among them; and those who so keep the unity of the Spirit in the bond of peace, are best prepared to receive the comforts of the Holy Ghost. It also speaks their worthy concurrence in the supplications that were made; though but one spake, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Matt. 18. 19.
15. And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together were about an hundred and twenty,) 16. Men and brethren, This Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17. For he was numbered with us, and had obtained part of this ministry. 18. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. 20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishopric let another take. 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24. And they prayed, and said, Thou, Lord, who knowest the hearts of all men, shew whether of these two thou hast chosen, 25. That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
The sin of Judas was not only his shame and ruin, but it made a gap in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown, (Rev. 12. 1.) and for them twelve thrones were designed, Matt. 19. 28. Now being twelve when they were learners, if they were ​but eleven when they were to be teachers, it would occasion every one to inquire what was become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, which now we have an account of the doing of, our Lord Jesus, probably, having given directions about it, among other things which he spake pertaining to the kingdom of God. Observe,
I. The persons concerned in this affair.
1. The house consisted of about an hundred and twenty. These were the number of the names, that is, the persons; some think, the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery, (ch. 4. 23.) to whom none of the rest durst join themselves, (ch. 5. 13.) and that they continued together till the persecution at Stephen's death dispersed them all but the apostles; (ch. 8. 1.) but he thinks that beside these there were many hundreds in Jerusalem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word, and other acts of worship; nor that there was any thing of that till after the pouring out of the Spirit, and the conversions in the following chapter. Here was the beginning of the christian church: this hundred and twenty was the grain of mustard seed that grew into a tree, the leaven that leavened the whole lump.
2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to shew that he had perfectly recovered the ground he lost by his denying his Master; and Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews he is still brought in, as afterward, when it comes to speak of the Gentiles, it keeps to the story of Paul.
II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, v. 15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spake to them. Now in his speech we may observe,
1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is,
(1.) The power to which Judas had been advanced; (v. 17.) He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world, that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of christians, if we partake not of the spirit and nature of christians? Judas's having obtained part of this ministry, was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity.
(2.) The sin of Judas, notwithstanding his advancement to this honour; he was guide to them that took Jesus, not only informed Christ's persecutors where they might find him, (which they might have done effectually, though he had kept out of sight,) but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command, That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners; especially if those that by their office should have been guides to the friends of Christ, are guides to his enemies.
(3.) The ruin of Judas by this sin; perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it.
[1.] He lost his money shamefully enough; (v. 18.) He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did: and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain; he thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie, (see 2 Kings 5. 26.) but it proved the purchase of a field to bury strangers in; and what the better was he for that, or any of his? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity.
[2.] He lost his life more shamefully. We were told (Matt. 27. 5.) that he went away in despair, and was suffocated; (so the word signifies there, and no more;) here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face, (so Dr. Hammond,) and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him, (as we find Mark 9. 26. Luke 9. 42.) no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocating of him, which Matthew relates, would make him swell till he burst, which Peter relates. He burst asunder with a great noise, (so Dr. Edwards,) which was heard by the neighbours, and so, as it follows, it came to be known, (v. 19.) His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out, that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant, that he would cut him in sunder, Matt. 24. 51.
(4.) The public notice that was taken of this; It was known to all the dwellers in Jerusalem. It was (as it were) put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, v. 19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so; now one would think this should have awakened those to repentance, that had had any hand in the death of Christ, when they saw him that had the first hand, thus made an example. But their hearts were hardened, and as to those of them that were to be softened, it must be done by the word, and the Spirit working with it.
Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money, was called Aceldama—the field of blood, because it was bought with the price of blood which perpetuated the infamy not only of him that sold that innocent precious blood, but of them that ​bought it too. Look how they will answer it, when God shall make inquisition for blood.
(5.) The fulfilling of the scriptures in this, which had spoken so plainly of this, that it must needs be fulfilled, v. 16. Let none be surprised or stumble at it, that this should be the exit of one of the twelve, for David had foretold not only his sin, (which Christ had taken notice of, John 13. 18. from Ps. 41. 9. He that eateth bread with me, hath lift up the heel against me,) but had also foretold,
[1.] His punishment; (Ps. 69. 25.) Let his habitation be desolate. That Psalm refers to the Messiah: mention was made but two or three verses before, of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job 18. 14, 15.
[2.] The substitution of another in his room. His bishopric, or his office, (for so the word signifies in general,) shall another take, which is quoted from Ps. 109. 8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted, (whether magistracy or ministry,) either for the wickedness of any that are in that office, or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any word of his to be undone, for the miscarriages of them that are intrusted therewith. The unbelief of man shall not make the promise of God of none effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor; it is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom. 11. 17. Christ's cause shall never be lost for want of witnesses.
2. The motion he makes for the choice of another apostle, v. 21, 22. Here observe,
(1.) How the person must be qualified, that must fill up the vacancy; it must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, which the gospel of Christ commenced from, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little, shall be intrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them.
(2.) To what work he is called, that must fill up the vacancy; he must be a witness with us of his resurrection. Rv this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they of his resurrection. The great thing which the apostles were to attest to the world, was, Christ's resurrection, for that was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection.
III. The nomination of the person that was to succeed Judas in his office as an apostle.
1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place; (v. 23.) They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spake, and not to the eleven. The two they nominated, were, Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, whom Paul speaks of, (Col. 4. 11.) and who is said to be of the circumcision, a native Jew, as this was; and who was a fellow-worker with Paul unto the kingdom of God, and a comfort to him; and then it is observable, that though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses, (Mark 6. 3.) the brother of James the less, (Mark 15. 40.) and was called Joses the just, as another person was called James the just. Some confound this with that Joses mentioned Acts 4. 36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas—a son of consolation; this Barsabas—a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it.
2. They applied themselves to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? v. 24. 25.
(1.) They appeal to God as the searcher of hearts; "Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends, chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God we pray to, knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will; can make them fit for his purpose, if he do not find them so, by giving them another Spirit.
(2.) They desire to know which of these God had chosen; Lord, shew us that, and we are satisfied. It is fit that God should choose his own servants; and so far as he any way, by the disposals of his providence, or the gifts of his Spirit, shews whom he hath chosen, or what he hath chosen, for us, we ought to comply with him.
(3.) They are ready to receive him as a brother, whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with us in the work, and share with us in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, which he was unworthy of, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to ​hell; that was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam, (Numb. 24. 25.) that he went to his own place, that is, says one of the Rabbins, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man ἰδιος ⟨τόπος⟩—a proper place, which speaks the same with that of God's rendering to every man according to his works. And our Saviour has said, that Judas's own place should be such, that it had been better for him that he had never been born; (Matt. 26. 24.) his misery was such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Matt. 24. 51.
(4.) The doubt was determined by lot, (v. 26.) which is an appeal to God, and lawful to be used for the determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Prov. 16. 33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore as he must be baptized, so he must be ordained, by the Holy Ghost, as they were all not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.
CHAP. II.
Between the promise of the Messiah's coming (even the latest of those promises) and his coming, many ages intervened; but between the promise of the Spirit and his coming, there were but a few days; and during those days, the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito—concealed, and not offering to preach. But in this chapter the north-wind and the south-wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost, v. 1..4. II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts, v. 5..13. III. The sermon which Peter preached to them hereupon, wherein he shews that this pouring out of the Spirit was the accomplishment of an Old Testament promise, (v. 14..21.) that it was a confirmation of Christ's being the Messiah, which was already proved by his resurrection, (v. 22. 32.) and that it was a fruit and evidence of his ascension into heaven, v. 33..36. IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church, v. 37..41. V. The eminent piety and charity of those primitive christians, and the manifest tokens of God's presence with them, and power in them, v. 42..47.
1.AND when the day of pentecost was fully come, they were all with one accord in one place. 2. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe,
I. When, and where, this was done, which is particularly noted for the greater certainty of the thing.
1. It was when the day of pentecost was fully come. There seems to be a reference to the manner of the expression in the institution of this feast, where it is said, (Lev. 23. 15.) Ye shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ rose. This day was fully come, that is, the night preceding, with a part of the day, was fully past.
(1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and of proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel-services and entertainments.
(2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature.
(3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings—the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one, once a year, upon Easter-day, and of the other, once a year, upon Whit-sunday. Oh! that we may do it with suitable affections!
2. It was when they were all with one accord in one place. What place it was, we are not told particularly, whether in the temple, where they attended at public times, (Luke 24. 53.) or whether in their own upper room, where they met at other times. But it was at Jerusalem, because it had been the place which God chose to put his name there; the prophecy was, that from hence the word of the Lord should go forth to all nations, (Isa. 2. 3.) and it was now the place of the general rendezvous of all devout people; there God had promised to meet them, and bless them, here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach us not to fall out with places, nor conceive prejudices against them; for God has his remnant in all places, he had so in Jerusalem.
Here they were in one place, and they were not as yet so many, but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, which should be the greatest; but now all these strifes were at an end, we hear no more of them; what they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual, (ch. 1, 14.) and that made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove ​comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as, no doubt, there was among those disciples, let us agree to love one another; for where brethren dwell together in unity, there it is that the Lord commands his blessing.
II. How, and in what manner, the Holy Ghost came upon them. We often read in the Old Testament of God's coming down in a cloud; as when he took possession of the tabernacle first, and afterward of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world.
1. Here is an audible summons given them to awaken their expectations of something great, v. 1. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even them that were now together waiting, and, probably, employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev. 6. 1. God is said to bring the winds out of his treasuries, (Ps. 35. 7.) and to gather them in his hands, Prov. 30. 4. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind; (John 3. 8.) thou hearest the sound thereof, but canst not tell whence it comes, or whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is bid to prophesy unto the wind; Come from the four winds, O breath, Ezek. 37. 9. And though it was not in the wind that the Lord came to Elijah, yet that prepared him to receive his discovery of himself in the still small voice, 1 Kings 19. 11, 12. God's way is in the whirlwind and the storm; (Nah. 1. 3.) and out of the whirlwind he spake to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with a great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God to the casting down of imaginations. (5.) It filled not only the room, but all the house, where they were sitting. Probably, it alarmed the whole city, but, to shew that it was supernatural, presently fixed upon that particular house; as some think the wind that was sent to arrest Jonah, affected only the ship that he was in, (Jon. 1. 4.) and as the wise men's star stood over the house where the child was. This would direct the people who observed it, whither to go, to inquire the meaning of it. This wind filling the house, would strike an awe upon the disciples, and help to put them into a very serious, reverend, and composed frame, for the receiving of the Holv Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales.
2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire; (v. 3.) and it sat—ἐκάθισε, not they sat, those cloven tongues, but he, that is, the Spirit, (signified there by,) rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire, lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads, divided or cloven." The flame of a candle is somewhat like a tongue: and there is a meteor which naturalists call ignis lambens—a gentle flame, not a devouring fire; such was this. Observe,
(1 ) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets.
(2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost, and with fire: with the Holy Ghost, as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire, (ch. 1. 13.) and Isaiah's by a coal of fire touching his lips, ch. 6. 7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luke 12. 49.
(3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deut. 4. 19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincerity of affections, where yet there is a diversity of expression. Dr. Lightfoot observes, that the dividing of tongues at Babel, was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations.
(4.) This fire sat upon them for some time, to show the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them; though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to an other, or whether there were as many flames as there were persons, is not certain. But they must he strong and bright flames, that would be visible in the day-light, as it now was, for the day was fully come.
III. What was the immediate effect of this?
1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences ; were now holy, and heavenly, and spiritual, more weaned from this world, and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it ​all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which is especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me, that not the twelve apostles only, but all the hundred and twenty disciples, were filled with the Holy Ghost alike at this time; all the seventy disciples, who were apostolical men, and employed in the same work, and all the rest too that were to preach the gospel; for it is said expressly, (Eph. 4. 8, 11.) When Christ ascended on high, (which refers to this, v. 33.) he gave gifts unto men, not only some apostles, such were the twelve; but some prophets, and some evangelists, such were many of the seventy disciples, itinerant preachers, and some pastors and teachers settled in particular churches, as we may suppose some of these afterward were. The all here, must refer to the all that were together, ch. 1. 14, 15.—v. 1.
2. They began to speak with other tongues, beside their native language, though they had never learned any other. They spake not matters of common conversation, but the word of God, and the praises of his name, as the Spirit gave them utterance, or gave them to speak, ἀποφθέγγεσθαι—to speak apophthegms, substantial and weighty sayings, worthy to be had in remembrance. It is probable that it was not only one that was enabled to speak one language, and another another, (as it was with the several families that were dispersed from Babel,) but that every one was enabled to speak divers languages, as he should have occasion to use them. And we may suppose that they understood not only themselves, but one another too, which the Builders of Babel did not, Gen. 11. 7. They did not speak here and there a word of another tongue, or stammer out some broken sentences; but spake it as readily, properly, and elegantly, as if it had been their mother-tongue; for whatever was produced by miracle, was the best of the kind. They spake not from any previous thought or meditation, but as the Spirit gave them utterance; he furnished them with the matter as well as the language. Now this was, (1.) A very great miracle, it was a miracle upon the mind, (and so had most of the nature of a gospel-miracle,) for in the mind words are framed. They had not only never learned these languages, but had never learned any foreign tongue, which might have facilitated these; nay, for aught that appears, they had never so much as heard these languages spoken, or had any idea of them. They were neither scholars nor travellers; nor had had any opportunity of learning languages either by books or conversation. Peter indeed was forward enough to speak in his own tongue; but the rest of them were no spokesmen, nor were they quick of apprehension; yet now not only the heart of the rash understands knowledge, but the tongue of the stammerers is ready to speak elegantly, Isa. 32. 4. When Moses complained, I am slow of speech, God said, I will be with thy mouth, and Aaron shall be thy spokesman. But he did more for these messengers of his; he that made man's mouth, new made theirs. (2.) A very proper, needful, and serviceable miracle. The language the disciples spake, was Syriac, a dialect of the Hebrew; so that it was necessary that they should be endued with the gift, both for the understanding of the original Hebrew of the Old Testament, in which it was written, and of the original Greek of the New Testament, in which it was to be written. But that was not all; they were commissioned to preach the gospel to every creature, to disciple all nations. But here is an insuperable difficulty at the threshold; How shall they master the several languages so as to speak intelligibly to all nations? It will be the work of a man's life to learn their languages. And therefore to prove that Christ could give authority to preach to the nations, he gives ability to preach to them in their own language. And it should seem, that this was the accomplishment of that promise which Christ made to his disciples, (John 14. 12.) Greater works than these shall ye do. For, this may well be reckoned, all things considered, a greater work than the miraculous cures Christ wrought; Christ himself did not speak with other tongues, nor did he enable his disciples to do it while he was with them; but it was the first effect of the pouring out of the Spirit upon them. And Archbishop Tillotson thinks it probable, that if the conversion of infidels to Christianity were now sincerely and vigorously attempted by men of honest minds, God would extraordinarily countenance such an attempt with all fitting assistance, as he did the first publication of the gospel.
5. And there were dwelling at Jerusalem Jews, devout men, out of every. nation under heaven. 6. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak, Galileans? 8. And how hear we every man in our own tongue, wherein we were born? 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11. Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth.this? 13. Others mocking said, These men are full of new wine.
We have here an account of the public notice that was taken of this extraordinary gift, with which the disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was now at Jerusalem; it should seem, more than usually was at the feast of pentecost. There were dwelling or abiding at Jerusalem, Jews that were devout men, disposed to religion, and that had the fear of God before their eyes, (so the word properly signifies,) some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those there were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or from whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now,
1. We may here see what were some of those countries whence those strangers came; (v. 9, 11.) some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; from thence we come in order to Judea, which ought to be mentioned, because, ​though the language of them in Judea was the same with that which the disciples spake, yet, before, they spake it with the north-country tone and dialect, (Thou art a Galilean, and thy speech bewrays thee,) but now they spake it as fine as the inhabitants of Judea themselves did.* Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis, which was particularly called Asia, and these were the countries in which those strangers were scattered, to whom St. Peter writes, 1 Pet. 1. 1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes, that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit.
2. We may inquire, what brought all those Jews and proselytes together to Jerusalem at this time? not to make a transient visit thither to the feast of pentecost, for they are said to dwell there; they took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks were just now expired, the sceptre was departed from Judah, it was then generally thought that the kingdom of God should immediately appear, Luke 19. 11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah, and the blessings of that kingdom.
II. The amazement which these strangers were seized with, when they heard the disciples speak in their own tongues. It should seem, the disciples spake in various languages, before the people of those languages came to them; for it is intimated, (v. 6.) that the spreading of the report of this abroad was it that brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves.
1. They observe that the speakers are all Galileans, that know no other than their mother tongue; (v. 7.) they are despicable men, from whom nothing learned or polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so; unlearned and ignorant men.
2. They acknowledged that they spake intelligibly and readily their own language, (which they were the most competent judges of,) so right and exact, that none of their own countrymen could speak it better; We hear every man in our own tongue wherein we were born; (v. 8.) that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest, v. 11. We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but, probably, despised and undervalued, and therefore it, was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land.
(1.) The things they heard the apostles discourse of, were the wonderful works of God, μεγαλεῖα τȣ̃ Θeȣ̃—the great things of God. It is probable that the apostles spake of Christ, and redemption by him, and the grace of the gospel; these are indeed the great things of God, which will be for ever marvellous in our eyes.
(2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers or those that inquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language, that they could have understood the meaning of the disciples, if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to them that believed not, 1 Cor. 14. 22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down: and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations.
3. They wonder at it, and look upon it as an astonishing thing; (v. 12.) They were all amazed, they were in an ecstasy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another τὶ ἄν θέλοι τȣ̃το εἶναι—Quid hoc sibi vult?—What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight.
III. The scorn which some made of it, who were natives of Judea and Jerusalem, probably the Scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, v. 13. Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that these were really the languages of other nations, and therefore took what they said to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As.when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned off with this, "He casteth out devils by compact with the prince of the devils ;" so when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And if they called the Master of the house a wine-bibber, no marvel if they so call them of his household.
14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15. For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16. But this is that which was spoken by the prophet Joel; 17. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your ​sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: 18. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: 19. And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: 20. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. 22. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23. Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 24. Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: 26. Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31. He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. 32. This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35. Until I make thy foes thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
We have here the first fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language; (we are not told what answer he gave to those that were amazed, and said, What meaneth this?) but to the Jews in the vulgar language, even to them that mocked, for he begins with the notice of that, (v. 15.) and addresses his discourse (v. 14.) to the men of Judea and inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them, (and therefore flocked about them,) in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divide favour; he that had sneakingly denied Christ, now as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather; Peter stood up (v. 14.) to shew that he was not drunk, with the eleven, who concurred with him in what he said, and, probably, in their turns spake likewise to the same purport; they that were of greatest authority, stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husbandmen. Peter lifted up his voice, as one that was both well assured of, and much affected with, what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, ἄνδρες Ἰȣδᾶιοι—the men that were Jews; so it should be read; "And you especially that dwell at Jerusalem, who were accessary to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and to hearken to my words, who would draw you to Christ, and not to the words of the Scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, but shall hear no more as you have done, but he speaks to you by us; hearken now to our words."
II. His answer to their blasphemous calumny; (v. 15.) "These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do these they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day;" nine of the clock in the morning; and before that time, on the sabbaths and solemn feasts, the Jews did not use to eat or drink: nay, ordinarily they that are drunk, are drunk in the night, and not in the morning; those are besotted drunkards indeed, who, when they are awake, presently seek it yet again, Prov. 23. 35.
III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into—that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and, consequently, the proof of both.
1. That it was the accomplishment of the prophecies' of the Old Testament, which related to the kingdom of the Messiah, and therefore an evidence ​that that kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, ch. 2. 28. It is observable, that though Peter was filled with the Holy Ghost, and spake with tongues as the Spirit gave him utterance, yet he did not set aside the scriptures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible; and the Spirit is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe,
(1.) The text itself that Peter quotes, v. 17—21. It refers to the last days, the times of the gospel, which are therefore called the last days, because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of that to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old Testament church. Or, in the day immediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord, spoken of, v. 20. "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take the scripture entire; now it was foretold,
[1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had been ever yet. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel, that God gave them his good Spirit to instruct them, Neh. 9. 20. But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gentiles as well as Jews; though yet Peter himself did not understand it so, it appears, ch. 11. 17. Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught, that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules.
[2.] That the Spirit should be in them a Spirit of prophesy; by the Spirit they should be enabled to foretell things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex; not only your sons, but your daughters shall prophesy; without distinction of age, both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition, even the servants and handmaids shall receive of the Spirit, and shall prophesy, (v. 18.) or, in general, men and women, whom God calls his servants and his handmaids. In the beginning of the age of prophesy in the Old Testament, there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the prophets, for the kingdom of the Messiah is to be purely spiritual. The mention of the daughters (v. 17.) and the handmaidens (v. 18.) would make one think that the women which were taken notice of, (ch. 1. 14.) received the extraordinary gifts of the Holy Ghost, as well as the men. Philip, the evangelist, had four daughters who did prophesy, (ch. 21. 9.) and therefore St. Paul, finding abundance of the gifts both of tongues and prophesy in the church of Corinth, saw it needful to prohibit women's use of those gifts in public, 1 Cor. 14, 26, 34.
[3.] That one great thing which they should prophesy of should be the judgments that were coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold (Matt. 24.) at his entrance into Jerusalem, (Luke 19. 41.) and when he was going to die; (Luke 23. 29.) and these judgments were to be brought upon them, to punish them for their contempt of the gospel, and their opposition to it, though it came to them thus proved. They that would not submit to the power of God's grace in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials of his wrath. They shall break, that will not bend.
First, The destruction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompenses for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Matt. 23. 35. It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it was to men on earth; but here ἐπιφανῆ, (after the Seventy, shews) a glorious, illustrious day, for so it was to Christ in heaven, it was the epiphany, his appearing, so he himself spake of it, Matt. 24. 30. The destruction of the Jews was the deliverance of the christians, that were hated and persecuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, James 5. 8, 9.
Secondly, The terrible presages of that destruction are here foretold; There shall be wonders in heaven above, the sun turned into darkness, and the moon into blood; and signs too in the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages; The blood of the Son of God, the fire of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves, by which that desolation was brought on. The blood points at the wars of the Jews with the neighbouring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious, (as they called them, ) which were very bloody; there was no peace to him that went out, or to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, speaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights.
Thirdly, The signal preservation of the Lord's people is here promised; (v. 21.) Whosoever shall call upon the name of the Lord Jesus, (which is the description of a true christian, 1 Cor. 1. 2.) shall be ​saved, shall escape that judgment, which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in the day of the Lord's anger; and in the destruction by the Romans not one christian perished. They that distinguish themselves by singular piety, shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people; they call on the name of the Lord; which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon, that is their strong tower.
(2.) The application of this prophecy to the present event; (v. 16.) This is that which was spoken by the prophet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit upon all flesh, which should come, and we are to look for no other, no more than we are to look for another Messiah; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth; so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by the means of the scriptures and the ministry.
2. That it was the gift of Christ, and the product and proof of his resurrection and ascension. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface; (v. 22.) "Ye men of Israel, hear these words. It is a mercy that ye are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is,
(1.) An abstract of the history of the life of Christ, v. 22. He calls him Jesus of Nazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a Man approved of God among you, censured and condemned by men, but approved of God; God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God; so Dr. Hammond reads it; "signalized, and made remarkable among you that now hear me; he was sent to you, set up, a glorious Light in your land; you yourselves are witnesses, how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinary course, and contrary to it, which God did by him; that is, which he did by that divine power, with which he was clothed, and in which God plainly went along with him; for no man could do such works, unless God were with him." See what a stress Peter lays upon Christ's miracles! [1.] The matter of fact was not to be denied; "They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as ye yourselves also know. Ye have been eye-witnesses of his miracles; I appeal to yourselves, whether ye have any thing to object against them, or can offer any thing to disprove them." [2.] The inference from them cannot be disputed; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God, and the Saviour of the world; for the God of truth would never set his seal to a lie.
(2.) An account of his death and sufferings, which they were witnesses of also but a few weeks ago; and this was the greatest miracle of all, that a Man approved of God should thus seem to be abandoned of him; and a Man thus approved among the people, and in the midst of them, should be thus abandoned by them too! But both these mysteries are here explained, (v. 23.) and his death considered,
[1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave him up, devoted him; this is explained Rom. 8. 32. He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will of God, but according to the counsel of his will, that he suffered and died; according to an eternal counsel, which could not be altered. This reconciled him to the cross, Father, thy will be done; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained.
[2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God, to persecute one whom he approved as the Darling of heaven; and fighting against their own mercies, to persecute one that was the greatest Blessing of this earth. Neither God's designing it from eternity, nor his bringing good out of it to eternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil; and therefore they were wicked hands with which ye have crucified and slain him. It is probable that some of those were here present, who had cried, Crucify him, crucify him; or had been otherwise aiding and abetting in the murder; and Peter knew it. However, it was justly looked upon as a national act, because done both by the vote of the great council and by the voice of the great crowd. It is a rule, Refertur ad universos quod publice fit per majorem partem—We attribute to all, that which is done publicly by the greater part. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty, and discharge themselves from the guilt.
(3.) An attestation of his resurrection, which effectually wiped away the reproach of his death; (v. 24.) Whom God raised up; the same that delivered him to death, delivered him from death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon.
[1.] He describes his resurrection; God loosed the bands of death, because it was impossible that he should be holden of it; ὠδῖνας—the sorrows of death; the word is used for travailing pains; and some think it signifies the trouble and agony of his soul, in which it was exceeding sorrowful, even to the death; from these pains and sorrows of soul, this travail of soul, the Father loosed him, when at his death, he said, It is finished. Thus Dr. Goodwin understands it: "Those terrors which made Heman's soul lie like the slain, (Ps. 88. 15.) these had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul, (and it is a great thing to bring a soul out of the depths of spiritual agonies,) this was not leaving his soul in hell; as that which follows, that he should not see corruption, speaks of the resurrection of his body; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this: "Having ​dissolved the pains of death, in reference to all that believe in him, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death, (says Mr. Baxter,) as a separation between soul and body, is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shews, that the Septuagint, and from them the apostle here, uses the word for cords and bands, (as Ps. 18. 4.) to which the metaphor of loosing and being held best agree. Christ was imprisoned for our debt, was thrown into the bands of death; but divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death.
[2.] He attests the truth of his resurrection; (v. 32.) God hath raised him up, whereof we are all witnesses; we apostles, and other our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away.
[3.] He shewed it to be the fulfilling of the scripture, and, because the scripture had said that he must rise again before he saw corruption, therefore it was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, v. 25. The scripture he refers to, is that of David, (Ps. 16. 8—11.) which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is,
First, The text quoted at large, (v. 25—28.) for it was all fulfilled in him, and shews us,
1. The constant regard that our Lord Jesus had to his Father in his whole undertaking; I foresaw the Lord before me continually. He set before him his Father's glory as his end in all; foresaw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy; these were set before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, John 13. 31, 32.—17. 4,5.
2. The assurance he had of his Father's presence and power going along with him; "He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, or driven off from my undertaking, notwithstanding the hardships I must undergo:" this was an article of the covenant of redemption; (Ps. 89. 21.) With him my hand shall be established, my arm also shall strengthen him; and therefore he is confident the work shall not miscarry in his hand. If God be at our right hand, we shall not be moved.
3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through; "Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased was he with his undertaking, that it does his heart good to think how the issue would answer the design! He rejoiced in spirit, Luke 10. 21. My tongue was glad. In the psalm it is, My glory rejoiceth; which intimates, that our tongue is our glory, the faculty of speaking is an honour to us, and never more so, than when it is employed in praising God. Christ's tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn.
4. The pleasing prospect he had of the happy issue of his death and sufferings; this was it that carried him, not only with courage, but with cheerfulness, through them; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose; it shall rest in hope, ὅτι, that thou wilt not leave my soul in hell; what follows is the matter of his hope, or assurance rather:
(1.) That the soul shall not continue in a state of separation from the body; for, beside that that is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a Conqueror over death; "Thou wilt not leave my soul in hell;" (in hades, in the invisible state, so hades properly signifies;) "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men."
(2.) That the body shall lie but a little while in the grave; Thou wilt not suffer thy Holy One to see corruption; the body shall not continue dead so long, that it should begin to putrefy, or become noisome; and therefore it must return to life, on, or before, the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption; he must die, for he must be consecrated by his own blood; but he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifices, that no part of the flesh of the sacrifices which was to be eaten, should be kept till the third day, for fear it should see corruption, and begin to putrefy, Lev. 7. 15—18.
(3.) That his death and sufferings should be, not to him only, but to all his, an inlet to the blessed immortality; "Thou hast made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the Son to have life in himself, a power to lay down his life, and to take it again, then he shewed him the ways of life, both to and fro: the gates of death were opened to him, and the doors of the shadow of death, (Job 38. 17.) to pass and repass through them, as his occasions led him, for man's redemption.
(4.) That all his sorrows and sufferings should end in perfect and perpetual felicity; Thou shalt make me full of joy with thy countenance. The reward set before him, was, joy, a fulness of joy, and that in God's countenance, in the countenance he gave to his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received, him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeakable: and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy.
Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect, Men and brethren, v. 29. "You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely to speak to you concerning the patriarch David, and let it be no offence to you, if I tell you, that David cannot be understood here as speaking of himself, but of the Christ to come." David is here called a patriarch, because ​he was the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider,
1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter spake this, and his bones and ashes in it; nobody ever pretended that he had risen, and therefore he could never say of himself, that he should not see corruption; for it was plain he did see corruption. St Paul urges this, ch. 13. 35—37. Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself, (1 Kings 2, 2.) both in death and burial.
2. Therefore certainly he spake it as a prophet, with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow; so did David in that psalm, as Peter here plainly shews.
(1.) David knew that the Messiah should descend from his loins, (v. 30.) that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ever, 2 Sam 7. 12. And it is said, (Ps. 132. 11.) God swore it in truth unto David. When our Lord Jesus was born, it was promised that the Lord God would give him the throne of his father David, Luke 1. 32. And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the flesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David, that the Messiah, promised to his fathers, should be his Son and Successor, the Fruit of his loins, and Heir to his throne, he kept this in view, in penning his psalms.
(2.) Christ being the Fruit of his loins, and, consequently, in his loins when he penned that psalm, (as Levi is said to be in Abraham's loins, when he paid tithes to Melchizedek,) if what he says, as in his own person, be not applicable to himself, (as it is plain that it is not,) we must conclude it points to that Son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he says that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, v. 31. And as Christ died, so he rose again, according to the scriptures; and that he did so, we are witnesses.
3. Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, v. 34. And further, to prove that when he spake of the resurrection, he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation, he plainly shews that he spake of another person, and such another as was his Lord; (Ps. 110. 1.) The Lord said unto my Lord, when he had raised him from the dead, "Sit thou at my right hand, in the highest dignity and dominion there; be thou intrusted with the administration of the kingdom both of providence and grace; sit there as King until I make thy foes either thy friends or thy footstool," v. 35. Christ rose from the grave to rise higher, and therefore it must be of his resurrection that David spake, and not his own, in the 16th Psalm; for there was no occasion for him to rise out of his grave, who was not to ascend to heaven.
We now come to the application of this discourse concerning the death, resurrection, and ascension of Christ.
1.) This explains the meaning of the present wonderful effusion of the Spirit in those extraordinary gifts. Soine ot the people had asked, (v. 12.) What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God; so some read it, to sit there; exalted by the right hand of God; so we read it, by his power and authority, it comes all to one; and having received of the Father, to whom he is ascended, the promise of the Holy Ghost, he hath given what he received, (Ps. 68. 18.) and hath shed forth this which you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, and not before, John 7. 39. You see and hear us speak with tongues that we never learned; probably, there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly speaks him to be the Mediator or middle Person be tween God and the church. The gift of the Holy Ghost was, [1.] A performance of divine promises already made; here it is called the promise of the Holy Ghost; many exceeding great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to them that ask him, (Luke 11. 13.) is his giving them all good things, Matt. 7. 11. Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Ghost, and has given it to us; for all the promises are yea and amen in him. [2.] It was a pledge of all divine favours further intended; what you now see and hear, is but an earnest of greater things.
(2.) This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum—the truth to be demonstrated; (v. 36.) Therefore let all the house of Israel know assuredly, that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus, whom ye have crucified, both Lord and Christ. They were charged to tell no man that he was Jesus the Christ, till after his resurrection; (Matth. 16. 20.—17. 9.) but now it must be proclaimed on the house-tops, to all the house of Israel; he that has ears to hear, let him hear it; it is not proposed as probable, but deposed as certain; Let them know it assuredly, and know that it is their duty to receive it as a faithful saying, [1.] That God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify; and put him to death as a deceiver, who had given such pregnant proofs of his divine mission: and it magnifies the wisdom and power of God, that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him, and the indignities they had done him, served as a foil to his lustre. [2.] That he has glorified him to that degree, as to make him both Lord and Christ: these signify the same; he is Lord of all, and he is not a usurper, but is Christ anointed to be so. He is one Lord to the Gentiles, who had had lords many; and to the Jews he is Messiah, which includes all his offices. He is the King Messiah, as the Chaldee-paraphrast calls him; or as the angel to Daniel, Messiah the Prince, Dan. 9. 25. This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ.
​37. Now when they heard this they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? 38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. 39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. 41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
We have seen the wonderful effect of the pouring out of the Spirit, in its influence upon the preachers of the gospel. Peter, in all his life, never spake at the rate that he had done now, with such fulness, perspicuity, and power. We are now to see another blessed fruit of the pouring out of the Spirit, in its influence upon the hearers of the gospel; from the first delivery of that divine message, it appeared that there was a divine power going along with it, and it was mighty, through God, to do wonders; thousands were immediately brought by it to the obedience of faith; it was the rod of God's strength sent out of Zion, Ps. 110. 2, 3. We have here the first fruits of that vast harvest of souls, which by it were gathered into Jesus Christ. Come and see, in these verses, the exalted Redeemer riding forth, in these chariots of salvation, conquering, and to conquer, Rev, 6. 2.
In these verses we find the word of God, the means of beginning and carrying on a good work of grace in the hearts of many, the Spirit of the Lord working by it. Let us see the method of it.
I. They were startled, and convinced, and put upon a serious inquiry, v. 37. When they heard, or having heard, having patiently heard Peter out, and not given him the interruption they had been used to give to Christ in his discourses, (this was one good point gained, that they were become attentive to the word,) they were pricked to the heart, or in the heart, and, under a deep concern and perplexity, applied themselves to the preacher with this question, What shall we do? It was very strange that such impressions should be made upon such hard hearts all of a sudden! They were Jews, bred up in the opinion of the sufficiency of their religion to save them, had lately seen this Jesus crucified in weakness and disgrace, and were told by their rulers that he was a deceiver; Peter had charged them with having a hand, a wicked hand, in his death, which was likely to have exasperated them against him; yet, when they heard this plain scriptural sermon, they were much affected with it.
1. It put them in pain; they were pricked in their hearts. We read of those that were cut to the heart with indignation at the preacher, (ch. 7. 54.) but these were pricked to the heart with indignation at themselves for haying been accessary to the death of Christ. Peter, charging it upon them, awakened their consciences, touched them to the quick, and the reflection they now made upon it, was as a sword in their bones, it pierced them as they had pierced Christ. Note, Sinners, when their eyes are opened, cannot but be pricked to the heart for sin, cannot but experience an inward uneasiness; this is having the heart rent, (Joel 2. 13.) a broken and contrite heart, Ps. 51. 17. Those that are truly sorry for their sins, and ashamed of them, and afraid of the consequences of them, are pricked to the heart. A prick in the heart is mortal, and under those commotions (says Paul) I died, Rom. 7. 9. "All my good opinion of myself and confidence in myself failed me."
2. It put them upon inquiry. Out of the abundance of the heart, thus pricked, the mouth spake. Observe,
(1.) To whom thus they addressed themselves; to Peter and to the rest of the apostles, some to one and some to another, to them they opened their case; by them they had been convinced, and therefore by them they expect to be counselled and comforted. They do not appeal from them to the Scribes and Pharisees, to justify them against the apostles' charge, but apply to them, as owning the charge, and referring the case to them. They call them men, and brethren, as Peter had called them; (v. 29.) it is a style of friendship and love, rather than a title of honour; "You are men, look upon us with humanity; you are brethren, look upon us with brotherly love." Note, Ministers are Spiritual physicians, they should be advised with by those whose consciences are wounded; and it is good for people to be free and familiar with those ministers, as men and their brethren, who deal for their souls as for their own.
(2.) What the address is; What shall we do?
[1.] They speak as men at a plunge, that did not know what to do; in a perfect surprise; "Is that Jesus, whom we have crucified, both Lord and Christ? Then what will become of us who crucified him? We are all undone!" Note, No way of being happy, but by seeing ourselves miserable. When we find ourselves in danger pf being lost for ever, there is hope of our being made for ever, and not till then.
[2.] They speak as men at a point, that were resolved to do any thing they shall be directed to, immediately; they are not for taking time to consider, or for adjourning the prosecution of their convictions to a more convenient season, but desire now to be told what they must do to escape the misery they were liable to. Note, Those that are convinced of sin, would gladly know the way to peace and pardon, ch. 9. 6.—16. 30.
II. Peter and the apostles direct them in short what they must do, and what in so doing they might expect, v. 38, 39. Sinners convinced must be encouraged; and that which is broken must be bound up; (Ezek. 34. 16.) they must be told that though their case is sad, it is not desperate, there is hope for them.
1. He here shews them the course they must take.
(1.) Repent; that is a plank after shipwreck. "Let the sense of this horrid guilt which you have brought upon yourselves by putting Christ to death, awaken you to a penitent reflection upon all your other sins; as the demand of some one great debt brings to light all the debts of a poor bankrupt, and to bitter remorse and sorrow for them." This was the same duty that John the Baptist and Christ had preached, and now that the Spirit is poured out, it is still insisted on; "Repent, repent; change your mind, change your way; admit an after-thought."
(2.) Be baptized every one of you in the name of Jesus Christ, that is, "firmly believe the doctrine of Christ, and submit to his grace and government; and make an open solemn profession of this, and come under an engagement to abide by it, by submitting to the ordinance of baptism; be proselyted to Christ and to his holy religion, and renounce your ​infidelity." They must be baptized in the name of Jesus Christ. They did believe in the Father and the Holy Ghost speaking by the prophets; but they must also believe in the name of Jesus, that he is the Christ, the Messias promised to the Fathers; "Take Jesus for your King, and by baptism swear allegiance to him; take him for your Prophet, and hear him; take him for your Priest, to make atonement for you;" which seems peculiarly intended here; for they must be baptized in his name for the remission of sins upon the score of his righteousness.
(3.) This is pressed upon each particular person, every one of you; "Even those of you that have been the greatest sinners, if they repent and believe, are welcome to be baptized; and those that think they have been the greatest saints, have yet need to repent, and believe, and be baptized. There is grace enough in Christ for every one of you, be ye ever so many, and grace suited to the case of every one. Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea, (1 Cor. 10. 1, 2.) for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair." See Col. 1. 28.
2. He gives them encouragement to take that course:
(1.) "It shall be for the remission of sins. Repent of your sin, and it shall not be your ruin; be baptized into the faith of Christ, and in truth you shall be justified, which you could never be by the law of Moses. Aim at this, and depend upon Christ for it, and this you shall have. As the cup of the Lord's supper is the New Testament in the blood of Christ for the remission of sins, so baptism is in the name of Christ for the remission of sins. Be washed, and you shall be washed."
(2.) "You shall receive the gift of the Holy Ghost as well as we; for it is designed for a general blessing: some of you shall receive these external gifts, and each of you, if you be sincere in your faith and repentance, shall receive his internal graces and comforts, shall be sealed with the Holy Spirit of promise." Note, All that receive the remission of sins, receive the gift of the Holy Ghost. All that are justified, are sanctified.
(3.) "Your children shall still have, as they have had, an interest in the covenant, and a title to the external seal of it. Come over to Christ, to receive those inestimable benefits; for the promise of the remission of sins, and the gift of the Holy Ghost, is to you and to your children," v. 39. It was very express, (Isa. 44. 3.) I will pour my Spirit upon thy seed. And, (Isa. 59. 21.) My Spirit and my word shall not depart from thy seed, and thy seed's seed. When God took Abraham into covenant, he said, I will be a God to thee, and to thy seed; (Gen. 17. 7.) and, accordingly, every Israelite had his son circumcised at eight days old. Now it is proper for an Israelite, when he is by baptism to come into a new dispensation of this covenant, to ask, "What must be done with my children? Must they be thrown out, or taken in with me?" " Taken in," (says Peter,) "by all means; for the promise, that great promise, of God's being to you a God, is as much to you and to your children now as ever it was."
(4.) "Though the promise is still extended to your children, as it has been, yet it is not, as it has been, confined to you and them, but the benefit of it is designed for all that are afar off," we may add, and their children, for the blessing of Abraham comes upon the Gentiles, through Jesus Christ, Gal. 3. 14. The promise had long pertained to the Israelites; (Rom. 9. 4.) but now it is sent to those that are afar off, the remotest nations of the Gentiles, and every one of them too, all that are afar off. To this general the following limitation must refer, even as many of them, as many particular persons in each nation, as the Lord our God shall call effectually into the fellowship of Jesus Christ. Note, God can make his call to reach those that are ever so far off, and none come but whom he calls.
III. These directions are followed with a needful caution; (v. 40.) With many other words to the same purport, did he testify gospel-truths, and exhort to gospel-duties; now that the word began to work he followed it; he had said much in a little, (v. 38, 39.) and that which, one would think, included all, and yet he had more to say. When we have heard those words which have done our souls good, we cannot but wish to hear more, to hear many more such words. Among other things he said, (and it should seem inculcated it,) Save yourselves from this untoward generation. Be ye free from them. The unbelieving Jews were an untoward generation, perverse and obstinate, they walked contrary to God and man, (1 Thess. 2. 15.) wedded to sin and marked for ruin. Now as to them,
1. "Give diligence to save yourselves from the ruin, that you may not be involved in that, and may escape all those things;" (as the christians did;) "repent, and be baptized; and then you shall not be sharers with them in destruction, whom you have been sharers with in sin." O gather not my soul with sinners.
2. "In order to this, continue not with them in their sin, persist not with them in infidelity. Save yourselves, that is, separate yourselves, distinguish yourselves, from this untoward generation. Be not rebellious like this rebellious house; partake not with them in their sins, that you share not with them in their plagues." Note, To separate ourselves from wicked people, is the only way to save ourselves from them; though we thereby expose ourselves to their rage and enmity, we really save ourselves from them; for if we consider whither they are hastening, we shall see, it is better to have the trouble of swimming against their stream than the danger of being carried down their stream. Those that repent of their sins, and give up themselves to Jesus Christ, must evidence their sincerity by breaking off all intimate society with wicked people. Depart from me, ye evil doers, is the language of one that determines to keep the commandments of his God, Ps. 119. 115. We must save ourselves from them; which denotes avoiding them with dread and holy fear, as we would save ourselves from an enemy that seeks to destroy us, or from a house infected with the plague.
IV. Here is the happy success and issue of this, v. 41. The Spirit wrought with the word, and wrought wonders by it. These same persons that had many of them been eye witnesses of the death of Christ, and the prodigies that attended it, and were not wrought upon by them, were yet wrought upon by the preaching of the word, for that is it that is the power of God unto salvation.
1. They received the word; and then only the word does us good, when we do receive it, embrace it, and bid it welcome. They admitted the conviction of it, and accepted the offers of it.
2. They gladly received it. Herod heard the word gladly, but these gladly received it, were not only glad that they had it to receive, but glad that by the grace of God they were enabled to receive it, though it would be a humbling changing word to them, and would expose them to the enmity of their countrymen.
3. They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the ​name of the Lord Jesus," (because the doctrine of Christ was the present truth,) yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the christian covenant, ought to receive the christian baptism.
4. Hereby there were added to the disciples to the number of about three thousand souls that same day. All those that had received the Holy Ghost, had their tongues at work to preach, and their hands at work to baptize; for it was time to be busy, when such a harvest was to be gathered in. The conversion of these three thousand with these words, was a greater work than the feeding of four or five thousand with a few loaves. Now Israel began to multiply after the death of our Joseph. They are said to be three thousand souls, which word is generally used for persons when women and children are included with men, as Gen. 44. 21. Give me the souls, (Gen. 14. 27.) seventy souls, which intimates that those that were here baptized, were not so many men, but so many heads of families, as with their children and servants baptized, might make up three thousand souls. These were added to them. Note, They who are joined to, Christ, are added to the disciples of Christ, and join with them. When we take God for our God, we must take his people to be our people.
42. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43. And fear came upon every soul: and many wonders and signs were done by the apostles. 44. And all that believed were together, and had all things common; 45. And sold their possessions and goods, and parted them to all men, as every man had need. 46; And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
We often speak of the primitive church, and appeal to it, and to the history of it; in these verses we have the history of the truly primitive church, of the first days of it, its state of infancy indeed, but, like that, the state of its greatest innocence.
I. They kept close to holy ordinances, and abounded in all instances of piety and devotion, for Christianity, admitted in the power of it, will dispose the soul to communion with God in all those ways wherein he has appointed us to meet him, and promised to meet us.
1. They were diligent and constant in their attendance upon the preaching of the word. They continued in the apostles' doctrine, and never disowned or deserted it; or, as it may be read, they continued constant to the apostles' teaching or instructions; by baptism they were discipled to be taught, and they were willing to be taught. Note, Those who have given up their names to Christ, must make conscience of hearing his word; for thereby we give honour to him, and build up ourselves in our most holy faith.
2. They kept up the communion of saints. They continued in fellowship, (v. 42.) and continued daily with one accord in the temple, v. 46. They not only had a mutual affection to each other, but a great deal of mutual conversation with each other; they were much together. When they withdrew from the untoward generation, they did not turn hermits, but were very intimate with one another, and took all occasions to meet; wherever you saw one disciple, you should see more, like birds of a feather. See how these christians love one another. They were concerned for one another, sympathized with one another, and heartily espoused one another's interests. They had fellowship with one another in religious worship; they met in the temple; there was their rendezvous; for joint-fellowship with God is the best fellowship we can have with one another, 1 John 1. 3. Observe, (1.) They were daily in the temple, not only on the days of the sabbaths and solemn feasts, but on other days, every day. Worshipping God is to be our daily work, and where there is opportunity, the oftener it is done publicly the better. God loves the gates of Zion, and so must we. (2.) They were with one accord; not only no discord or strife, but a great deal of holy love among them; and they heartily joined in their public services. Though they met with the Jews in the courts of the temple, yet the Christians kept together by themselves, and were unanimous in their separate devotions.
3. They frequently joined in the ordinance of the Lord's supper; they continued in breaking of bread, in celebrating that memorial of their Master's death, as those that were not ashamed to own their relation to, and their dependence upon, Christ and him crucified. They could not forget the death of Christ, yet they kept up this memorial of it, and made it their constant practice, because it was an institution of Christ, to be transmitted to the succeeding ages of the church. They broke bread from house to house; κατ᾽ οἶκον—house by house; they did not think fit to celebrate the eucharist in the temple, for that was peculiar to the christian institutes, and therefore they administered that ordinance in private houses, choosing such houses of the converted christians as were convenient, to which the neighbours resorted: and they went from one to another of these little synagogues or domestic chapels, houses that had churches in them, and there celebrated the eucharist with those that usually met there to worship God.
4. They continued in prayer. After the Spirit was poured out, as well as before,, while they were waiting for him, they continued instant in prayer; for prayer will never be superseded till it comes to be swallowed up in everlasting praise. Breaking of bread comes in between the word and prayer, for it has reference to both, and is a help to both. The Lord's supper is a sermon to the eye, and a confirmation of God's word to us; and it is an encouragement to our prayers, and a solemn expression of the ascent of our souls to God.
5. They abounded in thanksgiving; were continually praising God, v. 47. That should have a part in every prayer, and not be crowded into a corner. They that have received the gift of the Holy Ghost, will be much in praise.
II. They were loving one to another, and very kind; their charity was as eminent as their piety and their joining together in holy ordinances knit their hearts to each other, and very much endeared them to one another.
1. They had frequent meetings for christian converse; (v. 44.) All that believed, were together; not all those thousands in one place; (that was impracticable;) but, as Dr. Lightfoot explains it, they kept together in several companies or congregations according as their languages, nations, or other references, brought them and kept them together. And thus joining together, because it was apart from those that believed not, and because it was in the ​same profession and practice of the duties of religion, they are said to be together, ἐπὶ τὸ αȣ̓τὸ. They associated together, and so both expressed and increased their mutual love.
2. They had all things common: perhaps they had common tables, (as the Spartans of old, ) for familiarity, temperance, and freedom of conversation; they ate together, that they who had much might have the less, and so be kept from the temptations of abundance; and they who had little might have the more, and so be kept from the temptations of want and poverty. Or, there was such a concern for one another, and such a readiness to help one another, as there was occasion, that it might be said, They had all things common, according to the law of friendship, one wanted not what another had; for he might have it for the asking.
3. They were very cheerful, and very generous in the use of what they had. Beside the religion that was in their sacred feasts, (their breaking bread from house to house,) a great deal of it appeared in their common meals; they did eat their meat with gladness and singleness of heart. They brought the comforts of God's table along with them to their own, which had two good effects upon them: (1.) It made them very pleasant, and enlarged their hearts in holy joy; they did eat their bread with joy, and drank their wine with a merry heart, as knowing that God now accepted their works. None have such cause to be cheerful as good christians have; it is pity but that they should always have hearts to be so. (2.) It made them very liberal to their poor brethren, and enlarged their hearts in charity. They did eat their meat with singleness of heart, ἐν ἀφελότητι καρδίας—with liberality of heart; so some; they did not eat their morsels alone, but bid the poor welcome to their table, not grudgingly, but with all the hearty freedom imaginable. Note, It becomes christians to be open-hearted and open-handed, and in every good work to sow plentifully, as those on whom God hath sowed plentifully, and who hope to reap so.
4. They raised a fund for charity; (v. 45.) They sold their possessions and goods; some sold their lands and houses, others their stocks and the furniture of their houses, and parted the money to their brethren, as every man had need. This was to destroy, not property, (as Mr. Baxter says,) but selfishness. Herein, probably, they had an eye to the command which Christ gave to the rich man, as a test of his sincerity, Sell that thou hast, and give to the poor. Not that this was intended for an example to be a constant binding rule, as if all christians in all places and ages were bound to sell their estates, and give away the money in charity. For St. Paul's epistles, after this, often speak of the distinction of rich and poor, and Christ hath said, that the poor we have always with us, and shall have, and the rich must be always doing them good out of the rents, issues, and profits, of their estates, which they disable themselves to do, if they sell them, and give all away at once. But here the case was extraordinary. (1.) They were under no obligation of a divine command to do this, as appears by what Peter said to Ananias; (ch. 5. 4.) Was it not in thine own power? But it was a very commendable instance of their raisedness above the world, their contempt of it, their assurance of another world, their love to their brethren, their compassion to the poor, and their great zeal Tor the. encouraging of christianity, and the nursing of it in its infancy. The apostles left all to follow Christ, and were to give themselves wholly to the word and prayer, and something must be done for their maintenance; so that this extraordinary liberality was like that of Israel in the wilderness toward the bulding of the tabernacle, which needed to be restrained, Exod. 36. 5, 6. Our rule is, to give according as God hath blessed us; yet in such an extraordinary case as this, those are to be praised, who give beyond their power, 2 Cor. 8. 3. (2.) They were Jews that did this, and they who believed Christ, must believe that the Jewish nation should shortly be destroyed, and an end put to the possession of estates and goods in it, and, in the belief of that, they sold them for the present service of Christ and his church.
III. God owned them, and gave them signal tokens of his presence with them; (v. 43.) Many wonders and signs were done by the apostles of divers sorts, which confirmed their doctrine, and incontestably proved that it was from God. They that could work miracles, could have maintained themselves and the poor that were among them miraculously, as Christ fed thousands with a little food; but it was as much for the glory of God that it should be done by a miracle of grace (inclining people to sell their estates to do it) as if it had been done by a miracle in nature.
But the Lord's giving them power to work miracles, was not all he did for them; he added to the church daily. The word in their mouths did wonders, and God blessed their endeavours for the increase of the number of believers. Note, It is God's work to add souls to the church; and it is a great comfort both to ministers and christians to see it.
IV. The people were influenced by it; they that were without, the standers by, that were spectators.
1. They feared them, and had a veneration for them; (v. 43.) Fear came upon every soul, that is, upon very many who saw the wonders and signs done by the apostles, and were afraid lest their not being respected as they should be would bring desolation upon their nation. The common people stood in awe of them, as Herod feared John. Though they had nothing of external pomp to command external respect, as the Scribes' long robes gained them the greetings in the market-places, yet they had abundance of spiritual gifts that were truly honourable, which possessed men with an inward reverence for them. Fear came upon every soul; the souls of people were strangely influenced by their awful preaching and living.
2. They favoured them. Though we have reason to think there were those that despised them and hated them, (we are sure the Pharisees and chief priests did,) yet far the greater part of the common people had a kindness for them—they had favour with all the people. Christ was so violently run upon, and run down, by a packed mob, which cried, Crucify him, crucify him; that one would think his doctrine and followers were never likely to have an interest in the common people any more. And yet here we find them in favour with them all; by which it appears that their prosecuting of Christ, was a sort of a force put upon them by the artifices of the priests; now they returned to their wits, to their right mind. Note, Undissembled piety and charity will command respect; and cheerfulness in serving God will recommend religion to those that are without. Some read it, They had charity to all the people—χάριν ἔξοντες πρὸς ὅλον τὸν λαόν; they did not confine their charity to those of their own community, but it was catholic and extensive; and this recommended them very much.
3. They fell over to them. Some or other were daily coming in, though not so many as the first day; and they were such as should be saved. Note, Those that God has designed for eternal salvation, shall one time or other be effectually brought to Christ; and those that are brought to Christ, are added to the church in a holy covenant by baptism, and in holy communion by other ordinances.
CHAP. III.
In this chapter, we have a miracle and a sermon: the miracle wrought to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people; and then the sermon to explain the miracle, and to sow the ground which by it was broken up. I. The miracle was the healing of a man that was lame from his birth, with a word speaking, (v. 1..8.) and the impression which this made upon the: people, v. 9..11. II. The scope of the sermon which, was preached hereupon, was, to bring people to Christ, to repent of their sin in crucifying him; (v. 12..19.) to believe in him now that he was glorified, and to comply with the Father's design in glorifying him, v. 20..26. The former part of the discourse opens the wound, the latter applies the remedy.
1.NOW Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2. And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3. Who, seeing Peter and John about to go into the temple, asked an alms. 4. And Peter, fastening his eyes upon him, with John, said, Look on us. 5. And he gave heed unto them, expecting to receive something of them. 6. Then Peter said, Silver and gold have I none; but such as I have give I thee. In the name of Jesus Christ of Nazareth rise up and walk. 7. And he took him by the right hand, and . lifted him up: and immediately his feet and. ankle-bones received strength. 8. And he, leaping up, stood, and walked, and entered with them into the temple. walking, and leaping, and praising God. 9. And all the people saw him walking and praising God. 10. And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11. And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.
We were told in general, (ch. 2. 43.) that many signs and wonders were done by the apostles, which are not written in this book; but here we have one given us for an instance. As they wrought miracles, not upon every body, as every body had occasion for them, but as the Holy Spirit gave direction, so as to answer the end of their commission; so all the miracles they did work, are not written in this book, but such only are recorded as the Holy Ghost thought fit to answer the end of this sacred history.
I. The persons by whose ministry this miracle was wrought, were, Peter and John, two principal men among the apostles; they were so in Christ's time, one speaker of the house for the most part, the other favourite of the Master; and they continue so. When, upon the conversion of thousands, the church was divided into several societies, perhaps Peter and John presided in that which Luke associated with, and therefore he is more particular in recording what they said and did, as afterward what Paul said and did, when he attended him: both the one and the other being designed for a specimen of what the other apostles did.
Peter and John had each of them a brother among the twelve, with which they were coupled when they were sent out; yet now they seem to be knit together more closely than either of them to his brother; for the bond of friendship is sometimes stronger than that of relation; there is a friend that sticks closer than a brother. Peter and John seem to have had a peculiar intimacy after Christ's resurrection more than before, John 20. 2. The reason of which, (if I may have liberty to conjecture,) might be this; that John, a disciple made up of love, was more compassionate to Peter upon his fall and repentance, and more tender of him in his bitter weeping for his sin, than any other of the apostles were, and more solicitous to restore him in the spirit of meekness; which made him very dear to Peter ever after: and it was a good evidence of Peter's acceptance with God, upon his repentance, that Christ's favourite was made his bosom-friend. David prayed, after his fall, Let them that fear thee, turn unto me, Ps. 119.79.
II. The time and place are here set down:
1. It was in the temple, whither Peter and John went up together, because it was the place of concourse; there were the shoals of fish, among whom the net of the gospel was to be cast, especially during the days of pentecost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the temple, to attend on public ordinances; and it is comfortable to go up together to the temple; I was glad when they said unto me, Let us go. The best society is society in worshipping of God.
2. It was at the hour of prayer, one of the hours of public worship, commonly appointed and observed among the Jews : time and place are two necessary circumstances of every action, which must be determined by consent, as is most convenient for edification. With reference to public worship, there must be a house of prayer, and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning, and twelve at noon, were the other two. See Ps. 55. 17. Dan. 6. 10. It is of use for private christians so far to have their hours of prayer as may serve, though not to bind, yet to remind, conscience; every thing is beautiful in its season.
III. The patient is here described, on whom this miraculous cure was wrought, v. 2. He was a poor lame beggar at the temple-gate.
1. He was a cripple, not by accident so, but born so; he was lame from his mother's womb, as it should seem, by a paralytic distemper, which weakened his limbs; for it is said in the description of his cure, (v. 7.) His feet and ankle-bones received strength. Some such piteous cases now and then there are, which we ought to be affected with, and look upon with compassion, and which are designed to shew us what we all are by nature spiritually; without strength, lame from our birth, unable to work or walk in God's service.
2. He was a beggar; being unable to work for his living, he must live upon alms; such are God's poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing else for himself but to ask alms of them that entered into the temple or came out. There was a concourse, and a concourse of devout good people, from whom charity might be expected, and a concourse of such people, when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid daily there, if he had not been used to meet ​with supplies, daily supplies there. Note, Our prayers and our alms should go together; Cornelius's did, ch. 10. 4. Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is pity that common beggars at church-doors should any of them be of such a character as to discourage charity; but they ought not always to be over-looked; some there are surely that merit regard, and better feed ten drones, yea and some wasps, than let one bee starve. The gate of the temple at which he was laid, is here named, it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes, that this was the gate that led out of the court of the Gentiles into that of the Jews, and supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the Divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate, that a poor man lay there begging.
3. He begged of Peter and John, (v. 3.) begged an alms, that was the utmost he expected from them who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there, Matt. 21. 14. And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name? But he had that done for him, which he looked not for; asked an alms, and had a cure.
IV. We have here the method of the cure:
1. His expectations were raised. Peter, instead of turning his eyes from him, as many do from objects of charity, turned his eyes to him, nay he fastened his eyes upon him, that his eye might affect his heart with compassion toward him, v. 4. John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said, Look on us. Our eye must be ever toward the Lord, (the eye of our mind,) and, in token of that, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something from them, and therefore he gave heed to them, v. 5. Note, We must come to God both to attend on his word, and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven, and expect to receive benefit by that which God speaks from thence, and an answer of peace to the prayers sent up thither. I will direct my prayer unto thee, and will look up.
2. His expectations of an alms were disappointed; Peter said, "Silver and gold have I none, and therefore none to give thee; yet he intimates that if he had had any he would give, him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ's friends and favourites, have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but that was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according to the intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many, who are well inclined to works of charity, are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do and thing.
3. His expectations, notwithstanding, were quite outdone; Peter had no money to give him; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world, may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of receiving, which is infinitely better than silver and gold; the merchandise and gain of it better, Job 28. 12, &c. Prov. 3. 14, &c. (2.) He gave him that which was better—the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and it could have been so obtained. This would have enabled him to work for his living, so that he should not need to beg any more; nay, he would have to give to them that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; they who have not silver and gold, have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick; which if they be not, as there is occasion, neither would they give to them if they had silver and gold. As every one has received the gift, so let him minister it.
Let us now see how the cure was wrought:
[1.] Christ sent his word, and healed him; (Ps. 107. 20.) for healing grace is given by the word of Christ; that is the vehicle of the healing virtue derived from Christ, Christ spake cures by himself, the apostles spake them in his name. Peter bids a lame man rise up and walk; which would have been a banter upon him, if he had not premised in the name of Jesus of Nazareth; "I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate, that the indignities done him on earth served but as a foil to his glories now that he was in heaven. "Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for because he humbled himself, thus highly was he exalted." He bids the cripple rise up and walk; which does not prove that he had power in himself to do it, but proves (if he attempt to rise and walk, and, in a sense of his own impotency, depend upon a divine power to enable him to do it) that he shall be enabled; and by rising and walking he must evidence that that power has wrought upon him; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, that are spiritually impotent.
[2.] Peter lent his hand, and helped him; (v. 7.) He took him by the right hand in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; it was but a sign, plainly intimating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us to rise, and walk in the way of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature; and that grace shall not be in vain; it was not here; his feet and ankle-bones received strength; which they had not done, if he had not attempted to rise, and been helped up; he does his part, and Peter ​does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread multiplied in the breaking, and the water was turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them.
V. Here is the impression which this cure made upon the patient himself, which we may best conceive of, if we put our soul into his soul's stead.
1. He leaped up, in obedience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones, that he did not steal up, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of strength were sudden, and he no less sudden in shewing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long lame.
2. He stood, and walked; he stood without either leaning or trembling, stood straight up, and walked without a staff; he trod strongly, and moved steadily; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them, should evidence what they have experienced. Has God put strength into us? Let us stand before him in the exercises of devotion, let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received from him.
3. He held Peter and John, v. 11. We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he embraced them as the best benefactors he ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he testified his affection to them, he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed, love them whom he made instruments of their healing, and see the need of their further help.
4. He entered with them into the temple. His strong affection to them held them; but it should not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. We should never suffer ourselves to be diverted by the most affectionate kindnesses of our friends, from going in the way of our duty. But if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging. The impotent man whom Christ cured, was presently found in the temple, John 5. 14. He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ, should earnestly desire to grow in their acquaintance with Christ.
5. He was there walking, and leaping, and praising God. Note, The strength God has given us both in mind and body, should be made use of to his praise, and we should study how to honour him with it. Those that are healed in his name, must walk up and down in his name, and in his strength, Zech. 10. 12. This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled, (Isa. 35. 6.) Then shall the lame man leap as a hart. Now that this man was newly cured, he was in this excess of joy and thankfulness. All true converts walk, and praise God; but perhaps young converts leap more in his praises.
VI. How the people that were eye-witnesses of this miracle, were influenced by it, we are next told.
1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the Beautiful gate of the temple, v. 10. He had sat there so long, that they all knew him; and for that reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questiened concerning the blind man that Christ cured, John 9. 11. They now saw him walking, and praising God, (v. 9.) and perhaps took notice of a change in his mind: for he was now as loud in praising God as he had used to be in begging relief. The best evidence that it was a complete cure, was, that he praised God for it. Mercies are then perfected, when they are sanctified.
2. They admired at it; they were filled with wonder and amazement, (v. 10.) greatly wondering, v. 11. They were in an ecstasy. There seems to be this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end.
3. They gathered about Peter and John; All the people ran together unto them in Solomon's porch: some, only to gratify their curiosity with the sight of men that had such power; others, with a desire to hear them preach, concluding that their doctrine must needs be of divine original, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple. Or, it was some cloisters or piazzas which Herod had erected upon the same foundation which Solomon had built that stately porch upon, that bore his name; Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight.
12. And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? Or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15. And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19. Repent ye therefore, and be converted, that your sins may be blotted out, when the ​times of refreshing shall come from the presence of the Lord; 20. And he shall send Jesus Christ, which before was preached unto you: 21. Whom the heaven must receive until the times of restitution of all things; which God hath spoken by the mouth of all his holy prophets since the world began. 22. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there, let them come and hear a more excellent wisdom than Solomon's, for behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filled with admiration, then he sowed the gospel-seed in the ground, which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that they might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See ch. 14. 14, 15. In the sermon,
I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men, to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them:
1. Why they were so surprised at the miracle itself; Why marvel ye at this? It was indeed marvellous, and they justly wondered at it, but it was no more than what Christ had done many a time, and they had not duly regarded it, or been affected with it. It was but a little before, that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now, which might have been familiar to them, if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at that? Why were they not convinced at that?
2. Why they gave so much of the praise of it to them that were only the instruments of it; Why look ye so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own; it was not done by any might of their own, any skill they had in physic or surgery, or any virtue in their word; the power they did it by, was wholly derived from Christ; nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved, it was not by their own holiness; for as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had, it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument, which God is the Author of. (4.) It was the praise of Peter and John, that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name, give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me.
II. He preaches Christ to them, that was his business, that he might lead them into obedience to Christ.
1. He preaches Christ, as the true Messiah promised to the fathers, v. 13. for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer, for saying that he was the Son of God, yet Peter avows it; he is his Son Jesus; to him, dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be King, Priest, and Prophet, of his church; he glorified him in his life, and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect, for they were great names with the men of Israel, and justly, the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs, their fathers, and God, the God of those patriarchs, from whom the Jews were descended; to intimate to them, that they had no evil design upon the Jewish nation, (that they should look upon them with a jealous eye,) but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached, was the revelation of the mind and will of the God of Abraham. See ch. 26. 7, 22. Luke 1. 72, 73.
2. He charges them flat and plain with the murder of this Jesus, as he had done before. (1.) "You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them, to clamour against him, as if he had been a public grievance." (2.) "You denied him, and you disowned him, would not have him then to be your King, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; ​you denied him against the face of Pilate," (so Dr. Hammond,) "in defiance of his reasonings with you." (Pilate had determined to let him go, but the people opposed it, and over-ruled him.) "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One, and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) "You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands, than the Lord Jesus; than which a greater affront could not be put upon him." (4.) You killed the Prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the Author of life. You killed him who was sent to be to you the Prince of life, and so not only forsook, but rebelled against, your own mercies. You did an ungrateful thing, in taking away his life, who would have been your Life. You did a foolish thing, to think you could conquer the Prince of life, who has life in himself, and would soon resume the life he resigned."
3. He attests his resurrection as before, ch. 2. 32. "You thought the Prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death, you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine; and rolled away all the reproach of his sufferings, and for the truth of his resurrection, we are all witnesses."
4. He ascribes the cure of this impotent man to the power of Christ; (v. 16.) His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man, on whom it was wrought, is one whom ye see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them; "You know him to be a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you see in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately; and may yet. The cure is complete, it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and preachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with; that name which Christ has above every name; his authority, his command, has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in, through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is δἰ ἀυτοῦ—by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the Author and Finisher of our faith. Dr. Lightfoot suggests, that faith is twice named in this verse, because of the apostles' faith in doing this miracle, and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. They that wrought this miracle by faith, derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel-truth they were to preach to the world—that Jesus Christ is the Fountain of all power and grace, and the great Healer and Saviour; and recommended the great gospel duty of faith in him, as the only way of receiving benefit by him. It explains likewise the great gospel-mystery of our salvation by Christ; it is his name that justifies us, that glorious name of his, The Lord, our Righteousness; but we, in particular, are justified by that name through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the Bridegroom, to whose service and honour he devoted all his interest.
III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but,
l. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps, he perceived by the countenance of his hearers, that they were struck with an exceeding horror, when he told them that. they had killed the Prince of life, and were ready either to sink down, or to fly off, and therefore he saw it needful to mitigate the rigour of the charge, by calling them brethren; and, well might he call them so, for he had been himself a brother with them in this iniquity; he had denied the Holy One, and the Just, and sworn that he did not know him; he did it by surprise; and for your parts, I know that through ignorance ye did it, as did also your rulers, v. 17. This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it, is, that he has the example of his Master's praying for his crucifiers; and pleading in their behalf, that they knew not what they did. And it is said of the rulers, that if they had known, they would not have crucified the Lord of glory. See 1 Cor. 2. 8. Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1 Tim. 1. 13.
2. He mollifies the effect of their crime—the death of the Prince of life; this sounds very dreadful, but it was according to the scriptures, (v. 18.) the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith, Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance, may be taken in this sense; "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he shewed by the mouth of all his prophets, that Christ should suffer; that was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of that design; you meant not so, neither did your heart think so. God was fulfilling the scripture, when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that shewed it by them, who will see that his words ​be made good; what he shewed, he fulfilled; he so fulfilled, so as he had shewed, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death, (that still appears exceeding sinful,) yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it, (and thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable; Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. 50. 15, 20.) but because in particular, the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy which he now encouraged them to hope for.
IV. He exhorts them all to turn christians, and assures them it would be unspeakably for their advantage to do so; it would he the making of them for ever. This is the application of his sermon.
1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the promised Seed, that Seed in which, God had told Abraham, all the kindreds of the earth should be blessed, v. 25. This refers to that promise made to Abraham, (Gen. 12. 3.) which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits.
(2.) They must believe that Jesus Christ is a Prophet, that Prophet like unto Moses, which God had promised to raise up to them from among their brethren, v. 22. This refers to that promise, Deut. 18. Christ is a Prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a Prophet, like unto Moses, a Favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophets. He was a Deliverer of his people out of bondage, and their Guide through the wilderness, like Moses; a Prince and a Lawgiver, like Moses; the Builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses, (Numb. 12. 6, 7. Deut. 34. 10.) but a greater than Moses is here where Christ is. He is a Prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place; he executed this office in his own person, among them only; they had the first offer of divine grace made to them; and therefore he was raised up from among them; of them, as concerning the flesh Christ came; which, as it was a great honour done to them, so it was both an obligation upon them, and an encouragement to them, to embrace him. If he come to his own, one would think, they should receive him. The Old Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets; (which is here taken notice of, from Samuel, and those that follow after, v. 24. for from him the prophetic æra did commence;) but those servants being abused, last of all God sent them his Son who had been in his bosom.
(3.) They must believe that times of refreshing will come from the presence of the Lord, (v. 19.) and that they will be the times of the restitution of all things, v. 21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners,, and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things, (v. 21.) the new heavens, and the new earth, which will be the product of the dissolution of all things, (Rev. 21. 1.) the renovation of the whole creation, which is that which it grieves after, as its present burthen under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things, which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of, (Jude 14.) and the temporal judgments, which the other prophets foretold, were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing, (v. 19.) of consolation to the Lord's people, like a cool shade to those that have borne the burthen and heat of the day. All christians look for a rest that remains for the people of God, after the travels and toils of their present state, and, with the prospect of that, they are borne up under their present sufferings, and carried on in their present services. The refreshing that then comes from the presence of the Lord, will continue eternally in the presence of the Lord.
2. He tells them what they must do.
(1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too.
(2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual, mind, for that of holy, heavenlv, and divine, principles and affections.
(3.) They must hear Christ, the great Prophet; "Him shall ye hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall ye hear, and to him you shall subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear." Whatever he saith to us, though ever so displeasing to flesh and blood, bid it welcome. Speak, Lord, for thy servant hears.
A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call, and a stiff neck to his yoke; (v. 23.) Every soul which will not hear that Prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul; a spiritual and eternal destruction, is ​threatened for slighting Christ, this great Prophet. They that will not be advised by the Saviour, can expect no other than to fall into the hands of the destroyer.
3. He tells them what they might expect.
(1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel; (v. 19.) Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun, (Isa. 44. 22.) as a debt is crossed and blotted out, when it is remitted. It intimates, that when God forgives sin, he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner, (Job 13. 26.) are wiped out as it were with a spunge; it is the cancelling of a bond, the vacating of a judgment. [2.] We cannot expect that our sins should be pardoned, unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical, which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete, when the pardon shall be allowed in open court, and our justification published before angels and men; when, whom he justified, them he glorifies, Rom. 8. 30. As now we are the sons of God, (1 John 3. 2.) so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict, (doubts and fears within, troubles and dangers without,) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears.
(2.) That they should have the comfort of Christ's coming, (v. 20, 21.) "He shall send Jesus Christ, the same Jesus, the very same which before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bid you expect another like unto him; for though the heavens must receive him till the times of the restitution of all things, yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen to you."
[1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things; so it may be read: and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation, that the glorified Redeemer should be out of sight, because we must live by that faith in him, which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, 1 Cor. 15. 25. Ps. 75. 2.
[2.] Yet it is promised that he shall be sent to all that repent, and are converted; (v. 20.) "He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence; he that is sent into the world, shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them a quiet profession of the gospel, and that shall be a time of refreshing, which you shall share in." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh." It seems to refer to this, for till then the heavens must receive him, v. 21. As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rev. 10. 7. The institution of all things in the church, had an eye to the restitution of all things at the end of time.
4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For,
(1.) As Israelites, they had the monopoly of the grace of the Old Testament, they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom; Ye are the children of the prophets, and of the covenant. A double privilege!
[1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people, from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel, that God raised up of their sons for prophets, Amos 2. 11. All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage, that unto them were committed the oracles of God, Rom. 3. 2. Their government was constituted by prophecy, that is, by divine revelation: and by it their affairs were for many ages very much managed. See Hos. 12. 13. By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath-day, Acts 13. 27. Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold, that this grace should be brought unto them at the revelation of Jesus Christ, (1 Pet. 1. 13.) and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy, (as all are, that have the scriptures,) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead that effectually with themselves, as an inducement to be faithful and forward in religion, ​may comfortably plead it with God, and hope that the children of God's servants shall continue.
[2.] They were the children, that is, the heirs, of the covenant whicp God made with our fathers, as children in the family. God's covenant was made with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed; "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ, (Gal. 3. 16.) yet may include the church also, which is his body, all believers, that, are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh, stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh.
(2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent; which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort; (v. 20.) "He shall send Jesus Christ, for to you first he hath sent him, v. 26. Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a Prince and a Saviour, and, in confirmation of that, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall."
[1.] We are here told whence Christ had his mission; God raised up his son Jesus, and sent him. God raised him up, when he constituted him a Prophet, owned him by a voice from heaven; and filled him with his Spirit without measure, and then sent him; for to that end he raised him up, that he might be his Commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up, to the resurrection, which was the first step toward his exaltation; that was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit.
[2.] To whom he was sent; "Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel-grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent, but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth, to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke 24. 47. And when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting of Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death.
[3.] On what errand he was sent; "He is sent to you first to bless you, that is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse." Mal. 4. 6. Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings; and when he left the world, he left a blessing behind him, for he was parted from the disciples as he blessed them, Luke 24. 51. He sent his Spirit to be the great Blessing, the Blessing of blessings, Isa. 44. 3. It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessing wherewith Christ came to bless us, was, the turning of us away from our iniquities, the saving of us from our sins, (Matt. 1. 21.) to turn us from sin, that we may be qualified to receive all other blessings; sin is that which naturally we cleave to, the design of divine grace is to turn us from it, nay, to turn us against it, that we may not only forsake it, but hate it; the gospel has a direct tendency to it, not only as it requires us, every one of us, to turn from our iniquities, but as it promises us grace to enable us to do so. "Therefore, do your part; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."
CHAP. IV.
In going over the two last chapters, where we met with so many good things that the apostles did, I wondered what was become of the Scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit, that they were for a time struck dumb! But I find we have not lost them, their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I., Peter and John are taken up, upon a warrant from the priests, , and committed to jail, v. 1..4. II. They are examined by a committee of the great Sanhedrim, v. 5..7. III. They bravely avow what they have done, and preach Christ to their persecutors, v. 8..12. IV. Their persecutors, being unable to answer them, enjoin them silence, threaten them if they go on to preach the gospel, and so dismiss them, v. 13..22. V. They apply themselves to God by prayer, for the further operations of that grace which they had already experienced, v. 23..30. VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them, v. 31..33. VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ, v. 33..37.
1.AND as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them; 2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
We have here the interests of the kingdom of heaven successfully carried on, and the powers of darkness appearing against them to put a stop to them. Let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute.
I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit ​enabled the ministers to do their part, and the people their's.
1. The preachers faithfully delivered the doctrine of Christ; They spake unto the people, to all that were within hearing, v. 1. What they said, concerned them all, and they spake it openly and publicly. They taught the people, still taught the people knowledge; taught those that as yet did not believe, for their conviction and conversion; and taught those that did believe, for their comfort and establishment. They preached through Jesus the resurrection from the dead. This doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ was risen from the dead, was the First, the Chief, that should rise from the dead, ch. 26. 23. They preached the resurrection of Christ, as their warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state; this they preached through Jesus Christ, attainable through him, (Phil. 3. 10, 11.) and through him only. They meddled not with matters of state, but kept to their business, and preached to people heaven as their end, and Christ as their Way. See ch. 17. 18.
2. The hearers cheerfully receive it; (v. 4.) Many of them which heard the word, believed; not all, perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit! Though the preachers were persecuted, the word prevailed; for sometimes the church's suffering days have been her growing days; the days of her infancy were so.
II. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied a while, but their hearts were not in the least changed. Now here observe,
1. Who they were, that appeared against the apostles; they were the priests; you may be sure, in the first place they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Cæsar for his monarchy, and would not bear one they thought their rival, now when he was preached as a Priest, as much as when he did preach as a Prophet. With them joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison that was placed in the tower of Antonia, for the guard of the temple: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also were zealous against them, who denied the being of spirits and the future state. One would wonder (saith Mr. Baxter) what should make such brutists, as the Sadducees were, to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them? But in depraved souls all faculties are vitiated. A blind mind has a malignant heart and a cruel hand, to this day."
2. How they stood affected to the apostles' preaching; They were grieved that they taught the people, v. 2: It grieved them, both that the gospel-doctrine was preached, (was so preached, so publicly, so boldly,) and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prejudices against his doctrine; and now it vexed them to see themselves disappointed, and that his gospel gets ground, instead of losing it. The wicked shall see it, and be grieved, Ps. 112. 10. They were grieved at that which they should have rejoiced in, at that which angels rejoice in. Miserable is their case, to whom the glory of Christ's kingdom is a grief; for since the glory of that kingdom is everlasting, it follows of course, that their grief will be everlasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus.
3. How far they proceeded against the apostles; (v. 3.) They laid hands on them, (that, is, their servants and officers did at their command,) and put them in hold, committed them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by lesser trials prepares them for greater; now they resist unto bonds only, but afterward to blood.
5. And it came to pass on the morrow, that their rulers, and elders, and scribes, 6. And Annas the High-Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High-Priest, were gathered together at Jerusalem. 7. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9. If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10. Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11. This is the stone which was set at nought of you builders, which is become the head of the corner. 12. Neither is there salvation in any other: for there is no other name under heaven given among men whereby we must be saved. 13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14. And beholding the man which was healed standing with them, they could say nothing against it.
We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men.
I. Here is the court set; an extraordinary court, it should seem, was called on purpose upon this occasion. Observe,
1. The time when the court sat, (v. 5.) on the ​morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time.
2. The place where—in Jerusalem; (v. 6.) there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matt. 23. 37. It was in the foresight of Jerusalem's standing, in her own light, that Christ beheld the city, and wept over it.
3. The judges of the court. (1.) Their general character; they were rulers, elders, and Scribes, v. 5. The Scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the Scribes and the courts of the elders. (2.) The names of some of them who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas, the president of the Sanhedrim, and Caiaphas, the High-Priest, (though Annas is here called so,) and father of the house of judgment. It should seem that Annas and Caiaphas executed the High-Priest's office alternately, year for year; they two were most active against Christ; then Caiaphas was High-Priest, now Annas was; however, they were both equally malignant against Christ and his gospel. John is supposed, to be the son of Annas; and, Alexander is mentioned by Josephus, as a man that made a figure at that time. There were others likewise that were of the kindred of the High-Priest, who, having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many.
II. The prisoners are arraigned, v. 7.
1. They are brought to the bar; they set them in the midst, for the Sanhedrim sat in a circle, and they who had any thing to do in the court, stood or sat in the midst of them; (Luke 2. 46.) so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Ps. 22. 16. They compassed me about like bees, Ps. 118. 12. They were seated on every side.
2. The question they asked them, was, "By what power, or by what name, have ye done this? By what authority do ye these things?" (The same question that they had asked their Master, Matt. 21. 23.) "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant or license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. 19. 13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently, what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus; (v. 2.) yet they ask them, to tease them, and try if they could get any thing out of them that looked criminal.
III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those whom otherwise they could not have had access to, and it should be a testimony against them. Mark 13. 9. Observe,
1. By whom this plea was drawn up; it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ, as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mark 13. 11.
2. To whom it was given in; Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are intrusted with, should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for."
3. What the plea is; it is a solemn declaration.
(1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them; (v. 9, 10.) "If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man, if this be the ground of the commitment, this the matter of the indictment, if we are put to the question, by what means, or by whom, he is made whole; we have an answer ready, and it is the same we gave to the people, (ch. 3. 16.) we will repeat it to you, as that which we will stand by, Be it known to you all who pretend to be ignorant of this, matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead, and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole; a monument of the power of the Lord Jesus." Here,
[1.] He justifies what he and his colleague had done in curing the lame man; it was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to them that went in to worship, who were now freed from the noise and clamour of that common beggar. "Now if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. 2. 20. ch. 4. 14, 16. Let them be ashamed, who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere & male pati vere christianum est—To do well and to suffer punishment is the christian's lot.
[2.] He transfers all the praise and glory of that good deed to Jesus Christ. "It is by him, and not by any power of our's, that this man is cured." He seeks not to raise an interest for themselves, or to recommend themselves by it to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what comes of us."
[3.] He charges it upon the judges themselves, ​that they had been the murderers of this Jesus; "It is he whom ye crucified, look how you will answer it;" in order to the bringing of them to believe in Christ, (for he aims at no less than that,) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience—their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it.
[4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors; "They crucified him, but God raised him from the dead, they took away his life, but God gave it him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion, that they palmed upon the people, that his disciples came by night and stole him away.
[5.] He preaches this to all the by-standers, to be by them repeated to all their neighbours, and commands all manner of persons, from, the highest to the lowest, to take notice of it at their peril; "Be it known to you all, that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it; as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good will to men.
(2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which men can be saved. He passes from this particular instance to shew that it is not a particular sect, a party, that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with, or keep off from, at their pleasure, as it was with the sects of the philosophers, and those among the Jews; but it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to, and come into the measures of. It is not an indifferent thing, but of an absolute necessity, that people believe in this name, and call upon it.
[1.] We are obliged to it, in duty to God, and in compliance with his designs; (v. 11.) "This is the Stone which was set at nought of you builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so; for the church is God's building. Here was a Stone offered you, to be put in the chief place of the building, to be the main Pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it; but threw it by as good for nothing but to make a stepping-stone of; but this Stone is now become the Head of the corner; God has raised up this Jesus, whom you rejected, and, by setting him at his right hand, has made him both the Corner-Stone and the Head-Stone, the Centre of unity and the Fountain of power." Probably, St. Peter here chose to make use of this quotation, because Christ had himself made use of it in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matt. 21. 42. Scripture is a tried weapon in our spiritual conflicts; let us therefore stick to it.
[2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and if we be not eternally saved, we are eternally undone; (v. 12.) Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest our hearts; our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God, which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved; the only name we have to plead in all our addresses to God. This name is given, God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven; Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our Righteousness; and we cannot be saved by any other. How far those who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, may find favour with God, it is not our business to determine. But this we know, that, whatever saving favour such may receive, it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me, Isa. 45. 4.
IV. The stand that the court was put to, in the prosecution by this plea, v. 13, 14. Now was fulfilled that promise Christ made, that he would give them a mouth and wisdom, such as all their adversaries should not be able to gainsay or resist.
1. They could not deny the cure of the lame man to be both a good deed and a miracle; he was there standing with Peter and John, ready to attest the cure, if there was occasion, and they had nothing to say against it, (v. 14.) either to disprove it, or to disparage it. It was well that it was not on the sabbath-day, else they would have had that to say against it.
2. They could not, with all their pomp and power, face down Peter and John; this was a miracle not inferior to the cure of the lame man, considering both what cruel bloody enemies these priests had been to the name of Christ, (enough to make any one tremble that appeared for him,) and considering what cowardly faint-hearted advocates those disciples had lately been for him; Peter particularly, who denied him for fear of a silly maid; yet now they see the boldness of Peter and John, v. 13. Probably, there was something extraordinary and very surprising in their looks, they appeared not only undaunted by the rulers, but daring and daunting to them; they had something majestic in their foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isa. 50. 7. Ezek. 3. 8. The courage of Christ's faithful confessors has often been the confusion of their cruel persecutors. Now,
(1.) We are here told what increased their wonder; They perceived that they were unlearned and ignorant men: they inquired either of themselves ​or others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the Rabbins, had never been conversant in courts, camps, or colleges; nay, perhaps talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently, and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the learnedest judge upon the bench is not able to answer them, or to enter the lists with them. They were ignorant men—ἰδιῶται, private men, men that had not any public character or employment; and therefore they wondered they should have such high pretensions. They were idiots; (so the word signifies;) they looked upon them with as much contempt as if they had been mere naturals, and expected no more from them, which made them wonder to see what freedom they took.
(2.) We are told what made their wonder in a great measure to cease; they took knowledge of them that they had been with Jesus; they themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them, or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to shew with whom they had had their education. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them, may take knowledge of them that they have been with Jesus. And that makes them so holy, and heavenly, and spiritual, and cheerful; that has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces.
15. But when they had commanded them to go aside out of the council, they conferred among themselves, 16. Saying, What shall we do to these men? For that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22. For the man was above forty years old, on whom this miracle of healing was shewed.
We have here the issue of the trial of Peter and John before the council; they came off now with flying colours, because they must be trained up to sufferings by degrees; and by lesser trials be prepared for greater; they now but run with the footmen, hereafter we shall have them contending with horses, Jer. 12. 5.
I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.
1. The prisoners were ordered to withdraw; (v. 15.) They commanded them to go aside out of the council; willing enough to get clear of them, (they spake so home to their consciences,) and not willing they should hear the acknowledgments that were extorted from them: but though they might not hear them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their councils from the Lord.
2. A debate arose upon this matter; they conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled, that the rulers would take counsel together against the Lord, and against his anointed, Ps. 2. 2. The question proposed, was, What shall we do to these men? v. 16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and receive their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but if they hold them or imprison them in unrighteousness, (Rom. 1. 18.) they will find them a burthensome stone that they will not know what to do with, Zech. 12. 3.
3. They came at last to a resolution, in two things.
(1.) That it was not safe to punish the apostles for what they had done; very willingly they would have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands on Christ for fear of the people. By which it appears that the outcry of the mob against our Saviour, was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For,
[1.] The people were convinced of the truth of the miracle; it was a notable miracle, γνωστὸν σημεῖον—a known miracle; it was known that they did it in Christ's name, and that Christ himself had often done the like before; this was a known instance of the power of Christ and a proof of his doctrine; that it was a great miracle, and wrought for the confirmation of the doctrine they preached, (for it was a sign,) was manifest to all that dwelt in Jerusalem; it was an opinion universally received, and the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with ​all the craft and all the front they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable.
[2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done; even those that were not persuaded by it to believe in Christ, were yet so affected with it as a mercy to a poor man, and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do that. And if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.
(2.) They yet resolve, that it is necessary to silence them for the future, v. 17, 18. They could not prove that they had said or done any thing amiss, and yet they must no more say or do what they have done. All their care is, that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at.
Now, to prevent the further spreading of this doctrine,
[1.] They charge the apostles never to preach it any more. Be it enacted by their authority, (which they think every Israelite is bound in conscience to submit to,) That no man speak at all or teach in the name of Jesus, v. 18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is either false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas—They can assign no reason but their will. "We straitly charge and command you, not only that you do not preach this doctrine publicly, but that ye speak henceforth to no man, not to any particular person privately, in this name," v. 17. There is not a greater service done to the Devil's kingdom than the silencing of faithful ministers, and the putting them under a bushel that are the lights of the world.
[2.] They threaten them if they do, straitly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid them to preach the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon Christ's promises, know how to put a just contempt upon the world's threatenings, though they be threatenings of slaughter that it breathes out, ch. 9. 1.
II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20. Peter and John needed not confer together, to know one another's minds, (for they were both actuated by one and the same Spirit,) but agree presently in the same sentiments, and jointly put in the answer, "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge ye; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell them that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance.
They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things.
1. The command of God; "You charge us not to preach the gospel, he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey; God or you?" There they appeal to one of the communes notitiæ—to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere, God's commands must take place. It is a rule in the common-law of England, that if any statute be made contrary to the law of God, it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed, which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves.
2. The convictions of their consciences; though they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job 32. 18, 20. (1. ) They felt the influence of it upon themselves, what a blessed change it has wrought upon them, has brought them into a new world, and therefore they cannot but speak of it: and those speak the doctrine of Christ best, that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer. 20. 9. (2.) They know the importance of it to others; they look with concern upon perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning and shewing them the right way. They are things which we have seen and heard, and therefore are fully assured of ourselves; and things which we only have seen and heard: and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror, of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2 Cor. 5. 11, 14.
III. There is the discharge of the prisoners; (v. 21.) They further threatened them, and thought that they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunications, (John 9. 22.) and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now; when they had done that, they let them go.
1. Because they durst not contradict the people, ​who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restraint to wicked rulers.
2. Because they could not contradict the miracle; For (v. 22.) the man was above forty years old, on whom this miracle of healing was shewed. And therefore, (1.) The miracle was so much the greater; he having been lame from his mother's womb, ch. 3. 2. The older he grew, the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John 9. 21.
23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28. For to do whatsoever thy hand and thy counsel determined before to be done. 29. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30. By stretching forth thine hand to heal; and that signs and wonders maybe done by the name of thy holy child Jesus. 31. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,
I. Their return to their brethren, the apostles and ministers, and perhaps some private christians; (v. 23.) Being let go, they went to their own company, who perhaps were at this time met together in pain for them, and praying for them; as ch. 12. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship.
1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints.
2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction, as the public good. Christ's followers do best in company, provided it be in their own company.
II. The account they gave them of what had passed; they reported all that the chief priests and elders had said unto them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them,
1. That they might know what to expect both from men and from God in the progress of their work; from ,men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. 1. 14.
2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces, that God had raised up Jesus from the dead, and though they were a body of them together, they had not the confidence to deny it, but in the silliest and most sneaking manner imaginable, bid the apostles not tell any body of it.
3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.
III. Their address to God upon this occasion; When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together, and went to prayer; they lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time, (though it was possible they might, being all inspired by one and the same Spirit,) but one in the name of the rest lifted up his voice to God, and the rest joined with him, ὁμοθυμαδὸν—with one mind; (so the word signifies;) their hearts went along with him, and so though but one spake, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are words to God. Moses cried unto God, when we find not a word said.
Now in this solemn address to God, we have,
1. Their adoration of God as the Creator of the world; (v. 24.) With one mind, and so, in effect, with one mouth, they glorified God, Rom. 15. 6. They said, "O Lord, thou art God, God alone; Δέσποτα, thou art our Master and sovereign Ruler," (so the word signifies,) "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God which hast made ​heaven and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgment of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they do not forget or overlook the history of the world's creation; for the christian religion was intended to confirm and improve, not to eclipse or justle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work, and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And if we give him the glory of this, we may take the comfort of it.
2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, Thus he spake by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, or any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. 2. 1, 2. (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it, If they prove vain things in the issue, no thanks to them who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth, that are most favoured and honoured by Divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but there where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord, and against his Christ—against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers, (it had neither their power nor their purses,) but it was opposed and fought against by them, and they combined to run it down, and yet it made its way.
3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ, What was foretold we see fulfilled, v. 27, 28. It is of a truth, it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction, that Herod and Pilate, the two Roman governors, with the Gentiles, (the Roman soldiers under their command,) and with the people of Israel, (the rulers of the Jews and the mob that is under their influence,) were gathered together in a confederacy against the Holy Child Jesus whom thou hast anointed. Some copies add another circumstance, ἐν τῇ πόλει ταύτῇ—in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here, (1.) The wise and holy designs God had concerning Christ. He is here called the Child Jesus, as he was called (Luke 2. 27, 43.) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the Child Jesus. But he is the Holy Child Jesus, (so he was called, Luke 1. 35. that Holy Thing,) and thy holy Child; the word signifies both a son and a servant, πᾶιδα σου; he was the Son of God; and yet in the work of redemption he acted as his Father's Servant, (Isa. 42. 1.) My Servant whom I uphold. It was he whom God anointed, both qualified for the undertaking, and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. 5. 17. Now the God that anointed Christ, determined what should be done to him, pursuant to that anointing; he was anointed to be a Saviour, and therefore it was determined he should be a Sacrifice, to make atonement for sin; he must die therefore, he must be slain, yet not by his own hands; therefore God wisely determined before by what hands it should be done, it must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or good men; he must therefore be delivered into the hands of sinners, as Job was, ch. 16. 11. And as David was delivered to Shimei to be made a curse; (2 Sam. 16. 11.) The Lord has bidden him. God's hand and his counsel determined it, his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammond makes this phrase of God's hand determining it, to be an allusion to the High-Priest's casting lots upon the two goats on the day of atonement, (Lev. 16. 8.) in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. 16. 33. Thus God's hand determined what should be done, that Christ should be the Sacrifice slain. Or, (if I may offer a conjecture,) when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as, (Job 13. 26.) Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth, (Dan. 10. 31.) and in the volume of the book it was written of Christ, Ps. 40. 7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they ​did, was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by that the more glorified, and will be so, when the mystery of God shall be finished.
4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers; the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,
(1.) That God would take cognizance of the malice of their enemies; Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted, (Ps. 2. 4. ) when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven, laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. 37. 22. And now, Lord; τὰ νῦν; there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to him; like Hezekiah; (Isa. 37. 17.) "Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite, (Ps. 10. 14.) to thee we appeal, behold their threatenings, and either tie their hands, or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. 76. 10. It is a comfort to us, that if we are unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work; Grant unto thy servants, that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented, as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, "Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work, and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands, ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, or of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements, may depend upon them, and ought to go forth, and go on, in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands, and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring, that fight against Christ? For shame, let not us be sneaking, that are for him.
(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress. Lord, grant us boldness, by stretching forth thine hand to heal. Note, Nothing imboldens faithful ministers more in their work, than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal, both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching, (Isa. 65. 2.) or in curing. [2.] That signs and wonders might be done by the name of the holy Child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission; (Mark 16. 17, 18.) yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonder might be done by the name of Jesus, the holy Child Jesus, and his name shall have all the glory.
IV. The gracious answer God gave to this address, not in word, but in power.
1. God gave them a sign of the acceptance bf their prayers; (v. 31.) When they had prayed, (perhaps many of them prayed successively, one by one, ac cording to the rule, (1 Cor. 14. 31.) and when they had concluded the work of the day,) the place was shaken where they were assembled together, there was a strong mighty wind, such as that when the Spirit was poured out upon them, (ch. 2. 1, 2.) which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, and to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy, (Hag. 2. 7.) I will shake all nations, and will fill this house with glory. This was to shew them what reason they had to fear God more, and then they would fear man less. He that shook this place, could make the hearts of those who threatened his servants thus, to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken.
2. God gave them greater degrees of his Spirit, which was the thing they prayed for; their prayer, without doubt, was accepted, for it was answered, they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled, to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost, had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar, (v. 8.) and now filled with the Holy Ghost in the pulpit; which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence pf God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. 17. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to them that ask him; (Luke 11. 13.) for it was in answer to prayer that they were filled with the Holy Ghost; and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it, and have more of it. When they were filled with the Holy Ghost, they spake the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they ​find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. 50. 7.
32. And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common. 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35. And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37. Having land, sold it, and brought the money, and laid it at the apostles' feet.
We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus sæculi—a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the multitude of them that believed, were of one heart, and of one soul, (v. 32.) and there was no such thing as discord or division among them. Observe here,
1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, beside those, there were added to the church daily; and, no doubt, they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ, endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of them that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. 60. 1, 8.
2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who, perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps, they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now those were all forgotten, and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet that occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations, as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.
II. The ministers went on in their work with great vigour and success; (v. 33.) With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached, was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but, being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts, of christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion.
By the great power, wherewith the apostles attested the resurrection, may be meant,
1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they do it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or,
2. The miracles which they wrought to confirm their doctrine; With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.
III. The beauty of the Lord our God shone upon them, and all their performances; Great grace was upon them all, not only all the apostles, but all the believers, χάρις μεγάλη; grace that had something great in it, (magnificent and very extraordinary,) was upon them all.
1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above.
2. There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price.
3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.
IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.
1. They insisted not upon property, which even children seem to have a sense of, and a jealousy for, and which worldly people triumph in, as Laban, (Gen. 31. 43.) All that thou seest is mine; and Nabal, (1 Sam. 25. 11.) My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world, that this was as nothing to them. No man said that aught of the things which he possessed, was his own, v. 32. They did not take away property, but they were indifferent to it. They did not call what they had, their own, in a way of pride and vain-glory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say, that aught was their own; for we can call nothing our own but sin; what we have in the world, is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said what he had was his own, ιδιον—his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family, his poor neighbours were welcome to. They that had estates, were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they ​sat so loose to the wealth of this world; for meum—mine and tuum—thine are the great make-baits. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.
2. They abounded in charity, so that, in effect, they had all things common; for, (v. 34.) there was not any among them that lacked, but care was taken for their supply. These that had been maintained upon the public charity, when they turned christians, probably were excluded, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Therefore those that gather much, have nothing over, because what they have over, they have for them who gather little, that they may have no lack, 2 Cor. 8. 14, 15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.
3. They did many of them sell their estates, to raise a fund for charity; As many as had possession of lands or houses, sold them, v. 34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year, (the twenty-eighth since they settled in Canaan fourteen hundred years ago,) so that what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money.
Now, (1.) We are here told what they did with the money that was so raised; they laid it at the apostles' feet, they left it to them to be disposed of as they thought fit; probably, they had their support from it; from whence else could they have it ? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter they should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need, such as are not able to procure a competent maintenance for themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, a numerous charge; those that upon any of these accounts, or any other, have real need, and have not relations of their own to help them; but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with a prudent application of what is given, so as may be most for their benefit. [2.] That it be given to every man, for whom it is intended, according as he had need, without partiality or respect of persons. It is a rule, in dispensing charity, as well as in administering justice, ut parium par sit ratio—that those who are equally needing and equally deserving, should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.
(2.) Here is one particular person mentioned, that was remarkable for this generous charity; it was Barnabas, afterward Paul's colleague. Observe,
[1.] The account here given concerning him; v. 36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue-worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas—the son of prophecy, (so it properly signifies,) he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying, ταράκλησις, and therefore by that word it is rendered here; A son of exhortation; (so some;) one that had an excellent faculty of healing and pursuading; we have an instance of it, ch. 11. 22, 24. A son of consolation; (so we read it;) one that did himself walk very much in the comforts of the Holy Ghost, a cheerful christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable felicity that way. There were two among the apostles that were called Boanerges—Sons of thunder; (Mark 3. 17.) but here was a son of consolation with them. Each had his several gift, neither must censure the other, but both ease one another; let the one search the wound, and then let the other heal it and bind it up.
[2.] Here is an account of his charity, and great generosity to the public fund. His is particularly taken notice of, because of the eminency of his services afterward in the church of God, especially in carrying the gospel to the Gentiles; that this might not appear to come from any ill will to his own nation, we have here his benevolence to the Jewish converts; or perhaps this is mentioned, because it was a leading card, and an example to others; he having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be cumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life; and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. 13. 2. Thus, for the respect he shewed to the apostles as apostles, he had an apostle's reward.
CHAP. V.
In this chapter, we have, I. The sin and punishment of Ananias and Sapphira, who, for lying to the Holy Ghost, were struck dead at the word of Peter, v. 1..11. II. The flourishing state of the church, in the power that went along with the preaching of the gospel, v. 12..16. III. The imprisonment of the apostles, and their miraculous discharge out of prison, with fresh orders to go on to preach the gospel, which they did, to the great vexation of their persecutors, v. 17..26. IV. Their arraignment before the great Sanhedrim, and their justification of themselves in what they did, v. 27..33. V. Gamaliel's counsel concerning them, that they should not persecute them, but let them alone, and see what would come of it, and their concurrence, for the present, with this advice, in the dismission of the apostles with no more than a scourging, v. 34..40. VI. The apostles' cheerful progress in their work, notwithstanding the prohibition laid upon them, and the indignity done them, v. 41, 42.
1.BUT a certain man named Ananias, with Sapphira his wife, sold a possession, 2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the ​apostles' feet. 3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4. While it remained, was it not thine own? And after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God. 5. And Ananias, hearing these words, fell down, and gave up the ghost: and great fear came on all them that heard these things. 6. And the young men arose, wound him up, and carried him out, and buried him. 7. And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband, are at the door, and shall carry thee out. 10. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and carrying her forth, buried her by her husband. 11. And great fear came upon all the church, and upon as many as heard these things.
The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state, has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceeding good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples, that they came up to that perfection which Christ recommended to the rich young man—they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy, which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought, were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity, following the instances of goodness, that God may be both loved and feared. Observe here,
I. The sin of Ananias, and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil, is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience.
Now their sin was,
1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair shew in the flesh with it, and so would mock God, and deceive others, when they knew they could, not go through with the christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of.
2. That they were covetous of the wealth of the world, and distrustful of God, and his providence; They sold the land, and, perhaps, then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but when the money was received, their heart failed them, and they kept back part of the price, (v. 2.) because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; and though now all things were common, yet it would not be so long; and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon—God, by bringing part of the money to the apostles' feet—and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so were they found faulty, Hos. 10. 2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and if they had been thorough-paced christians, they would not have detained part of the price.
3. That they thought to deceive the apostles, and make them believe they brought the whole purchase money, when really it was but a part. They came with as good an assurance, and as great a shew of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.
II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it. He, without any inquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays load upon him for it, shewing it him in its own colour, v. 3, 4. The Spirit of God in Peter, not only discovered the fact without any information, (when perhaps no man in the world knew it but the man and his wife themselves,) but likewise ​discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bid him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here shewed him,
1. The original of the sin. Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit, proceeds from the evil spirit; and those hearts are filled by Satan, in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by that made it appear that he filled his heart.
2. The sin itself. He lied to the Holy Ghost; a sin of such a heinous nature, that he could not have been guilty of it if Satan had not filled his heart. The phrase which we render lying to the Holy Ghost, is ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον, which some read, to belie the Holy Ghost; which may be taken two ways: (1.) That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty; (for mention is made of him immediately after Barnabas;) yet he durst thus, by dissembling, belie and shame that gift. Or thus, They who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness, that he was not under the influence of the good Spirit at all; for had it been his work, it would have been perfect. (2.) That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were intrusted with, (which was a base suggestion, if they were false to the trust reposed in them,) or by an assurance that they could not discover the fraud. He belied the Holy Ghost, when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost, might as easily be imposed upon as other men; like Gehaai, whom his master convicted of his error by that word, Went not my heart with thee? 2 Kings 5. 26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer. 5. 11, 12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a Discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See 1 Cor. 12. 8, 10. They that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice, that say, they are moved from above, when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.
But we read it, to lie unto the Holy Ghost; which reading is countenanced by v. 4. Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession, (house or lands,) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie; or perhaps he said nothing; but it was all one, he did as the rest did, who brought the whole price, and would be thought to do so, and expected the praise they had, that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying, by reigning pride, and affectation of the applause of men; particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us, (Prov. 25, 14.) we must not boast even of a true gift; which is the meaning of our Saviours caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do, more or better than really they are, come under the guilt of Ananias's lie; which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles, as to the Holy Ghost in them, that the money was brought, and that was said, which was said, v. 4. Thou hast not lied unto men, not to men only, not to men chiefly, though the apostles be but men; but thou hast lied unto God. From hence it is justly inferred, that the Holy Ghost is God; for he that lieth to the Holy Ghost, lieth to God. "They that lied to the apostles, acted and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God. From whence it follows, (as Dr. Whitby well observes,) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles, which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him, must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."
3. The aggravations of the sin; (v. 4.) While it remained, was it not thine own? And after it was sold, was it not in thine own power? Which may be understood two ways : (1.) "Thou wast under no temptation to keep back the price; before it was sold, it was thy own, and not mortgaged, nor encumbered, or any way engaged for debt; and when it was sold, it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou wast a transgressor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, or bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver, (2 Cor. 9. 7.) and Philemon must do a good work, not as it were of necessity, but willingly, Phil. 14. As it is better not to vow than to vow and not to pay; so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have ​pretended to do the good work than thus to do it by halves. "When it was sold, it was in thine own power; but it was not so when it was vowed, thou hadst then opened thy mouth to the Lord, and couldest not go back." Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother, whose own the child was not, would take up with a half; but God will have all or none.
4. All this guilt, thus aggravated, is charged upon him; Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart; which shews that we cannot extenuate our sins, by laying the fault of them upon the Devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just; Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz; not wearying men only, but wearying my God also! Isa. 7. 13. And Moses upon that of Israel; Your murmurings are not against us, but against the Lord! Exod. 16. 8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.
III. The death and burial of Ananias, v. 5, 6.
1. He died upon the spot; Ananias, hearing these words, was speechless, in the same sense that he was, who was charged with intruding into the wedding feast without a wedding garment, he had nothing to say for himself, but that was not all, he was struck speechless with a witness, for he was struck dead; he fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it it probable that he did, for to Sapphira his wife, Peter particularly spake death, v. 9. Some think that an angel struck him, that he died, as Herod, ch. 12. 23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convinced of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles! As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns.
This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel-kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for if they could not by the Spirit discover this fraud, how could they by the Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterward was not thus punished, nor Elymas; but Ananias was made an example now at first, that with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of the sticks on the sabbath-day, when the laws of the second and fourth commandment were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established.
The doing of this by the ministry of Peter, who himself with a lie denied his Master but a while ago, intimates that it was not the resentment of a wrong done to himself, for then he, who had himself been faulty, would have had charity for them that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter, to him the indignity was done, and by him the punishment was inflicted.
2. He was buried immediately, for that was the manner of the Jews; (v. 6.) The young men, who, it is probable, were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and pollinctores; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance.
IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them, (v. 12.) a part of the temple where Christ used to walk, John 10. 23. She came in about three hours after, expecting to share in the thanks of the house, for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what was done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps they did, and she was not at home; and so when she came to present herself before the apostles as a benefactor to the fund, she met with a breach instead of a blessing.
1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her; (v. 8.) Tell me whether ye sold the land for so much? Naming the sum which Ananias had brought and laid at the apostles' feet. "Was that all you received for the sale of the land, and had you no more for it?" " No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and, the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good, harden one another in that which is evil.
2. Sentence is past upon her, that she should partake in her husband's doom, v. 9.
(1.) Her sin is opened; How is it that ye have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shews her the evil of her sin.
[1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us? Or is he not? After they had seen so many miraculous proofs of his power, and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole? Can he judge through this dark cloud?" Job 22. 13. They saw they had ​the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin, tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves.
[2.] That they agreed together to do it; making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations—a discord in good, or concord in evil. It seems to intimate that their agreeing together to do it, was a further tempting of the Spirit; as if when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated! What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized christians, do not understand yourselves better? How durst you run so great a risk?"
(2.) Her doom is read; Behold, the feet of them which have buried thy husband, are at the door; (perhaps he heard them coming, or knew that they could not be long;) and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise; so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world.
The sentence executed itself; there needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spake, kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed; (v. 10.) Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, and took her away as with a whirlwind. And many instances there are of sudden deaths, which are not to be looked upon as the punishment of some gross sin, like this; we must not think that all who die suddenly, are sinners above others; perhaps it is in favour to them, that they have a quick passage, however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was, that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion, if there had been any space given them to repent, as there was to that incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there where she should have laid the whole price, and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals, coming in, found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied ? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought, was not polluted to them that they brought it to; but what they kept back, was polluted to them that kept it back. Use was made of the censers of Korah's mutineers.
V. The impression that this made upon the people; notice is taken of this in the midst of the story; (v. 5.) Great fear came upon all that heard these things; that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again, (v. 11.) Great fear came upon all the church, and upon as many as heard these things.
1. They that had joined themselves to the church, were hereby struck with an awe of God, and of his judgments, and with a greater veneration of this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this, were afraid of keeping back any part of the price.
2. All that heard it, were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God, and his Spirit in the apostles? As 1 Sam. 6. 20.
12. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13. And of the rest durst no man join himself to them: but the people magnified them. 14. And believers were the more added to the Lord, multitudes both of men and women.) 15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.
I. Here is a general account of the miracles which the apostles wrought; (v. 12.) By the hands of the apostles were many signs and wonders wrought among the people; many miracles of mercy for one of judgment. Now the gospel-power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission; they were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power; they were not done in a corner, but among the people, who were at liberty to inquire into them, and, if there had been any fraud or collusion in them, would have discovered it.
II. We are here told what were the effects of these miracles which the apostles wrought.
1. The church was hereby kept together, and confirmed in its adherence both to the apostles, and to one another; They of the church were all with one accord in Solomon's porch.
(1.) They met in the temple, in the open place that was called Solomon's porch. It was strange that the rulers of the temple suffered them to keep ​their meeting there. But God inclined their hearts to tolerate them there a while, for the more convenient spreading of the gospel; and they who permitted buyers and sellers, could not for shame prohibit such preachers and healers there. They all met in public-worship; so early is the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up.
(2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent or murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron, about the death of Korah and his company; Ye have killed the people of the Lord, Numb. 16. 41. The separation of hypocrites by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel-ministry.
2. It gained the apostles very great respect, who were the prime ministers of state in Christ's kingdom.
(1.) The other ministers kept their distance; Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spake with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them.
(2.) All the people magnified them, and had them in great veneration; spake of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, that did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves, they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for they that humble themselves shall be exalted, and those honoured, that honour God only.
3. The church increased in number; (v. 14.) Believers were the more added to the Lord, and, no doubt, joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira, that they were rather invited by it into a society that kept such a strict discipline. Observe,
(1.) Believers are added to the Lord Jesus, joined to him, and so joined in his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished.
(2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision, nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.
4. The apostles had abundance of patients, and gained abundance of reputation both to them and their doctrine, by the cure of them all, v. 15, 16. So many signs and wonders were wrought by the apostles, that all manner of people put in for the benefit of them, both in city and country, and had it.
(1.) In the city: They brought forth their sick into the streets, for it is probable that the priests would not suffer them to bring them into the temple to Solomon's porch, and the apostles had not leisure to come to the houses of them all. And they laid them on beds and couches, because they were so weak, that they could neither go nor stand, that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall ye do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a King, are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body; (ch. 19. 12.) no doubt, both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd hence to infer a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should, if there had been any such thing.
(2.) In the country-towns; multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and them that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people's judgments by these miracles, of the heavenly original of the doctrine they preached; and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.
17. Then the High-Priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison-doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people, all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the High-Priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22. But when the officers came, and found them not in the prison, they returned, and told, 23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24. Now when the High-Priest, and the captain of the temple, and the ​Chief Priests, heard these things, they doubted of them whereunto this would grow. 25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
Never did any good work go on with any hope of success, but it met with opposition; they that are bent to do mischief, cannot be reconciled to them who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange, if the apostles had gone on thus teaching and healing, and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them; the one to drive them off from this good work, the other to animate them in it.
I. The priests were enraged at them, and clapt them up in prison, v. 17, 18. Observe,
1. Who their enemies and persecutors were. The High-Priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ get ground and prevail among the people. Those that were most forward to join with the High-Priest herein, were the sect of the Sadducees, who had a particular enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion.
2. How they were affected toward them; ill affected, and exasperated to the last degree; when they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick; at the people for hearing them, and bringing the sick to them to be cured; and at themselves and their own party, for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one.
3. How they proceeded against them; (v. 18.) They laid their hands on them, perhaps their own hands, (so low did their malice make them stoop,) or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed, (1.) To put a restraint upon them; though they could not lay any thing criminal to their charge, worthy of death or of bonds, yet while they had them in prison, they kept them from going on in their work, and that they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To put a terror upon them, and so to drive them off from their work; the last time they had them before them, they had only threatened them; (ch. 4. 21.) but now, finding that did not do, they imprisoned them, to make them afraid of them. (3.) To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it despicable
II. God sent his angel to release them out of prison, and to renew their commission to preach the gospel; the powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.
1. The apostles are discharged, legally discharged, from their imprisonment; (v. 19.) The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison-doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners, (see v. 23.) gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter; (ch. 12. 7, &c.) but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleases, fetch them out of it. The discharge of the apostles out of prison by an angel, was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it.
2. They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the High-Priest laid them under; the angel bid them, Go, stand, and speak in the temple to the people all the words of this life, v. 20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might go on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Ps. 119. 175. Bring my soul out of prison, (as the apostle here,) that I may praise thy name, Ps. 142. 7. See Isa. 38. 22.
Now in this charge given them, observe, (1.) Where they, must preach; Speak in the temple. One would think, though they might not quit their work, yet it had been prudence to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for that is the place of concourse, that is your Father's house, and is not to be as yet quite left desolate. "It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach; "Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach; Go, stand, and speak: which intimates, not only that they must speak publicly, Stand up, and speak, that all may hear; but that they must speak boldly and resolutely, Stand, and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it." (4.) What they must speak; all the words of this life. This life which you have been speaking of among yourselves; referring perhaps to the conferences concerning heaven, which they had among themselves for their own and one another's encouragement in prison; "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God." Or, "of this life which the Sadducees deny, and therefore persecute you; preach that, though you know that is it which they have indignation at." Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name." Or, "these words of life, the very same you have ​preached, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life; quickening words; they are spirit, and they are life; words whereby we may be saved; that is the same with this here, ch. 11. 14. The gospel is the word of this life; for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel, that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it, and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with, their rulers. Christ's witnesses are sworn to speak the whole truth.
III. They went on with their work; (v. 21.) When they heard that; when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch there, v. 12.
1. It was a great satisfaction to them to have these fresh orders. Perhaps, they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been bid, when they were persecuted in one city, to flee to another. But now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to that, and then we may cheerfully trust God with our safety.
2. They set themselves immediately to execute them, without dispute or delay. They entered into the temple early in the morning, (as soon as the gates were opened, and people began to come together there,) and taught them the gospel of the kingdom; and did not at all fear what man could do unto them. The case here was extraordinary, the whole treasure of the gospel is lodged in their hands; if they be silent now, the springs are shut up, and the whole work falls to the ground, and is made to cease; which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far, rather than let go such an opportunity.
IV. The High-Priest and his party went on with their prosecution, v. 21. They, suppposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,
1. How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody, they convened them only before a committee of those that were of the kindred of the High-Priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, πᾶσαν τὴν γερουσίαν—all the eldership, that is, (says Dr. Lightfoot,) all the three courts or benches of judges in Jerusalem, not only the great Sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each. So that if there were a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies might be more public, and the apostles' testimony against them, and that those might hear the gospel, who would not hear it otherwise than from the bar. Howbeit, the High-Priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once.
2. How they were disappointed, and had their faces filled with shame; He that sits in heaven, laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the High-Priest makes a solemn speech to them, setting forth the occasion of their coming together; that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church, (which never was in such danger as now,) speedily and effectually to suppress; that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, dispatched immediately to fetch the prisoners to the bar. But see how they are baffled;
(1.) The officers come, and tell them that they are not to be found in the prison, v. 22, 23. The last time they were forthcoming, when they were called for, ch. 4. 7. But now they were gone, and the report which the officers make, is, "The prison-doors truly found we shut with all safety;" (nothing had been done to weaken them;) "the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary, but that the prisoners were all safe: but when we went in, we found no man therein, none of the men we were sent to fetch." It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door, and fastening it close again, (the keepers all the while asleep,) we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them.
Now think how blank the court looked, when the. officers made this return upon their order; (v. 24.) When the High-Priest, and the captain of the temple, and the chief priests, heard those things, they were all at a plunge, and looked upon one another, doubting what this thing should be. They were extremely perplexed, were at their wit's-end, having never been so disappointed in all their lives, of a thing they were so sure of. It occasioned various speculations; some suggesting that they were conjured out of the prison, and made their escape by magic arts; others, that the keepers had played tricks with them, not knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others, that though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill, they have made it worse. Note, Those often distress and embarrass themselves, that think to distress and embarrass the cause of Christ.
(2.) Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple; (v. 25.) "Behold, the men whom ye put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, ​under your nose, and in defiance of you, teaching the people." Prisoners, that have broken prison, abscond, for fear of being retaken: but these prisoners, that here made their escape, dare to shew their faces even there where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but they are uncommon ones, that have courage enough to avow it when they have done.
26. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27. And when they had brought them, they set them before the council: and the High-Priest asked them, 28. Saying, Did not we straitly command you that ye should not teach in this name? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29. Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33. When they heard that, they were cut to the heart, and took council to slay them. 34. Then stood there one up in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35. And said unto them, Ye men of Israel, take heed to yourselves, what ye intend to do as touching these men. 36. For before these days stood up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40. And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
We are not told what it was that the apostles preached to the people; no doubt, it was, according to the direction of the angel, the words of this life; but what passed between them and the council, we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,
I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?" But that was designed to humble the pride, and check the fury, of their persecutors; and now he would shew that they were discharged; not because they feared a trial, for they were ready to surrender themselves, and make their appearance before the greatest of their enemies.
1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, or drag them along, but accosted them respectfully. One would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence, was, their fear of the people, who had such a veneration for the apostles, that they would stone them if they offered them any abuse.
2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them; (v. 27.) They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers, became so to the good.
II. Their examination; being brought before this august assembly, the High-Priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28.
1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them; (v. 28.) "Did not we, by virtue of our authority, straitly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and go on to preach not only without our licence, but against our express order." Thus they who make void the commandments of God, are commonly very strict in binding on their own commandments, and insisting upon their own power; Did not we command you? Yes, they did; but did not Peter at the same time tell them, that God's authority was superior to their's, and his commands must take place of their's? And they had forgotten that.
2. That they spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered from Moses's chair; "Ye have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment." Some take this for a haughty scornful word; "This silly senseless doctrine of your's, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town." They are angry that men, whom they looked upon as despicable, should make themselves thus considerable.
3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and that had made itself justly odious both to God and ​man; "Ye intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us" Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot to set not only the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, but the Romans too, for having drawn them into it. See here how those that with a great deal of presumption will do an evil thing, yet cannot bear to hear of it afterward, or to have it charged upon them. When they were in the heart of the persecution, they could cry daringly enough, "His blood be upon us, and upon our children; let us bear the blame for ever." But now that they have time for a cooler thought, they take it as a heinous affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt which they were not afraid to involve themselves in.
III. Their answer to the charge exhibited against them; Peter and the other apostles all spake to the same purport; whether severally examined, or answering jointly, they spake as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it.
1. They justified themselves in their disobedience to the commands of the great Sanhedrim, great as it was; (v. 29.) We ought to obey God rather than men. They do not plead the power they had to work miracles, (that spake sufficiently for them, and therefore they humbly decline mentioning it themselves,) but they appeal to a maxim universally owned, and which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them, in that which was their duty to God.
2. They justify themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down; and if they thereby bring his blood upon them, they may thank themselves. It is charged upon them as a crime, that they preached Christ and his gospel; "Now," say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear."
(1.) The chief priests are told to their faces the indignities they did to this Jesus; "Ye slew him and hanged him on a tree, ye cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it; "It was you that slew him; it was your act and deed." Note, People's being unwilling to hear of their faults, is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin, that the times will not bear it. But they whose office it is to reprove, must not be awed by that; the times must bear it, and shall bear it; Cry aloud, and spare not; cry aloud and fear not.
(2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine, or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to shew that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; nor did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached, answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him.
[1.] He raised him up; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A Prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave; "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?"
[2.] He exalted him with his right hand, ὕψωσε—hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?" God has exalted him, τῆ δεξιᾶ αὐτοῦ—with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there; "He has invested him with the highest dignity, and intrusted him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name."
[3.] "He has appointed him to be a Prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a Prince, and the offers of his grace as he is a Saviour." Observe, there is no having Christ to be our Saviour, unless we be willing to take him for our Prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins.
[4.] He is appointed, as a Prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed, primarily and principally for them; and none that truly loved their country, could be against that. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin; that are turned from it, and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant, is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and when he has given repentance, if he should not give ​remission, he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us.
[5.] All this is well attested, First, By the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities. "We are his witnesses, appointed by him to publish this to the world, and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God; "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But that is not all, The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to them that obey Christ. Therefore we must preach in his name, because for this end the Holy Ghost is given us, whose operations we cannot stifle.
Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name, (John 14. 26.) and in answer to his prayer; (John 14. 16.) nay, it was Christ that sent him from the Father; (John 15. 26.—16. 17.) and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ, (1 Tim. 3. 16.) but to glorify him, and all his gifts having a direct tendency to exalt his name, proves that his doctrine is divine, else it would not be carried on thus by a divine power. And, Lastly, The giving of the Holy Ghost to them that obey Christ, both for their assistance in their obedience, and as a present recompense for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "and then judge whether we ought to obey you in opposition to him."
IV. The impression which the apostles' defence of themselves made upon the court; it was contrary to what one would have expected from men that pretended to reason, learning, and sanctity; surely such fair reasoning could not but clear the prisoners, and convert the judges; no, instead of yielding to it, they raged against it, and were filled,
1. With indignation at what the apostles said; they were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and, consequently, was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. 2. 37. These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors.
2. With malice against the apostles themselves; since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they should cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a continual perplexity and perturbation of mind, and vexation to themselves.
V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect; and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them; Paul was brought up at his feet; (ch. 22. 3.) and tradition says, that so were Stephen and Barnabas. Some say that he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple; and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct; it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the earth on fire. Now observe here,
1. The necessary caution he gives to the council, with reference to the case before them; he commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered; (it was fit that the prisoners should withdraw when their cause was to be debated;) and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought; "Ye men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, v. 35. It is not a common case, and therefore should not be hastily determined." He calls them men of Israel, to enforce this caution; "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves, now that you are angry at these men, lest you meddle to your own hurt." Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad.
2. The cases he cites, to pave the way to his opinion; two instances he gives of factious seditious men, (such as they would have the apostles thought to be,) whose attempts came to nothing of themselves; whence he infers, that if these men were indeed such as they represented them, their cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them.
(1.) There was one Theudas, that made a mighty noise for a while, as one sent of God, boasting himself to be somebody, some great one, (so the word is,) either a teacher or a prince, with a divine commission to effect some great revolution either in the church or in the state; and he observes here, (v. 36.) concerning him, [1.] How far he prevailed; "A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to mend themselves; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed; "When he was slain," (probably in war,) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this; you have slain Jesus, the ringleader of this faction, you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers." From what has been, we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep; and if the God of peace had not brought again from the dead ​that great Shepherd, the dispersion of the sheep, at his death, had been total and final.
(2.) The case was the same with Judas of Galilee, v. 37. Observe, [1.] The attempt he made. It is said to be after this; which some read, beside this, or, Let me mention, after this; supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, that at our Saviour's birth, (Luke 2. 1.) and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but that was in the days of Claudius Cæsar, some years after Gamaliel spake this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth, or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory; this Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great Sanhedrim, or any decree of theirs against him; (it did not need it;) he also perished, and all even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should hot persecute the apostles; (v. 38.) Now I say unto you, τὰ νῦν—for the present, as the matter now stands, my advice is, "Refrain from these men; neither punish them for what they have done, nor restrain them for the future, Connive at them, let them take their course; let not our hand be upon them." It is uncertain whether he spake this out of policy, for fear of offending either the people or the Romans, and making further mischief. The apostles did not attempt any thing by outward force, the weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under some present convictions, at least of the probability of the truth of the christian doctrine, and thought it deserved better treatment, at least a fair trial; or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience-sake; or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time; we are sure there was an over-ruling Providence in it, that the servants of Christ might not only come off, but come off honourably.
(2.) That they should refer this matter to Providence; "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself, if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a shew of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword.
What Christ asked concerning John's baptism, Was it from heaven, or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him; now they, having owned concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter; but take it which way you will, it is a reason why they should not be persecuted.
[1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish men, that know not what they do, let them alone a while, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who, under colour of religion, are setting up a secular interest, let them alone a while, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it; it will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that, which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But,"
[2.] "If it should prove, (and as wise men as you have been mistaken,) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old Testament prophets were; then what do you think of persecuting them, of this attempt of your's (v. 33.) to slay them? You must conclude it to be," First, "A fruitless attempt against them; if it be of God, you cannot overthow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven, laughs at you." It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule, and his glory as their end, that, whatsoever is of God, cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply ye be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker, for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful Prince. They that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God; for he takes what is done against them as done against himself; whoso touches them, touches the apple of his eye.
Well, this was the advice of Gamaliel; we wish it were duly considered by those that persecute for conscience-sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is, that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day, for the extirpating of Christians and Christianity. On the contrary, the traditions of the Papists is, that he turned Christian, and became an eminent patron of Christianity, and a follower of Paul, who had sat at his feet. If that had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.
VI. The determination of the council upon the whole matter, v. 40.
1. Thus far they agreed with Gamaliel, that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a remainder of their wrath was restrained by it.
​2. Yet they could not forbear giving some vent to their rage, (so outrageous was it,) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken (v. 41.) of the ignomy of it; thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour, to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus; that, if they could find no other fault with their preaching they might have this ground to reproach it, that it was against law, and not only without the permission, but against the express order of their superiors.
VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them; when they were dismissed, they departed from the council, and we do not find one word they said by way of reflection upon the court, and the unjust treatment given them; when they were reviled, they reviled not again; and when they suffered, they threatened not, but committed their cause to him, to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration.
1. They bore their sufferings with an invincible cheerfulness; (v. 41.) When they went out, perhaps, with the marks of the lashes, given them on their arms and hands, appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him, and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, κατηξιώθησαν ἀτιμασθῆναι—that they were honoured, to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out; (Matt. 5. 11, 12.) When men shall revile you, and persecute you, rejoice and be exceeding glad. They rejoiced, not only though they suffered shame, (their troubles did not diminish their joy,) but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enabled us so to do.
2. They went on in their work with indefatigable diligence; (v. 42.) They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached—daily; not only on sabbath-days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their- Master did, (Luke 19. 47. Matt. 26. 55.) not fearing that they should either kill themselves, or cloy their hearers. (2.) Where they preached—both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted; and in the select assemblies of christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them, according as their case required; even to the children and servants. (3.) What was the subject matter of their preaching; They preached Jesus Christ; they preached concerning him; that was not all, they preached him up, they proposed him to those who heard them, to be their Prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the Bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests; they were willing that they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel-ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing beside this, but what is reducible to it.
CHAP. VI.
In this chapter, we have, I. The discontent that was among the disciples about the distribution of the public charity, v. 1. II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burthen, v. 2..6. III. The increase of the church, by the addition of many to it, v. 7. IV. A particular account of Stephen, one of the seven. 1. His great activity for Christ, v. 8. 2. The opposition he met with from the enemies of Christianity, and his disputes with them, v. 9, 10. 3. The convening of him before the great Sanhedrim, and the crimes laid to his charge, v. 11..14. 4. God's owning him upon his trial, v. 15.
1.AND in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word. of God, and serve tables. 3. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4. But we will give ourselves continually to prayer, and to the ministry of the word. 5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6. Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7. And the word of God increased; and the number of the disciples ​multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
Having seen the church's struggles with its enemies, and triumphed with her in her victories, we now come to take a view of the administration of its affairs at home; and here we have,
I. An unhappy disagreement among some of the church members, which might have been of ill consequence, but was prudently accommodated and taken up in time; (v. 1.) When the number of the disciples (for so christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, then arose a murmuring.
1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto, by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own.
2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord; this had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa. 9. 3. When Abraham and Lot increased their families, there was a strife between their herdmen; so it was here; there arose a murmuring, not an open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hellenists, against the Hebrews. The Jews that were scattered in Greece, and other parts, who ordinarily spake the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of which, being at Jerusalem at the feast, embraced the faith of Christ, and were added to the church, and so continued there; these complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had had one of another before their conversion, but they retained some what of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another.
(2.) The complaint of these Grecians, was, that their widows were neglected in the daily administration, that is, in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the christian church was about a money-matter; but it is pity that the little things of this world should be make-baits among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and, no doubt, designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and implicitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages, (as the Grecian Jews did, in comparison with them that were Hebrews of the Hebrews,) are apt to be jealous that they are slighted, when really they are not so; and it is the common fault of poor people, that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others, than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest, that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim. 5. 4. But, Secondly, I take it, that the widows are here put for all the poor, because many of them that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury, (Isa. 1. 17. Luke 18. 3.) so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See 1 Tim. 5. 3. And observe, the widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected; perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than was by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerable reason for it, they thought hard and unfair. Note, In the best ordered church in the world there will be something amiss, some mal-administration or other, some grievances, or at least some complaints; they are the best, that have the least and fewest.
II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter, applications were made to them, and appeals in case of grievances; they we obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter, who have more leisure to attend it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe,
1. How the method was proposed by the apostles; They called the multitude of the disciples unto them, the heads of the congregations of christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; ​and in an affair of this nature they might be best able to advise, who were more conversant in the affairs of this life than the apostles were.
(1.) The apostles urge, that they could by no means admit so great a diversion, as this would be, from their great work; (v. 2.) It is not reasonable that we should leave the word of God, and serve tables. Receiving and paying money was serving tables, too like the tables of the money-changers in the temple; this was foreign to the business which the apostles were called to, they were to preach the word of God; and though they had not such occasion to study for what they preached as we have, (it being given in that same hour what they should speak,) yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas—These minds of ours admit not of two distinct anxious employments. Though this serving tables was for pious uses, and serving the charity of rich christians, and the necessity of poor christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet, than they will be driven from it by the stripes laid on their backs. While the number of the disciples was few, the apostles might manage this matter without making it any considerable avocation from their main business; but now that their number was increased, they could not do it. It is not reason, οὐκ ἄρεστον ἐστι—it is not fit or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business pf relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to, (1 Tim. 4. 15.) which that he may do, he must not entangle himself in the affairs of this life, (2 Tim. 2. 4.) no, not in the outward business of the house of God, Neh. 11. 16.
(2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, διακονεῖν τραπέζαις—to be deacons to the tables, v. 2. The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be chosen, who, though they might be occasionally employed in the word, and prayer, were not so devoted entirely to it as the apostles were; and these must take care of the church's stock, must review, and pay, and keep accounts; must buy those things which they had need of against the feast, (John 13. 29.) and attend to all those things which are necessary, in ordine ad spiritualia—in order to spiritual exercises, that every thing might be done decently and in order, and no person or thing neglected. Now,
[1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain men utterly unfit for the office; Look out seven men; so many they thought might suffice for the present, more might be added afterward if there were occasion; these must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity and faithful men, well attested, as men that might be trusted; not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; μαρτυρουμένους—men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church, ought to be men of honest report; of a blameless, nay, of a beautiful character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must he full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost, which were necessary to the right management of this trust; they must not only be honest men, but they must be men of parts and men of courage; such as were to be made judges in Israel, (Exod. 18. 21.) able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct from the word of knowledge by the same Spirit, 1 Cor. 12. 8. They must be full of wisdom, who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality.
[2.] The people must nominate the persons; "Look ye out among you seven men, consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to inquire, what character men had, than the apostles; and therefore they are entrusted with the choice.
[3.] The apostles will ordain them to the service, will give them their charge, that they may know what they have to do, and make conscience of doing it; and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature; men, whom we may appoint. In many editions of our English Bibles, there has been an error of the press here, for they have read it, whom ye may appoint; as if the power were in the people; whereas it was certainly in the apostles; whom we may appoint over this business; to take care of it, and to see that there be neither waste nor want.
(3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely, if they can but get fairly quit of this troublesome office; (v. 4.) We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel-ordinances—the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel-ministers; to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God's mouth to the people in the ministry of the word, and the people's mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means; nor must we only minister the word to them, but we must pray for them, that it ​may be effectual; for God's grace can do all without our preaching, but our preaching can do nothing without God's grace. The apostles were endued with extraordinary gifts of the Holy. Ghost, tongues and miracles; and yet that which they gave themselves continually to, was, preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles, (not in the plenitude of the apostolical power, those are daring usurpers who pretend to that, but in the best and most excellent of the apostolical works,) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world.
2. How this proposal was agreed to, and presently put in execution, by the disciples; it was not imposed upon them by an absolute power, though they might have been bold in Christ to do that, (Philem. 8.) but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, v. 5. It pleased them to see the apostles so willing to discharge themselves from intermeddling in secular affairs, and so to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter, nor deferred the execution of it.
(1.) They pitched upon the persons; it is not probable that they all cast their eye upon the same men; every one had his friend, whom he thought well of; but the majority of votes fell upon the persons here named; and the rest both of the candidates and electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people; in which yet a regard is to be had to the providence of God, who has all men's hearts and tongues in his hand.
We have a list of the persons chosen; some think, that they were such as were before of the seventy disciples; but that is not likely; for they were ordained by Christ himself, long since, to preach the gospel; and there was no more reason that they should leave the word of God to serve tables than that the apostles should; it is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized, that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost, which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for, caeteris paribus—other things being equal, those were fittest to be entrusted with the distribution of it, who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians, (which occasioned this institution,) to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think that the manner of expression intimates, that they were all proselytes of Jerusalem, as he was of Antioch.
The first named is Stephen, the glory of these septem-viri; a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage; (so some;) for he was full of the Holy Ghost, of his gifts and graces; he was an extraordinary man, and excelled in everything that was good; his name signifies a crown. Philip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterward ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, ch. 21. 8. Compare Eph. 4. 11. And his preaching and baptizing (which we read of ch. 8. 12.) were certainly not as a deacon, for it is plain that that office was serving tables, in opposition to the ministry of the word,) but as an evangelist; and when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, v. 9. and ch. 7. 2.
The last named is Nicolas, who, some say, afterward degenerated, (as the Judas among these seven,) and was the founder of the sect of the Nicolaitans, which we read of, (Rev. 2. 6, 15.) and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from that charge, and tell us, that though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it, that they that had wives, should be as though they had none, thence they wickedly inferred, that they that had wives, should have them in common; which therefore Tertullian, when he speaks of the community of goods, particularly excepts, Omnia indiscreta apud nos, praeter uxores—All things are common among us, except our wives. Apol. cap. 39.
(2.) The apostles appointed them to this work of serving tables for the present, v. 6. The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost, and of wisdom; that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church, ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater; (Heb. 7. 7.) the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein.
III. The advancement of the church hereupon; when things were thus put into good order in the church, (grievances were redressed and discontents silenced,) then religion got ground, v. 7.
1. The word of God increased; now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers, disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase, as the seed sown increases, when it comes up again thirty, sixty, a hundred fold.
2. Christians grow numerous; The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most ​converts. God has his remnant even in the worst of places.
3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified, when those are wrought upon by it, that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in in a body; many of them agreed together, for the keeping up of one another's credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: πολύς ὄχλος—a great crowd of priests were by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing, objecting thought, brought into obedience to him, 2 Cor. 10. 4, 5. The gospel is said to be made known for the obedience of faith, Rom. 16. 26. Faith is an act of obedience, for this is God's commandment, that we believe, 1 John 3. 23. (2.) They evidenced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it.
8. And Stephen, full of faith and power, did great wonders and miracles among the people. 9. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10. And they were not able to resist the wisdom and the spirit by which he spake. 11. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12. And they stirred up the people, and the elders, and the Scribes, and came upon him, and caught him, and brought him to the council, 13. And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
Stephen, no doubt, was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, and did it to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And being faithful in a little, he was intrusted with more; and though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them.
I. He proved the truth of the gospel, by working miracles in Christ's name, v. 8.
1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. They that are full of faith, are full of power, because by faith the power of God is engaged for us. His faith did so fill him, that it left no room for unbelief, and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic. 3. 8. By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God, and the power of God.
2. Being so, he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, 1 Cor. 12. 10, 11. And those signs followed not only them that preached, but them that believed, Mark 16. 17.
II. He pleaded the cause of Christianity against those that opposed it, and argued against it; (v. 9, 10.) he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen.
1. We are here told who were his opponents, v. 9. They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than they were, whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti or Libertini, who, either being foreigners, were naturalized, or, being slaves by birth, were manumised, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had; (ch. 22. 27, 28.) and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute; for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue, who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia; it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and these synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument; it was a fair and rational way of dealing with it, and what ​religion is always ready to admit; Produce your cause, saith the Lord, bring forth your strong reasons, Isa. 41. 21. But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think, because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think, it was because they stood in awe of the apostles, and could not be so free and familiar with them, as they could be with Stephen, who was in an inferior office. (3.) Perhaps they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God, to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, and of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, is appointed to this service. Some historians say, that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen, because he was zealous to argue with them, and convince them. And this was the service which God had called him to.
2. We are here told how he carried the point in this dispute; (v. 10.) They were not able to resist the wisdom and the Spirit by which he spake. They could not either support their own arguments, or answer his. He proved by such irresistible arguments, that Jesus is the Christ, and delivered himself with so much clearness and fulness, that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spake, that Spirit of wisdom which spake by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or resist, Luke 21. 15. They thought they only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match.
III. At length, he sealed it with his blood; so we shall find he did in the next chapter, here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence, that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them, who make no conscience of false oaths." They suborned men, instructed them what to say, and then hired them to swear it. They were the more enraged against him, because he had proved them to be in the wrong, and shewed them the right way; for which they ought to have given him their best thanks; was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here,
1. How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other; (v. 12.) They stirred up the people against him, that, if the Sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also find means to stir up the elders and the scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when they had two strings to their bow.
2. How they got him to the bar; They came upon him, when he little thought of it, and caught him, and brought him to the council. They came upon him in a body, and flew upon him as a lion on his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily, that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands: and therefore they will try how to deal with them singly.
3. How they were prepared with evidence ready to produce against him; they were resolved that they would not be run aground, as they were when they brought our Saviour upon his trial, and then were to seek for witnesses. These were got ready beforehand, and were instructed to make oath, that they had heard him speak blasphemous words against Moses, and against God, (v. 11.) against this holy place and the law; (v. 13.) for they heard him say, what Jesus would do to their place and their customs, v. 14. It is probable that he had said something to that purport; and yet they who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe,
(1.) What was the general charge exhibited against him—that he spake blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime, (to speak contemptibly and reproachfully of God our Maker,) and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New—their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it.
He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that they who blaspheme Moses, (if they mean the writings of Moses, which were given by inspiration of God,) blaspheme God himself. They that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law, and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name.
But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But,
​(2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with, is, that he hath spoken blasphemous words against the holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand that of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer, for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, then when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law; of which they made their boast, and in which they put their trust, then, when through breaking of the law they dishonoured God, Rom. 2. 23.
Well, but how can they make this out? Why here the charge dwindles again; for all they can accuse him of, is, that they had themselves heard him say (but how it came in, or what explication he gave of it, they think not themselves bound to give account,) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law, as they had.
But, First, He had said, Jesus of Nazareth shall destroy this place; destroy the temple, destroy Jerusalem, it is probable that he might say so; and what blasphemy is it against the holy place, to say, that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abuse them? Had not the prophets given the same warning to their fathers, of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning; This house, which is high, shall be an astonishment, 2 Chron. 7. 21. And is he a blasphemer then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion, who, under colour of that, call the reproofs given them for their disagreeable conversations, blasphemous reflections upon their religion.
Secondly, He had said, This Jesus shall change the customs which Moses delivered us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it; Christ came, not to destroy, but to fulfil, the law; and if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know, their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer.
Lastly, We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him; (v. 15.) All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, they saw his face as if it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel.
1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors; he looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said, he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel.
2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour, when he was transfigured; or, at least, that of Moses, when he came down from the mount; God designing thereby to put honour upon his faithful witness, and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself wist that the skin of his face shone or no, we are not told; but all that sat in the council saw it, and, probably, took notice of it to one another, and an arrant shame it was, that, when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face would not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses, God would not thus have put Moses's honour upon him.
CHAP. VII.
When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them, that yet the last shall be first, and the first last; which was remark ably fulfilled in St. Stephen and St. Paul, who were both of them late converts, in comparison of the apostles, and yet got the start of them, both in services and sufferings; for God, in conferring honours and favours, often crosses hands. In this chapter, we have the martyrdom of Stephen, the first martyr of the Christian church, who led the van in that noble army. And therefore his sufferings and death are more largely related than of any other, for direction and encouragement to all those who are called out to resist unto blood, as he did. Here is, I. His defence of himself before the council, in answer to the matters and things he stood charged with, the scope of which is to shew that it was no blasphemy against God, nor any injury at all to the glory of his name, to say, that the temple should be destroyed, and the customs of the ceremonial law changed. And, 1. He shews this by going over the history of the Old Testament, and observing, that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to expect he should; for the people of the Jews had always been a provoking people, and had forfeited the privileges of their peculiarity: nay, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say that they must give place to better things, v. 1..50. And then, 2. He applies this to them that prosecuted him, and sat in judgment upon him, sharply reproving them for their wickedness by which they had brought upon themselves the ruin of their place and nation, and then could not ​bear to hear of it, v. 51..53. II. The putting of him to death by stoning of him, and his patient, cheerful, pious submission to it, v. 54..60.
1.THEN said the High Priest, are these things so? 2. And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3. And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4. Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6. And God spake on this wise, that his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9. And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13. And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharoah. 14. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15. So Jacob went down into Egypt, and died, he, and our fathers, 16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.
Stephen is now at the bar before the great council of the nation, indicted for blasphemy: what the witnesses swore against him we had an account of in the foregoing chapter, that he spake blasphemous Words against Moses and God; for he spake against this holy place and the law. Now, here,
I. The High Priest calls upon him to answer for himself, v. 1. He was president, and, as such, the mouth of the court, and therefore he saith, "You, the prisoner at the bar, you hear what is sworn against you; what do you say to it? Are these things so? Have you ever spoken any words to this purport? If you have, will you recant them, or will you stand to them? Guilty or not guilty?" This carried a shew of fairness, and yet seems to have been spoken with an air of haughtiness; and thus far he seems to have prejudged the cause, that, if it were so, that he had spoken such and such words, he shall certainly be adjudged a blasphemer, whatever he may offer in justification or explanation of them.
II. He begins his defence, and it is long; but it should seem by his breaking off abruptly, just when he came to the main point, (v. 50.) that it would have been much longer, if his enemies would have given him leave to say all he had to say. In general we may observe,
1. That in this discourse he appears to be a man ready and mighty in the scriptures, and thereby thoroughly furnished for every good word and work. He can relate scripture-stories, and such as were very pertinent to his purpose, off hand, without looking in his Bible. He was filled with the Holy Ghost, not so much to reveal to him new things, or open to him the secret counsels and decrees of God concerning the Jewish nation, with them to convict these gainsayers; no, but to bring to his remembrance the scriptures of the Old Testament, and to teach him how to make use of them for their conviction. They that are full of the Holy Ghost, will be full of the scripture, as Stephen was.
2. That he quotes the scriptures, according to the Septuagint translation, by which it appears that he was one of the Hellenist Jews, who used that version in their synagogues. His following that, occasions divers variations from the Hebrew original in this discourse, which the judges of the court did not correct, because they knew how he was led into them; nor is it any derogation to the authority of that Spirit by which he spake, for the variations are not material. We have a maxim, Apices juris non sunt jura—Mere points of law are not law itself.
These verses carry on this his compendium of church-history to the end of the book of Genesis. Observe,
(1.) His preface; Men, brethren, and fathers, hearken. He gives them, though not flattering titles, yet civil and respectful ones, signifying his expectation of fair treatment with them; from men he hopes to be treated with humanity, and he hopes that brethren and fathers will use him in a fatherly brotherly way. They are ready to look upon him as an apostate from the Jewish church, and an enemy to them. But to make way for their conviction to the contrary, he addresses himself to them as men, brethren, and fathers; resolving to look on himself as one of them, though they would not so look on him. He craves their attention; Hearken; though he was about to tell them what they already knew, yet he begs them to hearken to it, because, though they knew it all, yet they would not without a very close application of mind know how to apply it to the case before them.
(2.) His entrance upon the discourse; which (however it may seem to those that read it carelessly) is far from being a long ramble only to amuse the hearers, and give them a diversion by telling them an old story. No it is all pertinent and ad rem—to the purpose, to shew them that God had not his heart so much upon that holy place and the law as they had; but, as he had a church in the world many ages before that holy place was founded, and the ceremonial law given, so he would have, when they should both have had their period.
[1.] He begins with the call of Abraham out of ​Ur of the Chaldees, by which he was set apart for God to be the trustee of the promise, and the father of the Old Testament church. This we had an account of, (Gen. 12. 1, &c.) and it is referred to, Neh. 9. 7, 8. His native country was an idolatrous country, it was Mesopotamia, (v. 2.) the land of the Chaldeans; (v. 4.) thence God brought him at two removes, not too far at once, dealing tenderly with him; he first brought him out of the land of the Chaldeans to Charran, or Haran, a place midway between that and Canaan, (Gen. 11. 31.) and from thence, five years after, when his father was dead, he removed him into the land of Canaan, wherein ye now dwell. It should seem, the first time that God spake to Abraham, he appeared in some visible display of the divine presence, as the God of glory, (v. 3.) to settle a correspondence with him: and then afterward he kept up that correspondence, and spake to him from time to time as there was occasion, without repeating his visible appearances as the God of glory.
From this call of Abraham we may observe, First, That in all our ways we must acknowledge God, and attend the conduct of his providence, as of the pillar of cloud and fire. It is not said, Abraham removed, but, God removed him into this land wherein ye now dwell, and he did but follow his Leader. Secondly, Those whom God takes into covenant with himself, he distinguishes from the children of this world; they are effectually called out of the state, out of the land, of their nativity; they must sit loose to the world, and live above it, and every thing in it, even that in it which is most dear to them, and must trust God to make it up to them in another and better country, that is the heavenly, which he will shew them. God's chosen must follow him with an implicit faith and obedience.
But let us see what this is to Stephen's case.
1. They had charged him as a blasphemer of God, and an apostate from the church; therefore he shews that he is a son of Abraham, and values himself upon his being able to say, Our father Abraham, and that he is a faithful worshipper of the God of Abraham, whom therefore he here calls the God of glory. He also shews that he owns divine revelation, and that particularly by which the Jewish church was founded and incorporated.
2. They were proud of their being circumcised; and therefore he shews that Abraham was taken under God's conduct, and into communion with him, before he was circumcised, for that was not till v. 8. With this argument Paul proves that Abraham was justified by faith, because he was justified when he was in uncircumcision: and so here,
3. They had a mighty jealousy for this holy place: which may be meant of the whole land of Canaan; for it was called the holy land, Immanuel's land; and the destruction of the holy house, inferred that of the holy land. "Now," says Stephen, "you need not be so proud of it; for," (1.) "You came originally out of Ur of the Chaldees, where your fathers served other gods, (Josh. 24. 2.) and you were not the first planters of this country. Look therefore unto the rock whence ye were hewn, and the hole of the pit out of which ye were digged;" (that is, as it follows there;) "look unto Abraham your father, for I called him alone; (Isa. 51. 1, 2.) think of the meanness of your beginnings, and how you are entirely indebted to divine grace, and then you will see boasting to be for ever excluded. It was God that raised up the righteous man from the east, and called him to his foot, Isa. 41. 2. But if his seed degenerate, let them know, God can destroy this holy place, and raise up to himself another people, for he is not a Debtor to them." (2.) God appeared in his glory to Abraham a great way off in Mesopotamia, before he came near Canaan, nay, before he dwelt in Charran; so that you must not think God's visits are to this land: no; he that brought the seed of the church from a country so far east, can, if he pleases, carry the fruit of it to another country as far west." (3.) "God made no haste to bring him into this land, but let him linger some years by the way: which shews that God has not his heart so much upon this land as you have, neither is his honour, nor the happiness of his people, bound up in it. It is therefore neither blasphemy nor treason to say, It shall be destroyed."
[2.] The unsettled state of Abraham and his seed for many ages after he was called out of Ur of the Chaldees. God did indeed promise that he would give it to him for a possession, and to his seed after him, v. 5. But, First, As yet he had no child, nor any by Sarah for many years after. Secondly, He himself was but a stranger and a sojourner in that land, and God gave him no inheritance in it, no not so much as to set his foot on; but there he was as in a strange country, where he was always upon the remove, and could call nothing his own. Thirdly, His posterity did not come to the possession of it of a long time; After four hundred years they shall come and serve me in this place, and not till then, v. 7. Nay, Fourthly, They must undergo a great deal of hardship and difficulty before they shall be put into the possession of that land; they shall be brought into bondage, and ill treated in a strange land: and this, not as the punishment of any particular sin, as their wandering in the wilderness was, for we never find any such account given of their bondage in Egypt; but so God had appointed, and it must be. And at the end of four hundred years, reckoning from the birth of Isaac, that nation to whom they shall be in bondage, will I judge, said God. Now this teaches us, 1. That known unto God are all his works beforehand. When Abraham had neither inheritance nor heir, yet he was told he should have both, the one a land of promise, and the other a child of promise; and therefore both had, and received, by faith. 2. That God's promises, though they are slow, are sure, in the operation of them; they will be fulfilled in the season of them, though perhaps not so soon as we expect. 3. That though the people of God may be in distress and trouble for a time, yet God will at length both rescue them, and reckon with those that do oppress them: for, verily there is a God that judgeth in the earth.
But let us see how this serves Stephen's purpose.
(1.) The Jewish nation, which they were so jealous for the honour of, was very inconsiderable in its beginnings; as their common father Abraham was fetched out of obscurity in Ur of the Chaldees, so their tribes, and the heads of them, were fetched out of servitude in Egypt, when they were the fewest of all people, Deut. 7. 7. And what need is there of so much ado, as if their ruin, when they bring it upon themselves by sin, must be the ruin of the world, and of all God's interest in it? No; he that brought them out of Egypt, can bring them into it again, as he threatened, (Deut 28. 68.) and yet be no loser, while he can out of stones raise up children unto Abraham.
(2.) The slow steps by which the promise made to Abraham advanced toward the performance, and the many seeming contradictions here taken notice of, plainly shew that it had a spiritual meaning, and that the land principally intended to be conveyed and secured by it, was, the better country, that is, the heavenly: as the apostle shews from this very argument, that the patriarchs sojourned in the land of promise, as in a strange country; thence inferring, that they looked for a city that had foundations, Heb. 11. 9, 10. It was therefore no blasphemy to say, Jesus shall destroy this place, when ​at the same time we say, "He shall lead us to the heavenly Canaan, and put us in possession of that, of which the earthly Canaan was but a type and figure."
[3.] The building up of the family of Abraham, with the entail of divine grace upon it, and the disposals of Divine Providence concerning it, which take up the book of Genesis.
First, God engaged to be a God to Abraham and to his seed; and, in token of that, appointed that he and his male seed should be circumcised, Gen. 17. 9, 10. He gave him the covenant of circumcision, that covenant which circumcision was the seal of; and accordingly, when Abraham had a son born, he circumcised him the eighth day, (v. 8.) by which he was both obliged by the divine law, and interested in the divine promise; for circumcision had reference to both, being a seal of the covenant both on God's part, I will be to thee a God all-sufficient, and on man's part, Walk before me, and be thou perfect. And then when effectual care was thus taken for the securing of Abraham's seed, to be a seed to serve the Lord, they began to multiply; Isaac begat Jacob, and Jacob the twelve patriarchs, or roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his father's house, was abused by his brethren, they envied him because of his dreams and sold him into Egypt; thus early did the children of Israel begin to grudge those among them that were eminent and outshone others; of which their enmity to Christ, who, like Joseph, was a Nazarite among his brethren, was a great instance.
Thirdly, God owned Joseph in his troubles, and was with him, (Gen. 39. 2, 21.) by the influence of his Spirit, both on his mind, giving him comfort, and on the minds of those he was concerned with, giving him favour in their eyes. And thus at length he delivered him out of his afflictions, and Pharaoh made him the second man in the kingdom, Ps. 105. 20—22. And thus he not only arrived at great preferment among the Egyptians, but became the shepherd and stone of Israel, Gen. 49. 24.
Fourthly, Jacob was compelled to go down into Egypt, by a famine which forced him out of Canaan, a dearth, (which was a great affliction,) to that degree, that our fathers found no sustenance, in Canaan, v. 11. That fruitful land was turned into barrenness. But, hearing that there was corn in Egypt, (treasured up by the wisdom of his own son,) he sent out our fathers first to fetch corn, v. 12. And the second time that they went, Joseph, who at first made himself strange to them, made himself known to them; and it was notified to Pharaoh that they were Joseph's kindred and had a dependence upon him; (v. 13.) whereupon, with Pharaoh's leave, Joseph sent for his father Jacob to him into Egypt, with all his kindred and family, to the number of seventy-five souls, to be subsisted there, v. 14. In Genesis they are said to be seventy souls, Gen. 46. 27. But the Septuagint there make them seventy-five, and Stephen or Luke follows that version, as Luke 3. 36. where Cainan is inserted, that is not in the Hebrew text, but in the Septuagint. Some, by excluding Joseph and his sons, who were in Egypt before, which reduces the number to sixty- four, and adding the sons of the eleven patriarchs, make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt, (v. 16.) but were carried over to be buried in Canaan, v. 17. A very considerable difficulty occurs here: it is said, They were carried over into Sychem, whereas Jacob was buried not in Sychem, but near Hebron, in the cave of Machpelah, where Abraham and Isaac were buried, Gen. 50. 13. Joseph's bones indeed were buried in Sychem; (Josh. 24. 32.) and it seems by this, (though it is not mentioned in the story,) that the bones of all the other patriarchs were carried with his, each of them giving the same commandment concerning them that he had done; and of them this must be understood, not of Jacob himself. But then the sepulchre in Sychem was bought by Jacob, (Gen. 33. 19.) and by that it is described, Josh. 24. 32. How then is it here said to be bought by Abraham? Dr. Whitby's solution of this is very sufficient. He supplies it thus; Jacob went down into Egypt and died, he and our fathers; and (our fathers) were carried over into Sychem; and he, that is, Jacob, was laid in the sepulchre that Abraham bought for a sum of money, Gen. 23. (Or, they were laid there, that is, Abraham, Isaac, and Jacob.) And they, namely, the other patriarchs, were buried in the sepulchre bought of the sons of Emmor, the father of Sychem.
Let us now see what this is to Stephen's purpose.
1. He still reminds them of the mean beginning of the Jewish nation, as a check to their priding themselves in the glories of that nation; and that it was by a miracle of mercy, that they were raised up out of nothing to what they were, from so small a number to be so great a nation; but if they answer not the intention of their being so raised, they can expect no other than to be destroyed. The prophets frequently put them in mind of the bringing of them out of Egypt, as an aggravation of their contempt of the law of God; and here it is urged upon them as an aggravation of their contempt bf the gospel of Christ.
2. He reminds them likewise of the wickedness of those that were the patriarchs of their tribes, in envying their brother Joseph, and selling him into Egypt; and the same spirit was still working in them toward Christ and his ministers.
3. Their holy land, which they doted so much upon, their fathers were long kept out of the possession of, and met with dearth and great affliction in it; and therefore let them not think it strange, if, after it has been so long polluted with sin, it be at length destroyed.
4. The faith of the patriarchs in desiring to be buried in the land of Canaan, plainly shewed that they had an eye to the heavenly country, which it was the design of this Jesus to lead them to.
17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18. Till another king arose, which knew not Jbseph. 19. The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20. In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 . And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25. For he supposed his brethren would have understood how that God ​by his hand would deliver them: but they understood not. 26. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28. Wilt thou kill me, as thou didst the Egyptian yesterday? 29. Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons.
Stephen here goes on to relate,
I. The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence, that in a little time they advanced from a family into a nation.
1. It was when the time of the promise drew nigh; the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men; the motion of providence is sometimes quickest, when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings toward the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do double work in a single day.
2. It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them, that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.
II. The extreme hardships which they underwent there, v. 18, 19. When the Egyptians observed them to increase in number, they increased their burthens; in which Stephen observes three things:
1. Their base ingratitude. They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in.
2. Their hellish craft and policy. They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake, who think they deal subtily for themselves, when they deal deceitfully or unmercifully with their brethren.
3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant-seed seemed a very likely way to crush an infant-nation.
Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant, (Ezek. 16. 4.) and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the christian church in its infancy, was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its in fancy. "You think you deal subtly in your evil entreating us, and in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice, Christ's disciples will increase and multiply.
III. The raising up of Moses to be their deliverer. Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge, he here speaks very honourably of him.
1. Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children; At that time, Moses was born, (v. 20.) and was himself in danger, as soon as he came into the world, (as our Saviour also was at Bethlehem,) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, then when their day is darkest, and their distress deepest.
2. He was exceeding fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was, ἀστεῖος τῷ θεῷ—fair toward God; he was sanctified from the womb, and that made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price.
3. He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him for her own son; (v. 21.) for those whom God designs to make special use of, he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called, ch. 4. 27.) from the enemies that are gathered together against him.
4. He became a great scholar; (v. 22.) He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think, that he had not so far forgotten the God of his fathers, as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them.
5. He became a prime minister of state in Egypt; that seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spake admirable good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it And in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.
IV. The attempts which Moses made to deliver Israel, which they spurned, and would not close in with. This Stephen insists much upon, and it serves for a key to this story, (Exod. 2. 11—15.) as does also that other construction which is put upon it by the apostle, Heb. 11. 24—26. There it is ​represented as an act of holy self-denial, here as a designed preludium to, or entrance upon, the public service he was to be called out to; (v. 23.) When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he shewed himself as a public person, with a public character:
1. As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him; (v. 24.) Seeing one of his brethren suffer wrong, he was moved with compassion toward the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian; which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out; and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had, either presence of mind or strength of body, to do what he did, if he had not been clothed with such a divine power as evidenced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer.
2. As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character; (v. 26.) He shewed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, ye are brethren, by birth and profession of religion; why do ye wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and, so delivered Israel out of their hands; but when he was to be Israel's judge, and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and determined upon their complaints and appeals made to him, Exod. 18. 16.
But the contending Israelite, that was most in the wrong, thrust him away, (v. 27.) would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him, that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service; Wilt thou kill me as thou didst the Egyptian yesterday? v. 28. Charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no more attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, v. 29.
Now let us see how this serves Stephen's purpose,
(1.) They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had.
(2.) They persecuted him for disputing in defence of Christ, and his gospel, in opposition to which they set up Moses and his law; "But" (saith he) "you had best take heed," [1.] "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a Prince, and a Saviour'; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a Ruler and a Judge over you." [2.] "Lest you hereby fare as your fathers fared, who for this were justly left to die in their slavery, , for the deliverance came not till forty years after; this will come of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be," Matt. 23. 38, 39.
30. And when forty years were expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bush. 31. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34. I have seen, I have seen, the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35. This Moses whom they refused, (saying, Who made thee a ruler and a judge?) the same did God send to be a ruler, and a deliverer, by the hands of the angel which appeared to him in the bush. 36. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness, forty years. 37. This is that Moses which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me: him shall ye hear. 38. This is he that was in the church in the wilderness, with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us. 39. Whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, ​40. Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
Stephen here proceeds in his story of Moses; and let any one judge, whether these be the words of one that was a blasphemer of Moses; no; nothing could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God at the bush; (v. 30.) When forty years were expired, during all which time Moses was buried alive in Midian, and was now grown old, and, one would think, past service, that it might appear that all his performances were products of a divine power and promise, as it appeared that Isaac was a child of promise, by his being born of parents stricken in years; now, at eighty years old, he enters upon that post of honour to which he was born, in recompense for his self-denial at forty years old. Observe,
1. Where God appeared to him; In the wilderness of mount Sinai, v. 30. And when he appeared to him there, that was holy ground, (v. 33.) which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves, if they think God is tied to places; he can bring his people into a wilderness, and there speak comfortably to them.
2. How he appeared to him; In a flame of fire; for our God is a consuming Fire; and yet the bush, in which this fire was, though combustible matter, was not consumed; which, as it represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed, so perhaps may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature; God, manifested in the flesh, was as the flame of fire, manifested in the bush.
3. How Moses was affected with this; (1.) He wondered at the sight, v. 31. It was a phaenomenon which all his Egyptian learning could not furnish him with the solution of. He had the curiosity at first to pry into it; I will turn aside now, and see this great sight; but the nearer he drew, the more he was struck with amazement; and, (2.) He trembled, and durst not behold, durst not look wistly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God, (ch. 6. 11.) as if Moses had been a little god; but, by this it appears that he was a man subject to like passions as we are; and particularly that of fear, upon any appearance of the divine Majesty and Glory.
II. The declaration which he heard of the covenant of God; (v. 32.) The voice of the Lord came to him; for faith comes by hearing; and this was it; I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago, was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled or forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them, (as by this it appears it could not,) then nothing else can: and then he will be a God,
(1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Matt. 22. 31. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world, which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate that, were so far from blaspheming Moses, that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush.
(2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be loved for the fathers' sakes, Rom. 11. 28. Deut. 7. 8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise, those of the twelve tribes, that did continue serving God, hoped to come, ch. 26. 6, 7. And shall they, under colour of supporting the holy place, and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.
III. The commission which God gave him to deliver Israel out of Egypt. The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer, because he did not do so too. But Stephen here shews that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham, he proceeded,
1. To order Moses into a reverent posture; "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Eccl. 5. 1. Be not hasty and rash in thy approaches to God; tread softly."
2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, v. 34. Observe, (1,) The notice God took both of their sufferings, and of their sense of their sufferings; I have seen, I have seen, their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses; I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here, of coming down to deliver them, because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended, first descended. Moses is the man that must be employed; Come, and I will send thee into Egypt; and if God send him, he will own him, and give him success.
​IV. His acting in pursuance of this commission, wherein he was a figure of the Messiah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.
1. God put honour upon him, whom they put contempt upon; (v. 35.) This Moses whom they refused, whose kind offers, and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi; (Numb. 16. 3.) that same Moses did God send to be a ruler, and a deliverer, by the hands of the angel which appeared to him in the bush. It may be understood, either that God sent to him by the hand of the angel; or, that by the hand of the angel going along with him, he became a complete deliverer. Now, by this example, Stephen would intimate to the council, That this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a Prophet and a King? Who gave thee this authority? Even this same has God advanced to be a Prince and a Saviour, a Ruler and a Deliverer; as the apostles had told them a while ago, (ch. 5. 30.) that the Stone which the builders refused, was become the head-stone in the corner, ch. 4. 11.
2. God shewed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten, they are not so much as upbraided with it, v. 36. He brought them out, notwithstanding, after that he had shewed wonders and signs in the land of Egypt; which were afterward continued for the completing their deliverance, according as the case called for it, in the Red sea, and in the wilderness forty years. So far is he from blaspheming Moses, that he admires him as a glorious instrument in the hand of God, for the forming of the Old Testament church. But it does not at all derogate from his just honour to say, that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.
V. His prophecy of Christ and his grace, v. 37. He not only was a type of Christ, (many were so, that perhaps had not an actual foresight of his day,) but Moses spake of him; (v. 37.) This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him, (nay as that which exceeded all the rest,) that by him he gave notice to the children of Israel of the great Prophet that should come into the world, raised their expectation of him, and obliged them to receive him. When his bringing of them out of Egypt is spoken of, it is with an emphasis of honour, This is that Moses! (Exod. 6. 26.) And so it is here, This is that Moses! Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses, that really he did him the greatest honour imaginable, by shewing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, John 5. 46.
1. Moses, in God's name, told them, that, in the fulness of time, they should have a Prophet raised up among them, one of their own nation, that should be like unto him, (ch. 18. 15, 18.) a Ruler and a Deliverer, a Judge and a Lawgiver, like him; who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.
2. He charged them to hear that Prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; and this will be the greatest honour you can do to Moses and to his law, who said, Hear ye him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence he gave consent to it, Matt. 17. 5.
VI. The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, v. 38. And herein also he was a type pf Christ, who yet so far exceeds him, that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses,
1. That he was in the church in the wilderness; he presided in all the affairs of it for forty years; was king in Jeshurun, Deut. 33. 5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deut. 12. 8, 9. It was the honour of Moses, that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the President and Guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that.
2. That he was with the angel that spake to him in the mount Sinai, and with our fathers; was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our Prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or, these words may be taken thus; Moses was in the church in the wilderness, but it was with the angel that spake to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai, (v. 30.) that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks, (Exod. 23. 20.) I send an angel before thee, and Exod. 33. 2. And see Numb. 20. 16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel, which was with the church in the wilderness, and therefore has an authority above Moses.
3. That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spake unto Moses, saying, Speak them to the children of Israel. (1.) The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined. (2.) They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens; the word that God speaks, is spirit and life; not that the law of Moses could give life, but it shewed the way to life; If thou wilt enter into life, keep the commandments. (3.) Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God. (4.) The lively oracles which he received from God, he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews, that to them were committed the oracles of God: and it was by the hand of Moses ​that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven, (John 6. 32.) but God gave it them; and he that gave them those customs by his servant Moses, might, no doubt, when he pleased, change the customs by his Son Jesus, who has received more lively oracles to give unto us, than Moses did.
VII. The contempt that was, after this, and notwithstanding this, put upon him by the people. They that charged Stephen with speaking against Moses, would do well to answer what their own ancestors had done, and they tread in their steps.
1. They would not obey him, but thrust him from them, v. 35. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers thereunto perfect, (Heb. 10. 1.) for in their hearts they turned back again into Egypt, and preferred their garlick and onions there, before the manna they had under the conduct of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, and inclination to Egyptianism, (if I may so call it,) were, in effect, turning back to Egypt, it was doing it in heart; many that pretend to be going forwards toward Canaan, by keeping up a shew and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship.
2. They made a golden calf instead of him, which, beside the affront that was thereby done to God, was a great indignity to Moses: for it was upon this consideration that they made the calf: because, as for this Moses, who brought us out of the land of Egypt, we wot not what is become of him; therefore make us gods of gold; as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god, that when they had sitten down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses, who said Christ had done it.
42. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? 43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made, to worship them: and I will carry you away beyond Babylon. 44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45. Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David. 46. Who found favour before God, and desired to find a tabernacle for the God of Jacob. 47. But Solomon built him a house. 48. Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, 49. Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? 50. Hath not my hand made all these things?
Two things we have in these verses:
I. Stephen upbraids them with the idolatry of their fathers, which God gave them up to, as a punishment for their early forsaking him in worshipping the golden calf; and this was the saddest punishment of all for that sin, as it was of the idolatry of the Gentile world, that God gave them up to a reprobate sense. When Israel was joined to idols, joined to the golden calf, and, not long after, to Baal-peor, God said, Let them alone; let them go on, v. 42. Then God turned, and gave them up to worship the host of heaven. He particularly cautioned them not to do it, at their peril, and gave them reasons why they should not; but when they were bent upon it he gave them up to their own hearts' lust, withdrew his restraining grace, and then they walked in their own counsels, and were so scandalously mad upon their idols, as never any people were. Compare Deut. 4. 19. with Jer. 8. 2.
For this he quotes a passage out of Amos 5. 25. For it would be less invidious to tell them their own from an Old Testament prophet, who upbraids them,
1. For not sacrificing to their own God in the wilderness; (v. 42.) Have ye offered to me slain beasts, and sacrifices, by the space of forty years in the wilderness? No; during all that time it was intermitted; they did not so much as keep the passover after the second year. It was God's condescension to them, that he did not insist upon it during their unsettled state; but then let them consider how ill they requited him, in offering sacrifices to idols, when God dispensed with their offering to him. This is also a check to their zeal for the customs that Moses delivered to them, and their fear of having them changed by this Jesus, that immediately after they were delivered, they were for forty years together disused as needless things.
2. For sacrificing to other gods after they came to Canaan; (v. 43.) Ye took up the tabernacle of Moloch. Moloch was the idol of the children of Ammon, to which they barbarously offered their own children in sacrifice, which they could not do without great terror and grief to themselves and their families; yet this unnatural idolatry they arrived at, when God gave them up to worship the host of heaven. See 2 Chron. 28. 3. It was surely the strongest delusion that ever people were given up to, and the greatest instance of the power of Satan in the children of disobedience, and therefore it is here spoken of emphatically, Yea, you took up the tabernacle of Moloch, you submitted even to that, and to the worship of the star of your god Remphan; some think, it signifies the moon, as Moloch does the sun; others take it for Saturn, for that planet is called Remphan, in the Syriac and Persian languages. The Septuagint puts it for Chiun, as being a name more commonly known. They had images representing the star, like the silver shrines for Diana, here called the figures which they made to worship. Dr. Lightfoot thinks they had figures representing the whole starry firmament, with all the constellations, and the planets, and these are called Remphan, "the high representation," like the celestial ​globe. A poor thing to make an idol of, and yet better than a golden calf!
Now for this it is threatened, I will carry you away beyond Babylon. In Amos it is beyond Damascus, meaning to Babylon, the land of the north. But Stephen changes it, with an eye to the captivity of the ten tribes, who were carried away beyond Babylon, by the river of Gozan, and in the cities of the Medes, 2 Kings 17. 6. Let it not therefore seem strange to them, to hear of the destruction of this place, for they had heard of it many a time from the prophets of the Old Testament, who were not therefore accused as blasphemers by any but the wicked rulers. It was observed, in the debate on Jeremiah's case, that Micah was not called to an account, though he prophesied, saying, Zion shall be ploughed as a field, Jer. 26. 18, 19.
II. He gives an answer particularly to the charge exhibited against him relating to the temple, that he spake blasphemous words against that holy place, v. 44—50. He was accused for saying that Jesus would destroy this holy place; "And what if I did say so?" (saith Stephen;) "the glory of the holy God is not bound up in the glory of this holy place, but that may be preserved untouched, though this be laid in the dust;" for,
1. It was not till our fathers came into the wilderness, in their way to Canaan, that they had any fixed place of worship; and yet the patriarchs, many ages before, worshipped God acceptably at the altars they had adjoining to their own tents in the open air—sub dio; and he that was worshipped without a holy place, in the first, and best, and purest ages of the Old Testament church, may and will be so when this holy place is destroyed, without any diminution to his glory.
2. The holy place was at first but a tabernacle, mean and moveable, speaking itself to be short lived, and not designed to continue always. Why might not this holy place, though built of stones, be decently brought to its end, and give place to its betters, as well as that though framed of curtains? As it was no dishonour, but an honour, to God, that the tabernacle gave way to the temple, so it is now that the material temple gives way to the spiritual one, and so it will be when, at last, the spiritual temple shall give way to the eternal one.
3. That tabernacle was a tabernacle of witness, or of testimony, a figure for the time then present, (Heb. 9. 9.) a figure of good things to come, of the true tabernacle which the Lord pitched, and not men, Heb. 8. 2. This was the glory both of the tabernacle and temple, that they were erected for a testimony of that temple of God, which in the latter days should be opened in heaven, (Rev. 11. 19.) and of Christ's tabernachng it on earth, (as the word is, John 1. 14.) and of the temple of his body.
4. That tabernacle was framed just as God appointed, and according to the fashion which Moses saw in the mount; which plainly intimates that it had reference to good things to come; its rise being heavenly, its meaning and tendency were so; and therefore it was no diminution at all to its glory, to say, that this temple made with hands should be destroyed, in order to the building of another made without hands; which was Christ's crime, (Mark 14. 58.) and Stephen's.
5. That tabernacle was pitched first in the wilderness; it was not a native of this land of yours, (to which you think it must for ever be confined,) but was brought in in the next age, by our fathers, who came after those who first erected it, into the possession of the Gentiles, into the land of Canaan, which had long been in the possession of the devoted nations, whom God drove out before the face of our fathers. And why may not God set up his spiritual temple, as he had done the material tabernacle, in those countries that were now the possession of the Gentiles? That tabernacle was brought in by those who came with Jesus, that is, Joshua. And I think, for distinction-sake, and to prevent mistakes, it ought to be so read, both here and Heb. 4. 8. Yet, in naming Joshua here, which, in Greek, is Jesus, there may be a tacit intimation, that as the Old Testament Joshua brought in that typical tabernacle, so the New Testament Joshua should bring in the true tabernacle into the possession of the Gentiles.
6. That tabernacle continued for many ages, even to the days of David, above four hundred years, before there was any thought of building a temple, v. 45. David, having found favour before God, did indeed desire this further favour, to have leave to build God a house, to be a constant, settled tabernacle or dwelling-place, for the Shechinah, or the tokens of the presence of the God of Jacob, v. 46. Those who have found favour with God, should shew themselves forward to advance the interests of his kingdom among men.
7. God had his heart so little upon a temple, or such a holy place as they were so jealous for, that, when David desired to build one, he was forbidden to do it; God was in no haste for one, as he told David; (2 Sam. 7. 7.) and therefore it was not he, but his son Solomon, some years after, that built him a house. David had all that sweet communion with God in public worship, which we read of in his psalms, before there was any temple built.
8. God often declared, that temples, made with hands, were not his delight, nor could add any. thing to the perfection of his rest and joy. Solomon, when he dedicated the temple, acknowledged that God dwelleth not in temples made with hands; he has not need of them, is not benefited by them, cannot be confined to them. The whole world is his temple, in which he is every where present, and fills it with his glory; and what occasion has he for a temple then to manifest himself in? Indeed the pretended deities of the heathen needed temples made with hands, for they were gods made with hands, (v. 41.) and had no other place to manifest themselves in than in their own temples; but the one only true and living God needs no temple, for the heaven is his throne, in which he rests, and the earth is his footstool, over which he rules; (v. 49, 50.) and therefore, What house will ye build me, comparable to this which I have already ? Or, what is the place of my rest? What need have I of a house, either to repose myself in, or to shew myself? Hath not my hand made all these things? And these shew his eternal power and Godhead; (Rom. 1. 20.) they shew themselves so to all mankind, that they are without excuse, who worship other gods. And as the world is thus God's temple, wherein he is manifested, so it is God's temple in which he will be worshipped. As the earth is full of his glory, and is therefore his temple, (Isa. 6. 3.) so the earth is, or shall be, full of his praise, (Hab. 2. 3.) and all the ends of the earth shall fear him; (Ps. 67. 7.) upon that account it is his temple. It was therefore no reflection at all upon this holy place, however they might take it, to say that Jesus shall destroy this temple and set up another, into which all nations shall be admitted, ch. 15. 16, 17. And it would not seem strange to them who considered that scripture which Stephen here quotes, (Isa. 66. 1—3.) which, as it spake God's comparative contempt of the external part of his service, so it plainly foretold the rejection of the unbelieving Jews, and the welcome of the Gentiles into the church, that were of a contrite spirit.
51. Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. ​52. Which of the prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the just One, of whom ye have been now the betrayers and murderers: 53. Who have received the law by the disposition of angels, and have not kept it.
Stephen was going on in his discourse, (as it should seem by the thread of it,) to shew that, as the temple, so the temple-service must come to an end, and it would be the glory of both to give way to that worship of the Father in spirit and in truth, which was to be established in the kingdom of the Messiah, stripped of the pompous ceremonies of the old law; and so he was going to apply all this which he had said, more closely to his present purpose; but he perceived they could not bear it; they could patiently hear the history of the Old Testament told; (it was a piece of learning which they themselves dealt much in ;) but if Stephen go about to tell them that their power and tyranny must come down, and that the church must be governed by a spirit of holiness and love, and heavenly-mindedness, they will not so much as give him the hearing. It is probable that he perceived this, and that they were going to silence him; and therefore he breaks off abruptly in the midst of his discourse, and by that spirit of wisdom, courage and power where with he was filled, he sharply rebuked his persecutors, and gave them their own; for if they will not admit the testimony of the gospel to them, it shall become a testimony against them.
I. They, like their fathers, were stubborn and wilful, and would not be wrought upon by the various methods God took to reclaim and reform them; they were like their fathers, inflexible both to the word of God and to his providences.
1. They were stiff-necked, (v. 51.) and would not submit their necks to the sweet and easy yoke of God's government, nor draw in it, but were like a bullock, unaccustomed to the yoke; or they would not bow their heads, no not to God himself, would not do obeisance to him, would not humble themselves before him; the stiff neck is the same with the hard heart, obstinate and contumacious, and that will not yield—the general character of the Jewish nation, Exod. 32. 9.—33. 3, 5.—34. 9. Deut 9. 6, 13.—31. 27. Ezek. 2. 4.
2. They were uncircumcised in heart and ears; their hearts and ears were not devoted and given up to God, as the body of the people were in profession by the sign of circumcision; "In name and shew you are circumcised Jews, but in heart and ears you are still uncircumcised heathens, and pay no more deference to the authority of your God than they do, Jer. 9. 26. You are under the power of unmortified lusts and corruptions, which stop your ears to the voice of God, and harden your hearts to that which is both most commanding and most affecting." They had not that circumcision made without hands, in putting off the body of the sins of the flesh, Col. 2. 11.
II. They, like their fathers, were not only not influenced by the methods God took to reform them, but they were enraged and incensed against them; Ye do always resist the Holy Ghost.
1. They resisted the Holy Ghost speaking to them by the prophets, whom they opposed and contradicted, hated and ridiculed; this seems especially meant here, by the following explication, Which of the prophets have not your fathers persecuted? In persecuting and silencing them that spake by the inspiration of the Holy Ghost, they resisted the Holy Ghost. Their fathers resisted the Holy Ghost in the prophets that God raised up to them, and so did they in Christ's apostles and ministers, who spake by the same Spirit, and had greater measures of his gifts than the prophets of the Old Testament had, and yet were more resisted.
2. They resisted the Holy Ghost striving with them by their own consciences, and would not comply with the convictions and dictates of them. God's Spirit strove with them as with the old world, but in vain; they resisted him, took part with their corruptions against their convictions, and rebelled against the light. There is that in our sinful hearts, that always resists the Holy Ghost, a flesh that lusts against the Spirit, and wars against his motions; but in the hearts of God's elect, when the fulness of time comes, this resistance is overcome and overpowered, and after a struggle the throne of Christ is set up in the soul, and every thought that had exalted itself against it, is brought into captivity to it, 2 Cor. 10. 4, 5. That grace therefore which effects this change, might more fitly be called victorious grace, than irresistible.
III. They, like their fathers, persecuted and slew those whom God sent unto them to call them to duty, and make them offers of mercy.
1. Their fathers had been the cruel and constant persecutors of the Old Testament prophets; (v. 57.) Which of the prophets have not your fathers persecuted? More or less, one time or other, they had a blow at them all. With regard even to those that lived in the best reigns, when the princes did not persecute them, there was a malignant party in the nation that mocked at them and abused them, and most of them were at last, either by colour of law, or popular fury, put to death; and that which aggravated the sin of persecuting the prophets, was, that the business of the prophets they were so spiteful at, was, to shew before of the coming of the Just One; to give notice of God's kind intentions toward that people, to send the Messiah among them in the fulness of time. They that were the messengers of such glad tidings, should have been courted and caressed, and have had the preferments of the best of benefactors; but, instead of that, they had the treatment of the worst of malefactors.
2. They had been the betrayers and murderers of the Just One himself, as Peter had told them, ch. 3. 24.—5. 30. They had hired Judas to betray him, and had in a manner forced Pilate to condemn him; and therefore it is charged upon them, that they were his betrayers and murderers. Thus they were the genuine seed of those who slew them that foretold his coming, which by slaying him, they shewed they would have done if they had lived then; and thus, our Saviour had told them, they brought upon themselves the guilt of the blood of all the prophets. Which of the prophets would they have shewed any respect to, who had no regard to the Son of God himself?
IV. They, like their fathers, put contempt upon divine revelation, and would not be guided and governed by it; and this was the aggravation of their sin, that God had given, as to their fathers his law, so to them his gospel, in vain.
1. Their fathers received the law, and have not kept it, v. 53. God wrote to them the great things of his law, after he had first spoken to them; and yet they were counted by them as a strange or foreign thing, which they were no way concerned in. The law is said to be received by the disposition of angels, because angels were employed in the solemnity of giving the law; in the thunderings and lightnings, and the sound of the trumpet. It is said to be ordained by angels; (Gal. 3. 19.) God is said to come with ten thousand of his saints, to give the law; (Deut. 33. 2.) and it was a word spoken by angels, Heb. 2. 2. This put an honour both upon the law and the Lawgiver, and should increase our ​veneration for both. But they that thus received the law, yet kept it not, but by making the golden calf broke it immediately in a capital instance.
2. They received the gospel now, by the disposition, not of angels, but of the Holy Ghost; not with the sound of a trumpet, but, which was more strange, in the gift of tongues, and yet they did not embrace it. They would not yield to the plainest demonstrations, any more than their fathers before them did, for they were resolved not to comply with God either in his law or in his gospel.
We have reason to think Stephen had a great deal more to say, and would have said it, if they would have suffered him; but they were wicked and unreasonable men with whom he had to do, that could no more hear reason than they could speak it.
54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55. But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God. 56. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58. And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.
We have here the death of the first martyr of the christian church, and there is in this story a lively instance of the outrage and fury of the persecutors, (such as we may expect to meet with if we are called out to suffer for Christ,) and of the courage and comfort of the persecuted, that are thus called out. Here is hell in its fire and darkness, and heaven in its light and brightness; and these here serve as foils to set off each other. It is not here said, that the votes of the council were taken upon his case, and that by the majority he was found guilty, and then condemned and ordered to be stoned to death, according to the law, as a blasphemer; but, it is likely, so it was, and that it was not by the violence of the people, without order of the council, that he was put to death; for here is the usual ceremony of regular executions—he was cast out of the city, and the hands of the witnesses were first upon him.
Let us observe here the wonderful discomposure of the spirits of his enemies and persecutors, and the wonderful composure of his spirit.
I. See the strength of corruption in the persecutors of Stephen; malice in perfection, hell itself broken loose, men become incarnate devils, and the serpent's seed spitting their venom!
1. When they heard these things, they were cut to the heart, (v. 54.) διεπρίοντο, the same word that is used Heb. 11. 37. and translated, they were sawn asunder. They were put to as much torture in their minds as ever the martyrs were put to in their bodies. They were filled with indignation at the unanswerable arguments that Stephen urged for their conviction, and that they could find nothing to say against them. They were not pricked to the heart with sorrow, as those were ch. 2. 37. but cut to the heart with rage and fury, as they themselves were, ch. 5. 33. Stephen rebuked them sharply, as Paul expresses it, (Tit. 1. 13.) ἀποτόμως—cutttngly, for they were cut to the heart by the reproof. Note, Rejecters of the gospel and opposers of it are really tormentors to themselves. Enmity to God is a heart-cutting thing; faith and love are heart-healing. When they heard how he that looked like an angel before he began his discourse, talked like an angel, like a messenger from heaven, before he had done it, they were like a wild bull in a net, full of the fury of the Lord, (Isa. 51. 20.) despairing to run down a cause so bravely pleaded, and yet resolved not to yield to it.
2. They gnashed upon him with their teeth; this speaks, (1.) Great malice and rage against him. Job complained of his enemy, that he gnashed upon him with his teeth, Job 16. 9. . The language of this was, O that we had of his flesh to eat! Job 31. 31. They grinned at him, as dogs at those they are enraged at; and therefore Paul, cautioning against those of the circumcision, says, Beware of dogs, Phil. 3. 2. Enmity at the saints turns men into brute beasts. (2.) Great vexation within themselves; they fretted to see in him such manifest tokens of a divine power and presence and it vexed them to the heart. The wicked shall see it, and be grieved, he shall gnash with his teeth and melt away, Ps. 112. 10. Gnashing with the teeth is often used to express the horror and torments of the damned. Those that have the malice of hell, cannot but have with it some of the pains of hell.
3. They cried out with a loud voice; (v. 50.) to irritate and excite one another, and to drown the noise of the clamours of their own and one another's consciences: when he said, I see heaven opened, they cried with a loud voice, that he might not be heard to speak. Note, It is very common for a righteous cause, particularly the righteous cause of Christ's religion, to be endeavoured to be run down by noise and clamour; what is wanting in reason is made up in tumult, and the cry of him that ruleth among fools, while the words of the wise are heard in quiet. They cried with a loud voice, as soldiers when they are going to engage in battle, mustering up all their spirit and vigour for this desperate encounter.
4. They stopped their ears, that they might not hear their own noisiness; or perhaps, under pretence that they could not bear to hear his blasphemies. As Caiaphas rent his clothes when Christ said, Hereafter ye shall see the Son of man coming in glory; (Matth. 26. 64, 65.) so these here stopped their ears when Stephen said, I now see the Son of man standing in glory; both pretending that what was spoken was not to be heard with patience. Their stopping their ears was, (1.) A manifest specimen of their wilful obstinacy; they were resolved they would not hear what had a tendency to convince them, which was what the prophets often complained of; they were like the deaf adder, that will not hear the voice of the charmer, Ps. 58. 4, 5. (2.) It was a fatal omen. of that judicial hardness to which God would give them up. They stopped their ears, and then God, in a way of righteous judgment, stopped them. That was the work that was now in doing with the unbelieving Jews; Make the heart of this people fat, and their ears heavy; thus was Stephen's character of them answered, Ye uncircumcised in heart and ears.
5. They ran upon him with one accord; the people and the elders of the people, judges, prosecutors, witnesses, and spectators, they all flew upon him, as beasts upon their prey. See how violent ​they were, and in what haste; they ran upon him, though there was no danger of his out-running them: and see how unanimous they were in this evil thing; they ran upon him with one accord, one and all, hoping thereby to terrify him, and put him into confusion; envying him his composure and comfort in soul, with which he wonderfully enjoyed himself in the midst of this hurry; they did all they could to ruffle him.
6. They cast him out of the city, and stoned him; as if he were not worthy to live in Jerusalem; nay not worthy to live in this world; pretending herein to execute the law of Moses, (Lev. 24. 16.) He that blasphemeth the name of the Lord, shall surely be put to death, all the congregation shall certainly stone him. And thus they had put Christ to death, when this same court had found him guilty of blasphemy, but that, for his greater ignominy, they were desirous that he should be crucified, and God over-ruled it for the fulfilling of the scripture. The fury with which they managed the execution, is intimated in that they cast him out of the city, as if they could not bear the sight of him; they treated him as an anathema, as the off-scouring of all things. The witnesses against him were the leaders in the execution, according to the law, (Deut. 17. 7.) The hands of the witnesses shall be first upon him, to put him to death, and particularly in the case of blasphemy, Lev. 24. 14. Deut. 13. 9. Thus they were to confirm their testimony. Now the stoning of a man being a laborious piece of work, the witnesses put off their upper garments, that they might not hang in their way, and they laid them down at a young man's feet, whose name was Saul, now a pleased spectator of this tragedy; it is the first time we find mention of his name, we shall know it and love it better when we find it changed to Paul, and him changed from a persecutor into a preacher. This little instance of his agency in Stephen's death he afterward reflected upon with regret; (ch. 22. 20.) I kept the raiment of them that slew him.
II. See the strength of grace in Stephen, and the wonderful instances of God's favour to him, and working in him. As his persecutors were full of Satan, so was he full of the Holy Ghost, fuller than ordinary, anointed with fresh oil for the combat, that, as the day, so might the strength be. Upon this account they are blessed, who are persecuted for righteousness-sake, that the Spirit of God and of glory rests upon them, 2 Pet. 4. 14. When he was chosen to public service, he was described to be a man full of the Holy Ghost, (ch. 6. 5.) and now that he is called out to martyrdom, he has still the same character. Note, They that are full of the Holy Ghost are fit for any thing, either to do for Christ, or to suffer for him. And those whom God calls out to hard services for his name, he will qualify for those services, and carry comfortably through them, by filling them with the Holy Ghost; that as their afflictions for Christ do abound, their consolation in him may yet more abound, and then none of these things move them.
Now here we have a remarkable communion between this blessed martyr and the blessed Jesus in this critical moment. When the followers of Christ are for his sake killed all the day long, and accounted as sheep for the slaughter; does that separate them from the love of Christ? Does he love them the less? Do they love him the less? No, by no means; and so it appears by this story: in which we may observe,
1. Christ's gracious manifestation of himself to Stephen, both for his comfort and for his honour, in the midst of his sufferings; when they were cut to the heart, and gnashed upon him with their teeth, ready to eat him up, then he had a view of the glory of Christ, sufficient to fill him with joy unspeakable; which was intended not only for his encouragement, but for the support and comfort of all God's suffering servants in all ages.
(1.) He, being full of the Holy Ghost, looked up steadfastly into heaven, v. 55. [1.] Thus he looked above the power and fury of his persecutors, and did as it were despise them, and laugh them to scorn, as the daughter of Zion, Isa. 37. 22. They had their eyes fixed upon him, full of malice and cruelty; but he looked up to heaven, and never minded them; was so taken up with the eternal life now in prospect, that he seemed to have no manner of concern for the natural life now at stake. Instead of looking about him, to see either which way he was in danger, or which way he might make his escape, he looks up to heaven; thence only comes his help, and thitherward his way is still open: though they compass him about on every side, they cannot interrupt his intercourse with heaven. Note, A believing regard to God and the upper world, will be of great use to us, to set us above the fear of man; for as far as we are under the influence of that fear we forget the Lord our Maker, Isa. 51. 13. [2.] Thus he directed his sufferings to the glory of God, to the honour of Christ, and did as it were appeal to heaven concerning them; Lord, for thy sake I suffer this; and express his earnest expectation that Christ should be magnified in his body. Now that he was ready to be offered, he looks up steadfastly to heaven, as one willing to offer himself. [3.] Thus he lifted up his soul with his eyes to God in the heavens, in pious ejaculations, calling upon God for wisdom and grace to carry him through this trial in a right manner. God has promised that he will be with his servants whom he calls out to suffer for him; but he will for this be sought unto. He is nigh unto them, but it is in that which they call upon him for. Is any afflicted? Let him pray. [4.] Thus he breathed after the heavenly country, to which he saw the fury of his persecutors would presently send him. It is good for dying saints to look up steadfastly to heaven; "Yonder is the place whither death will carry my better part, and then, O death, where is thy sting!" [5.] Thus he made it to appear that he was full of the Holy Ghost; for, wherever the Spirit of grace dwells and works and reigns, he directs the eye of the soul upward. Those that are full of the Holy Ghost will look up steadfastly to heaven, for there their heart is. [6.] Thus he put himself into a posture to receive the following manifestation of the divine glory and grace. If we expect to hear from heaven, we must look up steadfastly to heaven.
(2.) He saw the glory of God; (v. 55.) for he saw, in order to that, the heavens opened, v. 50. Some think his eyes were strengthened and the sight of them so raised above its natural pitch, by a supernatural power, that he saw into the third heavens, though at so vast a distance; as Moses's sight was enlarged to see the whole land of Canaan. Others think it was a representation of the glory of God set before his eyes, as before Isaiah and Ezekiel; heaven did as it were come down to him, as Rev. 21. 2. The heavens were opened, to give him a view of the happiness he was going to, that he might, in prospect of that, go cheerfully through death, so great a death. Would we by faith look up steadfastly, we might see the heavens opened by the mediation of Christ, the vail being rent, and a new and living way laid open for us into the holiest. The heaven is opened for the settling of a correspondence between God and men, that his favours and blessings may come down to us, and our prayers and praises may go up to him. We may also see the glory of God, as far as he has revealed it in his word; and the sight of this will carry us through all the terrors of sufferings and death.
​(3.) He saw Jesus standing on the right hand of God; (v. 55.) the Son of man, so it is, v. 56. Jesus, being the Son of man, having taken our nature with him to heaven, and being there clothed with a body, might be seen with bodily eyes, and so Stephen saw him. When the Old Testament prophets saw the glory of God, it was attended with angels. The Shechinah or divine presence in Isaiah's vision was attended with Seraphim; in Ezekiel's vision with Cherubim; both signifying the angels, the ministers of God's providence. But here no mention is made of the angels, though they surround the throne and the Lamb; instead of them Stephen sees Jesus at the right hand of God, the great Mediator of God's grace, from whom more glory redounds to God than from all the ministration of the holy angels. The glory of God shines brightest in the face of Jesus Christ; for there shines the glory of his grace, which is the most illustrious instance of his glory. God appears more glorious with Jesus standing at his right hand, than with millions of angels about him. Now, [1.] Here is a proof of the exaltation of Christ to the Father's right hand; the apostles saw him ascend, but they did not see him sit down, a cloud received him out of their sight. We are told that he sat down on the right hand of God; but was he ever seen there? Yes, Stephen saw him there, and was abundantly satisfied with the sight. He saw Jesus at the right hand of God, noting both his transcendent dignity, and his sovereign dominion, his uncontrollable ability, and his universal agency; whatever God's right hand either gives to us, or receives from us, or does concerning us, it is by him; for he is his right Hand. [2.] He is usually said to sit there; but Stephen sees him standing there, as one more than ordinarily concerned at present for his suffering servant; he stood up as a Judge to plead his cause against his persecutors; he is raised up out of his holy habitation, (Zech. 2. 13.) comes out of his place to punish, Isa. 26. 21. He stands ready to receive him and crown him, and in the mean time to give him a prospect of the joy set before him. [3.] This was intended for the encouragement of Stephen; he sees Christ is for him, and then no matter who is against him. When our Lord Jesus was in his agony, an angel appeared to him, strengthening him; but Stephen had Christ himself appearing to him. Note, Nothing so comfortable to dying saints, nor so animating to suffering saints, as to see Jesus at the right hand of God; and, blessed be God, by faith we may see him there.
(4.) He told those about him what he saw; (v. 56.) Behold, I see the heavens opened. That which was a cordial to him, ought to have been a conviction to them, and a caution to them to take heed of proceeding against one whom Heaven thus smiled upon; and therefore what he saw he declared, let them make what use they pleased of it. If some were exasperated by it, others perhaps might be wrought upon to consider this Jesus whom they persecuted, and to believe in him.
2. His pious addresses to Jesus Christ; the manifestation of God's glory to him did not set him above praying, but rather set him upon it; They stoned Stephen, calling upon God, v. 59. Though he called upon God, and by that shewed himself to be a true-born Israelite, yet they proceeded to stone him, not considering how dangerous it is to fight against those that have an interest in Heaven. Though they stoned him, yet he called upon God; nay, therefore he called upon him. Note, It is the comfort of those who are unjustly hated and persecuted by men, that they have a God to go to, a God all-sufficient to call upon. Men stop their ears, as they did here; (v. 57.) but God does not. Stephen was now cast out of the city, but he was not. cast out from his God. He was now taking his leave of the world, and therefore calls upon God; for we must do that as long as we live. Note, It is good to die praying; then we need help—strength we never had, to do a work we never did; and how must we fetch in that help and strength but by prayer?
Two short prayers Stephen offered up to God in his dying moments, and in them as it were breathed out his soul.
(1.) Here is a prayer for himself; Lord Jesus, receive my spirit. Thus Christ had himself resigned his Spirit immediately into the hand of the Father. We are here taught to resign ours into the hands of Christ as Mediator, by him to be recommended to the Father. Stephen saw Jesus standing at the Father's right hand, and he thus calls to him, "Blessed Jesus, do that for me now, which thou standest there to do for all thine, receive my departing spirit into thy hand." Observe,
[1.] The soul is the man, and our great concern, living and dying, must be about our souls. Stephen's body was to be miserably broken, and shattered, and overwhelmed with a shower of stones, the earthly house of this tabernacle violently beaten down and abused; but, however it goes with that, " Lord," saith he, "let my spirit be safe; let it go well with my poor soul." Thus while we live, our care should be, that though the body be starved or stripped, the soul may be fed and clothed; though the body lie in pain, the soul may dwell at ease; and when we die, that though the body be thrown by as a despised broken vessel, and a vessel in which there is no pleasure, yet the soul may be presented a vessel of honour; that God may be the strength of the heart and its Portion, though the flesh fail.
[2.] Our Lord Jesus is God, to whom we are to seek, and in whom we are to confide and comfort ourselves living and dying. Stephen here prays to Christ, and so must we; for it is the will of God that all men should thus honour the Son, even as they honour the Father. It is Christ we are to commit ourselves to, who alone is able to keep what we commit to him against that day: it is necessary that we have an eye to Christ when we come to die, for there is no venturing into another world but under his conduct; no living comforts in dying moments, but what are fetched from him.
[3.] Christ's receiving our spirits at death, is the great thing we are to be careful about, and to comfort ourselves with. We ought to be in care about this while we live, that Christ may receive our spirits when we die; for if he reject and disown them, whither will they betake themselves? How can they escape being a prey to the roaring lion? To him therefore we must commit them daily, to be ruled and sanctified, and made meet for heaven, and then, and not otherwise, he will receive them. And if this has been our care while we live, it may be our comfort when we come to die, that we shall be received into everlasting habitations.
(2.) Here is a prayer for his persecutors, v. 60.
[1.] The circumstances of this prayer are observable, for it seems to have been offered up with something more of solemnity than the former. First, He kneeled down; which was an expression of his humility in prayer. Secondly, He cried with a loud voice; which was an expression of his importunity. But why should he thus shew more humility and importunity in this request than in the former? The answer is this, None could doubt of his being in good earnest in his prayers for himself, and therefore there he needed not to use such outward expressions of it; but in his prayer for his enemies, because that is so much against the grain of corrupt nature, it was requisite he should give proofs of his being in earnest.
[2.] The prayer itself; Lord, lay not this sin to their charge; therein he followed the example of ​his dying Master, who prayed thus for his persecutors, Father, forgive them; and set an example to all following sufferers in the cause of Christ, thus to pray for those that persecute them. Prayer may preach; this did so to those who stoned Stephen; and therefore he kneeled down, that they might take notice he was going to pray, and cried with a loud voice, that they might take notice of what he said, and might learn, First, That what they did was a sin, a great sin, which, if divine mercy and grace did not prevent, would be laid to their charge, to their everlasting confusion. Secondly, That, notwithstanding their malice and fury against him, he was in charity with them, and was so far from desiring that God would avenge his death upon them, that it was his hearty prayer to God, that it might not in any degree be laid to their charge. A sad reckoning there would be for it; if they did not repent, it would certainly be laid to their charge; but he, for his part, did not desire the woful day. Let them take notice of this, and when their thoughts were cool, surely they would not easily forgive themselves putting him to death, who could so easily forgive them. The blood-thirsty hate the upright, but the just seek his soul, Prov. 29. 10. Thirdly, That, though the sin was very heinous, yet they must not despair of the pardon of it, upon their repentance. If they would lay it to their hearts, God would not lay it to their charge. "Do you think, saith St. Austin, that Paul heard Stephen pray this prayer? It is likely he did, saith he, and ridiculed it then; (audivit subsannans, sed irrisit—he heard with scorn;) but afterward he had the benefit of it, and fared the better for it."
3. His expiring with this; When he had said this, he fell asleep; or, as he was saying this, the blow came, that was mortal. Note, Death is but a sleep to good people; not the sleep of the soul, (Stephen had given that up into Christ's hand,) but the sleep of the body; it is its rest from all its griefs and toils, it is perfect ease and indolence. Stephen died as much in a hurry as ever any man did, and yet, when he died, he fell asleep; he applied himself to his dying work with as much composure of mind as if he had been going to sleep; it was but closing his eyes, and dying. Observe, He fell asleep when he was praying for his persecutors; it is expressed as if he thought he could not die in peace till he had done that. It contributes very much to our dying comfortably, to die in charity with all men; we are then found of Christ in peace; let not the sun of life go down upon our wrath. He fell asleep; the vulgar Latin adds, in the Lord; in the embraces of his love. If he thus sleep, he shall do well; he shall awake again in the morning of the resurrection.
CHAP. VIII.
In this chapter, we have an account of the persecutions of the christians, and the propagating of christianity thereby. It was strange, but very true, that the disciples of Christ, the more they were afflicted the more they multiplied. I. Here is the church suffering; upon the occasion of putting Stephen to death, a very sharp storm arose, which forced many from Jerusalem, v. 1..3. II. Here is the church spreading by the ministry of Philip and others, that were dispersed upon that occasion. We have here, 1. The gospel brought to Samaria; preached there; (v. 4, 5.) embraced there, (v. 6..8.) even by Simon Magus; (v. 9..13.) the gift of the Holy Ghost conferred upon some of the believing Samaritans by the imposition of the hands of Peter and John; (v. 14..17.) and the severe rebuke given by Peter to Simon Magus for bidding money for a power to bestow that gift, v. 18..25. 2. The gospel sent to Ethiopia, by the Eunuch, a person of quality of that country; he is returning home in his chariot from Jerusalem, v. 26..28. Philip is sent to him, and in his chariot preaches Christ to him, (v. 29..35.) baptizes him upon his profession of the christian faith, (v. 36..38.) and then leaves him, v. 39, 40. Thus in different ways and methods the gospel was dispersed among the nations, and, one way or other, Have they not all heard?
1.AND Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. 2. And devout men carried Stephen to his burial, and made great lamentation over him. 3. As for Saul, he made havock of the church, entering into every house, and haling men and women, committed them to prison.
In these verses, we have,
I. Something more concerning Stephen and his death; how people stood affected to it; variously, as generally in such cases, according to men's different sentiments of things. Christ had told his disciples, when he was parting with them, (John 16. 20.) Ye shall weep and lament, but the world shall rejoice. Accordingly here is,
1. Stephen's death rejoiced in by one; by many, no doubt, but by one in particular, and that was Saul, who was afterward called Paul; he was consenting to his death, συνευδοκῶν—he consented to it with delight; so the word signifies; he was pleased with it, he fed his eyes with this bloody spectacle, in hopes it would put a stop to the growth of christianity. We have reason to think that Paul ordered Luke to insert this, for shame to himself, and glory to free grace. Thus he owns himself guilty of the blood of Stephen, and aggravates it with this, that he did not do it with regret and reluctancy, but with delight and a full satisfaction; like those who not only do such things, but have pleasure in them that do them.
2. Stephen's death bewailed by others; (v. 2.) Devout men, which some understand of those that were properly so called, proselytes, one of whom Stephen himself, probably, was. Or, it may be taken more largely; some of the church that were more devout and zealous than the rest, went, and gathered up the poor crushed and broken remains, to which they gave a decent interment; probably in the field of blood, which was bought some time ago to bury strangers in. They buried him solemnly, and made great lamentation over him. Though his death was of great advantage to himself, and great service to the church, yet they bewailed it as a general loss, so well qualified was he for the service, and so likely to be useful both as a deacon and as a disputant. It is an ill symptom, if, when such men are taken away, it is not laid to heart. Those devout men paid these their last respects to Stephen, (1.) To shew that they were not ashamed of the cause for which he suffered, nor ashamed of the wrath of those that were enemies to it; for, though they now triumph, the cause is a righteous cause, and will be at last a victorious one. (2.) To shew the great value and esteem they had for this faithful servant of Jesus Christ, this first martyr for the gospel, whose memory shall always be precious to them, notwithstanding the ignominy of his death. They study to do honour to him, whom God put honour upon. (3.) To testify their belief and hope of the resurrection of the dead, and the life of the world to come.
II. An account of this persecution of the church, which begins upon the martyrdom of Stephen. When the fury of the Jews ran with such violence, and to such a height, against Stephen, it could not quickly either stop itself, or spend itself. The bloody are often in scripture called blood-thirsty; for when they have tasted blood they thirst for ​more. One would have thought Stephen's dying prayers and dying comforts should have overcome them, and melted them into a better opinion of christians and christianity; but it seems it did not, the persecution goes on; for, 1. They were more exasperated, when they saw they could prevail nothing; and, as if they hoped to be too hard for God himself, they resolve to follow their blow; and perhaps, because they were none of them struck dead upon the place for stoning Stephen, their hearts were the more fully set in them to do evil. 2. Perhaps the disciples were the more imboldened to dispute against them as Stephen did, seeing how triumphantly he finished his course, which would provoke them so much the more. Observe,
(1.) Against whom this persecution was raised; it was against the church in Jerusalem, which is no sooner planted than it is persecuted; as Christ often intimated that tribulation and persecution would arise because of the word. And Christ had particularly foretold that Jerusalem would soon be made too hot for his followers, for that city had been famous for killing the prophets, and stoning them that were sent to it, Matt. 23. 37. It should seem that in this persecution many were put to death, for Paul owns that at this time he persecuted this way unto the death, (ch. 22. 4.) and (ch. 26. 10.) that when they were put to death he gave his voice against them.
(2.) Who was an active man in it; none so zealous, so busy, as Saul, a young Pharisee, v. 3. As for Saul, (who had been twice mentioned before, and now again for a notorious persecutor,) he made havock of the church; he did all he could to lay it waste and ruin it; he cared not what mischief he did to the disciples of Christ, nor knew when to take up. He aimed at no less than the cutting off the Gospel-Israel, that the name of it should be no more in remembrance, Ps. 83. 4. He was the fittest tool the chief priests could find out to serve their purposes; he was informer-general against the disciples, a messenger of the great council to be employed in searching for meetings, and seizing all that were suspected to favour that way. Saul was bred a scholar, a gentleman, and yet did not think it below him to be employed in the vilest work of that kind. [1.] He entered into every house, making no difficulty of breaking open doors, night or day, and having a force attending him for that purpose. He entered into every house where they used to keep their meetings, or every house that had any christians in it, or was thought to have. No man could be secure in his own house, though it is his castle. [2.] He haled, with the utmost contempt and cruelty, both men and women, dragged them along the streets, without any regard to the tenderness of the weaker sex; he stooped so low as to take cognizance of the meanest that were leavened with the gospel, so extremely bigoted was he. [3.] He committed them to prison, in order to their being tried and put to death, unless they would renounce Christ; and some, we find, were compelled by him to blaspheme, ch. 26. 11.
(3.) What was the effect of this persecution.
They were all scattered abroad; (v. 1.) not all the believers, but all the preachers; who were principally struck at, and against whom warrants were issued out to take them up. They, remembering our Master's rule, (When they persecute you in one city, flee to another,) dispersed themselves by agreement throughout the regions of Judea, and of Samaria; not so much for fear of sufferings, (for Judea and Samaria were not so far off from Jerusalem but that, if they made a public appearance there, as they determined to do, their persecutors' power would soon reach them there,) but because they looked upon this as an intimation of Providence to them to scatter; their work was pretty well done in Jerusalem, and now it was time to think of the necessities of other places: for their Master had told them that they must be his witnesses in Jerusalem first, and then in all Judea and in Samaria, and then to the uttermost parts of the earth, (ch. 1. 8.) and that method they observe. Though persecution may not drive us off from our work, yet it may send us, as a hint of Providence, to work elsewhere.
The preachers were all scattered except the apostles, who, probably, were directed by the Spirit to continue at Jerusalem yet for some time, they being, by the special providence of God, screened from the storm, and by the special grace of God enabled to face the storm. They tarried at Jerusalem, that they might be ready to go where their assistance was most needed by the other preachers that were sent to break the ice; as Christ ordered his disciples to go to those places where he himself designed to come, Luke 10. 1. The apostles continued longer together at Jerusalem than one would have thought, considering the command and commission given them, to go into all the world, and to disciple all nations; see ch. 15. 6. Gal. 1. 17. But what was done by the evangelists whom they sent forth, was reckoned as done by them.
4. Therefore they that were scattered abroad, went every where preaching the word. 5. Then Philip went down to the city of Samaria, and preached Christ unto them. 6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7. For unclean spirits, crying with a loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man called Simon, which before-time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. 10. To whom they all gave heed from the least to the greatest, saying, This man is the great power of God. 11. And to him they had regard, because that of long time he had bewitched them with sorceries. 12. But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women. 13. Then Simon himself believed also; and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
Samson's riddle is here again unriddled; Out of the eater comes forth meat, and out of the strong sweetness. The persecution that was designed to extirpate the church, was by the overruling providence of God made an occasion of the enlargement of it. Christ had said, I am come to send fire on the earth; and they thought, by scattering those who were kindled with that fire, to have put it out, but instead of that they did but help to spread it.
I. Here is a general account of what was done by ​them all; (v. 4.) They went every where, preaching the word. They did not go to hide themselves for fear of suffering, no nor to shew themselves as proud of their sufferings; but they went up and down, to scatter the knowledge of Christ in every place where they were scattered. They went every where, into the way of the Gentiles, and the cities of the Samaritans, which before they were forbidden to go into, ch. 10. 5. They did not keep together in a body, though that might have been a strength to them, but they scattered into all parts; not to take their ease, but to find out work. They went evangelizing the world, preaching the word of the gospel; that was it which filled them and which they endeavoured to fill the country with, those of them that were preachers, in their preaching, and others in their common converse. They were now in a country where they were no strangers, for Christ and his disciples had conversed much in the regions of Judea; so that they had a foundation laid there for them to build upon; and it would be requisite to let the people there know what that doctrine which Jesus had preached there some time ago was come to, and that it was not lost and forgotten, as perhaps they were made to believe.
II. A particular account of what was done by Philip. We shall hear of the progress and success of others of them afterward, (ch. 11. 19.) but here must attend the motions of Philip, not Philip the apostle, but Philip the deacon, who was chosen and ordained to serve tables, but having used the office of a deacon well, he purchased to himself a good degree, and great boldness in the faith, 1 Tim. 3. 13. Stephen was advanced to the degree of a martyr, Philip to the degree of an evangelist, which when he entered upon, being obliged by it to give himself to the word and prayer, he was, no doubt, discharged from the office of a deacon; for how could he serve tables at Jerusalem, which by that office he was obliged to do, when he was preaching in Samaria? And it is probable that two others were chosen in the room of Stephen and Philip. Now observe,
1. What wonderful success Philip had in his preaching, and what reception he met with.
(1.) The place he chose, was, the city of Samaria; the head-city of Samaria, the metropolis of that country, which stood there where the city of Samaria had formerly stood, which we read of the building of, 1 Kings 16. 24. now called Sebaste. Some think it was the same with Sychem or Sychar, that city of Samaria where Christ was, John 4. 5. Many of that city then believed in Christ, though he did no miracles among them; (v. 39, 41.) and now Philip, three years after, carries on the work then begun. The Jews would have no dealings with the Samaritans; but Christ sent his gospel to slay all enmities, and particularly that between the Jews and the Samaritans, by making them one in his church.
(2.) The doctrine he preached, was, Christ; for he determined to know nothing else. He preached Christ to them, he proclaimed Christ to them, so the word signifies; as a king, when he comes to the crown, is proclaimed throughout his dominions. The Samaritans had an expectation of the Messiah's coming, as appears by John 4. 25. Now Philip tells them that he is come, and that the Samaritans are welcome to him. Ministers' business is to preach Christ; Christ, and him crucified; Christ, and him glorified.
(3.) The proofs he produced for the confirmation of his doctrine, were, miracles, v. 6. To convince them that he had his commission from heaven, (and therefore not only they might venture upon what he said, but they were bound to yield to it,) he shews them this broad seal of heaven annexed to it, which the God of truth would never put to a lie. The miracles were undeniable, they heard and saw the miracles which he did; they heard the commanding words he spake, and saw the amazing effect of them immediately; that he spake, and it was done. And the nature of the miracles was such as suited the intention of his commission, and gave light and lustre to it.
[1.] He was sent to break the power of Satan; and, in token of that, unclean spirits, being charged in the name of the Lord Jesus to remove, came out of many that were possessed with them, v. 7. As far as the gospel prevails, Satan is forced to quit his hold of men and his interest in them, and then those are restored to themselves and to their right mind again, who, while he kept possession, were distracted. Wherever the gospel gains the admission and submission it ought to have, evil spirits are dislodged, and particularly unclean spirits, all inclinations to the lusts of the flesh, which war against the soul; for God has called us from uncleanness to holiness, 1 Thess. 4. 7. This was signified by the casting of these unclean spirits out of the bodies of people, who, it is here said, came out crying with a loud voice, which signifies that they came out with great reluctancy, and sore against their wills, but were forced to acknowledge themselves overcome by a superior power, Mark 1. 26.—3. 11.—9. 26.
[2.] He was sent to heal the minds of men, to cure a distempered world, and to put it into a good state of health; in token of that, many that were taken with palsies, and that were lame, were healed. Those distempers are specified, that were most difficult to be cured by the course of nature, (that the miraculous cure might be the more illustrious,) and those that were most expressive of the disease of sin, and that moral impotency which the souls of men labour under as to the service of God. The grace of God in the gospel is designed for the healing of those that are spiritually lame and paralytic, and cannot help themselves, Rom. 5. 6.
(4.) The acceptance which Philip's doctrine, thus proved, met with in Samaria; (v. 6.) The people with one accord gave heed to those things which Philip spake; induced thereto by the miracles which served at first to gain attention, and so by degrees to gain assent. There then begins to be some hopes of people, when they begin to take notice of what is said to them concerning the things of their souls and eternity; when they begin to give heed to the word of God, as those that are well pleased to hear it, desirous to understand and remember it, and that look upon themselves as concerned in it. The common people gave heed to Philip, οἱ ὄχλοι—a multitude of them, not here and there one, but with one accord; they were all of a mind, that the doctrine of the gospel was fit to be inquired into, and an impartial hearing given to it.
(5.) The satisfaction they had in attending on, and attending to, Philip's preaching, and the success it had with many of them; (v. 8.) There was great joy in that city, for, (v. 12.) They believed Philip, and were baptized, into the faith of Christ, the generality of them, both men and women. Observe, [1.] Philip preached the things concerning the kingdom of God, the constitution of that kingdom, the laws and ordinances of it, the liberties and privileges of it, and the obligations we are all under to be the loyal subjects of that kingdom; and he preached the name of Jesus Christ, as King of that kingdom; his name, which is above every name, he preached it up in its commanding power and influence; all that by which he has made himself known. [2.] The people not only gave heed to what he said, but at length believed it; were fully convinced that it was of God, and not of men, and gave up themselves to the conduct and government of it. As to this mountain, on which they had hitherto worshipped God, ​and placed a great deal of religion in it, they were now as much weaned from it as ever they had been wedded to it, and become the true worshippers, who worship the Father in spirit and in truth, and in the name of Christ, the true Temple, John 4. 20, 23. [3.] When they believed, without scruple (though they were Samaritans) and without delay they were baptized, openly professed the christian faith, promised to adhere to it, and then, by washing them with water, were solemnly admitted into the communion of the christian church, and owned as brethren by the disciples. Men only were capable of being admitted into the Jewish church by circumcision; but, to shew that in Jesus Christ there is neither male nor female, (Gal. 3. 28.) but both are alike welcome to him, the initiating ordinance is such as women are capable of, for they are numbered with God's spiritual Israel, though not with Israel according to the flesh, Numb. 1. 2. And from hence it is easily gathered, that women are to be admitted to the Lord's supper, though it does not appear that there were any among those to whom it was first administered. [4.] This occasioned great joy; each one rejoiced for himself, as he in the parable, who found the treasure hid in the field; and they all rejoiced for the benefit hereby brought to their city, and that it came without opposition; which it would scarcely have done, if Samaria had been within the jurisdiction of the chief priests. Note, The bringing of the gospel to any place is just matter of joy, of great joy, to that place. Hence the spreading of the gospel in the world, is often prophesied of in the Old Testament, as the diffusing of joy among the nations; Ps. 67. 4. Let the nations be glad, and sing for joy, 1 Thess. 1. 6. The gospel of Christ does not make men melancholy, but fills them with joy, if it be received as it should be; for it is glad tidings of great joy to all people, Luke 2. 10.
2. What there was in particular at this city of Samaria, that made the success of the gospel there more than ordinary wonderful.
(1.) That Simon Magus had been busy there, and had gained a great interest among the people, and yet they believed the things that Philip spake. To unlearn that which is bad, proves many times a harder task than to learn that which is good. These Samaritans, though they were not idolaters as the Gentiles, nor prejudiced against the gospel by traditions received from their fathers, yet they had of late been drawn to follow Simon a conjurer, (for so Magus signifies,) who made a mighty noise among them, and had strangely bewitched them.
We are here told,
[1.] How strong the delusion of Satan was, by which they were brought into the interests of this great deceiver; he had been for some time, nay for a long time, in this city, using sorceries; perhaps he came thither by the instigation of the Devil, soon after our Saviour had been there, to undo what he had been doing there; for it was always Satan's way to crush a good work in its bud and infancy, 1 Cor. 11. 3. 1 Thess. 3. 5. Now,
First, Simon assumed to himself that which was considerable; he gave out that himself was some great one, and would have all people to believe so, and to pay him respect accordingly; and then, as to every thing else, they might do as they pleased; he had no design to reform their lives, or improve their . worship and devotion, only to make them believe that he was, τίς μέγας—some divine person. Justin Martin says that he would be worshipped as, πρῶτον θεὸν—the chief god. He gave out himself to be the Son of God, the Messiah, so some think; or to be an angel, or a prophet; perhaps he was uncertain within himself what title of honour to pretend to; but he would be thought some great one. Pride, ambition, and an affectation of grandeur, have always been the cause of abundance of mischief, both to the world and to the church.
Secondly, The people ascribed to him what he pleased. 1. They all gave heed to him, from the least to the greatest; both young and old, both poor and rich, both governors and governed; to him they had regard, (v. 10, 11.) and perhaps the more, because the time fixed for the coming of the Messiah was now expired; which had raised a general expectation of the appearing of some great one about this time. Probably, he was a native of their country, and therefore they embraced him the more cheerfully, that by giving honour to him they might reflect it upon themselves. 2. They said of him, This man is the great power of God; the power of God, that great power; (so it might be read;) that power which made the world. See how ignorant inconsiderate people mistake that which is done by the power of Satan, as if it were done by the power of God! Thus, in the Gentile world, devils pass for deities; and in the antichristian kingdom all the world wonders after a beast, to whom the dragon gives his power, and who opens his mouth in blasphemy against God, Rev. 13. 2, 3. 3. They were brought to it by his sorceries; he bewitched the people of Samaria, (v. 9.) bewitched them with sorceries, (v. 11.) that is, either, (1.) By his magic arts he bewitched the minds of the people, at least some of them, who drew in others. Satan, by God's permission, filled their hearts to follow Simon. O foolish Galdtians, saith Paul, who hath bewitched you? Gal. 3. 1. These people are said to be bewitched by Simon, because they were so strangely infatuated to believe a lie. Or, (2.) By his magic arts he did many signs and lying wonders, which seemed to be miracles, but really were not so; like those of the magicians of Egypt, and those of the man of sin, 2 Thess. 2. 9. When they knew no better, they were influenced by his sorceries; but when they were acquainted with Philip's real miracles, they saw plainly that the one was real and the other a sham, and that there was as much difference as between Aaron's rod and those of the magicians: What is the chaff to the wheat? Jer. 23. 28.
Thus, notwithstanding the influence Simon Magus had had upon them, and the loathness there generally is in people to own themselves in an error, and to retract it, yet, when they saw the difference between Simon and Philip, they quitted Simon, gave heed no longer to him, but to Philip: and thus you see,
[2.] How strong the power of divine grace is, by which they were brought to Christ, who is Truth itself, and was, as I may say, the great Undeceiver. By that grace working with the word, they that had been led captive by Satan, were brought into obedience to Christ. Where Satan, as a strong man armed, kept possession of the palace, and thought himself safe, Christ, as a stronger than he, dispossessed him, and divided the spoil; led captivity captive, and made those the trophies of his victory, whom the Devil had triumphed over. Let us not despair of the worst, when even those whom Simon Magus had bewitched were brought to believe.
(2.) Here is another thing yet more wonderful, that Simon Magus himself became a convert to the faith of Christ, in shew and profession, for a time. Is Saul also among the prophets? Yes, (v. 13.) Simon himself believed also; he was convinced that Philip preached a true doctrine, because he saw it confirmed by real miracles, which he was the better able to judge of, because he was conscious to himself of the trick of his own pretended ones. [1.] The present conviction went so far, that he was baptized, was admitted, as other believers were, into the church, by baptism; and we have no reason to think that Philip did amiss in baptizing him; no, nor ​in baptizing him quickly. Though he had been a very wicked man, a sorcerer, a pretender to divine honours, yet, upon his solemn profession of repentance for his sin and faith in Jesus Christ, he was baptized. For, as great wickedness before conversion keeps not true penitents from the benefit of God's grace, so neither should it keep professing ones from church-fellowship. Prodigals, when they return, must be joyfully welcomed home, though we cannot be sure but that they will play the prodigal again. Nay, though he was now but a hypocrite, and really in the gall of bitterness and bond of iniquity all this while, and would soon have been found to be so if he had been tried a while, yet Philip baptized him; for it is God's prerogative to know the heart: the church and its ministers must go by a judgment of charity, as far as there is room for it. It is a maxim in the law, Donec contrarium patet, semper praesumitut meliori parti—We must hope the best as long as we can. And it is a maxim of the discipline of the church, De secretis non judicat ecclesia—The secrets of the heart God only judges. [2.] The present conviction lasted so long, that he continued with Philip; though afterward he apostatized from Christianity, yet not quickly. He courted Philip's acquaintance; and now he that had given out himself to be some great one, is content to sit at the feet of a preacher of the gospel. Even bad men, very bad, may sometimes be in a good frame, very good; and they whose hearts still go after their covetousness, may possibly not only come before God as his people come, but continue with them. [3.] The present conviction was wrought and kept up by the miracles; he wondered to see himself so far outdone in signs and miracles. Many wonder at the proofs of divine truths, who never experience the power of them.
14. Now when the apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John. 15. Who, when they were come down, prayed for them that they might receive the Holy Ghost. 16. (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus:) 17. Then laid they their hands on them, and they received the Holy Ghost. 18. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19. Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
God had wonderfully owned Philip in his work as an evangelist at Samaria, but he could do no more than an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there—Peter and John. The twelve kept together at Jerusalem, (v. 1.) and thither these good tidings were brought them, that Samaria had received the word of God, (v. 14.) that a great harvest of souls was gathered, and was likely to be gathered in to Christ there. The word of God was not only preached to them, but received by them; they bid it welcome, admitted the light of it, and submitted to the power of it. When they heard it, they sent unto them Peter and John. If Peter had been, as some say he was, the prince of the apostles, he would have sent some of them, or, if he had seen cause, would have gone himself of his own accord; but he was so far from that, that he submitted to an order of the house, and, as a servant to the body, went whither they sent him. Two apostles were sent, the two most eminent, to Samaria, 1. To encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should contrive how they may be helpful to those in a lower sphere, and contribute to their comfort and usefulness. 2. To carry on the good work that was begun among the people, and, with those heavenly graces that had enriched them, to confer upon them spiritual gifts. Now observe,
I. How they advanced and improved those of them that were sincere; it is said, (v. 16.) The Holy Ghost was as yet fallen upon none of them, in those extraordinary powers which were conveyed by the descent of the Spirit upon the day of pentecost; they were none of them endued with the gift of tongues, which seems then to have been the most usual, immediate effect of the pouring out of the Spirit. See ch. 10. 45, 46. This was both an eminent sign to them which believed not, and of excellent service to them that did. This, and other such gifts, they had not, only they were baptized in the name of the Lord Jesus, and so engaged to him and interested in him, which was necessary to salvation, and in that they had joy and satisfaction, (v. 8.) though they could not speak with tongues. They that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they have not those gifts that are for ornament, and would make them bright.
But it is intended that they should go on to the perfection of the present dispensation, for the greater honour of the gospel. We have reason to think that Philip had received these gifts of the Holy Ghost himself, but had not a power to confer them, the apostles must come to do that; and they did it not upon all that were baptized, but upon some of them, and it should seem, such as were designed for some office in the church, or at least to be eminent active members of it; and upon some of them, one gift of the Holy Ghost, and upon others, another. See 1 Cor. 12. 4, 8.—14. 26.
Now, in order to this,
1. The apostles prayed for them, v. 15. The Spirit is given, not to ourselves only; (Luke 11. 13.) but to others also, in answer to prayer; I will put my Spirit within you, (Ezek. 36. 27.) but I will for this be inquired of, v. 37. We may take encouragement from this example, in praying to God to give the renewing graces of the Holy Ghost to them whose ​spiritual welfare we are concerned for; for our children, for our friends, for our ministers; we should pray, and pray earnestly, that they may receive the Holy Ghost; for that includes all blessings.
2. They laid their hands on them, to signify that their prayers were answered, and that the gift of the Holy Ghost was conferred upon them; for, upon the use of this sign, they received the Holy Ghost, and spake with tongues. The laying on of hands was anciently used in blessing, by those who blessed with authority. Thus the apostles blessed these new converts,, ordained some to be ministers, and confirmed others in their Christianity. We cannot now, nor can any thus give the Holy Ghost by the laying on of hands; but this may intimate to us, that those whom we pray for we should use our endeavours with.
II. How they discovered and discarded him that was a hypocrite among them, and that was Simon Magus; for they knew how to separate between the precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by which his hypocrisy was discovered; (v. 18, 19.) When he saw that through laying on of the apostles' hands, the Holy Ghost was given, (which should have confirmed his faith in the doctrine of Christ, and increased bis veneration for the apostles,) it gave him a notion of christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He does not desire them to lay their hands on him, that he might receive the Holy Ghost himself, (for he did not foresee that any thing was to be got by that,) but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honour of an apostle, but not at all solicitous to have the spirit and disposition of a christian. He was more desirous to gam honour to himself than to do good to others. Now, in making this motion, (1.) He put a great affront upon the apostles, as if they were mercenary men, would do any thing for money, and loved it as well as he did; whereas they had left what they had, for Christ, so far were they from aiming to make it more! (2.) He put a great affront upon christianity, as if the miracles that were wrought for the proof of it, were done by magic art, only of a different nature from what he himself had practised formerly. (3.) He shewed that, like Balaam, he aimed at the rewards of divination; for he would not have bid money for this power, if he had not hoped to get money by it. (4.) He shewed that he had a very high conceit of himself, and that he had never his heart truly humbled. Such a wretch as he had been before his baptism should have asked, like the prodigal, to be made as one of the hired servants. But as soon as he is admitted into the family, no less a place will serve him than to be one of the stewards of the household, and to be intrusted with a power which Philip himself had not, but the apostles only.
2. The just rejection of his proposal, and the cutting reproof Peter gave him for it, v. 20—23.
(1.) Peter shews him his crime; (v. 20.) Thou hast thought that the gift of God may be purchased with money; and thus, [1.] He had overvalued the wealth of this world, as if it were an equivalent for any thing, and as if, because, as Solomon saith, it answers all things relating to the life that now is, it would answer all things relating to the other life, and would purchase the pardon of sin, the gift of the Holy Ghost, and eternal life. [2.] He had undervalued the gift of the Holy Ghost, and put it upon a level with the common gifts of nature and providence. He thought the power of an apostle might as well be had for a good fee as the advice of a physician or a lawyer; which was the greatest despite that could be done to the Spirit of grace. All the buying and selling of pardons, and indulgencies in the church of Rome is the product of this same wicked thought, that the gift of God may be purchased with money, when the offer of divine grace so expressly runs, without money and without price.
(2.) He shews him his character, which is inferred from his crime. From every thing that a man says or does amiss, we cannot infer that he is a hypocrite in the profession he makes of religion; but this of Simon's was such a fundamental error, as could by no means consist with a state of grace; his bidding money (and that got by sorcery too) was an incontestable evidence that he was yet under the power of a worldly and carnal mind, and was yet that natural man which receiveth not the things of the Spirit of God, neither can he know them. And therefore Peter tells him plainly, [1.] That his heart was not right in the sight of God, v. 21. "Though thou professest to believe, and art baptized, yet thou art not sincere." We are as our hearts are; if they be not right, we are wrong; and they are open in the sight of God, who knows them, judges them, and judges of us by them. Our hearts are that which they are in the sight of God, who cannot be deceived; and if they be not right in his sight, whatever our pretensions be, our religion is vain, and will stand us in no stead: our great concern is to approve ourselves to him in our integrity, for otherwise we cheat ourselves into our own ruin. Some refer this particularly to the proposal he made; what he asked is denied him, because his heart is not right in the sight of God in asking it; he does not aim at the glory of God or the honour of Christ in it, but to make a hand of it for himself; he asks, and has not, because he asks amiss, that he may consume it upon his lusts, and be still thought some great one. [2.] That he is in the gall of bitterness, and in the bond of iniquity; I perceive that thou art so, v. 23. This is plain dealing, and plain dealing is best when we are dealing about souls and eternity. Simon had got a great name among the people, and of late a good name too among God's people, and yet Peter here gives him a black character. Note, It is possible for a man to continue under the power of sin, and yet to put on a form of godliness. I perceive it, saith Peter. It was not so much by the Spirit of discerning, with which Peter was endued, that he perceived this, as by Simon's discovery of it in the proposal he made. Note, The disguises of hypocrites many times are soon seen through; the nature of the wolf shews itself notwithstanding the cover of the sheep's clothing. Now the character here given of Simon is really the character of all wicked people. First, They are in the gall of bitterness; odious to God, as that which is bitter as gall is to us. Sin is an abominable thing which the Lord hates, and sinners are by it made abominable to him; they are vicious in their own nature; indwelling sin is a root of bitterness, that bears gall and wormwood, Deut. 29. 18. The faculties are corrupted, and the mind imbittered against all good, Heb. 12. 15. It speaks likewise the pernicious consequences of sin; the end is bitter as wormwood. Secondly, They are in the bond of iniquity; bound over to the judgment of God by the guilt of sin, and bound under the dominion of Satan by the power of sin; led captive by him at his will, and it is a sore bondage, like that in Egypt, making the life bitter.
(3.) He reads him his doom in two things:
[1.] He shall sink with his worldly wealth which he overvalued; Thy money perish with thee. First, Hereby Peter rejects his offer with the utmost disdain and indignation; "Dost thou think thou canst bribe us to betray our trust, and to put the power we are intrusted with, into such unworthy hands? ​Away with thee and thy money too; we will have nothing to do with either. Get thee behind me, Satan." When we are tempted with money to do an evil thing, we should see what a perishing thing money is, and scorn to be biassed with it. It is the character of the upright man, that he shakes his hands from holding, from touching of bribes, Isa. 33. 15. Secondly, He warns him of his danger of utter destruction if he continued in this mind; "Thy money will perish, and thou wilt lose it, and all that thou canst purchase with it. As meats for the belly, and the belly for meats, (1 Cor. 6. 13.) so goods for money, and money for goods, but God shall destroy both it and them, they perish in the using; but that is not the worst of it, thou wilt perish with it, and it with thee; and it will be an aggravation of thy ruin, and a heavy loadupon thy perishing soul, that thou hadst money, which might have been made to turn to a good account, (Luke 16. 9.) which might have been laid at the apostles' feet, as a charity, and would have been accepted, but was thrust into their hands as a bribe, and was rejected. Son, remember this."
[2.] He shall come short of the spiritual blessings which he undervalued; (v. 21.) "Thou hast neither part nor lot in this matter; thou hast nothing to do with the gifts of the Holy Ghost, thou dost not understand them, thou art excluded from them, hast put a bar in thine own door, thou canst not receive the Holy Ghost thyself, nor power to confer the Holy Ghost upon others, for thy heart is not right in the sight of God, if thou thinkest that Christianity is a trade to live by in this world, and therefore thou hast no part nor lot in the eternal life in the other world which the gospel offers." Note, First, There are many who profess the christian religion, and yet have no part nor lot in the matter; no part in Christ, (John 13. 8.) no lot in the heavenly Canaan. Secondly, They are those whose hearts are not right in the sight of God, are not animated by a right spirit, nor guided by a right rule, nor directed to the right end.
(4.) He gives him good counsel, notwithstanding, v. 22. Though he was angry with him, yet he did not abandon him; and though he would have him see his case to be very bad, yet he would not have him think it desperate; yet now there is hope in Israel. Observe,
[1.] What it is that he advises him to; he must do his first works; First, He must repent; must see his error, and retract it; must change his mind and way; must be humbled and ashamed for what he has done; his repentance must be particular; "Repent of this, own thyself guilty in this, and be sorry for it." He must lay load upon himself for it, must not extenuate it, by calling it a mistake, or misguided zeal, but must aggravate it, by calling it wickedness, his wickedness, the fruit of his own corruption. Those that have said and done amiss, must, as far as they can, unsay it and undo it again by repentance. Secondly, He; must pray to God, must pray that God would give him repentance, and pardon upon repentance. Penitents must pray, which implies a desire toward God, and a confidence in Christ. Simon Magus, great a man as he thinks himself, shall not be courted into the apostles' communion, (how much soever some would think it a reputation to them,) upon any other terms than those upon which other sinners are admitted—repentance and prayer.
[2.] What encouragement he gives him to do this; if perhaps the thought of thy heart, this wicked thought of thine, may be forgiven thee. Note, First, There maybe a great deal of wickedness in the thought of the heart, its false notions, and corrupt affections, and wicked projects, which must be repented of, or we are undone. Secondly, The thought of the heart, though ever so wicked, shall be forgiven, upon our repentance, and not laid to our charge. When Peter here puts a perhaps upon it, the doubt is of the sincerity of his repentance, not of his pardon, if his repentance be sincere. If indeed the thought of thy heart may be forgiven, so it may be read. Or it intimates, that the greatness of his sin might justly make the pardon doubtful, though the promise of the gospel had put the matter out of doubt, in case he did truly repent; like that, (Lam. 3. 29.) If so be there may be hope.
[3.] Simon's request to them to pray for him, v. 24. He was startled and put into confusion by that which Peter said, finding that resented thus, which he thought would have been embraced with both arms; and he cries out, Pray ye to the Lord for me, that none of the things which ye have spoken come upon me. Here was, First, Something well; that he was affected with the reproof given him, and terrified by the character given of him, enough to make the stoutest heart to tremble; and that being so, he begged the prayers of the apostles for him, wishing to have an interest in them, who, he believed, had a good interest in Heaven. Secondly, Something wanting; he begged of them to pray for him, but did not pray for himself, as he ought to have done; and, in desiring them to pray for him, his concern is more that the judgments he had made himself liable to might be prevented, than that his corruptions might be mortified, and his heart by divine grace, be made right in the sight of God: like Pharaoh, who would have Moses entreat the Lord for him, that he would take away this death only, not that he would take away this sin, this hardness of heart, Exod. 8. 8.—10. 17. Some think that Peter had denounced some particular judgments against him, as against Ananias and Sapphira, which, upon this submission of his, at the apostle's intercession, were prevented: or, from what is related, he might infer, that some token of God's wrath would fall upon him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jerusalem, when they had finished the business they came about; for as yet they were not to disperse: but though they came hither to do that work which was peculiar to them as apostles, yet, opportunity offering itself, they applied themselves to that which was common to all gospel-ministers. 1. There in the city of Samaria they were preachers, they testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached: they did not pretend to bring them any thing new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. 2. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were nothing so considerable as in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel, (Judg. 5. 11.) and so should we.
26. And the angel of the Lord spake unto Philip, saying, Arise and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arose and went: and behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28. Was returning, and sitting in his chariot, ​read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31. And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32. The place of the scripture which he read, was this, He was led as a sheep to the slaughter, and like a lamb dumb before his shearer, so opened he not his mouth: 33. In his humiliation his judgment was taken away: and who shall declare his generation? For his life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40. But Philip was found at Azotus: and passing through, he preached in all the cities till he came to Caesarea.
We have here the story of the conversion of an Ethiopian eunuch to the faith of Christ; by whom, we have reason to think, the knowledge of Christ was sent into that country where he lived, and that scripture fulfilled, Ethiopia shall soon stretch out her hands, one of the first of the nations, unto God, Ps. 68. 31.
I. Philip the evangelist is directed into the road where he would meet with this Ethiopian, v. 26. When the churches in Samaria were settled, and had ministers appointed them, the apostles went back to Jerusalem; but Philip stays, expecting to be employed in breaking up fresh ground in the country. And here we have,
1. Direction given him by an angel, (probably, in a dream, or vision of the night,) what course to steer: Arise and go toward the south. Though angels were not employed to preach the gospel, they were often employed in carrying messages to ministers for advice and encouragement, as ch. 5. 19. We cannot now expect such guides in our way; but doubtless there is a special providence of God conversant about the removes and settlements of ministers, and one way or other he will direct those who sincerely desire to follow him, into that way in which he will own them; he will guide them with his eye. He must go southward, to the way that leads from Jerusalem to Gaza, through the desert or wilderness of Judah. Philip would never have thought of going thither, into a desert, into a common road through the desert; small probability of finding work there! Yet thither he is sent, according to our Saviour's parable, foretelling the call of the Gentiles, Go ye into the high-ways, and the hedges, Matt. 22. 9. Sometimes God opens a door of opportunity to his ministers in places very unlikely.
2. His obedience to this direction; (v. 27.) He arose and went; without objecting, or so much as asking, "What business have I there?" Or, "What likelihood is there of doing good there?" He went out, not knowing whither he went, or whom he was to meet.
II. An account is given of this eunuch, (v. 27.) who, and what, he was, on whom this distinguishing favour was bestowed.
1. He was a foreigner, a man of Ethiopia; there were two Ethiopias, one in Arabia, but that lay east from Canaan; it should seem, this was of Ethiopia in Africa, which lay south, beyond Egypt, a great way off from Jerusalem; for in Christ, they that were afar off were made nigh, according to the promise, that the ends of the earth should see the great salvation. The Ethiopians were looked upon as the meanest and most despicable of the nations, black-moors, as if nature had stigmatized them; yet the gospel is sent to them, and divine grace looks upon them, though they are black, though the sun has looked upon them.
2. He was a person of quality, a great man in his own country, an eunuch; not in body, but in office; lord chamberlain or steward of the household; and, either by the dignity of his place or by his personal character, which commanded respect, he was of great authority, and bore a mighty sway under Candace queen of the Ethiopians, who probably was successor to the queen of Sheba, who is called the queen of the south; that country being governed by queens, to whom Candace was a common name, as Pharaoh to the kings of Egypt; he had the charge of all her treasure; so great a trust did she repose in him! Not many mighty, not many noble, are called; but some are.
3. He was a proselyte to the Jewish religion, for he came to Jerusalem for to worship. Some think that he was a proselyte of righteousness, who was circumcised, and kept the feasts; others, that he was only a proselyte of the gate, a Gentile, but who had renounced idolatry, and worshipped the God of Israel occasionally in the court of the Gentiles; but, if so, then Peter was not the first that preached the gospel to the Gentiles, as he says he was. Some think that there were remains of the knowledge of the true God in this country, ever since the queen of Sheba's time; and probably the ancestor of this eunuch was one of her attendants, who transmitted to his posterity what he learned at Jerusalem.
III. Philip and the eunuch are brought together into a close conversation; and now Philip shall know the meaning of his being sent into a desert, for there he meets with a chariot, that shall serve for a synagogue, and one man, the conversion of whom shall be in effect, for aught he knows, the conversion of a whole nation.
1. Philip is ordered to fall into company with this traveller that is going home from Jerusalem toward Gaza, thinking he has done all the business of his journey, when the great business which the overruling providence of God designed in it, was yet undone. He had been at Jerusalem, where the apostles were preaching the christian faith, and multitudes professing it, and yet there he had taken no notice of it, and made no inquiries after it; nay, it should seem, had slighted it, and turned his back ​upon it; yet the grace of God pursues him, overtakes him in the desert, and there overcomes him. Thus God is often found of those that sought him not, Isa. 65. 1. Philip has this order, not by an angel, as before, but by the Spirit whispering it in his ear, (v. 29.) "Go near, and join thyself to this chariot; go near as that the gentleman may take notice of thee." We should study to do good to those we light in company with upon the road: thus the lips of the righteous may feed many. We should not be so shy of all strangers as some affect to be. Those we know nothing else, we know this of, that they have souls.
2. He finds him reading in his Bible, as he sat in his chariot; (v. 28.) He ran to him, and heard him read; he read out, for the benefit of those that were with him, v. 30. He not only relieved the tediousness of the journey, but redeemed time by reading, not philosophy, history, or politics, much less a romance, or a play, but the scriptures, the book of Esaias; that book Christ read in, (Luke 4. 17.) and the eunuch here, which should recommend it particularly to our reading. Perhaps the eunuch was now reading oyer again those portions of scripture which he had heard read and expounded at Jerusalem, that he might recollect what he had heard. Note, (1.) It is the duty of every one of us to converse much with the holy scriptures. (2.) Persons of quality should abound more than others in the exercises of piety, because their example will influence many, and they have their time more at command. (3.) It is wisdom for men of business to redeem time for holy duties; time is precious, and it is the best husbandry in the world to gather up the fragments of time, that none be lost; to fill up every minute with something that will turn to a good account. (4.) When we are returning from public worship, we should use means in private for the keeping up of the good affections there kindled, and the preserving of the good impressions there made, 1 Chron. 29. 18. (5.) Those that are diligent in searching the scriptures, are in a fair way to improve in knowledge; for to him that hath shall be given.
3. He puts a fair question to him; Understandest thou what thou readest? Not by way of reproach, but with design to offer him his service. Note, What we read and hear of the word of God, it highly concerns us to understand, especially what we read and hear concerning Christ; and therefore we should often ask ourselves, whether we understand it or no? Have ye understood all these things? Matt. 13. 51. And have ye understood them aright? We cannot profit by the scriptures unless we do in some measure understand them, 1 Cor. 14. 16, 17. And, blessed be God, what is necessary to salvation, is easy to be understood.
4. He, in a sense of his need of assistance, desires Philip's company; (v. 31.) "How can I understand, said he, except some one guide me? Therefore pray come up, and sit with me." (1.) He speaks as one that had very low thoughts of himself and his own capacity and attainments. He was so far from taking it as an affront, to be asked, whether he understood what he read, though Philip was a stranger, on foot, and probably looked mean, (which many a less man would have done, and have called him an impertinent fellow, and bid him go about his business, what was it to him?) that he takes the question kindly; makes a very modest reply, How can I? We have reason to think he was an intelligent man, and as well acquainted with the meaning of scripture as most were, and yet he modestly confesses his weakness. Note, Those that would learn, must see their need to be taught. The prophet must first own that he knows not what these are, and then the angel will tell him, Zech. 4. 13. (2.) He speaks as one very desirous to be taught, te have some one to guide him. Observe, He read the scripture, though there were many things in it which he did not understand; though there are many things in the scriptures, which are dark and hard to be understood, nay, which are often misunderstood, yet we must not therefore throw them by, but study them for the sake of those things that are easy, which is the likeliest way to come by degrees to the understanding of those things that are difficult; for knowledge and grace grow gradually. (3.) He invited Philip to come up and sit with him; not as Jehu took Jonadab into his chariot, to come see his zeal for the Lord of hosts, (2 Kings 10. 16,) but rather, "Come, see my ignorance, and instruct me." He will gladly do Philip the honour to take him into the coach with him, if Philip will do him the favour to expound a portion of scripture to him. Note, In order to our right understanding of the scripture, it is requisite we should have some one to guide us; some good books, and some good men, but above all, the Spirit of grace, to lead us into all truth.
IV. The portion of scripture which the eunuch recited, with some hints of Philip's discourse upon it. The preachers of the gospel had a very good handle to take hold of those by, who were conversant with the scriptures of the Old Testament, and received them, especially when they found them actually engaged in the study of them, as the eunuch was here.
1. The chapter he was reading, was, the fifty-third of Isaiah, two verses of which are here quoted, (v. 32, 33.) part of the seventh and eighth verses; they are set down according to the Septuagint version, which in some things differs from the original Hebrew. Grotius thinks the eunuch read it in the Hebrew, but Luke takes the Septuagint translation, as readier to the language in which he wrote; and he supposes that the eunuch had learned from the many Jews that were in Ethiopia, both their religion and language. But, considering that the Septuagint version was made in Egypt, which was the next country adjoining to Ethiopia, and lay betwixt them and Jerusalem, I rather think that translation was most familiar to him. It appears by Isa. 20. 4. that there was much communication between those two nations—Egypt and Ethiopia. The greatest variation from the Hebrew, is, that what in the original is, He was taken from prison and from judgment, (hurried with the utmost violence and precipitation from one judgment-seat to another; or From force and from judgment he was taken away; that is, It was from the fury of the people, and their continual clamours, and the judgment of Pilate thereupon, that he was taken away,) is here read, In his humiliation his judgment was taken away. He appeared so mean and despicable in their eyes, that they denied him common justice, and, against all the rules of equity, which every man is entitled to the benefit of, they declared him innocent, and yet condemned him to die; nothing criminal can be proved upon him, but he is down, and down with him. Thus in his humiliation his judgment was taken away; so, the sense is much the same with that of the Hebrew.
So that these verses foretold concerning the Messiah,
(1.) That he should die; should be led to the slaughter, as sheep that were offered in sacrifice; thathislife should be taken from among men, taken from the earth. With what little reason then was the death of Christ a stumbling-block to the unbelieving Jews, when it was so plainly foretold by their own prophets, and was so necessary to the accomplishment of his undertaking! Then is the offence of the cross ceased.
(2.) That he should die wrongfully; should die by violence, should be hurried out of his life, and his ​judgment shall be taken away; no justice done him; for he must be cut off, but not for himself.
(3.) That he should die patiently; like a lamb dumb before the shearer, nay, and before the butcher too, so he opened not his mouth; never was such an example of patience as our Lord Jesus was in his sufferings; when he was accused, when he was abused, he was silent, reviled not again, threatened not.
(4.) That yet he should live for ever, to ages which cannot be numbered; for so I understand those words, Who shall declare his generation? The Hebrew word properly signifies, the duration of one life, Eccl. 1. 4. Now who can conceive or express how long he shall continue, notwithstanding this; for his life is only taken from the earth? in heaven he shall live to endless and innumerable ages, as it follows in Isa. 53. 10. He shall prolong his days.
2. The eunuch's question upon this, is, Of whom speaketh the prophet this? v. 34. He does not desire Philip to give some critical remarks upon the words and phrases, and the idioms of the language, but to acquaint him with the general scope and design of the prophecy, to furnish him with a key, in the use of which he might, by comparing one thing with another, be let into the meaning of the particular passages. Prophecies had usually in them something of obscurity, till they were explained by the accomplishment of them, as this now was. It is a material question he asks, and a very sensible one; "Does the prophet speak this of himself, in expectation of being used, being misused, as the other prophets were; or does he speak it of some other man, in his own age, or in some age to come?" Though the modern Jews will not allow it to be spoken of the Messiah, yet their ancient doctors did so interpret it; and perhaps the eunuch knew it, and did partly understand it so himself, only he proposed this question, to draw on discourse with Philip; for the way to improve in learning, is, to consult the learned; as they must inquire the law at the mouth of the priests, (Mal. 2. 7.) so they must inquire the gospel, especially that part of the treasure which is hid in the field of the Old Testament, at the mouth of the ministers of Christ. The way to receive good instructions, is, to ask good questions.
3. Philip takes this fair occasion given him, to open to him the great mystery of the gospel concerning Jesus Christ and him crucified. He began at this scripture, took that for his text, (as Christ did another passage of the same prophecy, Luke 4. 21.) and preached unto him Jesus, v. 35. That is all the account given us of Philip's sermon, because it was the same in effect with Peter's sermons, which we have had before. The business of gospel-ministers is to preach Jesus, and that is the preaching that is likely to do good. It is probable that Philip had now occasion for his gift of tongues, that he might preach Christ to this Ethiopian in the language of his own country. And here we have an instance of speaking of the things of God, and speaking of them to good purpose, not only as we sit in the house, but as we walk by the way, according to that rule, Deut 6. 7.
V. The eunuch is baptized in the name of Christ, v. 36—38. It is probable that the eunuch had heard at Jerusalem of the doctrine of Christ, so that it was not altogether new to him. But, if he had, what could that do toward this speedy conquest that was made of his heart for Christ? It was a powerful working of the Spirit with and by Philip's preaching that gained the point. Now here we have,
1. The modest proposal which the eunuch made of himself to baptism; (v. 36.) As they went on their way, discoursing of Christ, the eunuch asking more questions, and Philip answering them to his satisfaction, they came unto a certain water, a well, river, or pond, the sight of which made the eunuch think of being baptized. Thus God, by hints of providence which seem casual, sometimes puts his people in mind of their duty, which otherwise perhaps they would not have thought of. The eunuch knew not how little a while Philip might be with him, nor where he might afterwards inquire for him; he could not expect his travelling with him to his next stage, and therefore if Philip think fit, he will take the present convenience which offers itself, of being baptized; "See, here is water, which perhaps we may not meet with a great while again; what doth hinder me to be baptized? Canst thou shew any cause why I should not be admitted a disciple and follower of Christ by baptism?" Observe, (1.) He does not demand baptism, does not say, "Here is water, and here I am resolved I will be baptized;" for if Philip have any thing to offer to the contrary, he is willing to wave it for the present. If he think him not fit to be baptized, or if there be any thing in the institution of the ordinance, which will not admit such a speedy administration of it, he will not insist upon it. The most forward zeal must submit to order and rule. But, (2.) He does desire it, and unless Philip can shew cause why not, he desires it now, and is not willing to defer it. Note, In the solemn dedicating and devoting of ourselves to God, it is good to make haste, and not to delay; for the present time is the best time, Ps. 119. 60. They who have received the thing signified by baptism, should not put off receiving the sign. The eunuch feared lest the good affections now working in him should cool and abate, and therefore was willing immediately to bind his soul with the baptismal bonds unto the Lord, that he might bring the matter to an issue.
2. The fair declaration which Philip made him of the terms upon which he might have the privilege of baptism; (v. 37.) If thou believest with all thine heart, thou mayest; that is, "If thou believest this doctrine which I have preached to thee concerning Jesus, if thou receivest the record God has given concerning him, and set to thy seal that it is true." He must believe with all his heart, for with the heart man believeth, not with the head only, by an assent to gospel-truths, in the understanding; but with the heart, by a consent of the will to gospel-terms. "If thou do indeed believe with all thy heart, thou art by that united to Christ, and if thou give proofs and evidences that thou dost so, thou mayest by baptism be joined to the church."
3. The confession of faith which the eunuch made in order to his being baptized; it is very short, but it is comprehensive and much to the purpose, and what was sufficient; I believe that Jesus Christ is the Son of God. He was before a worshipper of the true God, so that all he had to do now, was, to receive Christ Jesus the Lord. (1.) He believes that Jesus is the Christ, the true Messiah promised, the Anointed One. (2.) That Christ is Jesus—a Saviour, the only Saviour of his people from their sins. And, (3.) That this Jesus Christ is the Son of God, that he has a divine nature, as the Son is of the same nature with the Father; and that, being the Son of God, he is the Heir of all things. This is the principal, peculiar doctrine of Christianity, and whosoever believe this with all their heart, and confess it, they and their seed are to be baptized.
4. The baptizing of him hereupon. The eunuch ordered his coachman to stop, commanding the chariot to stand still; it was the best baiting place he ever met with in any of his journeys; they went down both into the water, for they had no convenient vessels with them, being upon a journey, wherewith to take up water, and must therefore go down into it; not that they stript off their clothes, and went naked into the water, but, going barefoot, ​according to the custom, they went perhaps up to the ancles or mid-leg into the water, and Philip sprinkled water upon him, according to the prophecy which this eunuch had probably but just now read, for it was but a few verses before those which Philip found him upon, and was very apposite to his case; (Isa. 52. 15.) So shall he sprinkle many nations, kings and great men shall shut their mouths at him, shall submit to him, and acquiesce in him, for that which had not before been told them shall they see, and that which they had not heard shall they consider. Observe, Though Philip had very lately been deceived in Simon Magus, and had admitted him to baptism, though he afterward appeared to be no true convert, yet he did not therefore scruple to baptize the eunuch upon his profession of faith immediately, without putting him upon a longer trial than usual. If some hypocrites crowd into the church, that afterward prove a grief and scandal to us, yet we must not therefore make the door of admission any straiter than Christ has made it; they shall answer for their apostacy, and not we.
VI. Philip and the eunuch are parted presently; and this is as surprising as the other parts of the story. One would have expected that the eunuch should either have stayed with Philip, or have taken him along with him into his own country, and, there being so many ministers in those parts, he might be spared, and it would be worth while: but God ordered otherwise; as soon as they were come up out of the water, before the eunuch went into his chariot again, the Spirit of the Lord caught away Philip, (v. 39.) and did not give him time to make an exhortation to the eunuch, as usual after baptism, which it is probable the one intended, and the other expected; but his sudden departure was sufficient to make up the want of that exhortation, for it seems to have been miraculous, and that he was caught up in the air in the eunuch's sight, and so carried out of his sight; and the working of this miracle upon Philip, was a confirmation of his doctrine, as much as the working of a miracle by him would have been. He was caught away, and the eunuch saw him no more, but, having lost his minister, returned to the use of his Bible again. Now here we are told,
1. How the eunuch was disposed; he went on his way rejoicing; he pursued nis journey, business called him home, and he must hasten to it; for it was no way inconsistent with his christianity, which places no sanctity or perfection in men's being hermits or recluses, but is a religion which men may and ought to carry about with them into the affairs of this life. But he went on, rejoicing; so far was he from reflecting upon this sudden resolution and change, or advancement rather in his religion, with any regret, that his second thoughts confirmed him abundantly in it, and he went on, rejoicing with joy unspeakable and full of glory; he was never better pleased in all his life. (1.) He rejoiced that he himself was joined to Christ, and had an interest in him. And, (2.) That he had these good tidings to bring to his countrymen, and a prospect of bringing them also, by virtue of his interest among them, into fellowship with Christ; for he returned, not only a christian, but a minister. Some copies read this verse thus: And when they were come up out of the water, the Holy Spirit fell upon the eunuch, (without the ceremony of the apostle's imposition of hands,) but the angel of the Lord caught away Philip.
2. How Philip was disposed of; (v. 40.) He was found at Azotus or Ashdod, formerly a city of the Philistines; there the angel or Spirit of the Lord dropped him, which was above thirty miles from Gaza, whither the eunuch was going, and where Dr. Lightfoot thinks he took ship, and went by sea into his own country; But Philip, wherever he was, would not be idle; passing through, he preached in all the cities till he came to Caesarea, and there he settled, and, for aught that appears, had his principal residence ever after; for at Caesarea we find him in a house of his own, ch. 21. 8. He that had been faithful in working for Christ as an itinerant, at length gains a settlement.
CHAP. IX.
In this chapter, we have, I. The famous story of St. Paul's conversion from being an outrageous persecutor of the gospel of Christ, to be an illustrious professor and preacher of it. 1. How he was first awakened and wrought upon by an appearance of Christ himself to him as he was going upon an errand of persecution to Damascus: and what a condition he was in while he lay under the power of those convictions and terrors, v. 1..9. 2. How he was baptized by Ananias, by immediate direction from heaven, v. 10..19. 3. How he immediately commenced doctor, and pre&ched the faith of Christ, and proved what he preached, v. 20..22. 4. How he was persecuted, and narrowly escaped with his life, v. 23..25. 5. How he was admitted among the brethren at Jerusalem: how he preached, and was persecuted there, v. 26..30. 6. The rest and quietness which the churches enjoyed for some time after this, v. 31. II. The cure wrought by Peter on Æneas, who had long been laid up of a palsy, v. 32..35. III. The raising of Tabitha from death to life, at the prayer of Peter, v. 36..44.
1.AND Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the High-Priest, 2. And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: It is hard for thee to kick against the pricks. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. 9. And he was three days without sight, and neither did eat nor drink.
We found mention made of Saul twice or thrice in the story of Stephen, for the sacred penman even longed to come to his story; and now we are come to it, not quite taking leave of Peter; but from henceforward being mostly taken up with Paul the apostle of the Gentiles, as Peter was of the circumcision. His name in Hebrew, was, Saul—desired, though as remarkably little in stature as his namesake king Saul was tall and stately; one of the ancients calls him, Homo tricubitalis—but four foot and a half in height; his Roman name which he went by among the citizens of Rome, was, Paul—little. He was born in Tarsus, a city of Cilicia, a free city of the Romans, and himself a freeman of ​that city. His father and mother were both native Jews, therefore he calls himself a Hebrew of the Hebrews; he was of the tribe of Benjamin, which adhered to Judah. His education was in the schools of Tarsus first, which was a little Athens for learning; there he acquainted himself with the philosophy and poetry Of the Greeks. Thence he was sent to the university at Jerusalem, to study divinity and the Jewish law; his tutor was Gamaliel an eminent Pharisee; he had extraordinary natural parts, and improved mightily in learning; he had likewise a handicraft trade, was bred to tent-making; which was common with those among the Jews that were bred scholars, (as Dr. Lightfoot saith,) for the earning of their maintenance, and the avoiding of idleness.
This is the young man on whom the grace of God wrought this mighty change here recorded, about a year after the ascension of Christ, or little more. We are here told,
I. How bad he was, how very bad, before his conversion; just before he was an inveterate enemy to Christianity, did his utmost to root it out, by persecuting all that embraced it. In other respects he was well enough, as touching the righteousness which is of the law, blameless, a man of no ill morals, but a blasphemer of Christ, a persecutor of christians, and injurious to both, 1 Tim. 1. 13. And so ill informed was his conscience, that he thought he ought to do what he did against the name of Christ, (ch. 26. 9.) and that he did God service in it, as was foretold, John 16. 2. Here we have,
1. His general enmity and rage against the christian religion; (v. 1.) He yet breathed out threatenings and slaughter against the disciples of the Lord. The persons persecuted were the disciples of the Lord; because they were so, under that character he hated and persecuted them; the matter of the persecution, was, threatenings and slaughter. There is persecution in threatenings; (ch. 4. 17, 21.) they terrify and break the spirit: and though we say, Threatened folks live long; yet those whom Saul threatened, if he prevailed not thereby to frighten them from Christ, he slew them, he persecuted them to death, ch. 22. 4. His breathing out threatenings and slaughter intimates that it was natural to him, and his constant business; he even breathed in this as in his element; he breathed it out with heat and vehemence; his very breath, like that of some venomous creature, was pestilential, he breathed death to the christians, wherever he came; he puffed at them in his pride, (Ps. 12. 4, 5.) spit his venom at them in his rage. Saul yet breathing thus; it intimates, (1.) That he still persisted in it; not satisfied with the blood of those he had slain, he still cries, Give, give. (2.) That he shall shortly be of another mind; as yet he breathes out threatenings and slaughter, but he has not long to live such a life as this, that breath will be stopped shortly.
2. His particular design upon the christians at Damascus; thither was the gospel now lately carried by those that fled from the persecution of Stephen's death, and thought to be safe and quiet there, and were connived at by those in power there: but Saul cannot be easy if he knows a christian is quiet; and therefore hearing that the christians in Damascus were so, he resolves to give them disturbance. In order to this, he applies himself to the High-Priest for a commission (v. 1.) to go to Damascus, v. 2. The High-Priest needed not to be stirred up to persecute the christians, he was forward enough of himself to do it; but it seems the young persecutor drove more furiously than the old one. Leaders in sin are the worst of sinners: and the proselytes which the Scribes and Pharisees make, often prove seven times more the children of hell than themselves. He saith (ch. 22. 5.) that this commission was had from the whole estate of the elders: and proud enough this furious bigot was, to have a commission to him directed, with the seal of the great Sanhedrim affixed to it.
Now the commission was to empower him to inquire among the synagogues, or congregations, of the Jews that were at Damascus, whether there were any that belonged to them, that inclined to favour this new sect or heresy, that believed in Christ; and if he found any such, whether men or women, to bring them up prisoners to Jerusalem, to be proceeded against according to law by the great council there. Observe, (1.) The christians are here said to be those of this way; those of the way: so it is in the original. Perhaps the christians some times called themselves so, from Christ the Way; or, because they looked on themselves as but in the way, and not yet at home; or, the enemies thus represented it as a way by itself, a by-way, a party, a faction. (2.) The High-Priest and Sanhedrim claimed a power over the Jews in all countries, and had a deference paid to their authority in matters of religion, by all their synagogues, even those that were not of the jurisdiction of the civil government of the Jewish nation.—And such a sovereignty the Roman pontiff now claims, as the Jewish pontiff then did, though he has not so much to shew for it. (2.) By this commission, all that worshipped God in the way that they called heresy, though agreeing exactly with the original institutes, even of the Jewish church, whether they were men or women, were to be persecuted. Even the weaker sex, who in a case of this nature might deserve excuse, or at least compassion, shall find neither with Saul, any more than they do with the Popish persecutors. (4.) He was ordered to bring them all bound to Jerusalem, as criminals of the first magnitude; which, as it would be the more likely to terrify them, so it would be to magnify Saul, as having the command of the forces that were to carry them up, and opportunity of breathing out threatenings and slaughter. Thus was Saul employed when the grace of God wrought that great change in him. Let not us then despair of renewing grace for the conversion of the greatest sinners, nor let such despair of the pardoning mercy of God for the greatest sin; for Paul himself obtained mercy, that he might be a monument, 1 Tim. 1. 13.
II. How suddenly and strangely a blessed change was wrought in him, not in the use of any ordinary means, but by miracles. The conversion of Paul is one of the wonders of the church.
Here is, 1. The place and time of it; as he journeyed, he came near to Damascus; and there Christ met with him.
(1.) He was in the way, travelling upon his journey; not in the temple, or in the synagogue, or in the meeting of christians, but by the way. The work of conversion is not tied to the church, though ordinarily public administrations are made use of. Some are reclaimed in slumberings on the bed, (Job 33. 15, 17.) and some in travelling upon the road alone; thoughts are as free, and there is as good an opportunity of communing with our own hearts there, as upon the bed; and there the Spirit may set in with us; for that wind blows where it listeth. Some observe, that Saul was spoken to abroad in the open air, that there might be no suspicion of imposture, or a trick put upon him in it.
(2.) He was near Damascus, almost at his journey's end, ready to enter the city, the chief city of Syria. Some observe, that he who was to be the apostle of the Gentiles, was converted to the faith of Christ in a Gentile country. Damascus had been infamous for persecuting God's people formerly, they threshed Gilead with threshing instruments of iron, (Amos 1.3.) and now it was likely to be so again.
​(3.) He was in a wicked way; pursuing his design against the christians at Damascus, and pleasing himself with the thought that he should devour this new-born child of Christianity there. Note, Sometimes the grace of God works upon sinners, when they are at the worst, and hotly engaged in the most desperate sinful pursuits; which is much for the glory both of God's pity, and of his power.
(4.) The cruel edict and decree he had with him drew near to be put in execution; and now it was happily prevented.—Which maybe considered, [1.] As a great kindness to the poor saints at Damascus, who had notice of his coming, as appears by what Ananias said, (v. 13, 14.) and were apprehensive of their danger from him, and trembled as poor lambs at the approach of a ravening wolf; Saul's conversion was their security for the present. Christ has many ways of delivering the godly out of temptation, and sometimes does it by a change wrought in their persecutors, either restraining their wrathful spirits, (Ps. 76. 10.) and mollifying them for a time, as the Old Testament Saul, who relented toward David more than once; (1 Sam. 24. 16.—26. 21.) or, renewing their spirits, and fixing upon them durable impressions, as upon the New Testament Saul here. [2.] It was also a very great mercy to Saul himself to be hindered from executing his wicked design, in which if he had now proceeded, perhaps it had been the filling up of the measure of his iniquity. Note, It is to be valued as a signal token of the divine favour, if God, either by the inward operations of his grace, or the outward occurrences of his providence, prevent us from prosecuting and executing a sinful purpose, 1 Sam. 25. 32.
2. The appearance of Christ to him in his glory; here it is only said, that there shined round about him a light from heaven; but it appears by what follows, (v. 17. ) that the Lord Jesus was in this light, and appeared to him by the way. He saw that Just One, (ch. 22. 14.) and see ch. 26. 13. Whether he saw him at a distance, as Stephen saw him, in the heavens, or nearer in the air, is not certain. It is not inconsistent with what is said of the heavens receiving Christ till the end of time, (ch. 3. 21.) to suppose that he did, upon such an extraordinary occasion as this, make a personal visit, but a very short one, to this lower world; it was necessary to Paul's being an apostle, that he should have seen the Lord, and so he did, 1 Cor. 9. 1.—15. 8.
(1.) This light shined upon him suddenly—ἐξαίφνης, when Paul never thought of any such thing, and without any previous warning. Christ's manifestations of himself to poor souls, are many times sudden and very surprising, and he prevents them with the blessings of his goodness. This the disciples that Christ called to himself, found. Or ever I was aware, Cant. 6. 12.
(2.) It was a light from heaven, the fountain of light, from the God of heaven, the Father of lights. It was a light above the brightness of the sun, (ch. 26. 13.) for it was visible at mid-day, and outshone the sun in his meridian strength and lustre, Isa. 24. 23.
(3.) It shone round about him, not in his face only, but on every side of him; let him turn which way he will, he finds himself surrounded with the discoveries of it. And this was designed not only to startle him, and awaken his attention, for well may he expect to hear, when he is thus made to see something very extraordinary, but to signify the enlightening of his understanding with the knowledge of Christ. The devil comes to the soul in darkness, by it he gets and keeps possession of it. But Christ comes to the soul in light, for he is himself the light of the world, bright and glorious in himself, beneficial and gracious to us, as light. The first thing in this new creation, as in that of the world, is, light, 2 Cor. 4. 6. Hence all christians are said to be children of the light and of the day, Eph. 5. 8.
3. The arresting of Saul, and his detachment; He fell to the earth, v. 4. Some think that he was on foot, and that this light, which perhaps was accompanied with a thunder-clap, so terrified him, that he could not keep his feet, but fell upon his face, usually a posture of adoration, but here of astonishment. It is probable that he was mounted, as Balaam, when he went to curse Israel, and perhaps better mounted than he; for Saul was now in a public post, was in haste, and the journey was long, so that it is not likely he should travel on foot. The sudden light would frighten the beast he rode on, and make it throw him: and it was God's good providence that his body got no hurt by the fall: but angels had a particular charge concerning him to keep all his bones, so that not one of them was broken. It appears, (ch. 26. 14.) that all that were with him fell to the earth as well as he, but the design was upon him. This may be considered,
(1.) As the effect of Christ's appearing to him, and of the light which shone round about him. Note, Christ's manifestations of himself to poor souls are humbling; they lay them very low, in mean thoughts of themselves, and an humble submission to the will of God. Now mine eyes see thee, saith Job, I abhor myself. I saw the Lord, saith Isaiah, sitting upon a throne, and I said, Woe is me, for I am undone.
(2.) As a step toward his intended advancement. He is designed not only to be a christian, but to be a minister, an apostle, a great apostle, and therefore he must thus be cast down. Note, Those whom Christ designs for the greatest honours, are commonly first laid low. Those who are designed to excel in knowledge and grace, are commonly laid low first, in a sense of their own ignorance and sinfulness. Those whom God will employ, are first struck with a sense of their unworthiness to be employed.
(4.) The arraigning of Saul. Being by the fall taken into custody, and as it were set to the bar, he heard a voice saying to him, (and it was distinguishing to him only, for though they that were with him heard a sound, (v. 7.) yet they knew not the words, ch. 22. 9,) Saul, Saul, Why persecutest thou me? Observe here,
(1.) Saul not only saw a light from heaven, but heard a voice from heaven; wherever the glory of God was seen, the word of God was heard; God's manifestations of himself were never dumb shews, for he magnifies his word above all his name, and what was seen was always designed to make way for what was said; Saul heard a voice. Note, Faith comes by hearing; hence the Spirit is said to be received by the hearing of faith, Gal. 3. 2. The voice he heard was the voice of Christ: when he saw that just One; he heard the voice of his mouth, ch. 22. 14. Note, Then the word we hear is likely to profit us, when we hear it as the voice of Christ, 1 Thess. 2. 13. It is the voice of my beloved; no voice but his can reach the heart. Seeing and hearing are the two learning senses; Christ here, by both those doors, entered into Saul's heart.
(2.) What he heard was very awakening.
[1.] He was called by his name, and that doubled; Saul, Saul. Some think, in calling him Saul, he hints at that great persecutor of David, whose name he bore. He was indeed a second Saul, and such an enemy to the Son of David as he was to David. Calling him by his name intimates the particular regard that Christ had to him; I have surnamed thee, though thou hast not known me, Isa. 45. 4. See Exod. 33. 12. His calling him by name brought the conviction home to his conscience, and put it past dispute to whom the voice spake this. ​Note, What God speaks in general, is then likely to do us good, when we apply it to ourselves, and insert our own names into the precepts and promises which are expressed generally; as if God spake to us by name, and when he saith, Ho, every one, he had said, Ho, such a one: Samuel, Samuel; Saul, Saul.
The doubling of it, Saul, Saul, intimates, First, The deep sleep that Saul was in; he needed to be called again and again, as Jer. 22. 29. O earth, earth, earth. Secondly, The tender concern that the blessed Jesus had for him, and for his recovery; he speaks as one in earnest; it is like Martha, Martha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.) or O Jerusalem, Jerusalem, Matt. 23. 37. He speaks to him as to one in imminent danger, at the pit's brink, and just ready to drop in; "Saul, Saul, dost thou know whither thou art going, and what thou art doing?"
[2.] The charge exhibited against him, is, Why persecutest thou me? Observe here, First, Before Saul was made a saint, he is made to see himself a sinner, a great sinner, a sinner against Christ. Now he was made to see that evil by himself which he never saw before; sin revived and he died. Note, A humbling conviction of sin is the first step towards a saving conversion from sin. Secondly, He is convinced of one particular sin, which he was most notoriously guilty of, and had justified himself in, and thereby way is made for his conviction of all the rest. Thirdly, The sin he is convinced of, is, persecution; Why persecutest thou me? It is a very affectionate expostulation, enough to melt a heart of stone. Observe, 1. The person sinning; "It is thou; thou, that art not one of the ignorant, rude, unthinking crowd, that will run down any thing they hear put into an ill name, but thou that hast had a liberal, learned education, hast good parts and accomplishments, hast the knowledge of the scriptures, which, if duly considered, would shew thee the folly of it. It is worse in thee than in another." 2. The person sinned against; "It is I, who never did thee any harm, who came from heaven to earth to do thee good; who was not long since crucified for thee; and was that not enough, but must I afresh be crucified by thee?" 3. The kind and continuance of the sin. It was persecution, and he was at this time engaged in it; "Not only thou hast persecuted, but thou persecutest, thou persistest in it." He was not at this time haling any to prison, or killing them: but that was the errand he came upon to Damascus; he was now projecting it, and pleasing himself with the thought of it. Note, They that are designing mischief, are, in God's account, doing mischief. 4. The question put to him upon it; "Why dost thou do it?" (1.) It is complaining language. " Why dealest thou unjustly, thus unkindly, with my disciples?" Christ never complained so much of those who persecuted him in his own person as he did here of those who persecuted him in his followers. He complains of it as it was Saul's sin; "Why art thou such an enemy to thyself, to thy God?" Note, The sins of sinners are a very grievous burthen to the Lord Jesus. He is grieved for them, (Mark 3. 5.) he is pressed under them, Amos 2. 13. (2.) It is convincing language, "Why dost thou thus? Canst thou give any good reason for it?" Note, It is good for us often to ask ourselves why we do so and so, that we may discern what an unreasonable thing sin is: and of all sins none so unreasonable, so unaccountable, as the sin of persecuting the disciples of Christ, especially when it is discovered to be, as certainly it is, persecuting Christ. Those have no knowledge, who eat up God's people, Ps. 14. 4. Why persecutest thou me? He thought he was persecuting only a company of poor, weak, silly people, that were an offence and eye-sore to the Pharisees, little imagining that it was one in heaven that he was all this while insulting; for surely if he had known, he would not have persecuted the Lord of glory. Note, Those who persecute the saints, persecute Christ himself, and he takes what is done against them as done against himself, and accordingly will be the judgment in the great day, Matt. 25. 45.
5. Saul's question upon his indictment, and the reply to it, v. 5.
(1.) He makes inquiry concerning Christ; Who art thou, Lord?' He gives no direct answer to the charge preferred against him, being convicted by his own conscience, and self-condemned. If God contend with us for our sins, we are not able to answer for one of a thousand, especially such a one as the sin of persecution. Convictions of sin, when they are set home with power upon the conscience, will silence all excuses and self-justifications. Though I were righteous, yet would I not answer. But he desires to know who is his judge; the compellation is respectful; Lord. He who had been a blasphemer of Christ's name, now speaks to him as his Lord. The question is proper, Who art thou? This implies his present unacquaintedness with Christ; he knew not his voice as his own sheep do, but he desires to be acquainted with him; he is convinced by this light which incloses him, that it is one from heaven that speaks to him, and he has a veneration for every thing that appears to him to come from heaven; and therefore, Lord, who art thou? What is thy name? Judg. 13. 17. Gen. 32. 29. Note, There is then some hope of people, when they begin to inquire after Jesus Christ.
(2.) He has an answer immediately, in which we have,
[1.] Christ's gracious revelation of himself to him. He is always ready to answer the serious inquiries of those who covet an acquaintance with him. I am Jesus whom thou persecutest. The name of Jesus was not unknown to him, his heart had risen against it many a time, and gladly would he bury it in oblivion; he knew it was the name that he persecuted, but little did he think to hear it from heaven, or from the midst of such a glory as now shone round about him. Note, Christ brings souls into fellowship with himself, by manifesting himself to them. He said, First, I am Jesus, a Saviour, I am Jesus of Nazareth, so it is, ch. 22. 8. Saul used to call him so when he blasphemed him; "I am that very Jesus whom thou usedst to call in scorn Jesus of Nazareth." And he would shew that now that he is in glory, he is not ashamed of his humiliation. Secondly, "I am that Jesus whom thou persecutest, and therefore it is at thy peril if thou persist in this wicked course." There is nothing more effectual to awaken and humble the soul than to see sin to be against Christ, an affront to him, and a contradiction to his designs.
[2.] His gentle reproof of him; It is hard for thee to kick against the pricks, or goads; to spurn at the spur. It is hard, it is in itself an absurd and evil thing, and will be of fatal consequence to him that does it. Those kick at the goad, that stifle and smother the convictions of conscience, that rebel against God's truths and laws, that quarrel with his providences, and that persecute and oppose his ministers, because they reprove them, and their words are as goads and as nails. They that revolt more and more, when they are stricken by the word or rod of God, that are enraged at reproofs, and fly in the face of their reprovers, they kick against the pricks, and will have a deal to answer for.
6. His surrender of himself to the Lord Jesus at length, v. 6. See here,
(1.) The frame and temper he was in, when Christ had been dealing with him. [1.] He trembled, as one in a great fright. Note, Strong ​convictions, set home by the blessed Spirit, will make an awakened soul to tremble. How can those choose but tremble, that are made to see the eternal God provoked against them, the whole creation at war with them, and their own souls upon the brink of ruin! [2.] He was astonished, was filled with amazement, as one brought into a new world, that knew not where he was. Note, The convincing, converting, work of Christ is astonishing to the awakened soul, and fills it with admiration. "What is this that God has done with me, and what will he do?"
(2.) His address to Jesus Christ, when he was in this frame; Lord, what wilt thou have me to do? Which may be taken, [1.] As a serious request for Christ's teachings; "Lord, I see I have hitherto been out of the way; thou that hast shewed me my error, set me to rights; thou hast discovered sin to me, discover to me the way to pardon and peace." It is like that, Men and brethren, what must we do? Note, A serious desire to be instructed by Christ in the way of salvation is an evidence of a good work began in the soul. Or, [2.] As a sincere resignation of himself to the conduct and government of the Lord Jesus. This was the first word that grace spake in Paul, and with this began a spiritual life; Lord Jesus, What wilt thou have me to do? Did not he know what he had to do? Had he not his commission in his pocket? And what had he to do but to execute it? No, he had done enough of this work already, and resolves now to change his master, and employ himself better. Now it is not, What will the High-Priest and the elders have me to do? What will my own wicked appetites and passions have me to do? But, What wilt thou have me to do? The great change in conversion is wrought upon the will, and consists in the resignation ot that to the will of Christ.
(3.) The general direction Christ gave him, in answer to this; Arise, go into the city of Damascus, which thou art now near to, and it shall be told thee what thou must do. It is encouragement enough to have further instruction promised him; but, [1.] He must not have it yet; it shall be told him shortly what he must do, but, for the present, he must pause upon what has been said to him, and improve that. Let him consider a while what he has done in persecuting Christ, and be deeply humbled for that, and then he shall be told what he has further to do. [2.] He must not have it in this way, by a voice from heaven, for it is plain he cannot bear it; he trembles; and is astonished; he shall be told therefore what he must do, by a man like himself, whose terror shall not make him afraid, nor his hand be heavy upon him; which Israel desired at mount Sinai. Or, it is an intimation that Christ would take some other time to manifest himself further to him, when he was more composed, and this fright pretty well over. Christ manifests himself to his people by degrees; and both what he does, and would have them to do, though they know not now, they shall know hereafter.
7. How far his fellow-travellers were affected with this, and what impression it made upon them. They fell to the earth, as he did, but rose without being bidden, which he did not, but lay still till it was said to him, Arise; for he lay under a heavier load than any of them did; but when they were up,
(1.) They stood speechless, as men in confusion, and that was all, v. 7. They were going on the same wicked errand that Paul was, and perhaps, to the best of their power, were as spiteful as he; yet we do not find that any of them were converted, though they saw the light, and were struck down, and struck dumb by it. No external means will, of themselves, work a change in the soul, without the Spirit and grace of God, which distinguishes between some and others: among these that journeyed together, one is taken, and the others left. They stood speechless; none of them said, Who art thou, Lord? or, What wilt thou have me to do? as Paul did: but none of God's children are born dumb.
(2.) They heard a voice, but saw no man; they heard Paul speak, but saw not him to whom he spake, nor heard distinctly what was said to him; which reconciles it with what is said of this matter, (ch. 22. 9.) where it is said, They saw the light and were afraid; which they might do, and yet see no man in the light, as Paul did; and that they heard not the voice of him that spake to Paul, so as to understand what he said, though they did hear a confused noise. Thus they who came hither to be the instruments of Paul's rage against the church, serve for witnesses of the power of God over him.
8. What condition Saul was in after this, v. 8, 9.
(1.) He arose from the earth, when Christ bid him, but, probably, not without help, the vision had made him so fainty and weak, I will not say like Belshazzar, when the joints of his loins were loosed, and his knees smote one against another, but like Daniel, when upon the sight of a vision, no strength remained in him, Dan. 10. 16, 17.
(2.) When his eyes were opened, he found that his sight was gone, and he saw no man, none of the men that were with him, and began now to be busy about him. It was not so much this glaring light, that, by dazzling his eyes, had dimmed them—Nimium sensibile laedit sensum; for then those with him would have lost their sight too; but it was a sight of Christ, whom the rest saw not, that had this effect upon him. Thus a believing sight of the glory of God in the face of Christ, dazzles the eyes to all things here below. Christ, in order to further the discovery of himself and his gospel to Paul, took him off from the sight of other things, which he must look off, that he may look unto Jesus, and to him only.
(3.) They led him by the hand into Damascus; whether to a public house, or to some friend's house, is not certain: but thus he who thought to have led the disciples of Christ prisoners and captives to Jerusalem, was himself led a prisoner and a captive to Christ into Damascus. He was thus taught what need he had of the grace of Christ to lead his soul (being naturally blind and apt to mistake) into all truth.
(4.) He lay without sight, and without food, neither did eat nor drink for three days, v. 9. I do not think, as some do, that now he had his rapture into the third heavens, which he speaks of, 2 Cor. 12. So far from that, that we have reason to think he was all this time rather in the belly of hell, suffering God's terrors for his sins, which were now set in order before him: he was in the dark concerning his own spiritual state, and was so wounded in spirit for sin, that he could relish neither meat nor drink.
10. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul of Tarsus: for, behold he prayeth, 12. And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13. Then Ananias answered, Lord, I have ​heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14. And here he hath authority from the Chief Priests to bind all that call on thy name. 15. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16. For I will shew him how great things he must suffer for my name's sake. 17. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19. And when he had received meat he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20. And straightway he preached Christ in the synagogues, that he is the Son of God. 21. But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the Chief Priests? 22. But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ.
As for God, his work is perfect; if he begin, he will make an end; a good work was begun in Saul, when he was brought to Christ's feet, in that word, Lord, what wilt thou have me to do? And never did Christ leave any that were brought to that. Though Saul was sadly mortified when he lay three days blind, yet he was not abandoned; Christ here takes care of the work of his own hands; he that hath torn, will heal; that hath smitten, will bind up; that hath convinced, will comfort.
I. Ananias is here ordered to go and look after him, to heal and help him; for he that causeth grief, will have compassion.
1. The person employed is Ananias, a certain disciple at Damascus, not lately driven thither from Jerusalem , but a native of Damascus; for it is said, (ch. 22. 12.) that he had a good report of all the Jews which dwelt there, as a devout man according to the law; he had lately embraced the gospel, and given up his name to Christ, and, as it should seem, officiated as a minister, at least pro hac vice—on this occasion, though it does not appear he was apostolically ordained. But why were not some of the apostles from Jerusalem sent for upon this great occasion, or Philip the evangelist, who had lately baptized the eunuch, and might have been fetched hither by the Spirit in a little time? Surely, because Christ would employ variety of hands in eminent services, that the honours might not be monopolized, or engrossed by a few; because he would put work into the hands, and thereby put honour upon the heads, of those that were mean and obscure, to encourage them; and because he would direct us to make much of the ministers that are where our lot is cast, if they have obtained mercy to be faithful, though they are not of the most eminent.
2. The direction given him, is, to go and inquire at such a house, probably an inn, for one Saul of Tarsus. Christ, in a vision, called to Ananias by name, v. 10. It is likely, it was not the first time that he had heard the words of God, and seen the visions of the Almighty; for, without terror or confusion, he readily answers, "Behold, I am here, Lord, ready to go wherever thou sendest me, and to do whatever thou biddest me." Go then, saith Christ, into the street which is called Straight, and inquire in the house of Judas, where strangers used to lodge, for one called Saul of Tarsus. Note, Christ very well knows where to find out those that are his, in their distresses: when their relations, it may be, know not what is become of them, they have a friend in heaven, that knows in what street, in what house, nay, and which is more, in what frame, they are: he knows their souls in adversity.
3. Two reasons are given him why he must go and inquire for this stranger, and offer him his service:
(1.) Because he prays, and his coming to him must answer his prayer. This is a reason, [1.] Why Ananias needed not to be afraid of him, as we find he was, v. 13, 14. There is no question, saith Christ, but he is a true convert, for behold, he prayeth. Behold, notes the certainty of it; "Assure thyself it is so; go, and see." Christ was so pleased to find Paul praying, that he must have others to take notice of it? Rejoice with me, for I have found the sheep which I had lost. It notes also the strangeness of it; "Behold, and wonder, that he who but the other day breathed nothing but threatenings and slaughter, now breathes nothing but prayer." But was it such a strange thing for Saul to pray? Was he not a Pharisee, and have we not reason to think he did, as the rest of them did, make long prayers in the synagogues and in the corners of the streets? Yes; but now he began to pray after another manner than he had done; then he said his prayers, now he prayed them. Note, Regenerating grace evermore sets people on praying; you may as well find a living man without breath as a living christian without prayer; if breathless, lifeless; and so if prayerless, graceless. [2.] As a reason why Ananias must go to him with all speed; it is no time to linger, for behold, he prayeth: if the child cry, the tender nurse hastens to it with the breast. Saul here, like Ephraim, is bemoaning himself, reproaching himself, as a bullock unaccustomed to the yoke, and kicking agaigst the goad. "Oh! go to him quickly, and tell him he is a dear son, a pleasant child, and since I spake against him, for persecuting me, I do earnestly remember him still," Jer. 31. 18—20. Observe what condition Saul was now in. He was under conviction of sin, trembling, and astonished; the setting of sin in order before us should drive us to prayer. He was under a bodily affliction, blind and sick; and, Is any afflicted? Let him pray. Christ had promised him, that it should be further told him what he should do, (v. 6.) and he prays that one may be sent to him to instruct him. Note, What God has promised, we must pray for; he will for this be inquired of, and particularly for divine instruction.
(2.) Because he hath seen in a vision such a man coming to him, to restore him to his sight; and Ananias's coming to him must answer his dream, for it was of God, v. 12. He hath seen in a vision a man named Ananias, and just such a man as thou art, coming in seasonably for his relief, and putting his hand on him, that he might receive his sight. Now this vision which Paul had, may be considered, [1.] As an immediate answer to his prayer, and the keeping up of that communion with God, which he ​had entered into by prayer. He had, in prayer, spread the misery of his own case before God ; and God presently manifests himself, and the kind intentions of his grace to him; and it is very encouraging to know God's thoughts to usward. [2.] As designed to raise his expectations, and to make Ananias's coming more welcome to him. He would readily receive him as a messenger from God, when he was told beforehand, in vision, that one of that name would come to him. See what a great thing it is to bring a spiritual physician and his patient together: here are two visions in order to it! When God, in his providence, does it without visions, brings a messenger to the afflicted soul, an interpreter, one among a thousand, to shew unto man his uprightness, it must be acknowledged with thankfulness to his praise.
II. Ananias objects against going to him, and the Lord answers the objection. See how condescendingly the Lord admits his servant to reason with him.
1. Ananias pleads, that this Saul was a notorious persecutor of the disciples of Christ, v. 13, 14. (1.) He had been so at Jerusalem; "Lord, I have heard by many of this man, what a malicious enemy he is to the gospel of Christ: all those that were scattered upon the late persecution, many of whom are come to Damascus, tell how much evil he hath done to thy saints in Jerusalem; that he was the most virulent, violent persecutor of all the rest, and a ringleader in the mischief; what havoc he has made of the church: there was no man they were more afraid of, no, not the High-Priest himself, than of Saul; nay," (2.) "His errand to Damascus at this time is to persecute us christians; here he has authority from the chief priests to bind all that call on thy name; to treat the worshippers of Christ as the worst of criminals." Now, why does Ananias object this? Not, "Therefore I do not owe him so much service. Why should I do him a kindness, who has done and designed us so much unkindness?" No, Christ has taught us another lesson, to render good for evil, and pray for our persecutors; but, if he be such a persecutor of christians, [1.] Will it be safe for Ananias to go to him? Will he not throw himself like a lamb into the mouth of a lion? And if he thus bring himself into trouble, he will be blamed for his indiscretion. [2.] Will it be to any purpose to go to him? Can such a hard heart ever be softened, or such an Ethiopian ever change his skin?
2. Christ over-rules the objection; (v. 15, 16.) "Do not tell me how bad he has been, I know it very well; but go thy way with all speed, and give him all the help thou canst, for he is a chosen vessel, or instrument, unto me; I design to put confidence in him, and then thou needest not fear him." He was a vessel in which the gospel-treasure should be lodged, in order to the conveyance of it to many; an earthen vessel, (2 Cor. 4. 7.) but a chosen vessel. The vessel God uses, he himself chooses; and it is fit he should himself have the choosing of the instruments he employs; (John 15. 16.) Ye have not chosen me, but I have chosen you. He is a vessel of honour, and must not be neglected in his present forlorn condition, or thrown away as a despised broken vessel, or a vessel in which there is no pleasure: he is designed, (1.) For eminent services: He is to bear my name before the Gentiles, is to be the apostle of the Gentiles, and to carry the gospel to heathen nations. Christ's name is the standard to which souls must be gathered, and under which they must be listed, and Saul must be a standard-bearer, he must bear Christ's name, must bear witness to it before kings, king Agrippa and Caesar himself; nay, he must bear it before the children of Israel, though there were so many hands already at work about them. (2.) For eminent sufferings; (v. 16.) I will shew him how great things he must suffer for my name's sake. He that has been a persecutor, shall be himself persecuted. Christ's shewing him this, intimates either his bringing him to these trials, (as Ps. 60. 3.) Thou hast shewed thy people hard things, or his giving notice of them beforehand, that they might be no surprise to him. Note, Those that bear Christ's name, must expect to bear the cross for his name; and those that do most for Christ, are often called out to suffer most for him. Saul must suffer great things. This, one would think, was cold comfort for a young convert; but it is only like telling a soldier of a bold and brave spirit, when he is enlisted, that he shall take the field, and enter upon action, shortly. Saul's sufferings for Christ shall redound so much to the honour of Christ and the service of the church, shall be so balanced with spiritual comforts, and recompensed with eternal glories, that it is no discouragement to him to be told how great things he must suffer for Christ's name's sake.
III. Ananias presently goes on Christ's errand to Saul, and with good effect; he had started an objection against going to him, but when an answer was given to it, he dropped it, and did not insist upon it. When difficulties are removed, what have we to do, but to go on with our work, and not hang upon an objection?
1. Ananias delivered his message to Saul, v. 17. Probably, he found him in bed, and applied to him as a patient. (1.) He put his hands on him. It was promised, as one of the signs that shall follow them that believe, that they should lay hands on the sick, and they should recover, (Mark 16. 18.) and it was for that intent that he put his hands on him. Saul came to lay violent hands upon the disciples at Damascus, but here a disciple lays a helping, healing hand upon him. The blood-thirsty hate the upright, but the just seek his soul. (2.) He called him brother, because he was made a partaker of the grace of God, though not yet baptized; and his readiness to own him as a brother, intimated to him God's readiness to own him as a son, though he had been a blasphemer of God, and a persecutor of his children. (3.) He produces his commission from the same hand that had laid hold on him by the way, and now had him in custody. "That same Jesus that appeared unto thee in the way as thou camest, and convinced thee of thy sin in persecuting him, has now sent me to thee to comfort thee." Una eademque manus vulnus opemque tulit—The hand that wounded, heals. "His light struck thee blind, but he hath sent me to thee that thou mightest receive thy sight; for the design was not to blind thine eyes, but to dazzle them, that thou mightest see things by another light: he that then put clay upon thine eyes, hath sent me to wash them that they may be cured." Ananias might deliver his message to Saul very appositely in the prophet's words; (Hos. 6. 1, 2.) Come and turn to the Lord, for he hath torn, and he will heal thee; he hath smitten, and he will bind thee up; now after two days he will revive thee, and the third day he will raise thee up, and thou shalt live in his sight. Corrosives shall be no more applied, but lenitives. (4.) He assures him that he shall not only have his sight restored, but be filled with the Holy Ghost: he must himself be an apostle, and must in nothing come behind the chief of the apostles, and therefore must receive the Holy Ghost immediately, and not, as others did, by the interposition of the apostles; and Ananias's putting his hands upon him before he was baptized, was for the conferring of the Holy Ghost.
2. Ananias saw the good issue of his mission,
(1.) In Christ's favour to Saul. At the word of Ananias, Saul was discharged from his confinement by the restoring of his sight; for Christ's commission to open the prison to them that were bound, (Isa. 61. 1.) is explained by the giving of sight to ​the blind, Luke 4. 18. Christ's commission is to open the blind eyes, and to bring out the prisoners from the prison. Saul is delivered from the spirit of bondage, by his receiving sight, (v. 18.) which was signified by the falling of scales from his eyes; and this immediately, and forthwith: the cure was sudden, to shew that it was miraculous. This signified the recovering of him, [1.] From the darkness of his unconverted state: when he persecuted the church of God, and walked in the spirit and way of the Pharisees, he was blind, he saw not the meaning either of the law, or of the gospel, Rom. 7. 9. Christ often told the Pharisees that they were blind, and could not make them sensible of it; they said, We see, John 9. 41. Saul is saved from his Pharisaical blindness, by being made sensible of it. Note, Converting grace opens the eyes of the soul, and makes the scales to fall from them, (ch. 26. 18.) to open men's eyes, and turn them from darkness to light: this was it that Saul was sent among the Gentiles to do, by the preaching of the gospel, and therefore must first experience it in himself. [2.] From the darkness of his present terrors, under the apprehension of guilt upon his conscience, and the wrath of God against him; this filled him with confusion, during those three days he sat in darkness, like Jonah for three days in the belly of hell; but now the scales fell from his eyes, the cloud was scattered, and the Sun of righteousness rose upon his soul, with healing under his wings.
(2.) In Saul's subjection to Christ; he was baptized, and thereby submitted himself to the government of Christ, and cast himself upon the grace of Christ. Thus he was entered into Christ's school, hired into his family, listed under his banner, and joined himself to him for better for worse. The point was gained, it is settled; Saul is now a disciple of Christ, not only ceases to oppose him, but devotes himself entirely to his service and honour.
IV. The good work that was begun in Saul, is carried on wonderfully; this new-born christian, though he seemed as one born out of due time, yet presently comes to maturity.
1. He received his bodily strength, v. 19. He had continued three days fasting, which with the mighty weight that was all that time upon his spirits, had made him very weak; but when he had received meat, he was strengthened, v. 19. The Lord is for the body, and therefore care must be taken of that, to keep it in good plight, that it may be fit to serve the soul in God's service, and that Christ may be magnified in it, Phil. 1. 20.
2. He associated with the disciples that were at Damascus, fell in with them, conversed with them, went to their meetings, and joined in communion with them. He had lately breathed out threatenings and slaughter against them, but now breathes love and affection to them. Now the wolf dwells with the lamb, and the leopard lies down with the kid, Isa. 11. 6. Note, Those that take God for their God, take his people for their people. Saul associated with the disciples, because now he saw an amiableness and excellency in them, because he loved them, and found that he improved in knowledge and grace by conversing with them; and thus he made profession of his christian faith, and openly declared himself a disciple of Christ, by herding with those that were his disciples.
3. He preached Christ in the synagogues, v. 20. To this he had an extraordinary call, and for it an extraordinary qualification, God having immediately revealed his Son to him and in him, that he might preach him, Gal. 1. 15, 16. He was so full of Christ himself, that the Spirit within him constrained him to preach him to others, and, like Elihu, to speak that he might be refreshed, Job 32. 20. Observe, (1.) Where he preached; in the synagogues of the Jews; for they were to have the first offer made them; the synagogues were their places of concourse, there he met with them together, and there they used to preach against Christ, and to punish his disciples; by the same token that Paul himself had punished them oft in every synagogue, (ch. 26. 11.) and therefore there he would face the enemies of Christ, where they were most daring; and openly profess Christianity there, where he had most opposed it. (2.) What he preached; He preached Christ. When he began to be a preacher, he fixed that for his principle, which he stuck to ever after; We preach not ourselves, but Christ Jesus our Lord; nothing but Christ, and him crucified. He preached concerning Christ, that he is the Son of God, his beloved Son, in whom he is well pleased, and with us in him, and not otherwise. (3.) How people were affected with it; (v. 21.) All that heard him were amazed, and said, "Is not this he that destroyed them which called on this name in Jerusalem, and now does he call on this name himself, and persuade others to call upon it, and strengthen the hands of those that do!" Quantum mutatus ab illo—Oh how changed! "Is Saul also among the prophets? Nay, did he not come hither for that intent, to seize all the christians he could find, and bring them bound to the chief priests? Yes, he did. Who would have thought then, that he should preach Christ as he does?" Doubtless, this was looked upon by many as a great confirmation of the truth of Christianity, that one who had been such a notorious persecutor of it, came, on a sudden, to be such an intelligent, strenuous, and capacious preacher of it. This miracle upon the mind of such a man, outshone the miracles upon men's bodies; and giving a man such another heart was more than giving men to speak with other tongues.
4. He confuted and confounded those that opposed the doctrine of Christ, v. 22. He signalized himself, not only in the pulpit, but in the schools, and shewed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. (1.) He increased in strength; he became more intimately acquainted with the gospel of Christ, and his pious affections grew more strong; he grew more bold and daring and resolute in the defence of the gospel; he increased the more, for the reflections that were cast upon him, (v. 21.) in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was thereby so much the more imboldened, finding he had enough at hand wherewith to answer the worst they could say of him. (2.) He ran down his antagonists, and confounded the Jews which dwelt in Damascus; he silenced them, and shamed them; answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments which they could make no reply to. In all his discourses with the Jews, he was still proving that this Jesus is very Christ, is the Christ, the Anointed of God, the true Messiah promised to the fathers. He was proving it, συμβιβάζων—affirming it and confirming it; teaching with persuasion. And we have reason to think he was instrumental to convert many to the faith of Christ, and to build up the church at Damascus, which he came thither to make havoc of. Thus, out of the eater came forth meat, and out of the strong sweetness.
23. And after that many days were fulfilled, the Jews took counsel to kill him: 24. But their laying await was known of Saul. And they watched the gates day ​and night, to kill him. 25. Then the disciples took him by night, and let him down by the wall, in a basket. 26. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28. And he was with them coming in and going out at Jerusalem. 29. And he spake Boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. 30. Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus. 31. Then had the churches rest throughout all Judaea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
Luke here makes no mention of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, Gal. 1. 16, 17. As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles, (as any other convert would have done, that was designed for the ministry,) but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not of learning; thence he returned to Damascus, and there, three years after his conversion, this happened, which is here recorded.
I. He met with difficulties at Damascus, and had a narrow escape of being killed there. Observe,
1. What his danger was; (v. 23.) The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel; not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a christian was a testimony against them. It is said, (v. 24.) The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in, 2 Cor. 11. 32. Now Christ shewed Paul what great things he must suffer for his name, (v. 16.) when here is presently the government in arms against him, which was a great thing, and, as all his other sufferings afterward, helped to make him considerable. Saul was no sooner a christian than a preacher; no sooner a preacher than a sufferer; so quick did he rise to the top of his preferment! Note, Where God gives great grace, he commonly exercises it with great trials.
2. How he was delivered. (1.) The design against him was discovered; Their lying in wait was known of Saul, by some intelligence, whether from heaven or from men, we are not told. (2.) The disciples contrived to help him away, hid him, it is likely, by day, and in the night, the gates being watched, that he could not get away through them, they let him down by the wall, in a basket, as he himself relates it; (2 Cor. 11. 33.) so he escaped out of their hands. This story, as it shews us that when we enter into the way of God we must look for temptation, and prepare accordingly; so it shews us, that the Lord knows how to deliver the godly out of temptation, and will with the temptation also make a way to escape, that we may not be by it deterred or driven from the way of God.
II. He met with difficulties at Jerusalem the first time he went thither, v. 26. He came to Jerusalem. This is thought to be that journey to Jerusalem, which he himself speaks of; (Gal. 1. 18.) After three years I went up to Jerusalem, saith he, to see Peter, and abode with him fifteen days. But I rather incline to think that this was a journey before that, because his coming in and going out, his preaching and disputing, (v. 28, 29.) seem to be more than would consist with his fifteen days' stay, (for that was no more,) and to require a longer time; and besides, now he came a stranger, but then he came, ἱστορῆσαι Πέτρον—to confer with Peter, as one he was intimate with; however, it might possibly be the same. Now observe,
1. How shy his friends were of him; (v. 26.) When he came to Jerusalem, he did not go to the chief priests and the Pharisees, (he had taken his leave of them long since,) but he assayed to join himself to the disciples; wherever he came, he owned himself one of that despised persecuted people, and associated with them; they were now in his eyes the excellent ones of the earth, in whom was all his delight; he desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door against him, and would not go about any of their religious exercises if he were by; for they were afraid of him. Now might Paul be tempted to think himself in an ill case, when the Jews had abandoned and persecuted him, and the christians would not receive and entertain him. Thus does he fall into divers temptations, and needs the armour of righteousness, as we all do, both on the right hand and on the left, that we may not be discouraged, either by the unjust treatment of our enemies, or the unkind treatment of our friends.
(1.) See what was the cause of their jealousy of him; They believed not that he was a disciple, but that he only pretended to be so, and came among them as a spy or an informer. They knew what a bitter persecutor he had been, with what fury he went to Damascus some time ago; they had heard nothing of him since, and therefore thought he was but a wolf in sheep's clothing. The disciples of Christ need to be cautious whom they admit into communion with them. Believe not every spirit. There is need of the wisdom of the serpent, to keep the mean between the extremes of suspicion on the one hand and credulity on the other; yet methinks it is safer to err on the charitable side, because it is an adjudged case, that it is better the tares should be found among the wheat than that the wheat should any of it be rooted up, and thrown out of the field.
(2.) See how it was removed; (v. 27.) Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first assayed to join himself, and he declared to them, [1.] What Christ had done for him—he had shewed himself to him in the way, and spoken to him; and what he said. [2.] What he had since done for Christ; he had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters from thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul ​in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to; so it was, that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation, 2 Cor. 3. 1. Note, The introducing of a young convert into the communion of the faithful, is a very good work, and which, as we have opportunity, we should be ready to.
2. How sharp his enemies were upon him:
(1.) He was admitted into the communion of the disciples, which was no little provocation to his enemies. It vexed the unbelieving Jews, to see Saul a trophy of Christ's victory, and a captive to his grace, who had been such a champion for their cause; to see him coming in, and going out, with the apostles, (v. 28.) and to hear them glorying in him, or rather glorifying God in him.
(2.) He appeared vigorous in the cause of Christ, and this was yet more provoking to them; (v. 29.) He spake boldly in the name of the Lord Jesus. Note, Those that speak for Christ, have reason to speak boldly; for they have a good cause, and speak for one who will at least speak for himself and them too. The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervour of spirit, which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith.
(3.) This brought him into peril of his life, with which he narrowly escaped; The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen, when they could not resist the Spirit by which he spake, ch. 6. 10. That is a bad cause, that has recourse to persecution for its last argument. But notice was given of this conspiracy too, and effectual care taken to secure this young champion; (v. 30.) When the brethren knew what was designed against him, they brought him down to Cesarea. They remembered how the putting of Stephen to death, upon his disputing with the Grecians, had been the beginning of a sore persecution; and therefore were afraid of having such a vein opened again, and hastened Paul out of the way. He that flies, may fight again; he that fled from Jerusalem, might do service at Tarsus, the place of his nativity; and thither they desired him by all means to go, in hopes he might go on in his work with more safety than at Jerusalem. Yet it was also by direction from heaven that he left Jerusalem at this time, as he tells us himself, (ch. 22. 17, 18.) that Christ now appeared to him, and ordered him to go quickly out of Jerusalem, for he must be sent to the Gentiles, v. 21. Those by whom God has work to do, shall be protected from all the designs of their enemies against them till it is done. Christ's witnesses cannot be slain till they have finished their testimony.
III. The churches had now a comfortable gleam of liberty and peace; (v. 31.) Then had the churches rest. Then, when Saul was converted, so some; when that persecutor was taken off, those were quiet, whom he used to irritate; and then those were quiet whom he used to molest. Or, then, when he was gone from Jerusalem, the fury of the Grecian Jews was a little abated, and they were the more willing to bear with the other preachers now that Saul was gone out of the way. Observe,
1. The churches had rest. After a storm comes a calm. Though we are always to expect troublesome times, yet we may expect that they shall not last always. This was a breathing-time allowed them, to prepare them for the next encounter. The churches that were already planted, were mostly in Judea, Galilee, and Samaria, within the limits of the Holy Land. There were the first christian churches, where Christ had himself laid the foundation.
2. They made a good use of this lucid interval. Instead ot growing secure and wanton in the day of their prosperity, they abounded more in their duty, and made a good use of their tranquillity. (1.) They were edified, were built up in their most holy faith; the more free and constant enjoyment they had of the means of knowledge and grace, the more they increased in knowledge and grace. (2.) They walked in the fear of the Lord; were more exemplary themselves for a holy heavenly conversation. They lived so as that all who conversed with them might say, Surely the fear of God reigns in those people. (3.) They walked in the comfort of the Holy Ghost; they were not only faithful, but cheerful, in religion; they stuck to the ways of the Lord, and sang in those ways. The comfort of the Holy Ghost was their consolation, and that which they made their chief joy. They had recourse to the comfort of the Holy Ghost, and lived upon that, not only in days of trouble and affliction, but in days of rest and prosperity. The comforts of the earth, when they had the most free and full enjoyment of them, could not content them without the comfort of the Holy Ghost. Observe the connection of these two; when they walked in the fear of the Lord, then they walked in the comfort of the Holy Ghost. Those are most likely to walk cheerfully, that walk circumspectly.
3. God blessed it to them for their increase in number; They were multiplied. Sometimes the church multiplies the more for its being afflicted, as Israel in Egypt; yet if it were always so, the saints of the Most High would be worn out; at other times its rest contributes to its growth, as it enlarges the opportunity of ministers, and invites those in, who at first are afraid of suffering. Or, then, when they walked in the fear of God and his comforts, then they were multiplied. Thus they that will not be won by the word, may be won by the conversation of professors.
32. And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. 33. And there he found a certain man named Eneas, which had kept his bed eight years, and was sick of the palsy. 34. And Peter said unto him, Eneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. 35. And all that dwelt in Lydda and Saron saw him, and turned to the Lord.
Here we have,
I. The visit Peter made to the churches that were newly planted by the dispersed preachers, v. 32.
1. He passed through all quarters; as an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches; to confirm the doctrine of inferior preachers, to confer the Holy Ghost on them that believed, and to ordain ministers. He passed διὰ πάντων—among them all, who pertained to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing ​chapter. He was, like his Master, always upon the remove, and went about doing good; but still his head-quarters were at Jerusalem, for there we shall find him imprisoned, ch. 12.
2. He came to the saints at Lydda; this seems to be the same with Lod, a city in the tribe of Benjamin, mentioned 1 Chron. 8. 12. Ezra 2. 33. The christians are called saints, not only some particular eminent ones, as saint Peter, and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, Ps. 16. 3.
II. The cure Peter wrought on Eneas, a man that had been bedrid eight years, v. 33.
1. His case was very deplorable; he was sick of the palsy, a dumb palsy, perhaps a dead palsy; the disease was extreme, for he kept his bed; it was inveterate, for he kept his bed eight years; and we may suppose that both he himself and all about him despaired of relief for him, and concluded upon no other than that he must still keep his bed till he re moved to his grave. Christ chose such patients as those, whose diseases were incurable in a course of nature, to shew how desperate the case of fallen mankind was when he undertook their cure. When we were without strength, as this poor man, he sent his word to heal us.
2. His cure was very admirable, v. 34. (1.) Peter interested Christ in his case, and engaged him for his relief; Eneas, Jesus Christ maketh thee whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, and directs him to look up to Christ for help, and assures him of an immediate cure; not, "He will make thee," but, "He does make thee, whole:" he assures him also of a perfect cure; not, "He makes thee easy," but, "He makes thee whole." He does not express himself by way of prayer to Christ that he would make him whole, but as one having authority from Christ, and that knew his mind, he declares him made whole. (2.) He ordered him to bestir himself, to exert himself, "Arise and make thy bed, that all may see thou art thoroughly cured." Let none say, that because it is Christ that by the power of his grace works all our works in us, therefore we have no work, no duty, to do; for though Jesus Christ makes thee whole, yet thou must arise, and make use of the power he gives thee. Arise, and make thy bed, for another use than it has been, to be a bed of rest to thee, no longer a bed of sickness. (3.) Power went along with this word: he arose immediately, and, no doubt, very willingly made his own bed.
III. The good influence this had upon many; (v. 35.) All that dwelt at Lydda and Saron saw him, and turned to the Lord. We can scarcely think that every individual person in those countries took cognizance of the miracle, and was wrought upon by it, but many, the generality of the people in the town of Lydda and in the country of Saron, or Sharon, a fruitful plain or valley, of which it was foretold, Sharon shall be a fold of flocks, Isa. 65. 10.
1. They all made inquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world.
2. They all submitted to the convincing proof and evidence there was in this of the divine original of the christian doctrine, and turned to the Lord, to the Lord Jesus; they turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances; and turned themselves over to him to be ruled and taught and saved by him.
36. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did. 37. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 33. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39. Then Peter arose, and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 40. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. 41. And he gave her his hand, and lifted her up, and when he had called the saints and widows, he presented her alive. 42. And it was known throughout all Joppa; and many believed in the Lord. 43. And it came to pass, that he tarried many days in Joppa with one Simon a tanner.
Here we have a greater miracle wrought by Peter, for the confirming of the gospel, and which exceeded the former—the raising of Tabitha to life when she had been for some time dead. Here is,
I. The life and death and character of Tabitha, on whom this miracle was wrought, v. 36, 37.
1. She lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took shipping to go to Tarshish, now called Japho.
2. Her name was Tabitha, a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. Naphtali is compared to a hind let loose, giving goodly words; and the wife to the kind and tender husband, is as the loving hind, and as the pleasant roe, Prov. 5. 19.
3. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity; she shewed her faith by her works, her good works, which she was full of, that is, which she abounded in; her head was full of cares and contrivances which way she could do good. She devised liberal things, Isa. 32. 8. Her hands were full of good employment, she made a business of doing good, was never idle, having learned to maintain good works, (Tit 3. 8.) to keep up a constant course and method of them. She was full of good works, as a tree that is full of fruit. Many are full of good words, who are empty and barren in good works; but Tabitha was a great doer, no great talker; Non magna loquimur, sed vivimus—We do not talk great things, we live them. Among other good works, she was remarkable for her alms-deeds which she did, not only her works of piety, which are good works and the fruits of faith, but works of charity and beneficence, flowing from love to our neighbour and a holy contempt of this world. Observe, She is praised not only for the alms which she gave, but for the alms-deeds which she did. Those that have not estates wherewith to give in charity, may yet be ​able to do in charity, working with their hands, or walking with their feet, for the benefit of the poor. And they who will not do a charitable deed, what ever they may pretend, if they were rich would not bestow a charitable gift. She was full of alms-deeds, ὧν ἐποίει—which she made; there is an emphasis upon her doing them, because what her hand found to do of this kind she did with all her might, and persevered in. They were alms-deeds, not which she proposed and designed and said she would do, but which she did; not which she began to do, but which she did, which she went through with, which she performed the doing of, 2 Cor. 8. 11.—9. 7. This is the life and character of a certain disciple, and should agree to all the disciples of Christ; for if thus we bear much fruit, then are we his disciples indeed, John 15. 8.
4. She was removed in the midst of her usefulness; (v. 37.) In those days she fell sick, and died. It is promised to those who consider the poor, not that they shall never be sick, but that the Lord will strengthen them upon the bed of languishing, at least with strength in their soul, and so will make all their bed in their sickness, will make it easy, Ps. 41. 1, 3. They cannot hope that they shall never die, (merciful men are taken away, and merciful women too, witness Tabitha,) but they may hope that they shall find mercy of the Lord in that day, 2 Tim. 1. 18.
5. Her friends and those about her did not presently bury her, as usual, because they were in hopes Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, they say, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to shew that she was really and truly dead; they tried all the usual methods to bring her to life, and could not. Conclamatum est—the last cry was uttered. They laid her out in her grave-clothes in an upper chamber; which Dr. Lightfoot thinks was, probably, the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.
II. The request which her christian friends sent to Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it, v. 38. Lydda, where Peter now was, was nigh to Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Eneas from a bed of languishing; and therefore they sent to him two men, to make the message the more solemn and respectful, desiring him that he would not delay to come to them; not telling him the occasion, lest he should modestly decline coming upon so great an errand as to raise the dead; if they can but get him to them, they will leave it to him. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus—a physician after death is an absurdity, but not Post mortem apostolus—an apostle after death.
III. The posture in which he found the surviving, when he came to them; (v. 39.) Peter arose, and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. Let not faithful ministers grudge to be at every body's beck, as far as they have ability, when the great apostle made himself the servant of all, 1 Cor. 9. 19. He found the corpse laid in the upper chamber, and attended by widows; probably such as were in the communion of the church, poor widows; there they were,
1. Commending the deceased; a good work, when there was that in them which was truly commendable, and recommendable to imitation, and it is done modestly and soberly, and without flattery of the survivors or any sinister intention, but purely for the glory of God, and the exciting of others to that which is virtuous and praise-worthy. The commendation of Tabitha was like her own virtues, not in word, but in deed. Here were no encomiums of her in orations, or poems inscribed to her memory; but the widows shewed the coats and garments which she made for them, and bestowed upon them while she was with them. It was the comfort of Job, while he lived, that the loins of the poor blessed him, because they were warmed with the fleece of his sheep, Job 31. 20. And here it was the credit of Tabitha, when she was dead, that the backs of the widows praised her for the garments which she made them. And those are certainly best praised, whose own works praise them in the gates, whether the words of others do or no. And it is much more honourable to clothe a company of decrepit widows with needful clothing for night and day, who will pray for their benefactors when they do not see them, than to clothe a company of lazy footmen with rich liveries, who perhaps behind their backs will curse them that clothe them; (Eccl. 7. 21.) and it is what all that are wise and good will take a greater pleasure in; for goodness is true greatness, and will pass better in the account shortly. Observe, (1.) Into what channel Tabitha turned much of her charity; doubtless there were other instances of her alms-deeds which she did, but this was now produced; she did, as it should seem, with her own hands, make coats and garments for poor widows, who perhaps with their own labour could make a shift to get their bread, but could not earn enough to buy clothes. And this is an excellent piece of charity, If thou seest the naked, that thou cover him, (Isa. 58. 7.) and not to think it enough to say, Be ye warmed, James 2. 15, 16. (2.) What a grateful sense the poor had of her kindness; They shewed the coats, not ashamed to own that they were indebted to her for the clothes on their backs. Those are horribly ungrateful indeed, who have kindness shewn them, and will not make at least an acknowledgment of it, by shewing the kindness that is done them, as these widows here did. Those who receive alms, are not obliged so industriously to conceal it, as those are who give alms. When the poor reflect upon the rich as uncharitable and unmerciful, they ought to reflect upon themselves, and consider whether they are not unthankful and ungrateful. Their shewing the coats and garments which Dorcas made, tended to the praise not only of her charity, but of her industry, according to the character of the virtuous woman, that she lays her hands to the spindle, or at least to the needle, and then stretches out her hand to the poor, and reaches forth her hands to the needy, of what she has worked; and when God and the poor have thus had their due, she makes herself coverings of tapestry, and her own clothing is silk and purple, Prov. 31. 19—22.
2. They were here lamenting the loss of her; the widows stood by Peter, weeping. When the merciful are taken away, it should be laid to heart, especially by those to whom they have been in a particular manner merciful. They needed not to weep for her; she was taken from the evil to come, she rests from her labours, and her works follow her, beside those she leaves behind her: but they weep for themselves and for their children, who will soon find the want of such a good woman, that had not left her fellow. Observe, They take notice of what good Dorcas did while she was with them; but now she is gone from them, and that is the grief. Those that are charitable will find that the poor they have ​always with them; but is is well if those that are poor find that the charitable they have always with them. We must make a good use of the lights that yet a little while are with us, because they will not be always with us, will not be long with us: and when they are gone, we shall think what they did when they were with us. It should seem, the widows wept before Peter, as an inducement to him, if he could do any thing, to have compassion on them and help them, and restore one to them that used to have compassion on them. When charitable people are dead, there is no praying them to life again; but when they are sick, that piece of gratitude is owing them, to pray for their recovery, that, if it be the will of God, those may be spared to live, who can ill be spared to die.
IV. The manner how she was raised to life.
1. Privately; she was laid in the upper room, where they used to have their public meetings, and, it should seem, there was great crowding about the dead body, in expectation of what would be done; but Peter put them all forth, all the weeping widows, all but some few relations of the family, or perhaps the heads of the church, to join with him in prayer; as Christ did, Matt. 9. 25. Thus Peter declined every thing that looked like vainglory and ostentation; they came to see, but he did not come to be seen. He put them all forth, that he might with the more freedom pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamourous lamentations.
2. By prayer; in his healing Eneas there was an implicit prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus: but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's, with the submission of a servant, who is under direction, and therefore he kneeled down and prayed.
3. By the word, a quickening word, a word which is spirit and life; he turned to the body, which intimates that when he prayed he turned from it; lest the sight of it should discourage his faith, he looked another way, to teach us, like Abraham, against hope, to believe in hope, and overlook the difficulties that lie in the way, not considering the body as now dead, lest he should stagger at the promise, Rom. 4. 19, 20. But when he had prayed, he turned to the body, and spake in his Master's name, and according to his example, "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind, ch. 26. 18. When she saw Peter, she sat up, to shew that she was really and truly alive; and (v. 41.) he gave her his hand and lift her up; not as if she laboured under any remaining weakness; but thus he would as it were welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort; particularly of the widows, who laid her death much to heart, (v. 41.) to them he presented her, as Elijah, (1 Kings 17. 23.) and Elisha, (2 Kings 4. 36.) and Christ, (Luke 7. 15) presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the gospel, that it was from heaven, and not of men, and believed in the Lord, v. 42. The thing was known throughout all Joppa; it would be in every body's mouth quickly, and it being a town of seafaring men, the notice of it would be the sooner carried from thence to other countries; and though some never minded it, many were wrought upon by it. This was the end of miracles, to confirm a divine revelation.
2. Peter was hereby induced to continue some time in this city, v. 43. Finding that a door of opportunity was opened for him there, he tarried there many days, till he was sent thence, and sent for from thence upon business to another place. He tarried not in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to them of low estate, Rom. 12. 16. And though Peter might seem to be buried in obscurity here in the house of a poor tanner by the sea-side, yet hence God fetched him to a noble piece Of service in the next chapter; for those that humble themselves shall be exalted.
CHAP. X.
It is a turn very new and remarkable, which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews' religion; but now, Lo, we turn to the Gentiles; and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uncircumcised Gentiles into, the christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly, v. 1..8. II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it; and did go accordingly, v. 9..23. III. The happy interview between Peter and Cornelius at Cesarea, v. 24..33. IV. The sermon Peter preached in the house of Cornelius to him and to his friends, v. 34..43. V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water, v. 44..48.
1.THERE was a certain man in Cesarea, called Cornelius, a centurion of the band called the Italian band, 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius. 4. And when he looked on him, he was afraid, and said, What is it, Lord ? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5. And now send men to Joppa, and call for one Simon, whose surname is Peter: 6. He lodgeth with one Simon a tanner, whose house is by the sea-side: he shall tell thee what thou oughtest to do. 7. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8. And when he had declared all these things unto them, he sent them to Joppa.
The bringing of the gospel to the Gentiles, and the bringing of them who had been strangers and