Coke's Commentary on the Holy Bible · Acts Capitolo 2

Acts 2:1. And when the day of Pentecost was fully come,— It has often been observed, that as our Lord was crucified at one of the great Jewish feasts, it was fit that he should be glorified at another; and this of Pentecost was chosen, with peculiar propriety, as next succeeding that of the passover at which Christ suffered; and also as it was celebrated in commemoration of the giving the law from mount Sinai on that day, (Exodus 19:1-11.) and as the first-fruits were then offered and anointed, (Exodus 23:16. Leviticus 23:17.) To these answered the fuller discovery of the gospel on this occasion, and the anointing the first-fruits of the Christian church by the effusion of the Spirit. The solemnity of the feast, the general expectation of the Messiah, and the length of the days, as it was about the middle of summer, would no doubt bring great numbers to Jerusalem at that time; who, when they returned home, and reported this great event, would naturally make way for the better reception of the apostles, when they came among them. The Jews used to begin their days, as we have often observed, about six o'clock in the evening, and reckoned till that time the next evening, according to Genesis 1:5. By saying therefore that the day of Pentecost was fully come, St. Luke meant that the night was past, and the light of the next morning begun. This was the first day of the week, or the Lord's day, as it is called Revelation 1:10. On the first day of the week our Lord arose from the dead. On that day of the week he appeared to his apostles when they were assembled, for two weeks successively; and, on the first day of the week, the Holy Spirit was first poured out upon the apostles and their company. On that day of the week the apostles and primitive Christians used toassemble for religious worship; and, from the custom and example of those who must needs have known the mind and will of Christ, the Christian church still continues to assemble on that day for religious worship. St. Luke says, they were all with one accord in one place. It is said, ch. Act 1:14-15 of all the hundred and twenty, all these met with one accord, to choose an apostle, &c. The history is continued, as would appear more plainly if we had not divided it into chapters and verses;—and of the same company it is here said again, they were all met together with one accord in the same place, (for so it should be rendered,) when the Holy Spirit was poured down upon them. It is probable all these hundred and twenty were along with the apostles, when the Holy Spirit was poured down a second time, ch. Act 4:23-31 and it is evident from ch. Act 6:3 that several beside the apostles were full of the Holy Spirit, (which is the very phrase in the text, Acts 2:4.) when the Spirit was now poured out;—a phrase, which, in other places, signifies that the Spirit was conferred in the most honourable manner, as well as ina greater degree; that is, that it was given immediately from heaven, and not by the laying on of the hands of the apostles. Again, Why might not the Holy Spirit fall down upon all the hundred and twenty, as well as upon Cornelius and his company? ch. Acts 10:44-46. What seems much to confirm this account of the presence of the hundred and twenty, is St. Peter's speech, Act 2:16 where he asserts, that, by that effusion of the Holy Spirit, the prophesy of Joel was accomplished in which it was foretold, that the Spirit should be poured out upon women as well as upon men, &c. For one cannot conceive how that prophesy could be already fulfilled, unless the Spirit was shed upon all the hundred and twenty; among whom it is expressly said, ch. Act 1:14 there was Mary the mother of Jesus, and some other women, who were Christ's disciples. It may perhaps be objected to this interpretation, that the apostles had the highest and the most of the spiritual gifts, and are taken notice of as the only persons who preached to the multitude which then came together. Now it is allowed, that the apostles had the most, and the best of the gifts of the Spirit; but, notwithstanding, the other disciples might have some inferior gifts, and those granted at the same time, in what measure and proportion God saw fit; for there were diversities of gifts and operations, though they all proceeded from one and the same Spirit; and the Spirit could easily distinguish between the apostles and others, though they were all in the same room and company.

return to '

Acts 2:2. And suddenly there came a sound— It was about 1500 years before this, and, as many think, on this very day of the year, that the law was given of God from Mount Sinai, in the sight andhearing of all Israel; and attended not only with a visible glory, but with pomp also and terror; and now the new law of grace is given to the apostles upon mount Sion; (see on ch. Acts 1:13.) attended likewise with a glory, but communicated, agreeably to the nature of it, in a much more mild, gentle, and familiar manner. For, while they were big with expectations of their ascended Lord's fulfilling his promise, in sending down the so-often mentioned gift of the Holy Spirit, there came all on a sudden a sound from heaven, as of a mighty rushing wind, which filled the whole house where they were assembled, as their doctrine was afterwards to fill the whole earth. When Moses had finished all things according to the pattern shewn him on the mount, it is said, Exo 40:34-35 that a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle; and when Solomon had finished the building of the temple, it is said that the cloud, &c. filled the house of the Lord. 1 Kings 8:10-11. In like manner, when Isaiah saw the Lord sitting upon a throne, high and lifted up, it is said, that his train filled the temple, ch. Acts 6:1. But now the divine Presence had left the temple, and the glory of the Lord rested upon mount Sion, and filled the house where the apostles were assembled.

return to '

Acts 2:3. There appeared unto them cloven tongues— Besides the great and indispensable use of the gift of tongues to the first preachers of the gospel, the elegance and propriety in the choice of this miracle to attest the real descent of the Spirit who was to teach us all things, can never be enough admired; for words being the human vehicle of knowledge, this appearance was the fittest precursor of the Spirit of truth. When the cloven tongues appeared upon each of the disciples, they were assembled together in a private room sequestered and apart; and it was not till the thing was noised abroad, and the multitude came together, to inquire into the truth of it, that the apostles spoke with tongues as the Spirit gave them utterance. Now between this visible descent of the Holy Spirit, and their speaking to the multitude, a considerable time intervened; sufficient to convince the apostles, from the steady durationof the appearance, that it was not natural, but miraculous; and this the original will express, properly rendered by the phrase of SITTING upon each of them; words so inconsistent with a momentary appearance, that it would be trifling with common sense to deduce such an interpretation from oblique circumstances, and collateral reasoning. It may not therefore be improper to consider the evangelical account of this visible descent with a little more exactness. In this place we see the fiery tongues are said to sit upon each of them; and other places of scripture, which mention the like descent of the Holy Spirit in a visible form, describe it in such terms as denote a very different appearance from a sudden flash of lightning. St. Matthew tells us, that the Spirit of God descended like a dove; as birds, when about to settle upon any thing, first hoverupon it with quivering wings: it then lighted upon Jesus. So the same Spirit is said to descend under the appearance of cloven tongues, like as of fire. In this descent, the motion, figure, and colour, are described; and the term of cloven tongues, which the sacred historian employs to describe the motion, proves it to be of some continuance. Let us observe, that the thing seen, like as of fire, on the heads of the apostles, was no more an elementary fire, than the thing seen like a dove on the head of Jesus, was a real dove; for, as only a dove-like motion is intimated in the latter expression, so only a flame-like motion is intimated in the former. And what this was, the historian tells us in effect;—the appearance of cloven tongues. The sudden flash of lightning exhibits to the eye of the beholder only a line of light, angularly broken into several directions, very different from the form of tongues, whether whole or divided. Whenever a flame assumes this appearance, it is become stationary, as this was, which the historian says sat upon each of them; and then, its natural motion being upwards, it represents, when divided length-wise, a pyramidical tongue-like figure cloven; a demonstration that the appearance in question was not momentary, but of some continuance. What in our English Bible is rendered fire, Isa 5:24 is, in the original, a tongue of fire. Our old English version has preserved the allusion, and rendered the words like as the fire lighteth up the straw. Tongues of fire properly signify the points of flames, which move nimbly, and lick like tongues. The ancient Romans alluded to this when they spoke of lambent flames. Virgil's fiction, concerning the omen which happened to Iulus, is very pertinent to the present purpose:

Ecce levis summo de vertice visus Iuli Fundere lumen apex, tactuque innoxia molli Lambere flamma comas, et circum tempora pasci. AEn. 2: line 682, &c. Strange to relate, from young Iulus' head A lambent flame arose, which gently spread Around his brows, and on his temples fed. DRYDEN.

This fire, or divine glory, resting upon the head of each of the persons there assembled, was a lively emblem of one of the most remarkable gifts then conferred. That the tongues were separated, might denote the multiplicity and variety of languages which they should be able to speak; though as all these proceeded from one and the same Spirit, they should all agree in their doctrines: and possibly to denote this unity of the Spirit, the singular it, namely, this fiery appearance, is used after the plural tongues. As the glory rested for some time upon them, it might shadow out the permanency of the gifts then bestowed; in which, as well as in many other particulars, they excelled the Old Testament prophets. Thus was John the Baptist's prediction fulfilled, that Christ should baptize with the Holy Ghost andwith fire, Matthew 3:11. And as the division of tongues at Babel once introduced confusion, so now there was a remedy provided by the gift of tongues at Sion, to bring the Gentiles out of darkness unto light, and to destroy the veil which had been spread over all nations, Isaiah 25:7.

return to '

Acts 2:4. And they were all filled with the Holy Ghost,— That is, "all the hundred and twenty." See on Acts 2:1. This effusion of the Spirit, particularlydemonstrated in the gift of tongues, was intended not only as a sign of the apostles' inspiration at this period, but likewise designed for the use of the apostolic mission. Jesus himself expressly tells us so; for, on his leaving the world, he comforts his disciples with this promise: But ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto me,—unto the uttermost parts of the earth. This is recorded, ch. Act 1:8 by the evangelic writer, as an introduction to his narrative of the miraculous gift of tongues, which heconsiders as the completion of this promise; and that the power to be received was the power then given; the use of which, as we see, was to enable the disciples to become witnesses unto him, unto the uttermost parts of the earth. We find St. Paul had this power, not only in the fullest measure, but in a proportionable duration; for, endeavouring to moderate the excessive value which the Corinthians set upon spiritual gifts, he observes, that, with regard to the most splendid of them, the gift of tongues, he himself had the advantage of them all.—I thank my God, says he, that I speak with tongues more than you all. The occasion shews, that he considered this his acquirement as a spiritual gift; and his using the present time shews, that he spoke of it as then in his possession. But why did he speak with more tongues than all of them? For a good reason: he was to be the peculiar apostle of the Gentiles, and was to preach the gospel among remote and barbarousnations;whichverycircumstancerenderedthisendowmentmorenecessary to him than the rest of the apostles, whose ministry was circumscribed within more narrow bounds.

return to '

Acts 2:5. There were dwelling at Jerusalem Jews, &c.— There were sojourning, &c. κατοικουντες . Devout or pious men, is a title applied not only to those religious persons who observed the Jewish law, but likewise to those Heathens who had renounced idolatry, and lived a life of piety and holiness. From every nation under heavencan signify no more than "from all the several nations among whom the Jews were dispersed." The Jews were then so numerous, as to have spread through every country; so that, as Agrippa, in Josephus, says, "there was not a people upon earth who had not Jews inhabiting among them." These men were come up to Jerusalem, not only upon account of the festival then celebrating, but in expectation of the Messiah, who was to be manifested about that time accordingto the concurring testimony of the prophets.

return to '

Acts 2:6. Every man heard them speak, &c.— Some commentators of note, both antient and modern, have maintained that they spoke only one language, that is, Hebrew, or Syro-Chaldaic; but that the people heard them every one in their own language. This is really making the miracle consist in the hearing, and not in the speaking, and seems so groundless, that it does not need any laboured confutation. Our Saviour promised, Mar 16:17 that they should speak with new tongues, &c. And St. Luke here plainly asserts, Act 2:4 that they did speak with other tongues, or in other languages. The same thing is either supposed or plainly asserted by St. Paul, 1 Corinthians 12:10; 1 Corinthians 12:28; 1Co 12:30 and 1 Corinthians 14:2-39. The mistake seems to have arisen from this and the 8th verse. But St. Luke did not intend to say, that any one of the apostles spoke more languages than one at a time, nor that they spoke one language, and the people heard one or many others; but his plain meaning is, that one of them spoke one language, and another another, and so on; and that different apostles addressed themselves to men of different nations at the same time; or that one apostle addressed himself to men of different nations one after another; by which means all the foreigners heard their own native language spoken distinctly and intelligibly; and not only the languages spoken, but the Christian doctrine also plainly delivered to them in their own language.

return to '

Acts 2:9. Elamites, and the dwellers in Mesopotamia,— Bishop Cumberland takes these to be the remainder of the Jews, who had been carried captive into Assyria, first by Tiglath-Pileser, and afterwards by Salmaneser, and placed in the cities of the Medes,—2 Kings 17:6. See also Genesis 10:22.

return to '

Acts 2:10. Strangers of Rome, Jews and proselytes,— That is, Jews and proselytes who were by birth or habitation Romans, but now sojourned at Jerusalem. That there were great multitudes of Jews who dwelt at Rome,is evident not only from Josephus, but from Dio, Suetonius, Tacitus, and, I think we may say, all the Roman authors of that time, not excepting even the poets; and that there were not a few in that great city proselyted to the Jewish religion, sufficiently appears from the Satires of Horace, Juvenal, and Persius. The wonderful works of God, in the next verse, mean the several dispensations of God to mankind in the successive ages of the world, and particularly concerning the resurrection of Christ, and the Messiah's kingdom. The original is expressive,— τα μεγαλεια του Θεου : as if the dispensation of God in Jesus, was the only great and magnificent work of God.

return to '

Acts 2:12. And were in doubt,— "And they were all in a mixture of amazement and perplexity."

return to '

Acts 2:13. These men are full of new wine.— Though there was no must or new wine at Pentecost, yet if they preserved the wine cool, it kept sweet a long time, and tasted like must. So Plutarch; "Must, if a vessel be kept in a cool place, will continue sweet, γλευκυ, for a long time." Such wines were remarkably intoxicating. See Isaiah 49:26. Sweet wine, such as the prophet there speaks of, was used in royal palaces for its gratefulness; was capable of being kept to a great age, and consequently was very inebriating. A few generations ago, sweet wines were those most esteemed in England.

return to '

Acts 2:14. Dwell— Sojourn.

return to '

Acts 2:15. Seeing it is but the third hour of the day.— Such of the Jews as shamefullyimitatedtheirHeathenneighbours,anddranktoolargelyatthefestival,did not use to take such criminal liberties till after the sacrifices were offered, and the oblations made; but the morning sacrifices had not been now offered, to which, as some think, St. Peter might allude. Josephus tells us, that, on the feast days, the Jews seldom ate or drank till noon; which, if true, would render the calumny here referred to the more incredible.

return to '

Acts 2:16. This is that which was spoken, &c.— Respecting this remarkable prophesy, we refer to the notes on Joel 2:28; Joe 2:32 just observing, that if this miraculous effusion of the Holy Spirit had not been foretold, the argument for the truth of Christianity from it, would have been fully conclusive; but as it was referred to in the Old Testament, it might dispose the minds of the Jews still more to regard it, as it was indeed the more remarkable. The reader will not omit to compare the passages in the margin.

return to '

Acts 2:19. Vapour of smoke:— A cloud of smoke. Doddridge; who paraphrases the passage thus: "Such destructive wars shall arise, as a punishment for the wickedness of those who reject the mercy I offer, that there shall be blood shed in abundance, and fire scattered abroad to consume your cities and villages; so that a cloud of smoke shall ascend from the ruins of them."

return to '

Acts 2:21. Whosoever shall call on the name of the Lord.— See Ezekiel 9:4-6. This context being quoted thus, was a strong intimation that nothing but their acceptance of the gospel could secure them from impending ruin. Brennius has proved, by an ample collection of texts, that calling on the name of the Lord, is often put for the whole of religion; and if it do not here directly signify invoking Christ, which is sometimes used to express the whole of the Christian character, (Comp. Ch. Acts 9:14; Act 9:21 Acts 22:16. Rom 10:12-13 and 1 Corinthians 1:2.) it must imply, that it is impossible for any who reject him, to pray in an acceptable manner. How awful a reflection! See the note on Joel 2:32.

return to '

Acts 2:22. A man approved of God among you— "Recommended to you, αποδεδειγμενον εις υμας, pointed out to you, as the object of your highest admiration." Heylin reads it, Whose divine authority was evidenced by God to you, in the powerful effects and wonders, &c.

return to '

Acts 2:23. Him, being delivered, &c.— The word εκδοτον, rendered being delivered, signifies one given or surrendered up into the hands of an enemy; and St. Luke intimates by it the free and gracious donation of God the Father, whereby he delivered up his only begotten Son for the redemption of mankind. By wicked hands the Romans are meant, who were the immediate agents in the crucifixion of Christ, yet were only the instruments of the Jewish rage and cruelty in what they did. Heylin renders the verse rather more clearly thus: Him (who was given up by the determinate counsel and foreknowledge of God) you have taken and put to death upon the cross, by the hands of wicked men. Pyle would read, Him, who by the determinate counsel—of God, was given [to you as a Saviour], ye have taken, and crucified. See ch. Acts 4:27-28.

return to '

Acts 2:24. Whom God hath raised up, &c.— "But be it known unto you, that God hath abundantly vindicated the honour of this his dear Son, whom you have thus infamously abused, and hath borne a most glorious testimony to his innocence, truth, and dignity; for it is he whom "God hath raised up from the dead, by a miraculous effort of his divine power, having loosedthe bonds in which he lay, when the pains of death had done their work upon him; as indeed it was impossible that he should finally be held under the power of it."

return to '

Acts 2:25. For David speaketh concerning him, &c.— It is plain that the phrase εις αυτον here signifies of or concerning him: the particle has the same import, Ephesians 5:32. Elsner upon this place, and Gataker upon the title of Marcus Antoninus's book, which is εις εαυτον, concerning himself, have produced many places from some of the Greek authors, where the preposition εις is understood in the same sense. Mr. Jeffery, in his True Grounds, p. 121 observes from this text, and lays great stress upon it every where, "That the apostle does not make Davidto speak these things first of himself, and then of the Messiah only in a secondary sense, but quotes them as referring to Christ alone." The passages here quoted in the words of the LXX. are something different from the Hebrew, but the sense is much the same; for which we refer to the notes on Psalms 16:0.

return to '

Acts 2:29. His sepulchre is with us unto this day, &c.— The sepulchres of the Jews, in general, were without the city; but the sepulchre of David and his sons was within the city. St. Jerome mentions the remains of David's sepulchre as extant in his time; and it is shewn to travellers even to this day. See Maundrell's Journey, p. 76.

return to '

Acts 2:30. According to the flesh, &c.— This is expressed in the original in such a manner, as seems to refer these words not to the loins of David, but to Christ; and so may be an intimation that it was only in respect to his human nature, that the Messiah should descend from David; while there was still a higher nature, in which he was superior to him, and was indeed to be regarded as the Son of God. See Romans 1:3-4.

return to '

Acts 2:33. He hath shed forth this, which ye now see and hear.— It is said, Joh 7:39 that the Holy Ghost was not yet given, because Jesus was not yet glorified. See the note on that verse. The Spirit, in his extraordinary and superabundant influences, was reserved as the great donative after Christ's triumph over principalities and powers. When he was ascended up on high, he sent down the greatest gift that ever was bestowed upon mankind, except himself. By this Christ discovered the greatness of his purchase, the height of his glory, the exercise of his power, the certainty of his resurrection and ascension, and the care he took of his church: for in what could he illustrate his character more, thanby letting them see that he made good his last promise, of sending them another Comforter, who should be with them in all their undertakings, to direct them in their doubts, and to plead their cause against all opposition? What still enhanced this gift was, that it was not to continue with them only for a short time, but to abide with them and all his faithful saints for ever. It was to remain with them as a pledge of his love, as a testimony of his truth, as an earnest of his favour now, and of the future inheritance of all the faithful in heaven. See Ephesians 4:8; Ephesians 4:32.

return to '

Acts 2:34. For David is not ascended— It was a truth well known and established among the Jews, that many of the Psalms and other prophetic writings were spoken in the person of the Messiah; and accordingly St. Peter authorises our applying to Christ what had been spoken by David, by shewing, that as it was not compatible with David's character or circumstances, it must relate to the Messiah.

return to '

Acts 2:35. Until I make thy foes thy footstool.— This text is quoted on the present occasion with the happiest address, as suggesting to the Jews, in the words of David, their great prophetic monarch, how certain their own ruin must be, if they went on to oppose Christ. Elsner on the place has a fine collection of antient passages, referring to the custom of trampling upon the vanquished, dead or alive. See the note on Psalms 110:1.

return to '

Acts 2:37. They were pricked in their heart,— "Their hearts were pierced with compunction," Κατενυγησαν .

return to '

Acts 2:38. Repent, and be baptized— They are not only called on here to repent, but a submission also to the ordinance of baptism is required of them; for though on their repenting and believing, they were, according to the tenor of the gospel covenant, entitled to the remission of their sins; yet as Christ had, for wise reasons, appointed this solemn rite, as a token of their taking up the Christian profession in a public manner, there could have been no sufficient evidence of the truth of their repentance and faith, if this precept of Christ had not been obeyed. Vitringa has taken a great deal of pains to shew, that the phrase here translated in the name of Jesus Christ, signifies not only "being numbered among those who are called by his name," but "professing to devote themselves to the glory of it." The miraculous gifts of the Holy Ghost were various, as appears from the first epistle to the Corinthians; and were variouslydispensed. If all the persons whom the apostle addresses, received this gift of the Holy Ghost, to one might be imparted the gift of prophesy, to another wisdom, to another the power of working miracles; those who were intended for the propagation of the gospel being endued with the extraordinary gifts; and those who were not separated tothat office receiving only the ordinary ones; but all of them possessing such as were sufficient to manifest their faith, to enable them, if faithful, to persevere in it, to illustrate the gospel dispensation, and to set it in a conspicuous light.

return to '

Acts 2:39. For the promise is unto you, &c.— Considering that the gift of the Holy Ghost had been mentioned just before, it seems most natural to interpret this as a reference to the passage in Joel above recited, where God promises the effusion of the Spirit on their sons and their daughters: but if the promise be interpreted as referring to a remoter clause, the forgiveness of their sins, this whole verse must be taken in a greater latitude, as having respect to the encouragement which all future converts and their children had, to expect the benefits of the gospel. This passage makes much in favour of infant baptism, as many writers on the subject have largely shewn. Since St. Peter as yet knew nothing of the intended calling of the Gentiles, he could only mean by the words, to all afar off, that the gospel should be preached to all the dispersed of Israel, in distant nations; but the Spirit of God mighthave a further view. "The words (says Dr. Heylin) refer to time as well as place; the promises also to us and to our children: words which imply a benefit, include the accepting of it: in this sense the word call is used in this verse, and in 1Co 1:24 that is, they who obey the call."

return to '

Acts 2:40. Save yourselves, &c.— That is, "See that you lay these things to heart; receiving them with such regard, as the importance of the case requires. Renounce that obstinate unbelief, in which you join with those who crucified Christ, and be ye saved (Σωθητε ) from that ruin which will quickly come upon this perverse and depraved generation." See on Acts 2:47.

return to '

Acts 2:41. There were added unto them about three thousand souls.— The phrase Προσετεθησαν, rendered there were added, emphatically signifies, "to pass over to a body of men;" and implies that these persons renounced their former religious profession, and embraced that of the apostles. Some render it, There came over, or acceded. Elsner, in his note on this place, has shewn, that souls often signifies persons in the Greek and Latin classics. It is commonly said, that the three thousand mentioned in the text, were converted by one sermon. But, it is probable, that, while St. Peter was preaching in the Syriac language, the other apostles were preaching at some small distance, much to the same purpose, in other languages; and it is not to be imagined that none of them but St. Peter should be blessed on that day, as the means of converting souls; not to insist upon it, that he himself might deliver several discourses this day to different audiences, when the concourse of people was so great, and their languages so various. The late sufferings of our Lord, the present miracle of languages, and the authority of the speakers, greatly contributed to this numerousconversion:butallwouldhavebeenutterlyunavailablewithouttheefficacy of the Holy Spirit. This numerous conversion not only confirmed the truth of the apostles, in laying claim to the inspiration of the Holy Ghost, but likewise served as a proof to them of the reality of it, and as an encouragement to undertake that office, for which it qualified them. With these credentials from Heaven, even a poor fisherman of Galilee might appear with dignity before the high-priest and sanhedrim of the Jews; asserting boldly, that God had made that Jesus, whom they had crucified, both Lord and Christ, and making good this assertion by proving that he was risen from the dead,—strange and supernatural as it might seem,—not only by his own testimony, and that of his brethren, the apostles and disciples of Jesus, by whom he was seen forty days after his passion; but by innumerable instances of a power in like manner superior to nature, derived upon them from him, and exercised bythem in his name. From the scriptures also might the same ignorant Galilean show, against the traditions of the elders, and learning of the scribes, and the prejudices of the whole Jewish nation, that the humble suffering Jesus, was the mighty, triumphant Messiah, spoken of by the prophets; since if, with a reference to the interpretation of those prophesies, any doubt could have arisen among the people, to whose expositions they should submit,—to those of the scribes and elders, or those of the apostles,—the latter had to produce, in support of their authority, the attestation of the Spirit, by whom those prophets were inspired, now speaking through their mouths in all the languages of the earth. And, with regard to that other point, of infinitely harder digestion to the Jews, namely, the calling of the uncircumcised Gentiles to an equal participation of the kingdom of God, and consequently the abolishing of circumcision, and the whole ceremonial law;—the apostles were furnished with an argument to which all the rabbies were not able to reply, by the Holy Ghost bestowing upon the Gentile converts to Christianity, the same heavenly gifts as he had conferred at the beginning upon the believing Jews.

return to '

Acts 2:42. And they continued steadfastly, &c.— This may intimate, on the one hand, that many efforts were made to shake their resolution; and, on the other, that, upon fuller inquiry, they found all things as the apostles had represented. Breaking of bread, is a phrase which in the New Testament signifies, both eating common meals and celebrating the Lord's supper. It seems that the Lord's supper was here intended; because it is joined with prayer. They constantly attended upon the teaching of the apostles, in strict communion, and the exercise of the most affectionate friendship towards each other; uniting in the duties of piety, in receiving the Lord's supper, as well as offering up their united prayers and supplications unto God. Dr. Heylin reads after the Vulgate, In the communion of breaking bread.

return to '

Acts 2:43. And fear came upon every soul:— A reverential fear, mixed with admiration and respect. Dr. Heylin reads the verse, And the minds of all men were struck with awe, at the many wonders and miracles which were wrought by the apostles.

return to '

Acts 2:46. They, continuing daily with one accord— Hitherto none of the Christian converts neglected the Jewish worship, but frequented the courts of the temple daily, at the usual hours of prayer and devotion. But it is evident from the circumstances of the times, that these converts could not communicate or receive the eucharist in the temple: where then could they receive it, but in their own houses? And as the expression from house to house seems to be peculiar, this particularity cannot be accounted for, but upon supposition that the preceding words relate to the eucharist, because if they refer only to a common meal, the peculiarity is lost, and the expression from house to house is superfluous and unnecessary. Dr. Heylin renders the verse thus, being unanimously constant in their daily attendance upon public worship in the temple, and at the breaking of bread at home, they received nourishment with joy and simplicity of heart. "By the breaking of bread (says he) is meant the celebration of the eucharist; and this, with their worship in the temple, being spoken of as the occasions of their nourishment, we conclude that nourishment to be spiritual: as Hebrews 12:14. 1Co 3:2; 1 Corinthians 3:23."

return to '