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They beg respectfully to invite attention to the volumes of Lange's Commentary on Old and New Testament, which they are issuing in conjunction with an American publisher, under the Editorship of Dr. Schaff, and which they supply to Subscribers to Foreign Theological Library at the reduced rate of 15 s. each volume, in imperial octavo. An early remittance of the Subscription to Foreign Theo- logical Library for 1869 — 21s. — will greatly oblige. CLARK'S FOREIGN THEOLOGICAL LIBRARY FOÜßTH SERIES. VOL. XXII. Stici'ä WlorBä of tf)t ^poitUS. EDINBURGH: T. AND T. CLARK, 38, GEORGE STREET. MDCCCLXIX. MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE. THE WORDS OF THE APOSTLES EXPOUNDED BY RUDOLF'^STIER, D.D., AUTHOR OF EXPOSITION OF THE 'WORDS OF THE LORD JESUS. CranölatetJ from ti)t ^tconti ^eiman (iBtJition hv G. H. YENABLES. EDINBUEGH: T. & T. CLAEK, 38, GEOKGE STEEET LONDON : HAMILTON AND CO. DUBLIN : JOHN ROBERTSON AND CO. MDCCCLXIX. PEEFACE TO THE SECOND EDITION (1861) The first edition of this book was published as much as two-and- thirj^ ypars_n rrr> : it will not therefore be out of place if I subjoin some of thdx most essential matter of my former preface, so that the era of the appearance of the book, and the relation of its author to this era, may be brought more distinctly to mind. In December 18*8 I wrote as follows : " The foundation of the Neio Testament on the Old, and the intimate connection between the Scriptures of the old and new covenants, by means of Avhich they form but one divine whole, — the due recognition of these facts constitutes the root of all believing comprehension of the Bible which understands Tr)v ypacfirjv ' in the mind of Christ' (1 Cor. ii. 16), and also of a true biblical theology resulting therefrom. But a failure in discerning these facts, or even an acknowledo-ment of and insight into them, which is deficient in simplicity or consist- ency and is always to some extent against the will — amounting? therefore, to a misunderstanding of the exact system, — this forms the radical defect, or rather the chief want, of a humanly taught system of theology and hermeneutics, which to the pure secret feeling and consciousness of faith presents a sceptical and im- proper treatment of those very passages in which the Old and New Testaments agree with one another and thus lay open the real Scripture-system." " If we would fain be members and teachers in Christ's church, let us well look to the foundation on which it was built by the VI PREFACE. Lord Himself and His first builders. This foundation is the rejected corner-stone which is spoken of in the Scriptures — Christ, who died and rose again according to the Scriptures — the Messiah of the Jews. The very name of our Saviour, which name indeed, as His people, we ever would and must bear, places us in the centre of the old covenant, which in the new dispensation is fulfilled and not dissolved ; and far from being cancelled, is now first insti- tuted in its revealed spirit and nature." " With no half-belief in the Scriptures, but with perfect faith, with no incomplete explanations, but with consistent interpretation, let us, my brethren, who hold to God's word, oppose any perver- sions or uprootings of the ' foundation of the apostles and prophets' (Eph. ii. 20)." " It is no doubt true that biblical truth depends altogether upon history both in the Old, and also in the New Testament ; and for this very reason, Luke's second book, addressed to Theo- philus, is called the ' Acts,' and not the * Words' of the apostles. What they did, and how they did it, and the w^ay in which their discourses followed their actions, and became indeed, in their power and effect, equivalent to actions, — all this at first sight contributes the chief weight to the scale of testimony. " But, on the other hand, it is no less true that this biblical his- tory is conveyed to us in inspired language ; and only so far as it is interpreted and revealed by the words of prophecy and teaching does it become true biblical history, that is, does it itself become a prophetico-didactic fact. Thus the words of the apostles throw a full light upon their acts. What they said, and how they said it — how the intention and sense of their entire testimony, as the New Word oi fulfilment, was linked on to the Old Word of expectation, — this is the turning-point in the balance of confession, when we are desirous to perfect our believing comprehension of Scripture truly and systematically according to the Scripture-system itself, and not PREFACE. VU by means of some humanly devised plan in which we constrain and falsify the truth of Scripture itself." " For the reasons I have just intimated, the oral element of the apostolic testimony, and its real practical purport, have been hitherto most surprisingly neglected in exegetical studies, and have been made to give way before an industrious and too one-sidedly zealous development of the historical and philological matter. The mere outward husk is sufficiently investigated, but the enjoyment and taste of the kernel is but little attained to." " In addition to this, from a want of that strict and childlike belief in inspiration — in which, alas, so many modern and to some extent believing divines are deficient — the words of Luhe are no longer looked upon as the words of the apostles. For this reason, too, no pains are taken to penetrate in full simplicity into the depths of these rich and terse testimonies of the Spirit, which, if closely scrutinized with a right view, afford so much matter for our consideration." " The author of the following exposition of the ' Words of the Apostles' is therefore led to believe that he is furnishing some- thing which is needed by, and will be profitable for, those who desire to emerge from the narrowness, sterility, and incomplete- ness of a certain wisdom of the schools, and long for some freer and more lively perception of faith in the words of the Bible. According to his chief principle in all interpretation of Scripture, he does not expound the words of the apostles as if they were mere words of the apostles, but he looks upon them as the words of the Holy Ghost through the apostles. His chief desire is to present to the devoutly believing view the perfect oneness and harmony of the Spirit, who aforetime spake through the prophets, and afterwards, through the apostles, so wonderfully and variously refers back to the prophets. For it was in the prophets that the Spirit of Christ which was in them ' testified beforehand the suffer- Vlll PREFACE. ings of Christ, and the glory that should follow ' — that self-same ' Holy Ghost sent down from heaven^ who taught the apostles to preach the gospel to us (1 Pet. i. 11, 12)." " If, how^ever, it is found that in this exposition the historical matter falls somewhat into the background before the everlasting import of the apostolic discourses ; if the merely profane linguistic philology, which does nothing in elucidating the practical substance, but, on the contrary, weakens and levels down its divine power and spiritual depth, is almost entirely shunned ; if, generally, no learned apparatus, with all its groundless controversy as to isolated and secondary points, is here newly framed and compiled, — these omissions and deficiencies must be ascribed to the deliberate inten- tion of the author. Presupposing, as regards his learned readers, the presence of all requisite appliances, his desire has been to convey in a lively form to the less learned those thoughts as to the divinely-living words of the Spirit which have been suggested to his own mind. God grant that any portion of these thoughts which is really His gift may find its way into the hearts and minds of all the ministers of His word, for whom chiefly the work has been written I " Thus much I wrote as a portion of the preface to the first edition ; and even now I cannot more clearly describe the per- manent and fundamental character of the work. But, God be thanked, the complaints as to the prevailing spirit of theology and exegesis which I then expressed cannot now be so forcibly repeated. Since then, much has been done in attaining to a greater progress in the devout and believing comprehension of Holy Scripture. I found, nevertheless, when I was unexpectedly called upon for a new, and of course remodelled, edition of my work, that there was less to alter in it than I had at first imagined. It was, in the first place, necessary to retain the youthful and vigorously grown root- stock, in order that anything which was God's suggestion, and was PREFACE. IX unaffected by the lapse of time, might be again communicated. In some cases certain prolixities, which extended to trifling and even edifying matters, were expunged ; as also were the now useless arguments directed against authors who were then current. All that science had added to our knowledge of the subject had to be compared, and to be made use of according to its value ; and all that the author had better learnt in the last thirty years had to be worked in. I leave the book thus remodelled, in full assurance that it will continue to fill a useful position, and will perhaps receive greater acceptance than at its first appearance. I must acknowledge that a wish, which I have long entertained, of once more taking a part in discussing these subjects, is now fulfilled. So far as it is the abiding truth of God's word, I commend my work to God's blessing. RUDOLF STIER. EiSLEBEN, August 27, 1860. CONTENTS. 1. Peter's Address to the Disciples, .... 2. Peter to the Multitude assembled at the Feast of Pentecost 3. Peter's Address to the People in Solomon's Porch, . 4. Peter before the Council of Chief Priests and Elders, 5. Prayer of the Community, .... 6. Peter to Ananias and Sapphira, 7. Peter again before the Chief Council, 8. Address of the Twelve to the Multitude of Disciples, 9. Stephen before the Chief Council, 10. Peter's Address to Simon the Sorcerer, 11. Philip teaches and baptizes the Ethiopian Treasurer, 12. Peter in the House of Cornelius, 13. Peter's Address to the Church in Jerusalem, 14. Paul's Address to Bar- Jesus, ■15. Paul's Discourse in the Synagogue at Antioch in Pisidia, 16. Paul and Barnabas' Address to the People at Lystra, 17. Peter's Address in the Assembly of the Apostles and Elders at Jerusalem, ..... 18. James' Address in the Assembly of the Apostles and Elders at Jerusalem, ..... 19. Letter from the Apostles, Elders, and Brethren at Jerusalem to their Brethren among the Gentiles, 20. Paul at Philippi, ..... 21. Paul's Address in the Areopagus at Athens, 22. Paul's Address to the Elders of Ephesus, 23. The Elders in Jerusalem to Paul, 24. Paul's Address to the Multitude assembled in Jerusalem, • 25. Paul before the High Council, ■26. Paul before Felix the Governor, ■ 27. Paul before BLing Agrippa, .... -28. Paul's Address to his Companions in his Voyage, "29. Paul's Words to the Chief Men of the Jews in Rome, - 30. Paul's Last Words to the Jews, PAGE 1 15 41 60 69 77 86 98 105 140 147 1.54 174 179 185 212 226 242 255 264 284 313 338 348 392 416 443 493 503 511 THE WORDS OF THE APOSTLES. I. PETER'S ADDRESS TO THE DISCIPLES. (Acts i. 16-22.) SUMMONS TO THE CHOICE OF AN APOSTLE IN THE PLACE OF JUDAS. ER. 13. The men of Galilee, whom Jesus before His sufferings chose through the Holy Ghost to be apostles, whom also, on the day on which He was taken up. He charged with a message of salvation to every creature (ver. 2), saw the King of the long-anticipated kingdom of Israel disappear behind the cloud-curtain of heaven. They listened to the directions of the heavenly messengers, no longer to stand gazing up into heaven, but to turn their minds towards the future pro- mised for the earth, the consummation of which would be the return of their King. Then returned they unto Jerusalem from the mount called Olivet, in order to fulfil the last words of their Master, now their Lord and their God, by waiting in Jerusalem until He should again come to them in the Holy Spirit, and by power from on high should make them His witnesses even to the uttermost parts of the earth. There had they gathered themselves together in the highest part of a house, or upper chamber — some quiet Alija^ — with many others who joined with them in a like hope. This room may pro- bably have been that which witnessed the last supper, the mourn- ing of the disciples, and Jesus' bequest of peace; but in whose house it was we cannot gather from Matt. xxvi. 18, Mark xiv. 14, ^ As the name occurs in the Old Testament, equivalent in Hebrew to VTTipUOV. 2 THE WORDS OF THE APOSTLES. and Luke xxll. 11. Otliers, however, think that it was a place in the temple which, according to Josephus, was thus called, and refer to Luke xxiv. 53, " and were continually in the templet In favour of the latter opinion,^ one might easily imagine that, after the destruction of Jesus, the rulers at Jerusalem would not think it worth while to persecute His adherents, and that the sheep might peaceably flock together even among the wolves ; but this place would certainly not have been fit for a private friendly meeting, and the same remark applies to the meeting on the feast of Pentecost. Luke mentions the eleven apostles hy name, because in the first place he wished to begin his History of the Apostles (being a sepa- rate book) with a list of this sort (as in Ex. i. the children of Israel are again enumerated), and also to call to their remembrance the missing twelfth one, and thus to prepare for what follows. Ver. 14. These alt were of one accord together. Thus are they here specified with this great characteristic of the Christian com- munity, so often recurring in the apostolic history. As they might no longer outwardly look up to heaven, so much the more they continued watching and waiting inwardly, i.e. in prayer and suppli- cation, for quiet faith during the appointed waiting-time ; after- w'ards, on the contrary, praise of the God revealed to the community as Father, Son, and Spirit, became their unanimous song (Acts ii. 47 ; Kom. xv. 6). There were also with them women, or the women — hardly their females generally, as (from ver. 15) disciples only joined in this unanimity : they must therefore have been the believing women, especially the witnesses of the resurrection (Luke xxiv. 10). Among these Mary is specified by name, as was only fitting, but still without any peculiar preference being awarded her. She is mentioned now for the last time at the very beginning of the sacred history of the church, and is distinguished from the other Marys as the Mother of Jesus — as she who had brought forth the Son of God, now ascended to His Father. With Jesus' mother after the flesh, who now by Jesus' command was dependent upon John, stood also His brethren — His actual brethren ; so dis- tinguished by the definite article from the apostles (one of whom was at least a cousin of Jesus), — the brethren who now at last believed in their ascended Brother (John vii. 5). Ver. 15. It was a long, grievous waiting-time, during which the above-named and many others were gathered together with 1 Which, however, does not seem to be suitable to the org uari'hdou, di/iß-^axv, and to the rjoxi/ Kuru//,iifourig. PETER'S ADDRESS TO THE DISCIPLES. 3 the eleven in tliis place ; and tlieir continuance in prayer and supplication might sometimes be a little wearisome, although Luke, on account of their unanimity, styles it continual. "Not many days hence " had been the Lord's words (ver. 5) ; but as to the exact time when this baptism of the Spirit should come upon them, they knew neither the day nor the hour, which the Father had kept in His own power. It may be well imagined that they long- ingly expected the speedy coming of the Holy Ghost, and the beginning of their office as witnesses, after so many and such great preparations. " Lord, how long?" might many a one both think and say. Perhaps there may have been much talk in that quiet circle about the great things which had been done, and those which were yet to come to pass. Many a look would be cast upon the book of prophecy, which the Lord had made intelligible to them. But all this would be based upon, and joined with, prayer, supplication, and — waiting. There was a wonderful union of retrospect and anticipation in this trying, quiet interval, which the wisdom of the Lord had ordained to prepare their minds for the Holy Ghost. When they contemplated their future charge as witnesses and messengers to all nations, they could not but recall to mind the lost child — him who was a devil among the twelve chosen ones. This must have been a dark point, again and again occurring to the eleven whenever they were together, and thought who it would be that, according to Jesus' words (Matt. xix. 28 ; Luke xxii. 30), should fill the now vacant judgeship over one of the tribes of Israel, and sit on the twelfth throne. During these days of waithig, now so long protracted, Peter, the first among the eleven, on whom the chiefdom seems naturally to have fallen, stood up, and as the enunciator of their thoughts, hitherto perhaps only half-expressed, spake to all the other disciples. These must have been those disciples of Jesus who had been accustomed to assemble in this upper room at Jerusalem : a moderately large multitude (o;^Xo9) — • namely, about (in round numbers) 120 persons ; consequently ten times as many as the apostles. Still, they were but few to form the commencement of God's kingdom on earth. Luke writes names instead of persons, because he had mentioned the eleven and Mary by name, and also because in ver. 23 two others were to be specified by name. Yer. 16. Peter's address — Men — excludes the women (men- tioned in ver. 14) from the consultation and choice, and generally from any public voice in this community. The additional appella- 4 THE WORDS OF THE APOSTLES. tion, Brethren^ is the first recorded expression of the spiritual brother- hood in Christ after His ascension, and embraces the whole number present, throwing aside both the apostolic office and any natural brotherhood. Thus the Israelitish expression (Acts xxviii. 17) is in this smaller sphere renewed in a fuller power and meaning. — The Scripture must needs have been fulfilled. Thus did Peter, express- ing neither wrath, doubt, lamentation, nor sentence, calmly consider the deed of the betrayer, and in all the confidence which was given him by his knowledge of that divine counsel which embraces even the wicked, looks upon it only as an event that " must needs" have taken place. This way of considering the matter he had learned from Him who had died and risen again (Matt. xxvi. 24, 54, 56 ; John xiii. 18, xvii. 12 ; Luke xxiv. 26, 46) ; and his interpretation of Scripture is right, for it is derived from the instruction of the Lord (Luke xxiv. 45, 46). By the Scripture, or really, as more correctly read, this Scripture, he must mean the passage in Ps. xli. 10, quoted by Jesus ; but it is subsequently clear from ver. 20 that he is referring generally to everything which had been pro- phesied of Judas and his accomplices : so that it should be rather translated, that scripture, i.e. the passages of Scripture which pro- phesy of Judas. Spake befolge stands out strongly and vividly after the word fulfilled just before. But these things were spoken by the Holy Ghost through the mouth of David (although David himself might not have understood the prophetical sense of his psalm). This view of the Scripture had been taught to His disciples by the Eisen One; and how naturally does this seem to be spoken to them, just at the time when they were waiting for the Holy Ghost ! — Which was a guide or leader — not, as he was bound to be, to the faith of Christ, but — to them that took Jesus. This sentence con- nects the statement of prophecy with the reference to what had taken place, and embraces in one glance the whole treachery of the unhappy one (as Jesus calls him, Luke xxii. 21), from his first negotiation with the enemy down to his great overt act in the garden, which is thus especially called to the apostles' minds, with Jesus' kindness towards His false friend. This expression also shows the point of view from which the Scripture speaks of Judas, and an important exegetical hint is given as to the three psalms, xli., Ixix., and cix. The false friends of the Lord are still leaders and guides to His open enemies ; sometimes, alas, in a milder sense, by giving rise to the appearance of evil, and by causing scandaL PETER'S ADDRESS TO THE DISCIPLES. 5 Ver. 17. For he was numbered with us. In this the apostle separates the eleven from the " men and brethren," and gives an intimation of what he would remind them of as to the deficiency in the sacred number of twelve. He ivas numbered both in the first choice, and also subsequently more expressly, John vi. 70. Cer- tainly in Matt. xix. 28 the thrones only are numbered ; and in the designation of the persons to fill them, the restriction is used, Ye which have followed me. In Luke xxii. 30 the number of the thrones is not mentioned. After the expression numbered had preceded, the less precise chosen could not well follow ; but it is included in the comprehensive sentence which covers the mystery of this choice of the lost one : and had obtained (attained, eXa^e) part (or lot) in this ministry. The expression this is knit together with the former definition — with us. The word ministry makes amends, however, by its modest general idea, for the prominence given to the us. Fart here means the same as the share or lot pointed out (by God) in Acts viii. 21, Col. i. 12 ; and it was assigned to Judas either generally, or, more exactly, he re- ceived the one-twelfth of the common apostleship. It is very much to be doubted if Peter intended here to hint at the nature of the approaching choice, for the drawing lots arose only from the uncertainty between the two named to be chosen from : the expression, therefore, cannot be understood in this way until ver. 26. Ver. 18. The sin, already sufficiently made known in ver. 16, is not again described, but is only intimated in the word iniquity, and is placed in the background by its dreadful reward, as the theft is indicated by the gallows. The reward of iniquity alludes both to the wretched avarice of the Saviour-seller (cf. 2 Pet. ii. 13, 15), as well as to the words of the high priest : " It is the price of blood !" Furchased a field, actually the field, — the only too well- known potter's field, the shameful name for which subsequently follows ; which, too, was prophesied of by Zechariah, who also foretold the reward or price of thirty pieces of silver. But how was it purchased ? Probably, in the first place, the purchase was the cause of there being a " field of blood " publicly known in unbelieving Jerusalem, whose unjust rulers hired the betrayer of the Just One, and then would not place in the temple-treasury the reward and price of such manifold iniquity. This idea alone will agree with Matt, xxvii. and Zech. xi. 13. Thus possibly the sense might be, that Judas first bought, or intended to buy, for himself 6 THE WORDS OF THE APOSTLES. the barren potter's field (a wretched portion to exchange for the twelfth apostolic throne!), and then went and hanged himself in it ; indeed, from ver. 19, the name of the field seems clearly to have been derived from Judas' miserable death therein. For what could then be publicly known causing this name to be given to the field ? Evidently it could not be merely the private bargain for the pieces of silver, and the high priest's aversion to the returned bribe ; but also especially (according to the context) Judas' end told in vers. 18 and 19 — this real reward of crime, in which he bought the wished-for field only to be his place of judgment, and therein to meet his fearful death. On this point Bengel pro- foundly and correctly comments : " Judas initio emptionis facto occasionem dedit, ut sacerdotes eam consummarent." We will add : " Atque morte sua infesta, ut sepulturis agrum destinarent." ^ Even in Matt, xxvii. 6 the " price of blood " refers also to the suicide of Judas related in ver. 5. The name, arising from the expression used by the rulers, and afterwards given by the people to the field, bears witness not only to the innocently-shed blood of Christ, but also to the avenging death of the betrayer, threatened in his example to all betrayers of the just. The ominous meaning of this expression, and the words of the apostle pointing thereto, can only thus be completely explained. — And falling headlong — literally, head-over-heels — either through the breaking of the rope or some other cause, after his hanging himself, which is presup- posed as well known, of which also the Scripture history had pro- phesied under the type of Ahithophel (2 Sam. xvii. 23) — he blühst asunder in the midst, and all his bowels gushed out. It is a signifi- cant feature in the description of his judgment, that it struck him "in his own place;" and so shall it be with all obstinate unbelievers in Jesus. His fall could hardly have been as deep as from the rocks under which the Edomites were " broken in pieces" (2 Chron. xxv. 12) ; but " because he had no bowels of compassion, but from greediness of gain dealt cruelly, therefore must he suffer the just recompense in his own bowels" (Oetinger). Ver. 19. And this miserable end of one of the twelve table- companions and friends of Jesus became knoion unto all the dwellers at Jerusalem, For if any of the foreigners at Jerusalem came to know the wonderful and dreadful things " which had come to pass there in these days " (Luke xxiv. 18), the history of the traitor would also be told them. And this is not enough. The notoriety ^ A fragment by Papias says remarkably as to Iscariot's end : tv ilia p^w/^V. PETER'S ADDRESS TO THE DISCIPLES. 7 extended so far, that (Jocrre) the words of aversion expressed by the chief priests in a moment of sincerity, " It is the price of blood," were conferred by an immediate pubHc voice and naming on the field that was bought with the money, and it became the Field of Blood. Thus is the knowledge of the fact confirmed to posterity and strangers; and all Jerusalem testifies that the traitor had received the reward of his treachery, and acknowledges its guilty share in shedding the innocent blood ; acknowledges, too, that this blood must be upon them and upon their children, and upon all their fields and boundaries, until the devastated fold of the great city had become one vast "field of blood," on which the followers of their predecessor Judas should perish as he did ; and that the whole Jewish body, because they despised exaltation through the cross of Christ, should like him fall down from the height to which in their despair they had at last resorted, and bursting asunder should shed round about the wicked bowels and inhabitants of the holy place and land. We may thus perceive the reason why the apostle dwells so circumstantially on these things, and may remark with what scriptural wisdom he speaks, even before he had received the power from on high. — In their proper tongue, that is to say, The field of Hood. These latter words were of course added by Luke (himself a foreigner) for the sake of Theophilus ; for Peter called the field Aceldama only, and Luke retained this word for all who should at any time come to Jerusalem. But our arrangement and interpretation is clearly against the idea that the whole of vers. 18 and 19, or even the whole of ver. 19 only, were inserted by Luke in St. Peter's speech. It is also hardly conceivable that Luke, just at the beginning of his book, would have deemed it right to make without mention such an interpolation in a reported speech — such an addition, indeed, as nowhere else occurs. Ver. 20. After ver. 16, it now only needed to be stated shortly. For it is written. Psalm Ixix., as is well known, speaks of the enemies of Christ generally (as Paul, Rom. xi. 9, interprets it) ; and Psalm cix. mentions one enemy more particularly. This quotation is all the more suitable here, from the wonderful way in which Ps. cix. 6-19 speaks of one enemy (as Ps. Ixix. of many), and in ver. 8 so remarkably brings forward the re-establishment of the office, together with the early despairing death of its former occupant. Ver. 21. Wherefore must is the summons to the fulfilment of the above most decisive scripture, and is also the concluding pro- 8 THE WORDS OF THE APOSTLES. position following the words, " This Scripture must needs,'* etc./ at the beginning of the speech. The us, referring to the apostles, stands four times very naturally in contrast to "these men." It did not at all follow from the Scripture passage quoted above, that the new apostle must necessarily be (like the others) one who had been with Jesus from the beginning ; but this was a qualification in Peter's idea for the apostolic office, in which also he followed John XV. 27. The reference to these words of Jesus is at least probable, because in them was the Spirit promised which " shall testify of me," which afterwards was to recall to the apostles' minds all that their Master had both done and taught, and also thought. — All the time that the Lord Jesus loent in and out among us, or dwelt and wandered with us. A remarkable concentration of the whole earthly life of Jesus both before and after His resurrection : both His earlier public life, when He was out among the populace in the temple and synagogue, and also when He was in the private circle of His dis- ciples ; also during the forty latter days, when He appeared only to His own, and came in even through locked doors, and, going out into the unknown spirit-world, again disappeared. This space of time was the school of experience for him who was to testify that this man of God, Jesus of Nazareth, well known both to us and you, is risen .from the dead, and lives for ever as Lord and Christ on the throne of His Father. Among us is, I think, the correct rendering, for otherwise the expression would fail in its chief requisite, viz. that he had been with Jesus ; and it is very correctly expressed here, in order to connect the eleven with the twelfth, who was with us, among whom Jesus was. A contrast exists between the among us in ver. 21, and the from us in ver. 22, which is not to be passed over. The witness was acquainted with what was then taking place, and could also testify of that which was past. Ver. 22. In order to avoid any error, the apostle adds the exact limitations. The baptism of John, i.e. of Jesus b2/ John, is the starting-point of Jesus' public life, and the first of the disciples were called just after it. As to this, see Mark i. 1, Acts i. 1. But the doings and teaching of Jesus from then down to the cross, indeed even down to His ascension, were themselves but the be- ginning of His heavenly kingdom of grace, and of His omnipresent ministry among His community on earth, which kingdom was to be founded on the witness of the apostles. The most proper begin- 1 Not merely for the completion of the holy, inviolable number of twelve (as Lohe thinks), but especially because it was so directed in the Scripture. PETER'S ADDRESS TO THE DISCIPLES. 9 iiing and foundation of tins consummation Is the resurrection, the closing point of the time of preparation. With this ev^ent, therefore, Luke both concludes his Gospel and begins his apostolic history. But why is it that, after a mention of His being *' taken up," he is to be a witness of His resurrection merely? Because this is the turning-point between the lowly Jesus and Jesus exalted to life, and in fact embraces the ascension as well ; therefore, as evidence of His glorified life to those who knew only of His lowli- ness, this turning-point was the main thing, which everything else would follow. As this may be afterwards more completely in- ferred from Acts ii. 32 and ill. 15, we need not dwell further upon the subject here. The resurrection of Jesus is not to be vouched for by the chosen witness as a merely isolated matter of fact, but as the turning-point of the whole matter — as the vindication of the claim of the crucified Son of man to be the Son of God — as the warranty of Him who was numbered with transgressors and mur- derers to be the Saviour and the Prince of Life. Therefore the message about Him embraces not only the whole of His previous public and individual life, but also the manifold manifestations of Himself in which He subsequently showed Himself as living : first to the women and apostles, and to more than five hundred brethren at once, until that same fortieth day in which He was taken up. It is a great result, which nothing but His manifestations during the forty days could have effected In them, that the disciples, in the position in which they then stood after the second withdrawal of the presence of their Lord, should nevertheless have looked forward so assuredly to their future charge as witnesses. Yet, In the con- clusion of Peter's speech, there appears a certain deficiency, which might perhaps surprise the reflective reader. The omission in it is, that it makes no mention of the promised baptism of the Spirit, so necessary for their oflftce as witnesses ; by which baptism the pre- paration-time after the ascension was to be ended, through which alone they could be made fit to be His witnesses, and for which even now they were still Instructed to remain waiting. Peter, however, only speaks that which appears to him to follow from the words of Scripture quoted, and from his Idea of the apostleshlp. After he has clearly brought the matter under notice in his speech, he abstains from stating what he actually wishes, and from any express summons to the choice. He contents himself with laying before the disciples the Injunction that one must be ordained; also as to the mode and way of choice he says nothing. 10 THE WORDS OF THE APOSTLES. RESULT or THE DISCOURSE. Ver. 23. And they appointed two, Tliey, i.e.t\\Q disciples among whom Peter had stood up and spoken that which we have just read. The power of choice and nomination was vested neither in the chief apostle nor in the eleven only, but in the whole assembled company of disciples and brethren, to whom alone the apostle makes over the ri£rht of actin cr and deciding in the matter. — One of these men. Thus had Peter spoken ; but they could not agree as to the choice of this one, but were undecided between the two whose names are recorded. The two appear to have been alike worthy, — both he who was specially surnamed Justus (perhaps not until after this time), and also Matthias : the desired requirements were found in both, but whether they belonged to the seventy must be a subject of conjecture. It might be possible that the disciples were indeed willing to set forward these two men, but shrank from deciding positively on one. What was to be done ? They appeal to the Lord Himself, the living God, for whose Spirit they were waiting, to directly appoint His apostle. They turned shortly and simply to Him — to Him who was living, and nigh to them. Ver. 24. And they prayed — as from ver. 14 we know they had continually done, and now indeed to Jesus, who was exalted to the right hand of God (Luke xxiv. 52). They called Him Lord^ and said, Thou^ Lord, which hiowest the hearts of all men I This is an attribute of God (Acts xv. 8 ; Jer. xvii. 9, 10), but Peter had in anticipation confessed (John xxi. 17) that it was now the attribute of Jesus also. A knowledore of the heart was what was required in the task of choosing, and they wished that He who was to choose should see into the heart, but not as men glance at that which is before their eyes. Show iis, is their bold, confident prayer to the heart-searcher and fate-ruler, whether of these two Thou hast chosen! It is naturally expressed in sl past sense, for in it they so assuredly presuppose that their preference of these two would be according to His will, that they thus pray to the Lord, and doubt not that one of these men would at all events be chosen. Ver. 25. That he may take part in this ministry and (to wit) apostleship. Thus the disciples spoke, following the words of the apostle in ver. 17, or else the apostle thus repeated it in behalf of the rest. For generally, in ver. 25, the purport of his speech is briefly compressed. From this follow the words succeeding : from which Judas by transgression fell, i.e. went out, lost his office. With PETER'S ADDRESS TO THE DISCIPLES. 11 tills is joined the idea (in the English version expressly) of its being lost in a criminal way.-^ He had done so according to God's deter- mination and decree, that he might go to his own place, — a remark- able euphemism to express his punishment. The most general allusion would of course be somewhat as Pfenninger preached from this text : " This, in a certain sense, may be said of every one of us. Every one of us will and must some time or other depart, to go away to his own appointed place." ^ But it marks also the special apostasy of Judas, in which he forsook his apostleship, and went away — to acquire for himself a field ! — to buy with the price of blood a place of his oicn ! and became the possessor of the fatal field which was to be only his scaffold 1 Thus, with a most signifi- cant grasp of thought, the spirit of the words of Scripture, speaking through the disciples, embraces this characteristic also of Judas' sin ; but the fundamental sense of the expression lies much deeper. As Pfenninger further says of the horrible death of the false ser- vant, " There are those of whose fate even the gentle Jesus must speak harshly ; and it cannot be expressed otherwise or more clearly than by the awful words : He also is departed, to go away to his own place." What the place was to which Judas went, we can only anticipate from the deeds done in his body. Every soul arriv- ing in "Scheol" has its own appointed place; but Judas' dreadful place, to which he has for ever gone, and from which he will never return, is his own place, which he acquired for himself, and made himself worthy of. Jesus' betrayal is, as an event, the eternal decree of God ; but Judas' treachery, as an act and a sin, and also its everlasting punishment, is not of God, but of the devil, and the result of Judas' own will (Matt. xxvi. 24), Ver. 26. Show us ! This was the great entreaty in their prayer. But He whom they addressed had been taken up away from them, and how was He to show whom He had chosen? Was He to come again in person, or through the inward evidence of the Spirit, in which indeed He was Himself to return ? The disciples, in this ^ 'TrxpißYif decessit, "inV, cf. dTrecpdißotros (Heb. vü. 24). But we are re- minded also of 'Trxpa.ßoci'ustv and '^xpxßxaig in another sense, as j;l**Q to forsake the specified "way, the right position and station. Cf. Ex. xxxii. 8, Deut. ix. 12 (Septuag.). 2 Cf. the reading lUociov instead of i'liou, and the expression in the Epistle of Barnabas, The righteous go Ix/ rou upia/atvou töttou ; also Ignat. Epist. ad Magnes., SKxaros £'V rov I'biov to'ttou f^iT^Xst ^'-'pslv \ and Clemens Roman, ad Cor. i. ; Polycarp ad Philipp., slg rou 6(pu7^6y.ibQv tqttou. 12 THE WORDS OF THE APOSTLES. interval, were not expecting or desiring either of these two events ; even now they were lialf-resting on the old covenant, and following the precedent there laid down, they made for themselves a visible Urim and Thummim. They thought that the man chosen might be pointed out by lot, as was Saul the chosen king of Israel, and that the share in the apostleship might be conferred by lot, as formerly their inheritances were assigned to the tribes of Israel. They would mark out the apostle chosen in the place of this new Achan, as formerly Achan the transgressor was marked out.^ They knew for certain that a twelfth must be appointed ; they had also found by deliberation that the two selected men were the worthiest for the office : the decision between them they now seek by drawing lots. We read : And they gave forth their lots. They thus seek a visible exponent in the lot-drawing for the vacant apostleship, and in its visible event they are willing believingly to recognise the divine assignment of the office. In this they were justified gene- rally ; for Solomon says (Prov. xvi. 33), " The lot is cast into the lap, but the whole disposing thereof is of the Lord." They were also specially justified, inasmuch as this kind of decision is per- mitted to be sought by childhke faith, when the highest degree of conscientious knowledge can go no further, as in this case the two could indeed be chosen, but not the one out of the two. Finally, they were also justified because the lot-drawing of the Old Testa- ment was still lawful where childlike faith existed, and the fulness of the Holy Ghost — the internal Urim and Thummim of the new covenant — had not yet entered. We therefore find the use of the lot is mentioned as taking place during this interval only, and sub- sequently the community chose without casting lots (Acts vi. 5 ; and Acts xlil. 2, " The Holy Ghost said^ Separate me Barnabas and Saul for the work whereunto I have called them "). And the lot fell upon Matthias — not upon the man called Justus — and he was numbered () are embraced, but still vaguely, the soul and spirit ; and it can therefore, by severalizing it, stand for both. Here, however, as is generally the case, the soid is denoted. The term glory, however, stands for the spirit, the essential part that is really to be glorified, as is shown by several clear parallels.^ The third part is next subjoined, — the flesh,^ which shall rest in hope, or properly, sleeps, in the full confidence (nt02) of its indweller that good shall come also to it. Vers. 27, 28. The three elements of the sacred manhood of the Holy One of God are again distinguished. As in ver. 26, heart, glory, and flesh ; so now it is soul, the corruption of the flesh, and me, the essential self : Thou hast made known to me (the spirit). The soul of Him that had been slain by the enemy goes down into hell, just as His body was laid in the grave ; but it is not left, made over, given to hell, not even for a moment after its descent. 1 Cf. Isa. xli. 10, xlii. 1 ; and the contrast to Judas, Ps. cix. 6, 31. 2 Ps. cviii. 2, Ivii. 8, 9 (Luke i. 46, 47) ; Ex. xxxv. 21 ; Ps. xxxiv. 19 ; Gen. xlix. 6. ^ There is good reason, as pointed out above in vers. 19 and 20, that no mention here or in Luke xxiv. 39'^hould be made of the blood. 30 THE WORDS OF THE APOSTLES. Yet the soul does see Hades, as the body is actually laid in the grave. But just as the soul was not permitted to be troubled by the labour-pangs of hell, so the body was not affected by the cor- ruption of the grave. It is very significant that it is just the body, to which corruption belongs, which is here styled " Holy One ;" for the body of this exceptional One only was as a body without actual sin, and therefore holy, guiltless, immaculate, and cut off from corporeal stain.^ Whilst in us the sanctification beginning in the spirit will at last, lay hold of the flesh, but not without " seeing corruption," so that the "body of this death" must decay in the grave until the resurrection, the body of the One alone, though in lowliness, was still a body of life (Mark v. 30) ; and as, when on the cross, not one of His bones was to be broken, so in the grave no fibre of His body was to perish. Therefore had the weary flesh a perfect " rest " from the ills of man as none other had, and slept a sweet sleep (Jer. xxxi. 26). — Thou hast made knoivn to me the ways of life. To me, that is, the spirit, which, bearing up the weakness of the soul and flesh with words of power, had just before exclaimed, " I trust in Thee ! I place Thee always before me ! " The eternal, living spirit of Jesus, committed to the Father's hand, received forthwith from Him the key of the path to the tree of life. The Cherub of Paradise gave way before the Angel of the Eternal Presence, and the soul — an element of His slain mortal nature^ — was quickened in Hades. The soul, free and quickened in the spirit, now went and proclaimed the good tidings of the victory over death, and of the newly-regained path of life, in all the depths of the prison, where the spirits without independent life were languishing in the trammel of their souls (1 Pet. iii. 19). First down to the deepest abyss, hard by the abode of the devil, where the Titans (D^i^?"») of the world before the deluge, having had their "foundation overflown by the flood" (Job xxii. 16), were yearning for deliverance " under the waters, with the inhabit- ants thereof" (Q[?\^2^^, Job xxvi. 5). Then through all the various stages of Hades, loosing the bonds of those who had died in faith of a future deliverance ; so that they, like the penitent thief, should now be with Him in Paradise, and not in Abraham's bosom only. Then is the body also resumed, and the Risen One quickens, illu- minates, and blesses His own for forty days ere He ascended to His Father and their Father. This is the new " way of life," 1 Only o/noicoftoi, not actually aocp^ x/iietprsccs. 2 Which iü 1 Pet. iii. 18 is called /(.«A. PETER'S ADDRESS AT THE FEAST OF PENTECOST. 31 which He opened to us by the rending of His flesh — the way up into the sanctuary — to make amends for the way of death, leading down to hell, which the first man in his false wisdom had found out (Prov. XV. 24). — Tliou slialt make me full of joy with Thy countenance. In the Hebrew it is : In Thy presence there is ful- ness (or repletion) of joy (more than the joy expressed in the hope, ver. 26). This is the consummation. For the non-continuance of the soul and body in death and the grave (that only which died being able to rise again) is the negative side, the starting-point of the resurrection ; the way of life for the spirit (ver. 28) denotes the transition; and the fulness of joy before God, of spirit, soul, and body,^ is the positive side of the event, the sitting down on the throne of absolute victory and everlasting life. With Thy coun- tenance corresponds, as equivalent to what was expressed in ver. 25, to " before my face ;" and one would therefore expect the second parallel, at Thy right hand, and in the psalm this actually follows.^ But the apostle breaks off his prospective glance at the ascension, in order to confirm the latter by another Scripture quotation (ver. 34), and thus, through the harmony of the Word, the better to con- vince his hearers, Ver. 29. The address : Men and brethren appears to follow from the former address, " Ye men of Israel " (ver. 22), and to be similar to it ; but perhaps a deeper signification is betrayed by the fact that the apostle does not subsequently speak of our patriarch David, but the patriarch. In this case the Holy Ghost, in the words of Peter, alludes to the Father, high above all patriarchs ; and in calling them brethren, the name is given them because they are the sanctified brethren of the holy God, who were now forth- with to be called from far and near. Whilst, of course, Peter in himself only wished to address his hearers as cordially and forcibly as he could, the expression, in a prophetical light, extends to the new, not merely restored brotherhood, with the crucifiers of Jesus, whose hearts began to be turned and their minds changed under his discourse. Peter fitly honours David with the title of patriarch, which designation for this ancestor of the royal house occurs here only ; but asks for freedom to tell them that he (David) was not 1 For the second me added in the translation embraces the ^Yhole human being. 2 So that the matter of the psalm cannot be a mere reference to David returning thanks before God in the temple for his deliverance out of the hands of Saul. 32 THE WORDS OF THE APOSTLES. the ancestor of tins new humanity (the real Israel), and that he was not the Holy One of God of whom he prophesied. — He is both dead and buried, and Ms sepulchre is with us to this day} This seems to form a natural climax, and thus the apostle meant it. It may, however, surprise the reader of the present day, that the apostle speaks as above, and does not say instead, David is not risen again (as in ver. 34) ; he is not ascended into the heavens. He does not state either that David's soul was still in Hades, or that his flesh was still in corruption : all that he says, indeed, might literally be alleged of Jesus Himself. It is highly probable that David the patriarch, prophet, and antitype of Christ, was among the sleeping saints which rose (Matt, xxvii. 52). Peter therefore expresses himself cautiously, and takes no cognizance of anything that at present formed no part of the testimony ; indeed, in the meantime he builds up his proof on this very non-advertence, until by inversion David's resuscitation shall be shown from Christ's resurrection.^ Vers. 30, 31. The Spirit here assures us that David knew about whom he spake, although we learn through this same Peter (1 Pet. i. 10) that the prophets did not fully understand their prophecies. In this there are two different kinds of knowing : the knowledge that they prophesied of Christ generally, or, the precise precognition of the times and stages of His sufferings and glory. God had sworn with an oath to him, refers back both to 2 Sam. vii., and also especially Ps. ex. (Heb. vii. 21) ; or we might still more probably say that the 110th Psalm was composed after 2 Sam. vii. (cf. v. 19 and 1 Chron. xvli. 18), therefore before the 16th Psalm. That of the fruit of his loins — commonly a descen- dant (Ps. cxxxii. 11), who, however, was certainly more than that which proceeded from David " according to the flesh," and was also God the Lord in the highest. To sit on his throne : just a hint in passing, which in ch. ill. is again touched upon, that the kingdom w^hlch Jesus succeeded to w^as the kingdom of David, the throne of God — that the throne which is about to be spoken of is David's throne. In Christ, the Son of God and man, the throne of David (the kingly glory of the beloved man) is completely united with the throne of God (the glory of the loving Father). He, seeing this before, spake of the resurrection of Christ : a two-sided expression for "he prophesied." This repetition of ver. 27 is used ^ h TiftTiv^ with us, among us, in the midst of the city. 2 It was perfectly lawful Q^öv) to speak so to the Jews. PETER'S ADDRESS AT THE FEAST OF PENTECOST. 33 partly for the sake of convincing emphasis, and partly to mark out three points in accordance with the pervading trichotomy of the whole discourse.-^ The words of the quotation actually referring to the resurrection are here a second time repeated, because, at all events, David's flesh had seen corruption, as shall the flesh of all of us, although his soul^ as the souls of all of us, if we believe in Him, is delivered through Christ from the power of hell (Ps. xlix. 16). Yer. 32. This Jesus : not David, who had been long dead and buried. These words cannot refer merely to vers. 22-24, but link the things there attested on to what is stated of Christ in ver. 32 : therefore it implies this Christ, which title belongs to the above-named Jesus of Nazareth ; as also the preterite in the repeated quotation in ver. 31 affects the testimony given in ver. 32. Whereof ice all are ivitnesses — not merely of this resurrection, but of far more, of the said Jesus, of God ; cf. 1 Cor. XV. 15, "witnesses of God." We all: first I with the eleven — those who have stood forth ; but without excluding all the other disciples : for the apostleship was only a pre-eminence in the community ; and the Spirit, which actually bore witness, had come upon all. Ver. 33. The third part of the discourse is so closely connected with the second, that in its very first sentence a short continuation is given of what precedes. Here, therefore, the address to the hearers is expressed at the end, and not at the beginning. — There- fore being by the right hand of God exalted. Now is the man Jesus of Nazareth exalted by the power of God, exalted above the depth of human probationary shiftings of faith (ver. 25), and above the territories of the nether world (ver. 27). But because God cannot be a creature, it is manifest that from the beginning the eternal Son of God was in the Son of man ; wherefore He alone was without sin, and stood in the " Spirit of holiness " (Rom. i. 4). See, therefore, how completely in this very first testimony the Spirit bears witness to its Holy One, and how entirely the biblical system is everywhere one system ; so that consequently we cannot interpret and examine 1 For this Pentecost discourse has the most complete arrangement, which Luke was taught and led to give it, although Peter, speaking in the fulness of the Spirit coming upon him from the newly manifested source, may not have thought of or known it. 2 This significant expression is not permitted to be left out in the exact repetition. O 34 THE WORDS OF THE APOSTLES. that which is written either biblically or exactly enough. — Being exalted to God. And now indeed foljows the virtual consumma- tion : having received of the Father the promise of the Holy Ghost. In these words is drawn aside the sublime veil of the upper sanc- tuary, and the name of the Father beams forth in all its majesty and glory. The exalted Son first receives the Spirit, viz. the authority and the power, to pour out upon all flesh the blessing promised out of His flesh. — The promise. This is simply, in the sense of fulfil- ment, the Holy Ghost (Eph. i. 13; Luke xxiv. 49; Acts i. 4; 1 John ii. 25) ; the same also in ver. 39. The Holy Ghost is, how- ever, the promise of the Father^ inasmuch as everything proceeds from the counsel of the Father ; the promise made indeed to all flesh, as well as to the Son Himself, to whom the power of pouring it out upon all flesh was promised, as the " fulness of joy," in the words of the prophecy. Not less also is the Spirit the promise of the Spirit, which had announced itself through its pre-insplratlon of the prophets. Hath shed fo7'th, as God ; as to which it says above, " I will pour out." This (tovto, ver. 16), lohich ye now see and hear, on this sacred day of Pentecost, as you all crowd together, see in our joyfulness, and hear from our words ; which also ye shall further see and hear as the witness of power for the truth of our discourse about the Risen One.^ Vers. 34, 35. To ver. 33 perhaps the quotation of Ps. Ixviii. 18 would have been suitable. But the apostle selects a passage of Scripture which is still more appropriate as a seal to the whole discourse. For, 1st, In it the Father stands forth as the Exalter of the Son in the expression of His almighty purpose ; 2cZ, David in it speaks still more clearly, but yet in a way which quite agrees with the former psalm, of another, and not of himself; 2>d, He calls both Lords, and makes Him seat Himself, according to the Father's word, on the highest kingly throne; 4^/i, Finally, the enemies of this Lord shall be subdued under Him. All this is quite applicable to the manifestation of the Father (ver. 33), and for confirming the former quotation, and for the completion of the first unfinished inference, — the attribution of the name of the Lord (ver. 21) to Jesus (ver. 36), and to the Father (ver. 25) ; also, finally, for stringently exhorting the hearers, through faith in Jesus, to deliver themselves from the punishment of His enemies, or to obtain for themselves salvation. There is now no longer any ^ It is to be doubted if the vvv is to be omitted. As an " explanatory addi- tion," it adds the very strongest emphasis. PETER'S ADDRESS AT THE FEAST OF PENTECOST. CO need of showing that David spoke of Jesus ; but it stands forth prominently : David is not ascended into the heavens (as EHas), but (ver. 29) is dead and buried (it might be said, too, he was not his own Lord), and speaks in this psalm most evidently of the Son of God and man.^ Yer. 36. Until I mahe Thy foes Thy footstool! The foot of the conqueror on their proud necks ! These must be terrifying words to the crucifiers of the Exalted One. — Until, This leaves them some little hope of an interval of mercy ; and indeed this is now offered and opened to them, as in vers. 20, 21, redemption goes before the judgment-day. Therefore let all the house of Israel know assuredly — without any doubt, the final confirmation outweigh- ing the scandal of the cross ; let them know, but not merely know, but understand, perceive, and then do what is requisite to be done. Consider in your minds : If these things are so, what shall we do ? The deeds, wonders, and signs done by the humihated One, all agreeing with your prophecies ; the resurrection and ascension of Him who was crucified through the counsel of God, which is to- day proved by the Holy Ghost, and testified to by us ; — everything combines to make you recognise the Messias. The concluding and crowning sentence is as short as it is weighty {tot verha^ tot ponder a). — That God hath made. This is the consummation of the wdiole counsel. That same Jesus whom ye have crucified: a sharp and heart-penetrating declaration to them, that they were the enemies of God and His Anointed ; and yet that through their hostile hands the everlasting mercy of the divine counsel had been allowed to be realized. — Ye all, not the Israelites only (ver. 22) ; for the sins of all of you were the cause of His death ! — the Crucified, and now both Lord and Christ ! Thus the cross and Christ are for the first time brought close together, and Lord and Christ (Kvptov avrov Kal XpiaTOp). The choice lies between them : Will you have Him merely as your Lord and Judge, being vanquished under His feet ; or will you have Him for your Saviour, through the pouring out of the Spirit, the divine ointment of salvation, on you, as on us — for your Christ — for your Messiah, invisible though believed in, w^orking in you through the Spirit, and yet ruling in heaven ? It is this very same Jesus whom some of you perhaps knew in your own ^ In this simple sentence, " David is not ascended into heaven," some have rightly discovered a hint given by Peter as to the still incomplete position of the righteous dead : for at least those who have died in the Lord, although not yet in the flesh, are to a certain extent already in heaven. 36 THE WORDS OF THE APOSTLES. Nazaretli as a charitable helper to all, as a benefactor and healer of the sick : Him hath God made to be both your Saviour and your Kino;. RESULT AND CONTINUATION OF THE DISCOURSE. Ver. 37. Now when they heard this, or rather, when they listened to it, viz. attentively, obediently, and believingly : it vi^ould there- fore be more properly, those who listened and attended to it ; for not every one, but only the greater number, were minded to do that which the premonition in ver. 14 had requested. Also in eh. X. 44 aKoveiv has this restricted meaning. " Faith comes by hear- ing" (Rom. X. 17), and is attentive obedience to the word of God. This listening, however, was not the involuntary hearing as of the strange tongues (ver. 11), but the willing hearing with attention (ver. 33). They loere pricJced in their hearts — through the ears into the heart ; or properly, they were pierced through, sharply wounded in the heart by the two-edged sword of the words : That is your Messias whom ye have crucified ! — as if the spear which pierced the side of Jesus, and the nails which transfixed His hands and His feet, had been turned back against them. The first great punishment of the sins of the world, brought about as it was by the coming of the Comforter, in that He disclosed their sin in the unbelieving rejection of Jesus, was now felt ; and it was a fore- token that the consolation to be derived from Him who had now gone to His Father, whom they no longer saw, was the intention of the punishment. Those, therefore, who were seized with penitent, mercy-seeking eagerness, deman'^d. Men and brethren, what shall we (since what is done cannot be undone, at least now) do f They reciprocated the encouraging, friendly w^ay of address (ver. 29), and now ask the right question instead of the former one : " What does this mean ? " They dare not as yet go so far as to add, like the gaoler of Philippi, '' to be saved ; " but yet there is something in the question which seems to mean : " How can we make amends for this? " (cf. ch. ix. 6.) Peter, however, gives them, as Nathan in bygone days did to David (2 Sam. xii. 13), a speedy and gospel- breathing answer. Ver. 38. All is just as it should be : Keep on and persevere in the change of mind which your question betokens ; the first an- nouncement of the coming kingdom of God does not require more. What you have to do consists only in acknowledging and taking. PETER'S ADDRESS AT THE FEAST OF PENTECOST. 37 This veiy event which brought you all together here is as good for you as it is for us : it depends only on a voluntary faith in the saving name of Jesus Christ, which pours down " good ointment" (Sol. Song i. 3), in Him who has been preached to you, that you might call upon Him (as was expressed in ver. 21). And be baptized every one of you : a prompt holdfast to their newly awakened penitence, and a speedy progress to the verifying con- fession and sealing sacrament, a prefiguring use of which was already known. The more the spiritual power of a sermon ap- proaches in its natux'e the matter here enunciated, the better shall we be able to imitate without any anxiety this speedy advance, and to throw out a powerful grasp upon the whole multitude ; as in this case, by the emphatic words " every one of you," a charm like a lightning-flash is specially conveyed to every soul. In the name, i.e. the faithful confession, in order to seal the saving call of the name of Jesus Christ, in whom the Holy Trinity is now revealed. For the Father is only known in the Son, and the Holy Ghost only as the gift of the Father through the Son. So that the testimony and confession, Jesus is Christ the Son of God, necessarily in- cluded the prescribed form of baptism, which certainly would not be omitted on this the first time of general administration. And ye shall receive the gift of the Holy Ghost — the great gift from which- all other gifts flow (vers. 17, 18 ; Heb. ii. 4), the ointment of God denoted in the name of the Anointed One, poured not on one king only, or one people, but over every generation of renovated humanity. The Spirit first enters as wind and fire, afterwards cleanses as ivater, and then becomes as oil in the bones. These are His four symbols. The order of succession is — baptism, re- mission. Holy Spirit. But should it not be reversed ? As regards its germ and origin, yes ; for the Holy Ghost first effects the open- ing and penetration of the heart ; then ensues the desire, the hope, and comfort of a remission of sins; and not until then can the sacrament of renewal attest and perfect what has been done. But the order here indicated is nevertheless correct, inasmuch as the perfecting and sealing are alone in question here ; and the actual assicrnment of the remission is distino;uislied from its manifestation in the heart, and the pre-operating converting Spirit from the out- breaking gift of the Holy Ghost. Then began the sacramental admission into the kingdom of grace. On this admission is based the gladness of the atonement, and in this (as then, so afterwards, by speaking with the tongue) can the power of the Spirit be effica- 38 THE WORDS OF THE APOSTLES. cious. An unusual inversion of the order of succession occurs subsequently (ch. x. 47). Yer. 39. For the promise is unto you, and to your children — the promise of the Holy Ghost in Joel. This is again addressed to the Israelites first, who constituted by far the greater number present, and to whom the promises first belonged (Rom. ix. 4), though of course under the condition of penitent and believing submission : %mto you, ye who asked the question (ver. 37). There is a beauti- ful contrast here to the fearful words in Matt, xxvii. 25. The descendants are of course included in the term children; but a reference to ver. 17 will not allow us to exclude the then living children, so it cannot be denied that a slight furtherance is afforded by these words to infant baptism. But does not Joel's promise purport to be "for all flesh?" The following must therefore be added : a7id to all that are afar off (cf. ver. 14), — an inclusion of the heathen, with reference to Joel ii. 32 and Isa. Ivii. 19, which Peter himself subsequently did not understand. In the last ful- filment especially of the w^ords spoken by Joel, it will avail to those who are called from afar ; therefore the prophet, in the passage quoted, concludes with the mention of them. Peter, however, in ver. 21, had omitted the conclusion in order to add it here. But the sense is not yet exhausted, or rather the complete sense is not hit upon, if we think that by those afar off the heathen only are meant. Israel also, the figuratively near, is essentially as far off as any of the heathen ; and in Christ only wall the two, those also who are aliens through sin, be brought near (Eph. ii. 11-18). — Even as many as the Lo7'd our God shall call. This sentence is a definition of the community of Christ generally, and of the spiritual Jeru- salem of salvation, — an anticipation of the concluding idea (ver. 47) eKKkT^o-la^ and reminds those just then called of the future deliver- ance of many now afar off through the same grace. It is not as if Peter had necessarily intended a mere local calling to those in the city and land of Israel, as perhaps we wrongly take it to mean in the prophet. The new Spirit intended now to make clearly known this sense, which from the very first lay hid under the letter. Certainly from the succeeding history we learn that Peter did not express this glance of the Spirit towards the heathen from his own understandinfT. Vers. 40, 41. Not, however, in all who had at first asked the question, " What shall we do ? " did the favourable impression extend so far as to lead to baptism in the name of Jesus Christ. PETER'S ADDRESS AT THE FEAST OF PENTECOST. 39 Perhaps the mockers renewed their Interruptions, and opposed other scandals to the allurements of the faith, which are not deemed worthy of record in the narrative. Therefore many other iüords\fQVQ needed in addition to those first spoken. Their chief purport was a further testimony, and further exhortation. But the principal idea conveyed in all these " many other words" was : Save yourselves from this untoward generation. Then they that, willingly and spontaneously (for there was no other compulsion but the effect of the words), indeed gladly^ received his ivord — chiefly, as it appears, Peter's supplementary words — were bap- tized with the baptism of salvation (1 Pet. iii. 21, 22). (And received the Holy Ghost, at least essentially in their hearts, as the first 120.) — And there ivere added unto them (on this feast of First-Fruits) about three thousand souls. Luke now says souls^ whilst in ch. i. 15 he speaks of names; for three thousand souls were a precious prize for the rejoicing of Jesus, for the satisfaction of the Saviour, who now saw His desire fulfilled, and had for His reward great multitudes of those for whom He had prayed on the cross (Isa. liii. 11, 12). Now were first fulfilled the words of the prophet (Isa. Ixvi. 6) : "A voice of noise from the city, a voice from the (upper) temple, a voice of the Lord, that rendereth recompense to His enemies" (viz. with superabundant mercy; Isa. lix. 18-21). Who hath ever heard the like? Who hath even seen the like? Can a land become fruitful in one day? or can a wdiole people be born at one time ? Now indeed has Zion become fruitful, and in the same way its children are born ! Yea, they were born to Him like the dew out of the morning-dawn, and His rule began in the midst of His enemies, whom His sharp darts had pierced (Ps. ex. 3, 2, xlv. 6). And the three thousand were added through the word, therefore called (ver. 39) to join the 120 who were already near. Yers. 42, 43. And they, the converted, continued stedfastly, now no longer in their expectant " supplication and prayer " (as in ch. i. 14), but in the four principal attributes of a s.piritual com- munity : in the further doctrine of the apostles ; in the fellowship effected and strengthened by this doctrine; in the sacrament of breaking of bread^ confirming the fellowship (as baptism confirmed the entry to this fellowship to individuals) ; and in public and private prayers. Thus had those that were brought near access 1 The continuance in this shows that on the very first day the first Lord's Supper was celebrated. 40 THE WORDS OF THE APOSTLES. in one Spirit to the Father in love. Over everi/ oilier soul came (at least) fear of various kinds and degrees, especially since jnany wonders and signs icere done by the apostles (the first here recorded of them), as previously they were done by Jesus (ver. 22). Vers. 44-47. And all that believed : a contrast to ver. 43, and a return to the description in ver. 42. The fellowship was a real one, and forthwith brought about (a fact not mentioned in ver. 42) a community in all things, so that the rich brought everything that the poorer ones had need of, and a division was made, not with revolutionary equality, lex agraria^ but as every man had need, vfith. consideration of circumstances and outward position. In all this they did not sever themselves entirely from those who were still " afar off," so that through them yet more might be " called." They showed their light publicly in the temple, where their Lord and God, the Light of the World, had shone for a short time ; for they had now become the children of this light, and had, under the first impression of the wonder of Pentecost, to declare their freedom. And they also celebrated the holy sacrament of the new covenant in smaller circles, circumspectly and retiredly, from house to house {Kar oIkov, seil, e/caarov). By this use of the bread and wine, they sanctified the rest of their ordinary meals.^ This they did with gladness and singleness of heart, and had, though looking only to God, favour loith all the people, just as their Lord had while still a child (Luke ii. 52). A lovely picture of the infant community ! And still more refreshing are the concluding words : And the Lord, now called upon by the believing as their Saviour, added daily such as should be saved (out of this *' untoward generation ") to the (redeemed and joyful) church. This important final word, which is based on vers. 39 and 41, and embraces all believers (ver. 44), is opposed to the term disciples — an inadequate expression, though derived from the gospel — and can hardly be a gloss, as ch. V. 11 would be no very fitting place for the ßrst introduction of so large a word. ^ From the very beginning the sacrament of the Lord's Supper is distin- guished by " breaking of bread," but surely every meal among Christians may be called a love -feast. PETER'S ADDEESS TO THE PEOPLE IN SOLOMON'S PORCH. 41 III. PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. (Chap. hi. 12-26.) THE NAME OF J HEALING OF A LAME MAN. Ver. 1. The community who had been called out of the " un- toward generation " into the temple of the Spirit, nevertheless fre- quented continually the actual and typical temple, the judgment on which had not yet come. Peter and John, the chief apostles (each in a peculiar way distinguished by Jesus), repaired thither at the usual hour of prayer in Israel, in order, among the hypo- critical crowd, to add their intercessions for the still unknowing ones to the separate prayers of the community ; also to join in the divine and human ordinances, of which the abrogation-time was not yet come. Vers. 2-8. And a certain lame man, who had his begging-place at the gate of the temple ivJiich is called Beautiful,^ addressed, in his usual way, the two apostles as they were entering the temple. And Peter, loith John (whose close association is, in the beginning of the chapter, denoted by the iwl to avro, which can hardly be a definition of time, on account of ch. ii. 44, but means together, as 2 Sam. ii. 13, LXX.), looked upon him closely or sharply, and said to him. Look on us ! Perhaps we have no right to say that the apostles "wished to read from his glance whether he was worthy of the benefit ; " but more accurately, they desired to stir up and find out his impressibility. The cripple, wondering at the unusual character of this address, of course looked on them intently and expectantly, although only under the idea that, as he desired, something in the way of alms should be given him by them. But Peter, who also with John, as well as before the multitude, continued to be the speaker, because his specially powerful testimony was to be the foundation-stone of the community, spoke the unexpected words : Silver and gold (of which there was plenty on the pillars and porch of the temple) have I none, hut such as 1 have give I ^ There is a contrast here, showing that the poor of Israel were not treated ■with due kindness : At the " beautiful " gate of the temple, full of costly splen- dour, lies a beggar I 42 THE WORDS OF THE APOSTLES. thee} In the name of Jesus Christ of Nazareth, rise up and loalh. In the distribution mentioned (ch. ii. 45), silver and gold were not considered necessary for the apostles' honour. — In the name of Jesus Christ. Thus spake the servant and apostle of Him who, in a similar case, had said, "I will, be thou opened." But the servant can do nothing of his own power, and it is the Lord who confirms the word by the signs which accompany it. In His name — thus had He pro- mised them — " should they cast out devils, speak with new tongues, and do greater works" than even Jesus Himself had ever done (Mark xvi. 20, 17 ; cf. Luke x. 17, John xiv. 12). In His name : this expression can be rendered by no equivalent logical paraphrase ; but it is a name shedding power, the veritable essence of the matter, as is subsequently testified in ver. 16. — Of Jesus Christ, Since the first enunciation of the great proposition (ch. ii. 36, 38), "Jesus is Christ," this is now become the comprehensive holy name of their Lord and God, whom they confess, and in whose name they do all that they do, and freely give to every one all that they have. For every one who, through faith in Jesus, has re- ceived anything, can and must render it again, not in a diminished, but rather an increased measure. — Of Nazareth. This is added after the name of Christ, as above, the cross and Christ were brought together, in order to glorify the entire lowliness of His birth in the name of the Exalted One, and to bind closely together the name of Christ with the name of Jesus, and also to make it intelligible to the cripple, who had not perhaps heard of the things related in ch. ii., but who must certainly have known Jesus of Nazareth, as often going in and out of the temple. — Stand up and walk. These words, spoken to the lame man with miraculous power, are followed by an action as kind as it was impressive, leaving no interval for doubt to enter his heart, no time to turn away his earnestly fixed gaze. He took him, with a firm, friendly grasp, Peter-like, bi/ the right hand, and almost constrained him to obey the words, " Stand up ! " This direction given to the cripple seemed little else than as if one had said to any person walking on the ground, " Fly ! " Scarcely, however,' had the poor man (now made rich by the poor Peter) stood up, ere he felt that his feet which had never trod, and his ankle-bones which had never borne him up, had received an 1 It is related that Thomas Aquinas came to the Pope at a time when a great deal of money was being counted. " The church can no longer say, Silver and gold have I none," exclaimed the Pope. "Neither can they now say, Rise up and walk," added Thomas. PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 43 unusual accession of power. This was the moment when the spark of faith was kindled. — He, leaping up, stood, and walked! Wliither ? Naturally with the two apostles into the temple. Feeling more and more exultant in his walking — his fresh, never learned acquirement — he could in no way either stand still or sit down, but began to jump and leap '^ like a hart " (Isa. xxxv. 6), loudly and heartily praising God for giving him this soundness in the name of one Jesus of Nazareth. Vers. 9-12. "VYe find it nowhere written that this healing was " the first pubhc miracle of the apostles " (as Baumgarten says) ; but, on the contrary, the idea is negatived in ch. ii. 43, 44, as there *' every soul " stands opposed to " all that believed." But still it was, of course, a specially surprising sign among the many which were wrought by the apostles ; for, at least in human estimation, the restoring of a man lame from his birth was just as great a work as giving sight to one that was born blind. And all the people that were assembled in the temple saw liim walking, and 2?raising God (just as the Christian community did, ch. ii. 47). They saw him walking, and were therefore full of wonder and amazement as to whence this healing had come to him. They had not much need for asking ; for the restored man held fast to, or kept close in the vicinity of, his physicians, and readily gave them to understand that it was the apostles who had healed him.^ The participation of John in the whole matter, who had taken a part both in Peter's words and in the laying hold by the lame man, is again acknowledged here ; and Peter and John must now have actually been engaged in something or other together. We may all learn by tliis to allow, as John did, the Peters among us to speak and act ; but also that the Johns should be included when we speak of the things done by us or me, as Peter did (ver. 4 and ver. 12). And there was collected round the two a circle of wondering people, in that same Solomon's porch where Jesus, after the healing of the man born blind, testified that He was the *'good Shepherd," who gave eternal life by He Himself laying down His life ; saying to those who freely asked Him " if he were the Christ," "I and my Father are one;" and in answer to those who took up stones to throw at Him, appealed to the good works that He had done (John x. 23). In this same place Peter bore the following testimony, in which, as Kleukers says, it may be ^ Whether he exactly held them by the hcand (as x,pxTih can only mean) ia to be doubted, as it would hardly agree with his walking and leaping. 44 THE WORDS OF THE APOSTLES. especially noted "how clever Peter was in stating everything plainly, forcibly, and confidently ; " from which also any one of his hearers who had beforetime heard Jesus, might very clearly have perceived that it was still the same Jesus who now was speak- ino; through His witnesses. Yer. 11. The Israelites are again addressed, because, after the first glance on the day of Pentecost at the calling of the heathen, the testimony was again to be limited to Israel first, and to begin first at Jerusalem, in order that the mercy of Jesus might be first offered to His enemies. In commencing thus, the Spirit has reference to the end of the discourse : " Unto you first God sent His Son Jesus." There is also in this address a suggestion that an Israelite, as such, had not so much cause for wonder in a miracle, because the Holy One of Israel, their covenant God, who doeth wonders, had from the beginning sent among them prophets and workers of miracles. ^Vlly marvel ye at this healing of the lame man? or, icliy look ye so earnestly on us, miracle-working Galileans? — coupling together the persons who were visible in the action, in order to turn the minds of the hearers to the person of the Exalted One, in whose name it had been done. It is, however, important here that Peter, who (in ver. 6), in order not to divide the glimpse of faith in the lame man at the moment of healing, felt obliged to say 7, now again denotes John as a co-operator in the work. A state of wonder at what had happened to the lame man — this was the first step of the impression made by the thing done ; the earnest looking at the apostles, through whom it came to pass, is the second step, leading from astonishment to consideration, and to a desire, at the same time, to know something of the authors. As if we were the effecters or the producers of this man's walking ! — a more forcible and yet more humble disclaimer than was con- tained in the directly denying proposition (as in ch. ii. 15) ; for the impossibility of the idea is thus shown, and the Israelites are charged with the foolishness which could look to these men as the authors of a deed which God only could do (through men, ch. ii. 22), and for which deed even the restored sufferer himself, before all the people, praised God only ; a foolishness, too, which also would attribute mere personal powers to these witnesses of Jesus, who were in truth filled with power from on high. That this is not done through our own power or skill is clear ; and among Jesus' disciples it is not said, as of Simon the sorcerer, " This man is the PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 45 great power of God " (Acts vlii. 10). Neither is it done tlirough our own holiness. Many a disciple of Jesus does not understand this ; he will w^illingly ascribe all power to Jesus, but yet in his own holiness, i.e. believing and piety, he wishes to reserve a share for himself. Of course, this faith of Peter as speaking, and of John his co-operating companion, in the Spirit, conduced to the power of Jesus passing into the suffering man. Any one who had not seized hold of him as Peter did, would not perhaps have made him stand up. But whence came this faith in the apostle, except from the power of Jesus? It was not, therefore, his own faith, any more than it was his oivn power ; but all proceeded from the power of the glorified and still more to be glorified name of Jesus : both the faith of the lame man, through which he was made whole, and also the faith of the apostle who called forth the faith of the sufferer. Well Peter knew that he, too, had denied (like the Jews, ver. 13) not only the Holy and Just One, but the ac- credited and acknowdedcjed Christ, the livinor Son of God : he had had experience of his own weakness and godlessness, and now no longer could speak of any power and holiness as his own, but ascribed it solely to the gift of the Risen and Exalted One — to His Spirit working in Him. And all that he thus speaks out of his own heart he may also boldly testify to as being the feeling of the ever-loving, never unfaithful John, for before Him who alone is holy both were as nothing. Vers. 13, 14. With the solemn title of the Covenant God, in which also Peter, by the w^ords " our fathers," makes his hearers as his brethren, does the apostle in the first place excite their eager attention, and also point to the aim of his discourse (ver. 25). When God sent Moses for the typical deliverance of His people, then first He gave Himself this name (Ex. iii. 15) ; and the same God, sending Jesus in the Spirit for their spiritual deliverance, again by the Spirit called Himself by it, — thus uniting the be- ginning and the end so as clearly to reveal the oneness of His great covenant with Israel. — Hath glorified His {child) Son Jesus. Should it be (child) son or servant ? The word Trat? may mean both ; and this term, as applied to Jesus, occurs only in ver. 2ß, and in ch. iv. 27,30. Although attempts have been made to settle it (as Luther does) as child, which meaning is perhaps well adapted to this passage, as the peculiar expression of the love of the Father, I nevertheless would adhere to the sense of servant; because, 1st, Peter was here hardly speaking Greek, and in the 46 THE "WORDS OF THE APOSTLES. Aramaic tliere is no expression suitable for Jesus wliicli would express the term irah so surprisingly placed instead of vlo^ ; 2 J, In ch. iv. 25, Trat? occurs for servant immediatly before the use of the same word as applied to Jesus in ver. 27 ; Sd, By a deeper consideration of this term for Jesus, it appears very suitable and significant as a contrast to the word "glorified." If we thus translate it, the name of Jesus is joined with the term of servant^ and yet this name is glorified by God. The name of Christ is in itself glorious, and a name of honour. But this name of Christ was not reviled by Israel ; on the contrary, they would have separated its synonym, " The King of the Jews," from the name of Jesus when the latter name was made shameful on the cross, when Pilate prophetically united the two. But the holy name of Jesus Israel always reviled, and denied Him the honourable title of Christ. Israel's covenant God hath glorified His servant Jesus, i.e. has not merely dignified Him through His resurrection and ascension ; the expression embraces much more than this : it comprises the entire glorification of Jesus in and after the re- surrection, as opposed to the rejection of and denial of honour to Him ; it therefore includes the whole testimony to the honour of His name, beginning after the resurrection, and consisting of miracles and signs of power. Here it refers, in the first place, to the miracle which had just been done in Jesus' name : for the context is : It is not lue that have done this ; it is your God that has done it, and done it for the honour of Jesus, who has been rejected by you,^ " whom ye have denied," and yet again, ye now deny. Thus boldly does Peter, who denied liis Lord, dare to speak openly to the people, now that his sin had been blotted out, and all pride in his own holiness had been taken away. In this general confession he is in no way bound to publicly own this sin of his, where there is no need for it. Israel denied Jesus, i.e. acted as if they had not known things which they could, should, and must have known about Him ; and they did it twice : first, when they delivered Him, the servant (or prophet) and messenger of God, to Pilate, when even the chief priests denied their entire hope in a Messias (John xix. 15) in order to better accuse Jesus ; next, when Pilate, the unjust, as a judge decided rightly that there was " no fault in this man" (Luke xxiii. 4), the judges of Israel, the guardians of their law, were more ^ Cf. John ii. 11, xi. 4, where the glory of God in Jesus, and therefore the glory of Jesus, is made manifest by mii-acles. PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 47 wicked even than tlie lawless heathen, and denied the incontro- vertibly attested Holy and Just One (holy before God, just in His conduct towards men). In the presence of Pilate : i.e. they feigned themselves to be so hostile in spite of and in opposition to him, that they were not ashamed to ask for the crucifixion of an innocent man. — And desired a murderer to he granted you. Thus does Peter, in a few but sharp remarks, put together the chief points of the denial of «Jesus ; he freely mentions the name of Pilate, and appeals boldly to his first judgment of acquittal, and wisely and rightly passes over the second decision, which granted the innocent one to His accusers (Luke xxiii. 24), but remains firm in his statement of Israel's manifest guilt.^ Their request for a murderer to be granted them is brought prominently forward, in order to denote the shameful self-confession of those that asked it; and also, in the continuation of his discourse, to place this murderer in contrast to the '^ Prince of Life." Ver. 15. Jesus is called the Prince (Lord or Harbinger) of Life, and not only as the Risen One, but as the servant of God wdiom they have killed. This is an important retrospect of the benevolent, life-waking miracles of Jesus, in which He showed Himself in every sense to be the possessor and the dispenser of the power of life. Here, the present miracle just performed, and His previous ones, and the resurrection of Jesus, with its aim of giving others life in Himself, are comprehended in one complete conception. The giving of life, health, and recovery, w'as the action of the servant, and indeed the aim of His servantship : it is now the intention and desire of the Lord, who wishes to serve his enemies; but Israel, with wicked denial, has preferred a murderer to a life-giver (who not long before had raised Lazarus), and — terrible action ! — have killed the Prince of Life.^ The Prince of Life : whom God — for His glorification not only as Lord, but also as the minister of man's salvation, as Jesus and Prince of Life, even to His deniers and murderers — could not do otherwise than raise from the dead. Ye have killed Him whom God has raised up. Whereof ive are toit- nesses, as ch. ii. 32 ; but just as there the testimony of the Spirit was included with " ours," so now is added the testimony through miracles, and particularly through the one just performed. Yer. 16. One must deplore Luther's inaccuracy in the first part ^ He only touches upon the " delivering up " of Jesus to the cross by mentioning the granting of freedom to a murderer. 2 For the freeing of Barabbas was just equivalent to the destroying of Jesus. 48 THE WORDS OF THE APOSTLES. of this beautiful verse. There are two propositions in it, the first of which is in purport : This man, whom ye now see restored, and know as having been born lame, has been made strong by His name, of which we are witnesses. But this making strong (although ecrre- picocre, as in ver. 7, earepeoiOrjaav) cannot be identical with mahing sound, or else the second proposition would be the same as the first. Also iirl rfj iTLarei rod ovo/iaro^; avrov cannot mean through faith, i.e. hy means of faith, for in that case the first and second clauses of the verse would be alike ; and Peter does not repeat anything superfluously. We find the right clue to it in our con- ception of the preceding testimony, that it included the miracle done in the name of Jesus ; also in the aim of the whole discourse, which represents the sign which had taken place as an invitation to faith in Jesus (cf. John i. 7 ; 1 Cor. iii. 5 ; Rom. i. 5). From this it results, as appears to us, that (narrowly following ver. IB) it should be translated : And to (promote) faith in His name, or to further the acknowledgment of His dignity and power, hath His name made this man strong; in which two things are comprehended, — both the strengthening of the lame man himself, that he might believe, and also the awakening the faith of others in the name of Jesus, which indeed was the aim of this making strong} Again, it is not as if an irresistible impetus gave the faith, and left no choice to the man believing ; but yet the draiving power of Jesus is the first motive, and then, and only then, our faith is awakened. For where would have been the faith of the lame man if Peter's word had not awakened it ? And where would have been the faith of Peter himself, if the Risen One had not compelled him and strengthened him to believe? It therefore rightly follows': And the faith which is hy Him hath given him this perfect soundness in the presence of you all. By the *^ faith which is by Him," Peter means the faith which is produced by the name of Jesus, in virtue of its vital power (1 Pet. i. 21) : first, of course, the faith of the healed man, but also including tacitly his own faith, and that of his partner in the work, giving all the honour of it to the Lord. Thus is completed what was said in ver. 12."^ It is as if he said : ^ Heinrichs is correct for once : It:] rrt Triarsi, eum in finem, ut 'riaTig et fiducia in Jesum in anirais vestrum excitaretur ; i^/ cum dat. finem et scopum innuit, ut 1 Thess. iv. 7, 2 Tim. ii. 14. 2 I cannot make out why Alford will here understand Peter^s faith only, and generally that of the witnesses (ver. 15), quite setting aside any faith that existed in the lame man. PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 49 Believe in our testimony, and following on that, believe in the name of the Risen One. The miracle performed summons you to this. For how was this man made strong? From faith in this name. And whence comes (to him and us) this co-operating and restoring faith ? Again, only from the power of this name. Hear it, accept it, let it draw you also to faith. This is my appeal to you. See how full the apostle here shows himself to be of the all- powerful name of Jesus ; and subsequently he is still more so (ch. iv. 10-12), so that the chief priests and elders were compelled to sharply threaten the Christians that they should no more " speak in this name." Vers. 17, 18. After the sins of Israel had been earnestly re- presented, and their guilt in the denial of Jesus made glaringly evident, and in ver. 16 the way to salvation by faith had been intimated, then follows an offer of atonement for the crucifixion, through the cross itself. A preparation for this was, however, necessary, by somewhat softening down the things said in vers. 13-15, so as to awaken confidence, and also in order to define and limit more closely the sins which were capable of atonement, to prevent all misunderstanding. For^ certainly, any one who had been once enlightened, and had " crucified to himself the Son of God, and had put Him to open shame " (Heb. vi. 4-6) ; who had " sinned wilfully, after that he had received the knowledge of the truth, — to him there remaineth no more sacrifice for sin " (Heb. x. 26) : he has, like Satan, revolted against God with complete know- ledge and free-will. The sin of Satan, for which everlasting fire is prepared, consisted in his fully knoiving what he did; he was not deceived or seduced by any other serpent. The sins of men, which are capable of forgiveness, consist of a mixture of wickedness and error : it is the deceitf ulness of sin which acts upon the wandering sheep, and therefore all their sins can be cast upon their Shepherd. We now first understand the deep meaning of the Lord's interces- sion expressed on the cross ; and from this, Peter, in his confident and friendly apostrophe, " And now, brethren, I ivot" derives his comforting assertion, and by it reminds his attentive hearers of the forgiveness. — That through ignorance ye did it. This ignorance was not, however, an ignorance as to His innocence, or as to the honour due to Him as a Prophet (ch. ii. 22) ; for have they not denied the servant of God, the Son of man ? but a certainly guilty yet exist- ing ignorance as to His exact personality and dignity as Messiah, by means of which they misunderstood the Son of God. And D 50 THE WORDS OF THE APOSTLES. whence came tliis ignorance ? It was connected with their blind- ness from the beginning : they did not recognise the counsel of God, which was testified to by their prophets, as to the sufferings of the Messiah ; which counsel, wonderfully enough, and yet naturally, was to be fulfilled through their misunderstanding (ver. 18, hath He so fulfilled, ovtw). Compare Paul's expressions, Acts xiii. 27 and 1 Cor. ii. 8 ; although in both passages he speaks of the rulers and princes as a body, and does not assert that not one of the rulers of Israel had known that Jesus was the Christ the Son of God. For, of course, there w^ere some who said, '' This is the heir ; come, let us kill him, that the inheritance may be ours," who in the actual service of hell, and with complete consciousness, cruci- fied the Messiah of God. Jesus had warned them with faithful menace against the sins against the Holy Ghost, "which can be forgiven neither in this world nor in the world to come;" and yet these sins were now committed in His Person. We, however, must not venture to pass this judgment on any individual, Judas standing forth as an example of it.-^ Jesus also spoke generally, " They know not what they do ;" and therefore Peter, following Him, says, as did also your rulers. He mentions the rulers freely, as before he named Pilate, and passes over their sin as gently as he did the latter's giving up the innocent One, and so speaks that any one reporting his words to Pilate or the rulers might be able to say : " He does not avoid mentioning you, but he does not speak bitterly of you." By his making a distinction between the rulers and the people, a certain extenuation for the people is brought about ; as if he said : Ye have in ignorance imitated your rulers, and shouted out what they put in your mouths ; but thus some severity is expressed towards those rulers, who well knew what they did, and that the ignorance only fell to the share of the people who imitated them. So that each, both people and rulers, might apply these few^ words as their conscience dictated. The fact that no accusation follows iirpa^arey is intended to more closely unite eTrpd^are wairep Kai, and thus to increase the cautiousness of the expression. Ver. 18. God's covenant of mercy is not yet spoken of, as in ver. 25 ; but His counsel of mercy is now in question, and is denoted as having been previously announced. The great proposition now brought forward as a public testimony to the people, that Christ should suffer, is an open announcement of what w^as said in Luke ^ Yet the same thing is almost clearly expressed of Caiaphas in the solemn words, " Thou hast said " (Matt. xxvi. 64). PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 51 xxiv. 46, and is the other element of the name of Christ, the priestly signification, in which lay the real mystery of the prophecy which Israel did not understand. Here, however, the Holy Ghost assures us that all His prophets spoke both of the sufferings of Christ, and also of " the refreshing " that should come through Him (ver. 24) ; and this evidence we must seek for with simplicity and humility, taking into consideration that the biblical exegesis of the Spirit makes no distinction between the real and the unreal, the literal and the mystical sense, but comprises the whole in the one great testimony. He hath so fulfilled^ through your ignorant denial, in order that the iniquity should be laid upon the Mediator (Isa. liii. 6), and that the sinners should themselves slay the sacrificial lamb, that they might then understand and repent! Thus, what ye thought to do wickedly, He has turned to good, and " brought it to pass, to save much people alive" (Gen. 1. 20). Ver. 19. This is the centre of the whole discourse, the summons to accept the Holy Spirit offered in Jesus. Repent ye therefore — alter your state of mind — the first step on man's part to make room for the entry, through grace, of divine truth. For Israel there must be an acknowledgment of the sin committed in the cruci- fixion of Jesus, and consequently a confession of the denied and rejected One. This change of mind, at which Judas the betrayer stopped short, unable to go further, leads those sinners who are capable of amendment to conversion, i.e. a believing, seeking, pray- ing, turning to God. Repentance is the negative element — the penitent aversion to the bygone w^ickedness, through an acknow- ledgment of what is right ; conversion is the positive element — a believing turning to the future good through confidence in mercy. Sorrow for sin without faith is a sentence of despair ; but the two together form the w^ay of life : they are therefore sometimes both comprehended in a wider sense under the term repentance^ as e.g. Acts xi. 18. When, on man's part, this penitent conversion has taken place, God shows Himself to be the rewarder of those who seek Him, and justifies, sanctifies, and redeems them. Thirdly on man's part, but firstly on God's — that your sins may be blotted out — Peter again derives this mercy from the name of Christ, and indeed from His sufferings (ver. 18), in the same way as he had spoken on the day of Pentecost : Be baptized in the name (signifi- cation, power, anointing) of Christ, as the real baptism-water of the sacrament. — Your sins. All were comprehended in the one great sin of the rejection of Jesus. Even your killing the Prince of Life 52 THE WORDS OF THE APOSTLES. is blotted out and forgiven ! We do not read here of its being merely said to the unclean, Thou art clean ! But the words of justification to sinners are, at the same time, a washing of regenera- tion and renovation, a baptism and an anointing with power. Yet at first the positive anointing exercises only a negative action ; it takes away the previous sins and guilt of sin, but it does not yet give the Spirit of sanctification. Let us imagine — and certainly it must be only imagination — a man stopping short at this stage, and not proceeding on to that which follows : his old sins are indeed actually taken away, but he continues to sin from the depravity remaining in him ; and if the Christ that died for him does not also rise again for him and in him, he will remain still in his sins (1 Cor. XV. 17). Yet this is not the case. From baptism proceeds a new man — for the death and the rising again are both one — and at the same time follows also the renovation-power of the sinner. From the wash- ing away of sins immediately results the already begun communi- cation of the Spirit, leading to a new and healthy life and conduct, which is sanctification. Thus, ch. ii. 38, "Ye shall receive the gift of the Holy Ghost." Thus, in Ps. li., the creation of a clean heart in a new, right spirit, follows the washing and purifying. The indication of this stage is facilitated by the context in ver. 20 ; and even more : it actually is the spiritual healing and making whole, which is offered through Jesus in the type of the restoration of the lame man. We now read : lulien (the) times of refresldng shall come from the presence of the Lord, It does not say time^ but times ; still less the time (as in Luther), as the article is wanting. This is usually taken to mean the last times, that which is now future ; and in consequence the whole of the passage is generally misunderstood. When {the) times shall come follows immediately the promised " blotting out of sins," exactly as the latter follows the conversion ; avdylrv^L<; is also, as we see, the most suitable ex- pression for the still wanting positive element of spiritual health, the principal idea of the whole discourse. But why does it not simply say, the refreshing, instead of the times of refreshing? It is so expressed quite naturally ; for the recovery from, or healing of, the wounds of sin by the oil and wine of the Spirit does not take place once for all, as the washing which precedes it : a longer course is needed of gradual restoration, which has its steps and stages, its days and nights of care. For sin still exists at bottom, and sprouts up again from time to time ; thence come repeated penitence, con- PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 53 version, forgiveness, and consequently refreslimg, until the man is sanctified from his sins. The blotting out of sins must be sought for in the death of Jesus, and times of refreshing will begin through the direct action of the Spirit, in every one who so seeks and believes. From the presence of the Lord cannot mean the Son, who through the whole discourse is not called Lord ; but it means the Father, of whom it is subsequently said, " and He sends Jesus." The presence of God is the source of all life and health (ch. ii. 28; Num. vi. 25; Ps. xliv. 4) : it is the heaven which Jesus had taken possession of, in order to pour down the spirit of revival upon our corruption. Ver. 20. And He sends (" shall send," Eng. transl.) Jesus Christ, which before was preached to you, or properly, p?'epa?^e<:Z, proffered to you. The usual German translation (and also the English) quite misleads us here, by giving it : And He shall send Him, who now (or before) is (or vms) preached to you. It is neither a futitre send- ing, nor is noio used as a contrast; but that which irpoKe^eipia-fievov, paratum est, is intended to come to you forthioith, and not at some future time. And He sends follows immediately on the coming of the times of refreshing ; indeed, it stands parallel to it, and it is thus declared how and through whose advent these " times" shall come. When does refreshing come to us from God? When God sends Jesus into our hearts, in the power of the Spirit, which is Himself, as the seed of regeneration. This appears to me as the only true inter- pretation ; and I show it, 1st, from the already shown close connec- tion of the whole discourse ; 2d, from ver. 2Q, where, with evident reference to ver. 20, an already accomplished sending of Jesus to bless is mentioned, and the signification of the blessing is there still clearer ; 2>d, because throughout the whole Scriptures the expres- sion to send is never used in reference to Jesus' second coming ; and this is not without good reason. Allowing one's self to be sent is the duty of a servant or minister; but when Christ comes again. He will return as Lord, as He Himself also represents (ch. i. 11). In the meantime, however, as Jesus, He ministers to our salvation, and is ever being sent down for a second mysterious humiliation in us, following His first personal humiliation for us; i.e. God sends the " Spirit of His Son into our hearts," to make us His children (Gal. iv. 6, where this sending is placed parallel to the first send- ing, ver. 4). Is it not the key-note of the discourse, that the Lord is again as a servant to minister to our salvation? Would not any of the hearers have understood this from the apostle's words ? The idea was so simple : these men perform miracles, and say, " Jesus 54 THE WORDS OF THE APOSTLES. does tliem, and not we." Consequently Jesus is with and in them, in spirit and in power. And now they make us the offer that, if we believe, Jesus will in like manner come to us and into us. That which was sent down from heaven on the day of Pentecost is the Spirit, but it is also Jesus Christ in the Spirit; and it is also sent to you, as the gift of the Spirit is also yours. Ver. 21. Thus much is certain, "that the whole passage marks out the first advent of Christ, which took place in the flesh, as something preliminary in relation to its consequences, not made evident until later " (Meyer) ; but, on the other hand, it is not said that the sending of Jesus at the " times of refreshing," or that the times when everything spoken by God shall be declared, denote the future return of Christ, and the perfected glory of the last times. On the contrary, from a more exact interpretation, it clearly results that the immediate consequences of His first advent are intended : therefore it is the intermediate coming of Christ into (upon) us, into (upon) the flesh indeed (ch. ii. 17), but in the Spirit, and no longer in the flesh ; and this is set forth throughout the whole dis- course as the fulfilment of the promise of God. Through this view of it, this seldom understood passage, often quoted as apparently a proof of the " restitution of all things," will assume quite a diffe- rent shape. Who must occupy heaven (Eng. transl., "whom the heavens must receive") — as a throne; must sit down, according to His Father's word, ^'expecting till His enemies be made His foot- stool" (Heb. X. 13).^ — "-^XP^ ')(p6vwv äiroKaTaardo-ew'^ nravrcov wv, K.T.X. What does this mean? First, what does aire Kar da-Ta(n<^ mean ? ^ This substantive, which only occurs here in the New Testament, comes from äTroKaÖLo-rrjfjLL, and this evidently means to restore into a previous condition. Here, therefore, it has been translated, apparently very suitably to what precedes : " restitutio in pristinum statum." But it is followed by irdvrwv. Are " all ^ The mistaken construction, wliom the heavens must receive, is justly contra- dicted by Bengal as " violenta interpretatio et inimica celsitudini Christi supra omnes coelos" (Eph. iv. 10). I must, with Bengel, still maintain that it means: Christ takes up, or enters His heavenly abode, His position in heaven. 2 As it can neither be certainly decided which of the discourses of the apostles were originally spoken in Greek and which in the Jewish language, nor even, where (as here) the latter is the more probable, can we now retrans- late it with certainty into the then current Syro-Chaldee, we must treat the Greek of Luke entirely as the original text. For if Luke recorded the words exactly hy inspiration, we must assume that any important and noteworthy Greek word exactly expressed the original word used. PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 55 tilings " the whole earth as well as the heavens ? How are the fol- lowing words, MV ekoKrjcrev 6 0eo9, to be understood ? Evidently wv stands for a ; and then it would simply mean, everytliing ivJiich the Lord has sjwken. This translation is, 1st, The closest ; 2d, quite parallel to the a irpoKaTrj'yyeike, ver. 18 ; 3cZ, It expresses the main subject of the portion of the discourse which follows, and forms the transition to it, as a general text for the succeeding analysis. Compare ver. 24 especially. It is the less permissible to differ from this translation, because the construction, the things of which God has spoken, remains grammatically and practically firm, — both the accusative to iXäXrjaev, and also the reference to things instead of to restitution {fjv, or per attract, rj^ iXakrjcrev, irpoKarrj- yeiXev, irepl ^9 eXaXrjcrev). Therefore let airoKardaTacn^i be resti- tutio ; but irdvTwv are the promises of God. We must then ask with Rosenmüller, " Quid esset restitutio vaticiniorum ? " and with Morus, " Fuerantne amissa, ut restitui deberent ? Fuerantne perturbata, ut in ordinem redigi deberent?" KadtarrjfiL means, I regulate, arrange, restore, set aright any system, organism, or composition ; cltto per se in no way indicates repetition (as dvd before '^v^is:), but signifies completely, entirely. We find in Matt. xvii. 11 it is said of Elias, airoKaTaaTrjaeL Trdvra, where, on account of the irpcorov going before, it is impossible it should mean a restitutio in integrum. We also find it said. Heb. xiii. 19, of the author of the epistle, Xva diroKarao-raOco vjjuv — " that I may be restored to you." And also Acts i. 6 : " Wilt Thou at this time restore again the kingdom to Israel?" This cannot merely mean, as it was at first ; for the kingdom of Israel will be other- wise than it ever was, and it is tm ^laparjK, not tov : it therefore means (as Heb. xiii. 19) to completely restore, as ready set up, as it is promised to be in the future. ^ AiroKaB-iaTaveiv means very suitably, to cause to come anything that is promised ; with the two sub-ideas, Is^, completion or accomplishment ; and 2d, an arranged harmony and connection of the whole. What are these y^povoi. of complete co-fulfilment of all that has been spoken, of the perfectly ordered setting forth or bringing to pass of all that is promised (into reahty) ? One cannot help regarding them as being identical with the Kaipoh dvayjrv^eco^; (ver. 20), and that the two sides of the same matter are here denoted, the refreshing that was taking place in Israel, and the fulfilling of the words proceeding from God's covenant of mercy ; both appear comprehended together in " these days," ver. 24. An important reference now arises to ch. i. 6, 7, 5ß THE WORDS OF THE APOSTLES. where, in answer to the disciples' question as to restoring the king- dom to Israel, the Lord, reproving them, says, " It is not for you to know the '^povov^; i) Kaipov^^^ etc. The Spirit now speaks in Peter according to those words of Jesus, and testifies to the gradual spiritual setting up of the promised kingdom ; for the kingdom of God is the sum and organization of everything which was to come according to prophecy and promise. If we have got thus far, we shall now understand what is denoted by the until (axpt')' Times are not one time^ nor a fixed term ; airoKaTdaTaaL'i is also the placing and not the being placed in a state of restoration ; consequently a')(^pi, is not the same as ew? av (ch. ii. 34), but is equivalent to whilst, as long as. Peter has here arranged the words of prophecy in two portions, as in 1 Pet. i. 11. After the fulfilment of the things pro- phesied as to the sufferings of Christ had been pointed out, he now promises also the completion of all that had been spoken, i.e. of that yet remaining which concerned the glories afterwards (certainly not without Christ suffering again in His members). He says, holi/ prophets, solemnly corroborating ver. 18 ; he adds, since the loorld began, in order to comprehend everything which had been predicted, even the things which, e.g., Noah and Enoch may, unknown to us, have spoken as to the future Judge and Comforter. Vers. 22-24. God's covenant of mercy ratified before the time of Moses with the human race — which, though under the dominion of death, was again to be restored (Rom. v. 14) — was included in the covenant with Israel, the chosen and beloved " peculiar people," first in a figure, but after Christ's resurrection, in fulfilment. Peter, therefore, who had mentioned all the prophets since the world began, now turns to the prophets of Israel, and begins with Moses, their first and great prophet (Rom. x. 19). This most important passage which is here quoted (Deut. xviii. 15 ff.), certainly can never be fully understood by those who will not allow it its manifold or full senses ; and there will always be a dispute as to the two chief refer- ences in it, so long as they are not considered together. On the one hand, it is irrefutable, according to the context, that Moses, after (ch. xii.-xvi.) having prescribed various holy ordinances in Israel, of which the three great feasts form the conclusion, proceeds in ch. xvii. to the institution of present and future officials ; foreseeing everything, he passes on from the judges and " people in authority at every gate " to the future kings ; over the latter (ch. xviii. 1-14) he sets the priests, and finally over both he sets the office of prophet, the highest and most glorious in Israel for all future time. That PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 57 the prophet of whom Moses speaks stands in the same manifestly close relation to every future one, as the king in ch. xvii. 14 to all future kings, is proved by ch. xviii. 20—22. On the other hand, this way of understanding the passage is not to take away from us the special relation, hidden indeed at first, but subsequently made clear, — the relation to Christ, the greatest and last Prophet in Israel. In favour of this sense there are many of Moses' expres- sions which could be fulfilled in Him only. " A prophet like unto we," — this can strictly be no other than the only One who was greater than Moses (Heb. iii. 2-6 ; Deut. xxxiv. 10). ''And loill put my words in his mouth " could only be truly completed in Christ (Isa. xlix. 2, li. 16). " Whosoever will not hearken unto him, shall be destroyed out of Israel," was true only in Christ ; for whosoever believeth not on the Son is already destroyed ; but unbelief in His predecessors and types was for a very long time overlooked in Israel (Acts vii. 52 ; Jer. xxvi. 2-6, xxxv. 12-16). Besides, Christ was sent by the covenant God, to redeem a people for Himself, as Moses was ; He is a leader and a prince, as IMoses ; He is also, as Moses, a worker of extraordinary miracles, a powerful deliverer, a lawgiver, a covenant-maker, an intercessor, and a mediator. Moses, the first in the prophetic series, surveying in futurity the whole of the band which followed him down to the last great One, naturally comprehends them all in this last ; and the more so, that the aim and office of all the intermediate prophets was only to testify of this One, and to lead on to Him. When, therefore, after Malachi no other prophet arose in Israel for a long period, this way of understanding the passage w^ould awaken expectation (1 Mace, xiv. 41). Thus deep and full, laid open by their fulfilment from the shell to the kernel, are the words of the prophecy. And if we ask how Peter interpreted and made use of these words, we find that he accepted them exactly as they applied, namely in this two- fold meaning. — And all the prophets from Samuel, and those that folloio after, as many as have spoken, have likewise (as the aim of all their speaking) foretold of these days. Their unanimous testimony pointing to the consummation in Christ, is therefore, according to Moses' fundamental national law, to be listened to by Israel. It is clear why Peter particularly mentions Samuel after Closes ; for between Moses and Samuel there was but little prophesying (1 Sam. iii. 1), and nothing is much dwelt on in the Scriptures as to this time. The second period of prophecy opens, however, with Samuel — the typical period which was founded on David, — and therefore 58 THE WORDS OF THE APOSTLES. the mother of him who was to anoint Israel's king was the first to speak of the Anointed of God (1 Sam. ii. 10). There is indeed no Messianic prophecy recorded of Samuel ; but he is mentioned as the precursor and chief personage, and reference is made to the things spoken by him, as by Enoch and Noah in ver. 21. The Holy Ghost, speaking in Peter, knew what had been spoken by all tlie prophets, and not merely the things which had been written down. Ver. 25. Ye are the cliildren of the prophets^ i.e. the successors, for whom they all spake ; ye live in these days, which in their pro- spective glance they called " the last days." But the expression " children " superinduces another important point which must be noticed, and on which the fulfilment of prophecy, indeed prophecy or prediction itself, is grounded. Israel possessed prophets or pro- phesying, because it was chosen, called, ordained to be a kingdom of God, which is the aim of the prophecy. Therefore the covenant of God with His people is now added, in which is prefigured His covenant of mercy with redeemed mankind. — The children of the covenant. This phrase expresses more than the childreyi of the prophets ; it means those most closely interested, the nearest heirs of the childship founded on this covenant, through the one seed of the blessing. The promise to Abraham is named, as the words following it express, " Ye are its heirs." Its reference to Jesus is not expressed, He having been already denoted as the aim and end of all prophecy ; but it is to be necessarily understood, because ver. 26 goes on to offer Jesus as the seed of the blessing. What, then, is Abraham's seed, and the blessing through it ? The promise of a seed is linked on to the promise of the woman s seed, and is after- wards more closely defined by thy seed, and subsequently more closely still by the term JudaKs (Gen. xlix. 10) and David^s (2 Sam. vii. 12). See how divinely simple and clear the word of God is for any one who interprets it simply in God's light ; and remark what a beam of unity here sheds its clear light on the fulfilment, in Jesus Christ of Nazareth, of God's whole covenant of mercy with Israel ; and how the glorified Son of God and David is pre- dicted in the seed which was to be both Abraham's seed, and also a seed of blessing for all the world. Yes, Jesus Christ, the new seed promised from the beginning, born from the Godhead into humanity, is the fruit and aim of the prophets preparing for His appearance, and the root and foundation of the blessing disseminated by the new covenant. Yer. 26. Peter, having in his preceding words again testified PETER'S ADDRESS TO THE PEOPLE IN SOLOMON'S PORCH. 59 of the call to all the heathen, now continues to address Israel, and says, Unto you first The word "first" is the explanation of the term " children " in ver. 25, and allows to Israel its precedence, and to the heathen their succession, just as it was ordained in the promise to Abraham, and as Jesus had commanded, that the apostles should begin at Jerusalem, among the crucifiers. — Having raised up His Son Jesus. The manhood and Godhead of Jesus is now embraced in one glance, for the promised One was to be " of your brethren" (ver. 22), and of Abraham's seed ; but yet He is in heaven as the Son of God (ver. 21), in order thence to shed down the blessing. Do we now understand the sending of the Saviour, ,who also acts as Lord by blessing'^ Do we now understand the raising up or sending doiun of everything promised in this One, the promised servant of God, taken out of our midst, whom God has raised up, sent down, and offered to us ? The apostle has now offered the blessing of Jesus, but he cannot conclude without again explaining this blessing of spiritual healing and renovation in its negative sense. He therefore adds the real sting of the summons to repentance: in turning aivay every one of you from his iniquities. This is the concluding explanation of the blessing ; and the iniquities, TTovTjplai (which certainly remain in spite of the " ignorance," ver. 17), are the manifold weaknesses, defects, and hurts, the marring of sin (not merely the guilt, ver. 19), from which Jesus frees and heals by the powerful blessing of the Spirit : they are the real enemies dwelling in us, from which the Messiah delivers us (Luke i. 74, 75). Every one of you — thus exactly following ch. ii. 38. What was there offered as the " Holy Ghost," with the clear ex- pression of the New Testament revelation, is here brought forward, in retrospective connection with the Old Testament promise, as the " blessing of Abraham " in the advent of Jesus. In the expression His servant (Son) Jesus, which implies being sent^ the beginning and conclusion of the discourse are united : Jesus appears as the true Isaac (the son of joy) of the true Abraham (the father of his people) ; and from the former is to proceed the true Jacob-Israel (the striving yet conquering people of the Spirit). In the middle of the discourse, the already (ch. ii.) explained name of Christ is joined to that of Jesus ; but at the beginning and end, the priestly, blessing-bringing import of the name of Christ, is first made truly evident in the name of Jesus : so that subsequently, in ch. iv. 12, it is decided that the one only salvation is to be ascribed to the one only Saviour's name. 60 THE WORDS OF THE APOSTLES. IV. PETER BEFORE THE COUNCIL OF CHIEF PRIESTS AND ELDERS. (Chap. iv. 8-12.) SOLEMN SUMMING UP OF THE CUKE OF THE LAME MAN IN THE NAME OF JESUS. Vers. 1-3. And as they — either Peter /o?^ John, or John also with Peter, which is hardly probable — spake unto the people, and after they had just uttered the last necessary concluding sentence, and, according to God's counsel, not before^ there suddenly came upon them a commission of arrest which had hitherto kept in the back- ground. This consisted of the priests wdio were near, the captain of the Levitical temple-guard, and a number of Sadducees. Each had reason to be vexed and inflamed with zeal by the apostle's discourse : the captain, on account of the uproar occasioned by the bold words of an unauthorized and common man ; the priests, on account of the teaching of this Galilean about Jesus ; the Saddu- cees also (now as in ch. v. 17), who understood everything that was mighty and great only through the contracted ear and heart belonging to their narrow system, on account of the announcement of the resurrection and therefore of the possibility of resurrection generally, shown through the great example of this Jesus, who had certainly died. And they laid hands on them, and put them in hold until the next day ; for since ch. iii. 1, during the time of the healing, the assemblage, and the discourse, evening had now come. Yer. 4. But unfortunately they were too late in their measures ! For many were won over by the word to believe in Jesus, so that on this day the Christian community at Jerusalem was increased (since ch. ii. 41) by five thousand men (exclusive of women and children). Vers. 5-7. The matter was therefore urged along earnestly enough : hasty messages were sent round ; and as soon as the morning of the next day came, there was a full sitting of the High Council, which (almost) all the scribes in Jerusalem^ joined. They 1 We are not to assume that the discourse was actually broken in upon ; for, as far as we can see, it appears to be fully concluded. 2 Thus, according to the reading tu ' IspovaecT^Tift. ; which, however, might be PETER BEFORE THE CHIEF PRIESTS AND ELDERS. 61 were their rulers, elders, and scribes, i.e. of the two prisoners, and of the believers in Jesus (ver. 4), as well as of all the Jews ; Annas and Caiaphas having been at that time high priests, together, or rather perhaps alternately, according to some unexplained but quite possible arrangement. Now, since the judgment of Jesus, Annas had taken precedence of Caiaphas; but the latter, as well as all the other viri jjontißcii, did not fail to be present. And they placed the prisoners before them, perhaps in the very same place in which Jesus had stood not long before, and inquired of them {eirvvOdvovTO^ ch. xxiii. 20), By ivhat power^ or hy ichat name, have ye done this ? They do not ask first, whether this manifest sign had actually taken place, for it was obvious to all who dwelt at Jerusalem (ver. 16) ; and either through a remarkable dispensation of God's mercy, according to which these judges were compelled to act, or because the restored man had allowed himself to be imprisoned with his helpers, the living witness of the deed likewise stood before them (ver. 10).^ They also say, in a reserved and close way. Have ye done this ? thus making as little of it as possible, and thinking that they should be able to mystify, and perhaps blacken, the evident fact with their high magisterial inquiry as to the power and name, and to put down the poor Galileans with their contemptuous ye ! O fools, who were caught in their own trap ! For this solemn inquisition itself testified of the greatness of the deed, and that these people did it ; also of the name in which it Vas done ! And they betrayed that they already knew the matter about which they were asking, and had received a lucid account of the healing "in the name of Jesus." Finally, the fact that they were most anxious to make prominent that the performers of the miracle had substituted the name of a man for that of God, in which name alone miracles were to be done in Israel — this they do not venture to speak out so boldly now, after all that had happened, as they did before (John x. 33, xix. 7). Ver. 8. Then was Peter again filled with the Holy Ghost, as before (ch. ii. 4) and afterwards (ch. iv. 31). This marks a dis- tinction between the transitory, special inspiration, and the more general and abiding influence of the Spirit. He who before a maid-servant had denied that he knew " the man," now — the words an explanation of the more difficult tU,. The latter would mean that many dwelt abroad outside the gates, and then came to Jerusalem. 1 It is very improbable that they had cited or imprisoned the lame man with the apostles, or it would have been mentioned in ver. 3. 62 THE WORDS OF THE APOSTLES. of Matt. X. 19, 20 being for the first time fulfilled— before the council testifies of Him whom they already knew, and announces to them the Crucified One as their sole salvation ! Vers. 8, 9. After having first acknowledged in a fitting address the authority of the rulers of Israel — omitting, however, to name the many so-called high priests^ who were present in an irregular -vvay — the accused next avails himself .of the privilege which was allowed in every legal court, of again referring clearly to the state of the case, the matter of accusation. He expressly allows that, from the power attributable to their offices, they have the right to call him to account ; but cannot help stating that the work which was dismissed by them with the contemptuous term "vell as the word ; each is alike a ministry or charge, which is a necessity to the com- munity. An opposite course of proceeding, to neglect worldly management and only care for the word, is therefore not well ; for God is a God of order, and His praying and testifying com- munity are to "eat their own bread" (2 Thess. iii. 12). For this very reason the proceeding which follows is judicious. Yer. 3. The apostles summon the community and require them to make a fresh arrangement ; but the right of choice is left to the community, according to the original privilege of Christians. — Wherefore, hrethreji I They are all brethren, both to the apostles and to one another, and they are reminded of it by this address. — Look ye out among you. Seek out, — an expression which contains both the reason why the community are to choose, and also the duty incumbent on them to choose faithfully with a single eye, without any roguery or unfair distinction between brethren. The jurisdiction given to the apostles permitted them, according to cir- cumstances, to prescribe certain details, such as the number of seven ; and with the wisdom of the Holy Spirit, they begin with a statement of the requisites. The community might think : How many deacons will suffice for such a multitude ? The proposi- tion obviates any prolixity wiiich might arise, and prescribes only seven ; perhaps (according to Bengel) because there were at that time seven thousand disciples, but more probably that a sacred seven should be annexed to them, as subordinated to the twelve. It is not at all according to rule where twelve deacons stand round one apostle of the word. The requisites for the office of manage- ment are partly the same as they were, according to the apostolic rule, in every church office, viz. the Holy Ghost^ and wisdom ; and partly special, as good report, blamelessness, and confidence with the brethren. In every selection for an office the special qualification must be the decisive one; it has therefore the first place here, where also there is at least some slight reference to the preceding matters. Also because good report and confidence are subse- quently brought forward as general requisites for any continuous public office (1 Tim. iii.), it is necessaiy that the community should ^ Whether we omit the first »yiov or not, signifies but little ; it is certainly equivalent to the full expression in ver. 5. 102 THE WORDS OF THE APOSTLES. assent to the choice. The twelve could not have any special know- ledge of the community on this point, and it did not please the Holy Ghost to give them this knowledge, and thus to demand from the community faith in and obedience to the apostles' choice ; but a humanly divine relation was to be joined to the human cir- cumstances of the community, so that those that selected should exercise themselves in seeking out, and that men should become or remain aware of the power which they had in God. The good report of the community is also only a reference to the actual fitness which merited it ; but this fitness is twofold : first, " full of the Holy Ghost" {irXi^peL^, not merely sometimes TrXrjadevra^;), for in the Holy Ghost alone can the house of God be built up, watched, and cared for : every office in it must be a function of the Spirit ; and the management of the church's property is no such slight matter, that a profane, mere mechanical servant can exercise it in a way worthy of the church. Aholiab and Bezaleel received the Spirit of God in wisdom and understanding, to fit them for their various work (Ex. xxxi.). But where the Spirit of God is, there also is understanding and wisdom, well able to keep the house supplied with earthly as well as heavenly food (Gen. xli. 38, 39). Why, then, is wisdom also mentioned ? Because there is not only a mock spirit which is without wisdom, just as there is a mock wisdom without the Spirit ; and both are mutually proved by one another, as the tree by its fruit, and theory by practice ; but there is also a certain actual gift of the Holy Spirit which is dis- tinguished by wisdom and knowledge (1 Cor. xii. 8). Although certainly, where God's Spirit has really given knowledge, there is never any entire deficiency in wisdom ; yet, as a rule, an office should be conferred only on those who have received wisdom also. This general wisdom of the Spirit, requisite for every public office, " is better than strength," and " more than knowledge ;" and " the heart of the wise man, if he have it at his right hand, dis- cerneth both time and judgment ;" ^ yea, " wisdom is profitable" to direct everything right. So that a Stephen who is wise to speak, is also wise to serve tables : for he who is prudent in great things is prudent also in small, even in respect to the mammon of un- righteousness ; and whosoever wants prudence in great things is imprudent also in small. The proposing choice of the community stands contrasted again with the apostolic confirmation of the same: Whom we will appoint^ institute — " will," not " may," for we more 1 Eccles. viii. 5, ix. 16, x. 2, 10. ADDRESS OF THE TWELVE TO THE DISCIPLES. 103 correctly read it Karaarrjao/juev (in the indicative), as subsequently 7rpo(TKapT€pr)crofjL€u ; and this agrees best with apearov at the begin- ning, as if : That ive should serve and thus neglect the word, is not pleasing to us; but it is pleasing to us to confirm the choice of ministers made by you. In this groundwork of the apostolic system, neither the community's right of choice nor the apostles' right of appoint- ment must be overlooked : every church office, so long as external regulations permit it, must receive its confirmation per successionem from the high officials appointed by the Lord. On account, or for the sake of this necessity, the ScaKovla rwv rpaTre^wp, as con- trasted with the ministry of the word, is instituted; and this ^* deacon ship" is a real necessity as well as the other ministry, even in a special sense, because it is the n-eed of the needy ('^petavy ch. iv. 35). Ver. 4. If the apostolic " we " (ver. 3), spoken in the full, confirming authority of the Holy Ghost, included the community also as brethren (see ch. xv. 22), it is not so now : now the personal and official " we," the same with which ver. 2 began, stands out in complete contradistinction to the seven men. This short discourse begins with the apostles, turns to the community, and then reverts again to the apostles, proceeding from the ministry of the word, through the necessity of the table-service, back again to the ministry of the word ; for the latter is the great spiritual chief need of man, to which the bodily necessities of the preaching community are a subordinate condition, as the food of the labourer, which is his hire, to the actual work in the great harvest. The loving, humble apostles promise the community that, although previously perhaps there may have been some neglect, they will now the more faithfully devote themselves to their ministry ; and that after this remedy has been applied, the fruits of better arrangements will soon show themselves. They had not ceased to testify daily, but now they will persevere in it more continuously and more zealously. First by prayer. It does not say public prayer, as a part of the preach- ing, for it is not so much the " divine service " of the community, as the more outspread testimony which is here spoken of ; also, pronouncing prayers is not a business which needs special mention in the apostolic community. It intentionally does not say, to the business of prayer, for prayer is the general business of Christians ; and the special function of every official is based only on this general all-consecrating prayer, just as the subsequent (ver. 6) laying on of hands was done with prayer. The apostles conclude, 104 THE WORDS OF THE APOSTLES. thus giving their hearers to understand how onerous these pecu- niary matters had been to them, and why it was not proper to lay upon a minister of the word, or on any public servant generally, a larger share of business than that for which human weakness, even with prayer, is capable. Vers. 5-7. The dpearov of the apostles pleased (7]p€a6v) also the wdiole multitude;^ and they chose seven men, who, it is w^orthy of notice, have all of them Greek names. It is, however, possible that they may have been Hebrews with Hellenized names (as was often the case then), or Luke may have translated their names ; but it is more conceivable that the Hebrews, with a view of restoring mutual love, had chosen Hellenists only, which would indeed have been a kind'way of putting the murmurers to shame (the apostles had purposely said indefinitely, " from among you"). Stephen, as a man eminently full of faith and of the Holy Ghost, heads the list; and Nicolas, the proselyte of Antioch, that the proselytes might have their special representative, concludes it.^ And these first ministers of the work of love, now to be added to the ministers of the word of faith, were set before (ecrrrjo-av, not Kareo-TTjcrav) the apostles by the community, as the men proposed (ivcoTTLov in ver. 6, as in ver. 5) ; and the apostles, following the example of the Old Testament and the synagogue, consecrated them, in the same way as every church functionary was afterwards consecrated, with prayer and laying on of hands. It is important to remark that these men were already full of the Holy Ghost ; there- fore in the first ordination in the church, a special communication of the Spirit is not expressly mentioned as a sacrament essential to it.^ — And a great company of the p7iests were obedient to the faith. Luke, in adding this to his account of the increase of disciples owing to the renewed power of the word of God, bears the highest testi- mony to the force of this word, and shows the strongest cause for the Immediate outbreak of persecution. — Obedient to the faith. In vers. 5 and 8 Stephen is said to be " full of faith " * and of the 1 For it was not an order given with authority, but a proposal made in wisdom. But not a single one opposed it, or seemed to think they knew better. 2 Although Stephen, like the others, was a Hellenist, yet he was a Jew descended from the fathers, as his discourse subsequently proves. ^ It is remarkable that these public officers neither here nor elsewhere in the Acts of the Apostles (cf. ver. 8, and ch. viii. 5) are expressly called Iiukouoi. The office was for some time without any title. * The reading -Triarsaq in ver. 8 is favoured by the context, at least more than Xotpnos ; cf. also ch. xi. 24. STEPHEN BEFORE THE CHIEF COUNCIL. 105 Holj Ghost; for God gives the Holy Spirit to those who obey Him in faith, so that the hearers also in faith obey their faith-derived preaching. IX. STEPHEN BEFOKE THE CHIEF COUNCIL. (Chap. vii. 2-53.) HIS EEPLY, THAT HE HAD NOT BLASPHEMED THE HOLY PLACE AND THE LAW. Ch. vi. 8-10. That (as Da Costa says) Stephen stood at the head of the seven, as Peter at the head of the twelve, is not actu- ally to be gathered from ver. 5. But he is, at all events, the first non-apostle of whom it is related that he did signs and miracles. Perhaps in this highly endowed man this gift was the result of the apostolic laying on of hands ; and in its effects of blessing and increasing existing gifts, the liberty is shown which manifests itself in different persons, in different gifts, ordinary or extraordinary, but all agreeing in being for the public good. The apostles had given Tip the service of tables because their ministry claimed all their time ; but the deacons appear now to serve the word more publicly and freely, during the whole time that their business allows them (and thus by previous exercise to rise to a superior office). For see how soon this is related of Philip. Uien there arose, excited by this free testimony out of the Scriptures, in which Stephen subsequently showed himself so well read and enlightened, and also by the accompanying signs, certain students of the syna- gogue, school, or academy instituted for foreigners of different countries.^ These men had special confidence in their own wisdom and intellect, and thought that they could successfully engage in disputation with Stephen. But, much as they wished it, they could not with any appearance of success resist in argument this man of faith, who set before them faith in Jesus as Israel's real 1 Perhaps under Gamaliel. For Saul was most probably among these Cilicians (ver. 57, ch. xxii. 3). Others less probably assume that four or five synagogues were united against Stephen, but the uviarmxu Zi ni/es i& scarcely suitable to this idea. lOG THE WORDS OF THE APOSTLES. wisdom ; tliey could not help remarking his wisdom, and through this the spirit in which he spoke, although, as they gave not God the glory, they would neither perceive nor confess that it was the Holy Spirit. This was a fulfilment of Luke xxi. 15, and w^ould be perhaps an after-working testimony to some of these foreign scholars of the Jewish letter-wisdom. Vers. 11-14. But these scholars of men's learning and the letter of the law would not even now be obedient to the pupil of God, the Spirit, and Faith, but opposed by action that which they were not able to gainsay by words (ch. vii. 51). They were ashamed to be the personal accusers of him who had convicted them of error, and had stopped their mouths ; but they easily found men who had accidentally heard Stephen, and w^ere willing to bear false witness against the words of the holy man. As with the Master, so with the disciple : he too must be made out a blasphemer, and a ready lie con- verts into a crime the truths he had maintained. — They said, We have heard him speak blasphemous words against Moses and against God. Moses and God : a characteristic and genuinely Jewish combina- tion, which inverts the order observed in Ex. xiv. 31, making no distinction between the servant and his master. Then everything is thrown into confusion ; and even a part of the iDeople, who now for the first time appear on the hostile side, are specially mentioned as having been affected. Now also they seem (differently from ch. v. 26) to have used unnecessary force in their increased animosity; and the false witnesses began before the council with the old story, " We heard him say," supporting it now w^ith more positive allega- tions, which certainly sound decided enough. Again, as the Lord whom he confessed, so the disciple is branded with tlie contemp- tuous " this fellow," and is accused of not ceasing to speak blasphe- mous words against this holy place and the law. This is again an inverted order, setting the holy place before the law, and is also nothing but an amplification of the similar evidence brought against Jesus (Matt. xxvi. 61) ; with it Jer. xxvi. 11 ff. should be compared. The charge was well calculated to affect the Jewish ear, so easily affronted at such things. By the " holy place " is understood, first the temple (ch. xxi. 28, xxv. 8) ; but the whole of the holy city is included, as Stephen's answer afterwards shows, which indeed included even the land, replying to the accusation in its widest sense. — And shall change the customs which Moses delivered unto us. Customs (eOrj) : this is also a strictly Jewish expression, comprehending all the most external practices, ascribing also to STEPHEN BEFORE THE CHIEF COUNCIL. 107 Moses all the later usages, and characterizing the whole as an un- alterable system. Stephen might perhaps have spoken of the destruction of Jerusalem and the temple, quoting the prophets and Christ's words; and as to the alteration of the usages handed down by Moses, he perhaps showed a wider discernment than even Peter, the first of the apostles, then entertained. His subsequent discourse makes this almost probable. As a fact, Stephen had acknowledged the temple and the law as far as their right extended ; had not blasphemed either God or Moses ; had spoken of destruc- tion and alteration in quite a different sense from that conveyed by the accusation ; and finally, had not made these thing unceas- ingly his theme. Ver. 15-ch. vii. 1. It can be readily understood that all who sat in the council looked stedfastly at Stephen. This was done partly through curiosity and amazement, that a man like this, who appeared to have been no unlearned man, and layman as they called it, should stand before them for the sake of " this name ;" and partly through a trembling exasperation, which could scarcely be restrained, that this affair about Jesus had not come to an end, and that the testimony of it progressed more and more powerfully in all kinds of ways. We are now told further : They saw his face, as it had been the face of an angel. This may certainly have been very far from what they actually saiv, and only indicating that they were disposed to flatter him, as Achish, and the woman of Tekoah intended to flatter David in nearly the same words (1 Sam. xxix. 9; 2 Sam. xiv. 17). Or is it a fact in the narrative of Luke? He must then mean that something was actually seen by the High Council in the countenance of Stephen ; but how we are to take this, whether as a real, wonderful, miraculous light, or only as the effect of imposing dignity, remains for each to determine for himself. At all events, something of the brightness of the Lord beamed through the Moses'-veil which was spread over their eyes and hearts, shedding its lustre over the prisoner, so that the dignity of his innocence and his truth -^ became perceptible to every one ; and perhaps many a one might think : This man appears almost like a messenger of God, as Moses did when he had spoken with God. It was also really in reference to Moses, whom he had been accused of blaspheming, that the heavenly splendour coming from the Spirit-Lord, and beaming down on the man full of the Holy Ghost, shone so visibly, even to the unbelieving, on his unveiled ^ Grotius well says : Gravitas cum summa suavitate conjuncta. 108 THE WORDS OF THE APOSTLES. countenance ; it was the erewhile hidden brightness of Moses, which now at the end of the closing dispensation shone forth in Christ, — the now unveiled splendour of the ministry of the Spirit, which writes the new law on the tables of the heart, testifying from the temple which is above us all, where the " God of glory " is manifested in Christ and His members (ver. 2). But the still blinded, un discerning servant of the now abolished letter-ministry^ which was only striving against its own spirit, asks a question full of bitter emotion, and couched in an artificially quiet brevity, yet modified and restricted as much as was possible. The question is not, Hast thou blasphemed ? or, Hast thou said these things ? but with artful vagueness he says. Are these things so ? To this the accused man with great boldness gives a circumstantial answer, which up to the turning-point (ver. 51) is characterized by truly calm circumspection, if by any means the Old Testament might even yet be opened to their obdurate minds, and the preaching of its real aim in the spiritual temple and law of Christ might produce living righteousness. There are two circumstances of much significance in this most important discourse : one is the thorough adhesion to the accepted Greek text of the Septuagint, without any failure in essential agreement either in general or in details ; the other is the close affinity which the system here developed bears to the type of doc- trine preached by Paul, now known as Saul the persecutor. Ver. 2. Men, brethren, and fathers. "Men and brethren" is the natural mode of address of the brother Israelite, scribe, and candid witness ; " fathers " is that of a young man placed before the elders. By the word " hearken," his answer, which does not immediately reply to the question, is modestly introduced. — The God of glory. This is the expression which comes home most closely, both to the judges and also to the accused ! In ch. vi. 14 the accusers placed Moses before God, and it is the glory of this God which now shines in the countenance of the prisoner, who, in truth, had never blasphemed Him. Where glory manifests itself, it is from God ; and where God appears, there He promises, brings, and matures glory. The great key of God's whole mystery of the old and new covenant is proffered at the very beginning in these words. The reflected splendour of God's image in man is brought about through the Son, who, as the angel of the covenant and of God's countenance, appeared in the bush. — Unto our father Abra- ham, Our father : Stephen says this as being probably a real Jew, STEPHEN BEFORE THE CHIEF COUNCIL. 109 although he spoke Greek: cf. vers. 11, 12, 15, 19, 38, 39, 44, 45 ; Luke i. 73.^ Whe7i he ivas in Mesopotamia might be meant to denote Haran, if this were not expressly excluded by the following words ; so that we see that Mesopotamia is here spoken of in a wider sense, also the land of the Chaldeans in ver. 4 (as in Deut. xxvi. 5, Abraham, Isaac, and Jacob are comprehended in one "father," who was a wandering Mesopotamian). But that in Gen. xii. 1 1^^^*^ is to be translated in the pluperfect, we may gather from a comparison with ch. xi. 28, according to which the com- mand to leave his country could only imply a removal from Ur of the Chaldees ; as to this verse, see Gen. xv. 7 and Neh. ix. 7, and confirm the corroboration of Jewish tradition here afforded by the Holy Spirit. Vers. 3, 4. As Abraham's father had himself left his country, and in a remarkable w^ay, of his own free-will, turned toward that same Canaan which the finger of God pointed out to his son (Gen. xi. 31, xii. 5), so Abraham must now act upon His command, and therefore leave Haran . The third sentence, " and from thy father's house," is omitted by Stephen, because he gives a more exact explanation of it in ver. 4, which consequently takes the place of the words left out. The choice of the holy land, which God points out, is entirely an arbitrary choice, and it was in no way essential to Abraham's faith to know what land it was (Heb. xi. 8) ; on the contrary, a hopeful grasp of the unknown future, grounded on God's word, which was proved by the glory which was manifested, is the precise essence of faith and of special merit. God first chose Abraham, and then the land for him. Abraham was brought out of the land of the Chaldeans by his father ; yet we are told he ivent, for even without his father's guidance Abraham would have gone in due time. His purpose being anticipated by his father was a kind of proof of Abraham's faith, to whom God had said, " Get thee out of thy father's house." But the fact that Terah was as if dead to Abraham^ when the latter left Haran, shows the gradual kindly separation of the appointed man from his ancient stem, and the complete disconnection between the 1 Also in ver. 39 ; yow- fathers is only a false reading. 2 It is the actual death which Moses relates previously in ch. xi. 32 ; but according to the reckoning ch. xi. 26, 32, xii. 4, sixty years of Terah's life were still left when Abraham departed from Haran. Stephen has followed the signi- ficant tradition as to Terah's spiritual death through decided idolatry; we adopt this view rather than attempt any correction of the biblical reckonings. 110 THE WORDS OF THE APOSTLES. voluntary progress to Canaan and the obedient journey of faith.^ That Terah was not actually but metaphorically dead when Abra- ham left Haran, was at that time just as much a recognised way of speaking, as the correct assumption that Abraham had been already called when he was in Ur. Stephen intended to convey to his hearers : I know the Scripture, and your interpretations of it, and will give the latter due force, and make use of them in speaking w^hen they give the correct sense. — He removed him into this land, i.e. God removed Abraham, who in full obedience allowed himself to be led and brought. This was the fulfilment of the promise given in ver. 3, that He w^ould shoiu him the land. — Wherehi ye now dwell. The " ye " is a second address, which in ver. 51 is fol- lowed by a third. These words emphatically connect the past with the present, as if saying : This firmly established holy land of yours is nothing but a dwelling-place, hallowed by God's will, out of which the Lord could as easily remove {jjueroLKL^eiv) you elsewhere, as He before brought your ancestor out of Haran. Yer. 5. KXTjpovofjLLa is a firmer, more real, or, according to the right of man, more sure possession {Karda'^ea-i^) ; certainly in another sense, according to the right of God's promise, Canaan — ay, indeed the whole world — was already Abraham's inheritance (Rom. iv. 13). Not a " foot's breadth," as Moses says of Mount Seir (Deut. ii. 5). But it was promised to him only as a future possession. Stephen now mentions his seed, and, presupposing the special circumstance that his and Sarah's bodies were as if dead, gives prominence to Abraham's faith in the future. Vers. 6-8. But Abraham was inclined to be perplexed that he had as yet no son, an innumerable offspring of his body being promised him ; and his faith in this promise was counted unto him for righteousness (Gen. xv. 1-6). Stephen also omits this, because perhaps he intended to revert to the subject at the conclusion. He now extracts from Abraham's profound and significant history those facts only which form a part of his character as a whole, and conduce to the further development of the plan of his discourse. He therefore now adds the prediction of the slavery and deliverance of Abraham's seed. This would again have exercised Abraham's ^ TVe agree with Baumgarten : " Stephen here refers back, according to the correct tradition, to the first unrevealed commencement of Abraham's calling." But we do not agree with him in thinking " that Abraham himself had a share in originating the change of settlement to Haran;" for Ms action and obedience begin only in the twelfth chapter. STEPHEN BEFORE THE CHIEF COUNCIL. Ill faith very forcibly, and have led him to expect for his seed God's continuous, decreed, and measured guidance. The seed of Abra- ham, insomuch as it is the future people of God, must surely be first purified in affliction, and exalted through captivity ; in it, the sin unto death and the corruption of sin must be manifested, so that its deliverance to perform the priestly service of God may be effected with a high hand. Neither the foreign land in ver. 6, nor the strange nation in ver. 7, are specified by name. And serve me (no longer the strange nation) in this place (the Canaan which Abraham was then in, no longer in a foreign land) : these words are added by Stephen, and in them he intends to comprise Gen. XV. 16, 18-21. But the language to some extent is derived, through a striking allusion easily recognised by those versed in the Scriptures, from Ex. iii. 12. It must be remarked that in ver. 6 it is said, And God spahe in this wise; and not, God spake to Abraham. After the impending purification by affliction and the bringing back of his seed had been prefigured to Abraham in the smoke of the offering and the horror of great darkness, the sure covenant was (Gen. xv. 18) solemnly confirmed (Gen. xvii. 1, 9), and typically sealed by circumcision (Gen xvii. 10-14; Rom. iv. 10-12). Abraham and his seed aveßesh: this must be put away in an offering of Isaac, a bond-service of Jacob, a captivity of Joseph, a slavery of Israel, which through grace is reckoned as "the reproach of Christ" (Heb. xi. 26) ; and this putting away prefigures the actual deliverance from the bondage of death and sin in the un circumcision of the flesh (Col. ii. 13) ; ay, it is the circum- cision of Christ, the putting off the sinful body of the flesh, fulfilled in Jesus' death and resurrection (Col. ii. 11, 12). But how much Abraham understood of all this we know not, and have no need to know : the apostolic interpretations are our light, and guided by these we are enabled and bound thus to read these scriptural types. And so Abraham begat Isaac, that is, after he was circumcised, Ishmael having been begotten before ; the ovro)? not being without meaning either here or in John iv. 6, or in other places. Isaac Jacob, Jacob the twelve patriarchs {TraTptdp'^a^; = ^v\dp')(a<;) ; in both cases we must add, begat (as a circumcised man) and circum- cised. Isaac's and Jacob's lives are passed over by Stephen, or rather tacitly united to Abraham's life. On the eighth day is, in the first place, a quotation from Gen. xxi. 4; and next, attention is drawn to the mystery of this particular number of days. Before the institution of circumcision, the Sabbath had been distinguished 112 THE WORDS OF THE APOSTLES. by the fathers as the day hallowed by the Creator (Ex. xvi. 23), although it was first legally confirmed by Moses, just as the cir- cumcision was fixed to take place on the eighth day (Lev. xii. 3). The fact that Moses fixed the eighth day, which might come on the Sabbath, notwithstanding the adoption of the seventh day of rest even among the ten commandments, may point out to us that God, in appointing the eighth day, prefigured the abolition, or rather the alteration, of the Old Testament Sabbath. The first week of the child's life is, as it were, his old covenant; but on the first day of the neio creation week beginning in Christ his flesh is circum- cised, and the wdiole man (no forbidden thing before God) is made whole in the resurrection of Christ (John vii. 23).^ Vers. 9-11. Jealousy and selling — the beginning and end of the sin ; a seemingly trifling deviation from the love of faith, yet still a frightful one, growing into a sin similar to fratricide, parallel to the persecution and slaying spoken of in ver. 52. With the pious Joseph (who is, however, not quite without blame in his somewhat too self-sufficient speech, Gen. xxxvii. 9), the prediction quoted ver. 6 begins to receive its last fulfilment, in that the land of bondage which was principally meant received him as a servant. God's mercy directs the righteous to the blessing of purification, as the wicked to the blessing of forgiveness : all must pass through the judgment of tribulation, Joseph with his brethren, and the old father Jacob with them. With regard to Joseph's affliction, we are told that in a special sense " God Avas with him " (cf. ch. x. 38 ; John viii. 29, as applied to Christ). With his brethren in Canaan there were Canaanitish friends and seducers (Gen. xxxviii.), but the Lord was with Joseph (Gen. xxxix. 2, 3, 21) although he was in Egypt ; just as with Jacob in the place of which he knew nothing, and yet it was " the house of God and the gate of heaven." Bethel accompanies the righteous in their wanderings; and where God dwells with believers, there is the holy land. Joseph in Egypt withstood Potiphar's wife, but Judah in Canaan treated his daughter-in-law as a harlot. Joseph's afflictions were neither short nor slight, but his God delivered him out of them all, as He did his father Jacob (Gen. xlviii. 16). And gave him favour in the sight of Pharaoh; vid. Gen. xxxix. 4, 21, xli. 37. Pharaoh's favour towards Joseph proceeded from God, and not from his own eyes, as in Potiphar's wife (ch. xxxix. 7). It was indeed favour before Pharaoh, that the king of Egypt, the land of wisdom, should ^ As to first-borns and oiferings, cf. Ex. xxii. 30, Lev. xxii. 27. STEPHEN BEFORE THE CHIEF COUNCIL. 113 summon the Hebrew servant, and talk with him. And God, to whom Joseph gave all the glory (Gen. xl. 8, xli. 16), gave him also wisdom before Pharaoh, so that the latter was compelled to acknowledge it, and even to give God honour for it. Here Stephen, as if by the way, gives God the glory for Ms own wisdom, and prays, Kara tcpvy^nv, for the favour of its acknowledgment. The words which follow refer partly to Gen. xl. 40, 41, but more distinctly to Ps. cv. 21. Now tliere came a dearth : rjXde, not iL(7d/jL€vo'^ and maKwae are taken from Ex. i. 10, 11, where TO 7eVo9 Twz/ vloiv 'laparjX precedes it in ver. 9. The word KaKovv refers also to ver. 6 above, so that in ver. 17 the promise is ful- filled, and in ver. 19 the prediction joined to it. The two fulfil- ments stand in opposition ; for the evil treatment began in good earnest, and all artifice being cast aside, increased into open extir- pation : consequently — et? to /at) ^(ooyovetadat (ne soholescerent) — the 7]v^r)aev Kal €7rX7]6vv6rj is threatened to be abolished. The two are at variance, like the giving and taking of Isaac, and now for the people, as then for the one, point to a life from the dead, and should in Israel exalt the Abraham-like faith in the Caller of Abraham into a faith in Him who rose from the dead (Heb. xi. 19 ; Kom. iv. 24). Vers. 20-22. And although Abraham's faith was almost extinct in his children, Abraham's God sent the promised deliverer at the destined time. When that time drew nigh (ver. 17), Moses was born, — the deliverer who had himself been delivered, whom God's hand had taken out of the waters of death that he might save His people. The new-born infant was already the future Moses, singled out and prepared thereto even from his mother's womb. Moses himself speaks of the special aptitude of the chosen instrument, when relating of his mother : And when she saw t<^n ^it: ^3 (LXX. iB6vTe? if^i, he intends to remind his hearers of the whole well-known passage, just as if he quoted it literally and completely. Hints of this kind exist throughout the discourse. 2 The people of the Old Testament were still so far removed that they needed a human mediator between them and the Divine Mediator ; Moses had to stand between the angel and the community — to receive in order to give. STEPHEN BEFORE THE CHIEF COUNCIL. 125 utterances. All that we read in Lev. xviil. 5, Deut. xxx. 16, 19, xxxii. 47, xxxiii. 2, Ezek. xx. 11-13, and Luke x. 38 certainly speaks in favour of the law, and contains so far a justification of the edrj (Acts vi. 14), as to which, alas, the New Testament divines so often imitate the Old Testament scribes ; but, at the same time, it all calls to our mind {because Israel is coming out of the land of death) the question : Will this living law make them live ? (Gal. iii. 21 ; Eom. viii. 2.) And the following part of the discourse (vers. 39-43) gives a negative answer to the question. So that Moses could not actually give these words of life to the children of Israel, i.e. could not implant this life in them. This could only be done by Him who as Mediator entered into the cloud on another and a higher mount, and received for us out of the upper sanctuary, not only words of life which remain as letters for us, but also the Spirit of life in and by His purifying words (John vi. 63, 68, xiv. 26, XV. 3 ; Acts ii. 33 ; Heb. xii. 25). Vers. 39-41. To ivhom, w, emphatically refers to Moses, who is four times distinguished by the demonstrative, Moses indeed had spoken the commands to them, after they would and could no loufijer hearken to the voice of the Lord their God. But !Moses had said to them. Thus saith the Lord ! and yet even then they regarded Moses only, and not the Lord, and thrust from them the judge who was now duly appointed by God,^ just as before they rejected the self-instituted ruler. They said, not only when they were under Sinai (in ver. 40), but even when they were by the Eed Sea (Ex. xiv. 11), that tlds Moses had brought them out of Egypt. They icould not — in spite of the signs and wonders (ver. 36), and in spite of the great and chief manifestation on Mount Sinai. Become obedient — virrjKooi fyeveo-OaL : a more forcible ex- pression than to obeijj and comprehending the whole of the long and fruitless education which was to teach obedience. They turned bach again into Egypt — not perhaps wishing to go back thither (for see Ex. xxxii. 4), but in their hearts; turning to the Egyptian representations of an evident God (they having been forbidden to make figures and similitudes of Him), to the Egyptian meats and drinks and games, and the musical dances round the work of their 0W71 hands, joined to a misuse of the holy name. Israel therefore, even on Sinai, was Egyptian at heart — a great retrogression indeed ! They desired, and then made of their own will, an image of their God, to go before them. The institution of a figurative, ^ dTTuoetuTO^ as ver. 27, ec-TraaxTO. 126 THE WORDS OF THE APOSTLES. but yet preßgurative sanctuary, without the image of God, resulted in brincrincp to hMit the fundamental sin of God's too sensual people. Aaron the brother of Moses, the first high priest, took a part in this sin of Israel, just as Moses and Aaron shared in Israel's want of faith at the icaters of strife, on account of which they entered not into the land of promise (Num. xx. 10, 12). They made a calf kixo(T^oiroi'r](jav ; a new, comprehensive word being used, so as to gain an expression for all the subsequent idolatry which began with this calf-making, and for every arbi- trary outward representation and embodiment of the manifestation of God. In those days — at the very time of the first lawgiving ! And offered sacrifice — to the idol, not to Jehovah, whose name was only misused therein. AYhoever makes for himself a forbidden similitude, commits idolatry as much as he who chooses other gods: they are the two stages of rebellion which appear in Israel, as well as in Christendom and humanity generally. — And they rejoiced in the works of their own hands ! This is the idolatry and denial of God which exists in all image-worship. Bengel very justly says : " Deo convenit lastari in operibus manuum suarum, et nobis, in operibus manuum ejus. Idololatras sunt homines, qui laetantur in operibus manuum suarum." Vers. 42, 43. When Christendom (the chosen people of the New Testament) again heathenizes itself on the mount of the spiritual law, and their priesthood (as Aaron) moulds for them the calf of an externally magnificent churchdom, then the many lapsi and the many traditores are not far removed. The Papacy clears the way for the antichristian apostasy. Image-worship is soon followed by idolatry, and the desire for the return to Egypt is answered finally by a carrying away to Babylon. For when the children of Israel turn away from their God, who has gone before them in power and truth, and desire to make for themselves a thing to lead them, following their own Egypt-learned arrogance, — when they look only to Moses, and so completely forget Him who led them out through Moses' agency, that they could say, " As to this man, we wot not what is become of him," — when under the mount of revelation they compelled Aaron to make them a calf, and, Egyptian-like, rejoiced in this wicked work; — then must God also turn from His Israel (although He turned not with His heart), and must give them up. Now those things took place in Israel which are spoken of the heathen in Rom. i. 21-24 (cf. Ps. cvi. 19, 20 ; Jer. ii. 10, 11). But yet even now God remains STEPHEN BEFORE THE CHIEF COUNCIL. 127 tlie faithful and true God, who gives up that He may not everlast- ingly repudiate, and that He may make the apostates feel what woe and heartfelt misery is brought on them by their forsaking the Lord their God (Jer. ii. 19), so that He might yet force them, as it were, into the bond of the covenant, and might be enabled to make a delivery from Babylon succeed to their delivery from Egypt. As God's mercy blesses even in judgment, so God's faith- fulness sanctifies or educates even when it gives the sinner up. Certainly He gave them up, so that more and more, up to the time of the exile, though with many an alternation of repentance and mercy, they worshipped the " host of heaven." In Deut. iv. 19, xvii. 3, this is prominently mentioned among other objects of idolatry, and is specified as being assigned to the heathen to wor- ship. Star-worship was the original shape of Chaldean idolatry (Job xxxi. 26-28), just as animal-worship was the original Egyp- tian form. Indeed, every idolatry is so far a worship of the "host of heaven," as the devils caused themselves to be worshipped under the titles of idols, and they also represented themselves to be stars or angels of light, although they were only the dark wandering stars of the heavenly system. Amos, who not very long before the captivity of the ten tribes rebuked the idolatry of Israel, gives a momentous account of Israel's idolatry even when they were in the wilderness, which account many have desired to explain away, because it followed so long after the event ; but Stephen, a man learned in the Scriptures, brings prominently forward in its proper place this passage, unique in its kind in the book of prophecy (i.e. probably of the twelve minor prophets), and feels warranted in using it strikingly in his severe and incisively convicting speech. In this quotation he takes a prospective glance at the prophetic period, and shows that the light of the prophetic censure shone on and disclosed Israel's first sins. In ch. v. Amos has harshly cen- sured the Israel of his own time, who sought not the Lord of life, but dead idols, at Beth-aven, Gilgal, and Beersheba ; and he has also forcibly condemned their pharisaical worship of God as being devoid of justice and righteousness (vers. 21-24). At the conclu- sion of the chapter he represents to them that they have acted thus since the time when they were in the wilderness, and predicts their impending captivity. He thus comprehends both the beginning and end of their idolatry. Stephen in this quotation takes the same survey of the whole subject. Amos, by his mention, calls to mind that earliest idolatry, which is for the first time biblically 128 THE WORDS OF THE AFOSTLES. recorded by liim, and also that God did not then require from the fathers either burnt-offerings or meat-offerings, but obedience to His voice ;^ and that the disobedient people, not caring to endure such discipline and proving (Deut. viii. 2), had therefore chosen to offer to idols. Have ye sacrificed in the wilderness to me ? says the Lord through the prophet, i.e. (without contradicting Ex. xxiv., Num. vii.-ix.) to 7ne wholly and purely; ay, even when ye sacri- ficed to me, was it actually to me (Zech. vii. 5, 6), that is, from your hearts ? The idolatry which was un mentioned by Moses in the whole course of his history of the eight-and-thirty years, was per- haps half private, and therefore all the more wicked ; this idolatry, which is disclosed by Amos so long afterwards, sufficiently reveals what then was permanently dwelling in the heart of Israel. Tlie names Moloch and Remphan form a part of the quotation from the Septuagint,^ and bear a general significance as names opposed to the holy title of Jehovah. We will only remark further here, that the tabernacle of Moloch is now already mentioned as a false and antagonistic one, before the tabernacle ordained by God is con- trasted with it in ver. 44 ; and the figures which Israel had them- selves made in order to worship them as their idols, before the sanctuary constructed after the heavenly model is set forth ; and that consequently Stephen most significantly leads on Ms discourse through Israel's idolatry to the institution of their prefigurative divine worship. The last expression, star, aarpov, which stands in con- trast to the human figure of Moloch (king), conclusively discloses that Israel had in their hearts gone back to Chaldea, the father- land of star-worship : the threatening as to the exile follows there- fore very suitably. Thus the captivity in Babylon was only the manifestation of that which had been in Israel's heart since their "turning back" to Egypt. Babylon being named by Stephen instead of Damascus, is only a later explanation of the words used by Amos. Vers. 44, 45. Tabernacle and temple belong together as one ; ^ Vid. Jer. vii. 22 ff., and cf. Ps. xl. 7. Even circumcision was first re- quired by God in Canaan (Josh, v.), and the whole of the sacrificial and tabernacle service was chiefly ordained for their future residence in the land. Vid. Deut. xii. 5-9, and remark how correctly Stephen brings the tabernacle forward in ver. 44 only. 2 Stephen adheres so thoroughly to the Greek text, that we are compelled not only to consider him as an Hellenist, but are also convinced that he spoke in Greek before the High Council. This also must have been the language used in the disputation with the scholars of the foreign synagogue (ch. vi. 9). STEPHEN BEFORE THE CHIEF COUNCIL. 129 for the building of the temple only declared that which was pro- mised from the beginning, that a place should be chosen where the Lord's name might dwell, and by the final establishment of God's sanctuary determined the prolongation of the previous period of uncertainty, which had been extended up to the time of David-Solomon (Ex. xv. 13, 17). David-Solomon, king of Israel, forms a new and important turning-point in the typical system, before which the oppressions and deliverances of Israel in Canaan appear as the continuation of their proving and preparing journey through the wilderness. The Tabernacle of witness was in the wilderness, and accompanied them in all their journeyings. But it w^as prescribed through Him who spoke to Moses on Sinai and in the tabernacle, and was not made by Israel according to their own ideas ; and this was its sanctifying consecration. But where God ordains anything external. He can thereby only shadow forth and prefigure some inner meaning. The Spirit of God takes no pleasure in unreal and meaningless figures, which would indeed be actual untruths. Every ordinance of God has its eternal and divine, though perhaps hidden meaning ; how much more, then, the ap- pointing of His holy tabernacle in Israel ! Vid. Exod. xxv. 9, 40, xxvi. 30 ; Heb. viii. 5 ; Rev. xv. 5. The actual rvirob for all forms of Divine manifestation are to be found in that which is heavenly; and if anything figurative presents these antetypes to us here below according to God's will, it is not idolatry and image- worship, but is a holy, premonitory, and educating symbolism. It is here distinctly stated that Joshua led them into Canaan as Moses' successor ; and to this a mention of David and Solomon is soon after joined. The BcaSe^dfievoo with the elcFrj'yayov refers to the change in the generation which the mention of Joshua calls to mind ; for it w^as not the old generation which had conducted Moloch^s tabernacle in the wilderness, which was to bring the ark of Jehovah into the land of promise.^ But yet God kept His promise made to Abraham, even to " the increase of sinfid men" (Num. xxxii. 14), and caused them to take possession of and inherit the land of the Gentiles or heathen. Not because the Israelites were any better, for in the wilderness they had on all sides lusted after Egypt, but for the sake of the faithfulness of their merciful God (Deut. viii. 18-20, ix. 5-7). The /caracr^^eo-t? tmv idvcov was the conclud- ing point which was wanting to this last period, the fulfilment of ^ But liuh^oi,usuoi does not exactly mean successorcs, but that they received the tabernacle from the previous generation as a sacred inheritance. I 130 THE WORDS OF THE APOSTLES. that which still remained unfulfilled in God's promise to Abraham. Each period in the fulfilling of the promise leads on to the one which follows : the dioice was only completed in the sanctification, and the sanctification in the glorification of Israel. Not only the whole period of the judges concluding at the turning-point of Eli- Samuel, when the prophetic office commenced, but also the time of transition into a kingdom under the reprehensible, self-seeking Saul, is comprehended by Stephen in one period, during which the tabernacle itself was wandering In Canaan through Israel's unholl- ness, until it was profaned at the time of Ichabod's birth (1 Sam. iv. 21, 22). But with the days of David, the man beloved by God and after God's own heart, a new period begins. Vers. 46, 47. Wlio found favour before God, as a real son of Abraham. Indeed an altogether special favour, serving as a type of that greatest and most real favour which God shows to man. As by his victories the capture of the land had now been finally completed, and as the Lord had now granted him rest from all his enemies round about, he wished In his grateful, God-serving heart, that the Ark of God might no longer wander about and continue to dwell under the tent of the wilderness, but that the place of God's rest should be built. And he was right, although the build- ing itself was decreed to be carried out by one to come, and only tlie preparation for it was appointed for him personally. Stephen, in speaking of this, evidently refers to the remarkable passages In Psalm cxxxii., and still more distinctly points to what Is so clearly said in the well-known scripture, 2 Sam. vli., that the building of the temple was accepted only in a prefigurative view, referring to the future building in the Son of David, of whom Solomon was the type. There is an upper sanctuary existing from the begin- ning, an image of which is the tabernacle of Israel during the time of the proving, the wandering, and the victory. Read carefully 2 Sam. vll., and weigh well vers. 5, 6, 10-16, 19. This Interpre- tation is, however, verified the most completely In Ps. cxxxii., to w^hlch Stephen, the scribe of the Holy Spirit, directs our atten- tion. This psalm sings of the institution of the temple in the light of the announcement given to David of the everlasting king- dom of his future Son, and. In David longing for and preparing for the temple, sets before us Christ In the first half of His work. Stephen comprehends vers. 1-5 of the psalm In his word rjrraaro^ and concludes with an evident quotation from ver. 5. ÜKrjuco/xa expresses more than (tktjvtij and is a tvtto<; for a more secure and STEPHEN BEFORE THE CHIEF COUNCIL. 131 perfect a-Krjv/}, a more actual ^/ace of abode or rest (Ps. cxxxii. 8, 14). Let the reader now see what follows in the psalm, and acknow- ledge that the true temple was first found in Betldehem-Eplirata. Now are the words of Moses (Num. x. 35) altered, just as they were in ver. 8 of the psalm. Now is the true place of rest found ; now is the prediction (vers. 9-18) fulfilled in Christ. Now also is God manifest in the fulfilment as the God of Jacoh, for Jacob is the generation of them that seek God's face (Ps. xxiv. 6). David is the suffering loved one who entreated for the temple, and pre- pared for it in difficulty and distress (1 Chron. xxii. 14) ; but Solomon is the glorified " Prince of peace," in whom David, as it were, rose again and continued to live, and through him is the house actually built. There are three stages of the expression — first, tabernacle or tent ; next, habitation or dwelling (crK^vcofMa ; of. John i. 14) ; then house or completed building {oLKoBofjLr], KaroiKT]- Ti]pcoVj Eph. ii. 21, 22). But even in the highest stage it can only be a type ; and the everlasting God cannot dwell in any house such as was Solomon's, nor can He there have the place of His rest. Vers. 48-50. Stephen, therefore, does not use the term temple for this house of Solomon, but reserves the name for the true temple built in Christ, to which the type has to resign its title. He reminds his hearers of the wxll-known words of Solomon at the dedication of his temple (1 Kings viii. 27-30), and styles the God whom, as Solomon said, " the heaven of heavens cannot contain," the Most High. ^Ev ')(6Lpo7roLi]TOL<; : in this expression he desires to compare Solomon's house, as soon as it is erroneously imagined that God dwelt there, to the idolatrous tüorJcs of their own hands, mentioned in ver. 41. In ver. 48, Stephen, in the first place, in- tends to say : That Solomon, as ye well knoio, so spake at the dedi- cation, and significantly adds fhat the prophet's words completely coincide with him. The prophetic testimony which began with Samuel bore witness in David, Nathan, Solomon, and so in all the prophets, of the impending spiritual accomplishment of the now outwardly completed kingdom of Israel ; and their great and indeed chief theme was, by means of a reference to that which was internal and future in God^s sanctuary, to rebuke the people when they pharisaically too much depended on the type, or on the other liand, like the Canaanites, revolted from it. As Stephen only brings forward one principal passage out of this mass of pro- phetic testimony, he does not here name Isaiah, as in ver. 42 he 132 THE WORDS OF THE APOSTLES. did not name Amos. Heaven is my throne, and the earth is my footstool : cf. Ps. ex. 1, cxxxii. 7, 8, xcix. 5 ; Ezek. xliii. 7 ; 1 Chron. xxix. 2 ; Matt. v. 34, 35. Though the earth had become a den of thieves and murderers, yet in His Solomon, God again builds up a house of prayer for all nations, and raises again the temple which was rent upon the cross. But we cannot build a house for Him, but He for us (2 Sam. vii. 11) ; and this is now the real place of His rest in which He is well pleased (Ps. cxxxii. 14), the Jerusalem-Hephzibah (Isa. Ixii. 4), the true rest into which we now are brought by the true Joshua, who has now become as one with Solomon. There, an eternal Sabbath is kept in an eternal temple; for man rests in God, and God in man (Heb. iv. 10). And of this the Lord speaks on another occasion : '^ My hand hath made all this" (Isa. Ixv. 17). For the groundiüork and beginning of the new temple of God's glory in the children of men, w^e must look to Isa. Ixvi. 2, to the words of comfort which follow, which, however, are broken off, in order that in their stead a censure may be added on those who sacrifice falsely. Yer. 51. But Stephen, who had already (in ver. 48) passed from his narrative into open teaching, perhaps without any sudden impulse to this altered tone, but according to the purpose of the whole of his previous speech, now himself continues the "ye" of the prophet. The prophet promised a beam of mercy from God's glory to those who in old time were of a poor and contrite spirit, who feared God's word ; but Stephen reproaches the stiffnecked who, with uncirciimcised ears, withstand the Holy Ghost's testimony of mercy. The Holy Ghost spake to Israel through the prophets, and through Christ and the apostles, saying that everything which God makes is good, and everything which man, without God, makes is bad. Therefore forsake the doings and works of your own hands (vers. 41, 48), and rejoice ye in the work of God's hand, which redeems you ! Seek with humble faith this work of God on and in you, as far as it may be found, and wait for the promised and complete salvation ! But old Israel, in that it did not perceive this great aim of its old covenant, but was " ignorant of the right- eousness of God " (Rom. X. 3, 4), was stiffnecked, refractory, and stubborn under the yoke both of the law and also of grace. To tell them this was Moses' office, inasmuch as he was a prophet as w^ell as a lawgiver; to tell them this, and to manifest it to them, was the commission of all the prophets, and the theme of their words (Isa. vi. 10). And therefore Stephen here introduces (from STEPHEN BEFORE THE CHIEF COUNCIL. 133 A^er. 42) this prophetic testimony, ever more and more pusliing it home to their hearts, and expressing the fact that he himself, com- bining in one spirit the old and new word, continues Isaiah's dis- course in the 'person of all the prophets} Hrs narrative, so long, and at the beginning so calm, had set forth the acknowledged facts of history from a deeper point of view, and now the rulers are justly compelled to submit to most merited reproach.^ ^KXrjpo- Tpd')(7)Xoc: viel. Ex. xxxiii. 3, 5, xxxiv. 9; Deut. ix. 6, 13; Neh. ix. 16 ; Jer. vii. 26 ; 2 Kings xvii. 14. — Uncircumcised in heart and ears! They were men in whom the fundamental type ordained for Abraham's seed found no essential fulfilment. Israel's uncir- cumcised heart had often since Moses (Deut. x. 16, xxx. 6) been rebuked by the prophets ; the strongest passage is perhaps Jer. ix. 26. But the uncircumcision of the ears is only once named in the Old Testament, in Jer. vi. 10. The two expressions are in no way similar, for the heait is distinguished as the source of all that proceeds out of a man, which can only proceed out of his own cor- ruption (Jer. vi. 7) ; but the ear is the door for everything that either goes into the man, or is intended by God's mercy to go into him (Jer. vi. 8). Israel cannot keep the law, because it is uncir- cumcised in heart ; but with its uncircumcised ears it hearkens not to the prophets who through grace testify of the right fulfilment of the law, and takes not to heart Moses' words (Deut. xxx. 11-14). But in the obedience of Christ the doors both of the ears and heart are thrown open (Ps. xl. 7-9). The uncircumcision of the heart is perhaps less reproached than declared, but the wricked heart itself first goes before the door of the ears, and wilfully stops the ears which might perhaps listen to the testimony of mercy ; therefore here, on the testimony of the Holy Ghost through the prophets, ^ " It is to be wondered at how the inspired man forgets all about himself, and what his fate was to be, while uttering what he had to say as to God's dealings" (Hess). In this the "scribe" and "wise man" was also a "pro- phet" (Matt, xxiii. 34). 2 Many assume that now signs of indignation began to break out against the word of God (through the prophet Isaiah), and that on this account the tone of Stephen's discourse turned to one of rebuke. This may be probable, but still we do not believe that it was exactly this which stirred up Stephen to treat them more sharply : his discourse is too clearly aimed at the concluding rebuke, and his holy presence of mind is too elevated. He is not (as Neander says) " carried away by the power of his feelings ;" but the Holy Ghost speaks through him, as through the prophets, with a tone of anger when the proper time comes. 134 THE WORDS OF THE APOSTLES. Israel's unrigliteousness is fully made manifest. Believe ye in My favour ! was the call the Father made to them at the time of the patriarchs ; but they sinned against God, and against Joseph, who would not sin against God, and thus the want of faith in the eJiosen people was manifest. Obey ye My truth ! were the guiding words of the angel-deliverer, which brought them out of the land of death and into the place of God's habitation (Ex. xv. 17) ; but they thrust this angel from them in the person of Moses, who represented Him, and thus the disobedience of the delivered people was manifest. — Share My glory! Thus the Spirit of glory through the prophets tes- tified, solicited, allured, in an ascending scale of mercy adapted to their ascending grades of corruption, but in vain. They persecuted and sleio God's ambassadors ; and when finally the Lord of glory Himself appeared, they persecuted and slew Him too : thus the resistance of those who could and were intended to be glorified is now made manifest ! God's favour promises, Israel believes not ; truth accomplishes, Israel obeys not ; the glory of mercy and truth is nevertheless about to be fulfilled, Israel resists ! The sum of all is, that Israel ahvays resists. This is the large view which Stephen's words in ver. 51 (with reference also to Isa. Ixiii. 10) open out to us ; this, too, is Israel's great mirror, in which also the conduct of air mankind, and especially of Christendom, is reflected. For in a higher stag-e, the whole of the Old Testament is the period of God's promise, and the whole of the New Testament is the period of the accomplishment of that promise in the Son ; and the third, the old-new, or the oldest and latest testament, will be the (millennial) reign of the temple in the Holy Spirit. Your fathers — emphatically says Stephen now for the first time (cf. vers. 38-45) ; for now, as entirely the minister of the Spirit, he stands apart from and rebukes the sinners round him. Vers. 52, 53. The prophets were the earlier ministers of the Spirit, and against them Israel's resistance w^ent as far as 'persecution and slaying. The office of the prophets was through their word, and sometimes even through their prefigurative fate, to pre-announce the future coming of Him, the only " Just One," who was to come to the unjust, who was Himself the last of God's prophets and mes- sengers, and by His own word fulfilled the words of the prophets, both having spoken in the same Holy Spirit. The Just One, the Guiltless, the Holy : thus does Stephen specify, without name, Him whom the false witnesses contemptuously styled " this Jesus of Nazareth " (Acts vi. 14). In Him is the door of righteousness STEPHEN BEFORE THE CHIEF COUNCIL. 135 opened to the unrighteous (Ps. cxviii. 20) ; but in rejecting Him will Israel's unrighteousness be made conclusively manifest, and the sin against the Holy Ghost will be accomplished.^ There is betrayal and murder for the Just One, just as there was persecu- tion and slaying for His harbingers, who were at least not entirely guiltless. They had delivered Him, their Messiah, to Pilate, just as in a narrower sphere Judas the betrayer had delivered up his Master to the enemy ; and when Pilate the unjust judge would, notwithstanding his injustice, " have nothing to do with this just per- son," they had themselves put Him to death by their cry, " Crucify Him, crucify Him ! " Here, too, it is made manifest, by reverting to unquestionable matters of fact, that this very people of the law had merely received that law given unto them by the disposition of angels, and had not kept or preserved it. As the Lord Himself said (John vii. 19), " Did not Moses give you the law, and yet none of you keepeth the law? why go ye about to kill me?" Israel received the law by the disposition of an angel, as a divine command communicated by angels' ministry ; for not only were the wonders (Ex. xix. 16) effected through angels, but the Lord manifested Himself on Sinai in the midst of the heavenly host (Deut. xxxiii. 2 ; Ps. Ixviii. 17). Not only, indeed, was this so, but the words themselves were spoken through an angel, — the one angel-mediator who was the representative of the Son (Gal. iii. 19). Bat now, after all these sins, the heaven is for the first time in a true sense open over Israel, and the divinely-human glory of Jesus Christ is certainly greater than the angelic glory of the old cove- nant (the mere preparation for that wdilch was to come) ; truly here there is something more glorious even than Sinai ! Vers. 54, 55, 56. Here, on "that day" of the Lord, it is rightly shown what a distinction there is " between the righteous and the wicked, between him that serveth God and him that serveth Him not " (Mai. iii. 18). To those who obey God in faith has He given the Holy Ghost, and made them to be angels in His king- dom, indeed even to be His children in the Son, the brethren of the Only-begotten ; but for those who in stiffnecked unbelief with- stand the testimony of these messengers, there is left only a hell- anticipating " gnashing of the teeth," whilst the faithful witness is contemplating the glory of God. Although Stephen, perhaps, had ^ Figuratively by all who denied Him, but actually only by the most wicked among them. At all events, in the crucifixion, the measure of the iniquity of the fathers was filled up. 136 THE WOEDS OF THE APOSTLES. only just now begun to find it out^ God well knew beforehand that the second division of the discourse, which he had only commenced in ver. 56, would be broken off by the malignity which would listen no longer, and therefore caused that the few first words which His servant was permitted to speak should be forcible and penetrating. The God of glory had at the beginning caused a ray of angelic splendour to light up the face of the orator ; He now so opens the eyes of this man '^ full of the Holy Ghost," that, pausing to take breath at the turning-point of his discourse, and looking up towards heaven,^ he sees a sight whereof he is to testify on earth for but one short moment, ere like his Lord, by a martyr's death, he enters upon its full and eternal contemplation. Stephen sees the Triune God, of whom he had borne witness in his previous speech ; but he sees Him only in the One Person who is " God's countenance," whom alone it is possible for man to see, in the per- son of Jesus the Son of God and man standing on the right hand of the Father. He does not see (with the Son) any human repre- sentation of the God of glory, as Daniel did (Dan. vii. 13 — the onli/ passage in which the Father is spoken of as being visible dis- joined from the Son). Daniel's sight was perhaps only ?i figure of prophecy, but Stephen now sees a real siihstantiality, and no sym- bolic vision : and by the side of the actual risen Son of man, a phantom-appearance of the Father (an "idea of divine majesty") could hardly appear. Luke does not tell us that he saw an appearance of Jesus, but that he saw Jesus, and in Him and round Him the (Spirit)-glory of God (the Father). The trans- position of the words " God of glory " in ver. 2, to Glory of God in ver. 55, is therefore very significant. The expression at the right hand of God in no way presupposes any visible representa- tion of the Father, but denotes only the glorious brightness and majesty of God's throne (Ps. xvi. 11). Thus Jesus before His judges (Matt. xxvi. 64) only said, "on the right hand of power" (cf. Luke xxii. 69, which now begins to be fulfilled) ; and iu Heb. i. 3 and viii. 1 it only says, " on the right hand of the majesty on high" (/uL6oiyog, in the bad meaning, as in ch. xiii. 6. 2 Luke uses the same word in reference to both 'tt poauxov in ver. 6 and ver. 10 ; but with regard to Philip it says, -rolg 'Kiyof/.ivaig v-ttq tov ^üaTTTrov — with regard to Simon, &>. 142 THE WORDS OF THE APOSTLES. Christ, met with such a response of faith, that the greater number of the inhabitants, both men and women, were actually baptized. What was Simon to do now ? He took the best course, and truly the most natural, and considered that opposition against the evi- dently superior power of the truth would be diabolically wicked and foolish. We read, TJien Simon himself also believed. Are we, on account of what follows, permitted to consider that he believed with a merely external, hypocritical confession ? By no means. A correct narrator does not so tell his story, that a preceding part of it cannot be justly comprehended until some subsequent portion is read ; and Luke states broadly and literally that " Simon be- lieved," just as the others believed who are mentioned in ver. 12 : indeed it says, " Simon also believed." His faith, therefore, was the same as theirs in all essential requisites, and he was with them baptized by Philip, who would certainly have been able to distinguish any gross hypocrisy. Indeed, his baptism seems to have followed his belief ^ so much as a matter of course, that Luke only mentions It at the beginning of a fresh sentence in a participial form {ßair- TidOel^). But in this fresh sentence we are also told something special of Simon. After he had been baptized in common with the rest, he continued with Phlhp. This was natural, and might denote, on the one hand, an emphatic confession that he now gave place to the true man of God ; but, on the other, it might be his old pride which induced him to seek this position at least. Luke adds, that when he so closely saw the works of power and great miracles (much greater than his own) which were done continually by Philip, he wondered, just as the people aforetime had wondered at him. Thus had matters changed. The unprejudiced reader who has so far simply considered the narrative, will rejoice that truth had thus far triumphed over deceit, but will also be inclined to doubt whether perhaps things were all right with Simon, and to conjecture as to what would be his future course of action. Vers. 14-17. These doubts and conjectures are soon satisfied. The apostles who had remained In Jerusalem heard the good news, that (a place In) Samaria had accepted the word of God, which 1 The apostolic missionary rule does not recognise any long proof of perse- verance in the candidates for baptism ; but this sacrament was to be given to every one actually believing, although infirmity and impurity might possibly still exist in them, in the hope of their partaking in the triumph of the common grace. There is therefore here a lesson against any painful delay going to the other extreme. PETER'S ADDRESS TO SIMON THE SORCERER. 143 Jerusalem, or rather its rulers, had rejected, and that the Sama- ritans were believers in Him whom the orthodox had crucified. Then Peter and John, selected by the body in whom alone the chief authority over individuals rested, were sent to Samaria for the purpose of proving, confirming, and completing the work begun by the deacon. Although some imperfection in the procedure may perhaps have caused this deficiency in the full manifestation of the Spirit as regarded the persons baptized,^ still the apostles found, on the whole, that everything was so far done in due order, that they prayed for the new church at Samaria that they might receive the Holy Ghost ; that is, they prayed to the Lord on their behalf, that He would grant them authority to lay their hands upon the church to this effect. This was done ; and thus the apostles confirmed those who had been baptized in the name of Jesus by the important visible seal of God's power which prevailed at that time. 'But John ^ might perhaps have looked back to the days when he desired to call down on the Samaritans who refused to receive the Lord another kind of heavenly fire (Luke ix. 54, 56) ; now at least he knew " what manner of spirit he was of." Vers. 18, 19. When Simon's turn for confirmation came, the approach and offer of the good Spirit awoke again the evil spirit within him, so that the bad intention in him was betrayed. Simon had already seen much to astonish him in viewing the works which had been done by the hands of Philip ; but now something greater still is presented to him ; and when he contemplated the visible extraordinary effect of the apostolic laying on of hands, then, after gradual preparation, his old wicked self again broke out. He might fancy that, like his own artifices, this gift of God was a thing to be bought and sold ; at all events, he offers money — as much as he thought probably it was worth — and desires in return 1 Vfe only allow ourselves to put it as a " perhaps ; " but, at all events, the lesser dignity of the deacon was not in itself the originating cause, but in some way his less power or wisdom. Neander places the whole matter in a wrong light, as if the faith of the Samaritans had been merely a faith depending on the worker of miracles, to which the apostles by preparatory preaching were com- pelled to give the right substance and meaning. But there is nothing as to this in the text ; on the contrary, vers, 6, 8, 12 imply plainly the contrary. The deficiency, as we understand it, does not go so far. If, perhaps, which is to be imagined, all the baptized had not visibly and audibly received the special gifts of the Spirit, it was important that the apostles should testify to the com- plete equality of the Samaritans. 2 Who is here named for the last time in the " Acts of the Apostles." 144 THE WORDS OF THE APOSTLES. for this payment a higher gift than was conferred on the rest of the disciples. He seemed to think he had long enough stood merely by the side of Philip. The apostles could do something which Philip could not do ; and the poor, perverted Simon thought that he could fill this highest position. Give me also, not only the Holy Ghost itself, but this power, that on ichomsoever (arbitrarily, with or without baptism) / 7nay lay hands (as if the power lay in the hands /), he may receive the Holy Ghost. Ah ! how many a suc- cessor to this Simon has wished to purchase for money, or for money's worth, the power of ordaining others before and instead of seeking his own true ordination ! — perhaps even has desired the power of awakening and converting others before and instead of ensuring his own conversion ! But the true Simon, who is called Peter, answers on this occasion as, alas, his so-called successors no longer answer. In ch. iii. 6 he said he had neither silver nor gold to give away, and now he will take nothing in exchange for that gift of God which he had freely received, and could only freely give. Ver. 20. Peter in a remarkable way begins at once with " the money," so as to convey the rejection of his request in his very first words, and casts it back to him as his (Simon's) own. Thy money perish with thee, said Peter. What, in the first place, is the " perishing " of money ? Its emptiness as the unrighteous mammon, its perishableness as a thing of this world (Col. ii. 22 ; 1 Pet. i. 7, 18), whereby it is destined eU airutXeiaVy as the beasts eU cj>6opdv (2 Pet. ii. 12). But since Simon's arrogance in endeavouring to obtain the power of an apostle was connected with this money of his, and was represented in his offer of it, the apostle includes him in the "perishing" with the money — namely, in the <^6opa iv eVt- Ovfiia (2 Pet. i. 4) — in which, whoever doeth not the will of God, shall perish with the world and its lusts. We learn here that this corruption of the creature not only in a limited sense affects the lust of the eyes and of the flesh, but also the haughty nature which gives away money and goods in order to obtain »l^puour, which is more inclined to buy than to sell a birthright for a mess of pottage. After Peter had in the aol condemned the arrogance of Simon as a whole, he proceeds to detailed expressions concerning it : he points out the foolishness of his wish: Because thou hast thought that the gift (or present) of God may he 'purchased with money ! A complete contradiction to his idea, and fully conveying the rejection of his wish, which was expressed in the denunciation of him and his money. God only could grant the Holy Ghost and the power of PETER'S ADDRESS TO SIMON THE SORCERER. 145 conferring it, and in no way Peter, from whom Simon had de- manded it as from a man : that which God gives to men is a free gift, and bears no price. Peter, therefore, in these words gives a twofold answer, both to the hore in ver. 19, and also to the notion involved in the w eav eVt^«, Xa/Jbßdvr). Among the gifts of God he naturally first understands the power which was desired, and next the possession of the Spirit generally, which Simon had lost sight of in his eagerness to possess the power of conferring it. The Holy Ghost is God's gift in the fullest sense, but Peter includes in the expression all blessings and earthly good. Aia '^prj/jLarcov — as if a repetition of apyvptovy but actually somewhat amplifying the expres- sion, as much as to say : Away with thee and thy money ; man may not buy God's gift with earthly goods ! Ver. 21. The sense here appears to be injured, if the iart is understood in the future (as by Luther), as it contradicts the admo- nition and possibility of repentance intimated in the following verse. The word e'crrt, twice used in ver. 21, corresponds to the elr) in ver. 20, so that the denunciation there expressed in the imperative now appears as a mere statement in the indicative. Thou hast, on account of the existing state of thy heart, neither part nor lot in this matter (or word) — that is, in God's gift of this word, and in everything which the term expresses, and therefore no part in God's com- munity— because thou desirest to buy that which is a free gift. Meph ovBe K\ripo.'h'/i'hoiu. 2 His simplicity is remarkably contrasted with the sordidness of Simon, as Olshaiisen remarks. ® Certainly only probably ; for it may be thought that God, without actual knowledge by the community, or even by Philip, may have caused this to take place by means of a direct interposition of the Spirit, which became publicly manifest at a subsequent time only. We often think that a Cornelius is the first, and yet there is an Etliiopian unknown to us who has gone before him. 152 THE WORDS OF THE APOSTLES. sion in tlie clmrcli.^ The Father and Son are named : the Spirit Is understood in the faithful naming of the former, which could onl}'- be brought about through His effectual working. Where the Spirit testifies, there Is no need even of His name. The confessor is so certain of the matter, that he commands the chariot to stop ; and Philip, without further ceremony than the words ordained by God, and the use of the water present by the road-side, without the solemnity of a congregation, but in the presence of the joyous angels of God — especially of the guardian angel of this treasurer — baptizes this man, who as yet knew but little, but yet firmly, simply, and fundamentally believed. No catechism of the numerous Chris- tian duties was put into his hands. Only a short time before he had been reading Isaiah in the semi-darkness indicated by the question put in ver. 34 ; but now he knew Jesus' name of salva- tion, though he could hardly have learned much of the history of His human life, except the great and important points of His humiliation and exaltation ; nevertheless, through his faith he is fit and w^orthy to enter Christ's church. Yer. 39. And now the story concludes in a w^ay as unexpected as it is extraordinary. One would at least have expected that the newly converted man would have made some sojourn among the Christian community, and that perhaps there would have been a consultation as to whether he should now return homewards or not. But God decides immediately after the baptism (thus bringing this ceremony conspicuously forward as the direct aim of all this special guidance), and so directly enforces what Is to be done, that no room remains for question. The Spirit of the Lord, evidently in reference to ver. 29, but at the same time remarkably mentioned ivithoiit the article — Tlvevfia Kvpiov, a Spirit of the Lord — carried away PhlHp ; not merely a voice of the Spirit, but, as we are shown by the rjpTTaa-e which follows, a seizure by the Spirit, which caught up his body : therefore a wind of the Lord, the bearer and servant of the Spirit. We cannot doubt that it was a miraculous bodily abstraction, as In the case of Elijah (1 Kings xviil. 12 ; 2 Kings ii. 16),^ which is here intended, so that the treasurer saw Philip no more, and the latter was found at Azotus, The baptism by 1 Even if this answer is a later addition (it has certainly existed since Irenseus), it must be rightly assumed that the candidate for baptism would have said something similar. 2 The miracles of the Old Testament, such as the appearances of angels, are renewed at the beginning of the new covenant, in order that this portion of the PHILIP TEACHES AXD BAPTIZES THE ETHIOPIAN TREASURER. 153 the deacon is on this occasion not followed by any laying on of hands. We are, however, to look upon this apostolic confirma- tion as not in any way indispensable ; therefore this, and perhaps even the second sacrament, is, at least at first, withheld from the baptized person without his thus losing anything essential.^ Though Philip is no longer there, the Spirit is still present — the Spirit which brought him and took him away ; therefore let no ve6(j)VTo<; despair though the Lord may in a like manner deprive him of his Philip, but let him joyfully and believingly penetrate into the grace of God which is opened to him in baptism. He who has the Scriptures and Christ needs not, if God will, any further human guidance. God occasionally deals wonderfully with His church, in order that w^e may not presume to limit wrongfully by rules the efficacy of His free and marvellous acts. He here leaves the Ethio- pian to go on his way alone, but He Himself directs the converted persecutor Saul to the city, that an Ananias may there tell him what he is to do. The fact that the treasurer, comforted as he was, perhaps, by the very miracle which removed his teacher from him, loent on his ivay rejoicing^ shows us, finally, the great power of the Spirit which operated in this extraordinary conversion. This, too, was doubtless made evident to Philip for the quieting of his mind by the Spirit which removed him. Isa. xxx. 20, 21 may be beauti- fully applied to this foreigner going on his way alone. Ver. 40 belono;s more to the narrative that follows than to the preceding one. We shall, however, omit ch. ix., as the first portion of it forms a part of the discourses of the Lord Jesus, whose appearance is therein described, and does not belong to those of the apostles ; and in the second portion of it there are only two short sayings of Peter recorded, which are scarcely to be called '^ discourses." The words addressed to -^neas are like those spoken by the Lord in John v. 8 ; and those spoken to the corpse of Tabitha (ver. 40), tt/oo? to acofMa^ were uttered in the deepest humility of prostrate prayer, but yet with a bold simplicity. They followed closely the words of the Lord Christ, and were pronounced in the power of His name, yet without mentioning it, and naturally without using the expression, " I say unto thee." The sayings of the chief apostle on these two occasions are, to our mind, not so sacred history may be actually sealed, and that the time of the old covenant may not retain any visible pre-eminence. ^ The addition, -TrvivfiM uytou STriTrsasu i-rri rov ivuovxov^ u.-yy^'hog Ss Kvpiov rjpTTocai rov ^t'ht'Tir'^rosf, has certainly originated from a feeling of doubt. 154 THE WORDS OF THE APOSTLES. important as the short ministerial words of the deacon which are recorded both before and after the preaching, which is only alluded to in ch. viii. 35. XII. PETER IN THE HOUSE OF CORNELIUS. (Chap. x. 34-43.) COMMENCEMENT OF THE PREACHING OF THE GOSPEL TO THE HEATHEN. Before Luke's narrative leaves for a time the persecuting and stubborn Jerusalem — in which, however, the company of the apostles, praying to the last, still bore their testimony of mercy — it had been able, in the conversion of Paul, and his alteration into an apostle of truth, to present to lis a clear warning against a too precipitate judgment ; for the God of mercy — who indeed visibly judges His stedfast opponents even on earth, and yet keeps back and hides behind His judgment the deeper way of restoration — has been pleased to put before us a testimony of this kind in the sub- duing of an arch-persecutor, and his institution to an high office in the church. There was many a Judas in Israel, although Jesus had only revealed His decisive judgment on one ; there was also many a Saul, although the conversion of one only is made evident. The Saviour, who appeared to him in mercy, and was able and willing to render him submissive in three days' penance, can and will appear in like mercy to every one who is worthy of acceptance (^c/cro?), on account of a good though mistakenly zealous conscience (ch. xxii. 3, xxiii. 1). This Saul of Tarsus, in preaching the name which he formerly despised, must assuredly soon experience how much he has to suffer for the sake of this despised though saving name. The Jews in Damascus, whom he had confounded in argument, desire to kill him (ch. ix. 22, 24) ; and the Greeks at Jerusalem, who had been unable to cope with him in dispute, also desire to kill him (ver. 29). But the persecution as a whole had to be given up under the compulsion of a Caligula, and the church is enabled to build itself up in peace throughout all Judea, Galilee, and Samaria (ver. 31). Thus, after the collection of a little band of believers out of PETER IN THE HOUSE OF CORNELIUS. 155 the Israelites and Samaritans (now again acknowledged as brethren) had been so firmly begun, the great transmission of the gospel to the uncircumcised was being more and more. prepared for. To prepare for the account of this, and as an illustrative record of the state of the community at this time, Luke brings forward Peter's two miracles wrought on jEneas and Tahitha, — thus connecting the sojourn of the chief apostle at Joppa with the preceding narrative. Vers. 1, 2. In Caesarea Stratonis, about eight miles distant from Joppa, a town which had been built and named by Herod in honour of Augustus, lived a certain man called Cornelius, ^neas also, who likewise had a Roman name, was only thus styled in ch. ix. 33, and was thus distinguished from the saints (ver. 32), and also from the female disciple (ver. 36) : we see therefore at once that Cornelius was an uncircumcised man. He was also a centurion of the coliors Italica which was stationed at Caesarea. But nevertheless, as Luke further states, in spite of his heathen origin and his military position (the second being significantly added to the first to indicate his Romish birth), he was a devout man, and one that feared God. The whole history shows us that Philip, who was preaching in all the cities from Azotus until he came to Ccesarea^ had at this time not yet arrived there. Cornelius, therefore, must have become a God-fearing man, or a Jewish proselyte — a so-called " proselyte of the gate " ^ — by his adhesion to the people of Israel, and, like many heathen at that time, had enjoyed a blessing from the revelation made to him, which was missed by its proper possessor. His piety, although naturally much of an Old Testament character, and consequently still in the spirit of bondage and fear (Rom. viii. 15), was nevertheless not without life, zeal, and confidence. Its life was shown by his inducing " all his house " to worship the God of Israel ; its zeal was made known by his giving " much alms," especially to the people of God, the superiority of whom he humbly reverenced ; its confidence led him to " pray to God alway " — to that God of Israel who had become his God. The " much alms " appear outwardly, like those of ^ All the reasons against it cannot induce us to deny this character to Cor- nelius, for we cannot believe that there were any heathen in Judaea who prayed to the one true God (at Israel's fixed hours of prayer also), and gave alms to the Jews, without at least being connected with them as " proselytes of the gate." It may be proved that the strict Jews at that time, contrary to Moses' opinion, shunned any close companionship, in their homes or at their tables, with these uncircumcised proselytes. Vid. subsequently, ch. xi. 3. 156 THE WORDS OF THE APOSTLES. Tabitha mentioned in cli. ix. 36 ; but Luke speaks of the latter as good works, only because they were done from a heart purified by faith. Tlie alms of Cornelius were only half-good, — a mistaken striving after justification. There is a want of understanding in the good works even of a God-fearing man, until he possesses the secret of the faith in a pure conscience ; but yet there may be a good conscience to a certain degree ; and where this is present, the alms given will never satisfy and quiet the heart. The seeking after justification begins with good w^orks, and now it is decided whether the seeker is sincere or not. If he depends entirely on his works, he is wrong ; but if he is honest, he must surely feel that something is still wanting— indeed, the " one thing needful ;" and whilst he continues to do good, he prays to the only God with- out whom no one can become or continue good. Thus therefore Cornelius prayed, not with mere words and forms, as a meritorious action : he did not say prayers {'Trpüaev')(pfi6vo<;)^ but besought ipeoiievo^) God, feeling a real need and longing. He did this, too, not only at the set hours of prayer, but aküay (Sta7rai/T09), — by which not only an earnest, but also a faithful, seeking of peace is most strongly denoted (Heb. xi. 6). Vers. 3-6. What took place? "Ask, and it shall be given unto you ; seek, and ye shall find ; knock, and it shall be opened unto you." Acceptable to {peicTo^) and willingly accepted before God is every heathen, who in a good conscience, although it may be with misunderstanding, strives after the kingdom of God and His right- eousness. When Cornelius, as was his daily custom, was fasting (ver. 30) and praying at the ninth hour of the day — the prescribed hour for prayer in Israel (ch. iii. 1) — he saw in a vision, i.e. in a different way from the usual mode of sight, but yet evidently and certainly in the clear light of the afternoon, an angel of God (the God to whom he was praying for wisdom and peace) come and stand by him ; he also in the same vision heard him call to him — Cornelius I This was the answer to his entreaties ; it was as if the holy messenger had said to him in the name of the Lord, " I know thee by name, and thou hast also found grace in my sight " (Ex. xxxiii. 12). But Cornelius, looking intently on the man in bright clothing (ver. 30), naturally enough was afraid^ as the flesh ever is in the presence of spiritual beings, and answered the mes- senger very much as Saul answered the Lord, although certainly with a more seeking confidence: What is it, Lord? i.e. what wilt Thou that I should do ? (ver. 6.) And now comes the refresh- PETER IN THE HOUSE OF CORNELIUS. 157 ing encouragement from the lips of the heavenly messenger, — that refreshment which every one feels, who, like Cornelius, has prayed long to God, and has at length found that he is heard. God knows thee, thinks upon thee, summons thee to His salvation — important tidings to every sincere Cornelius ! Thy prayers and thine alms, says the angel, placing them in a different order to Luke in ver. 2. There the outward acts were placed before the inward, according to the custom of men ; but now the inward feelings are placed first, as they are valued before God. The centurion's prayer was the chief thing, and the alms availed in God's sight only as deeds accompanied wdth prayer, as a seeking and striving after justifica- tion. Therefore both are spoken of together, and indeed in the plural, as if every single sigh and penny had been reckoned up ; and it is said that they ai^e come up as a memorial before God. The angel, who was perhaps Cornelius' (now overjoyed) guardian angel, who had been the bearer of his prayers up to God's throne (Rev. viii. 4), nevertheless veils his office, and speaks only the above words, so significant to him who had hitherto felt himself so far from God, and that his prayers had been unheard. — And now. These w^ords denote that all that follows is an answer to his prayer, and consequently that his prayer w^as looked upon as a seeking for peace, although the seeker as yet knew not that it must come through Jesus Christ. But the mere cry of any suffering soul, " Help me. Lord ! " avails before God as if it clearly said, " Grant me the Saviour ! " Send to Jopjoa ! Thus the angel directs him to the regular minister of the word, to the chief apostle, who was to be the first to preach the word to the Gentiles as well as to the Jews '} even the tongue of an angel could not announce the remission of sins (ver. 43) from personal experience, as a Peter could. He who was to speak to Cornelius this great message, is exactly specified both by name and surname ; his city, locality, and house being mentioned, but yet no title of honour is given to him. The fact that Peter was sent for to come to Cornelius, and not just the reverse, is likewise suitable to the greatness of the event ; it forms, as Bengel remarks, the beginning of the apostles' going forth to preach to all nations. Vers. 7, 8. The overjoyed man delayed not a moment to fulfil the command which seemed to promise so much. When the angel (who had not suddenly appeared and then at once vanished, 1 Angelus apostolum monstrat : apostolus Christum ; tantum honorem tes- tibus suis habuit Christus. — Gkot. 158 THE WORDS OF THE APOSTLES. but had visited him in familiar condescension) had departed, Cor- nelius, with judicious decision, calls two of his household servants, whose piety is to be understood from ver. 2 ; and in addition, that the message conveyed by the angel's words may be more certainly expressed, he also summons a soldier (who, like his captain, was a devout man) from among the body who waited on him, or were on guard at his house. He might now have merely said to his servants, " Go ! " (Matt. viii. 9) ; but he manifests to them a kind confidence as to the mutual hope for their mutual piety, and declared to them the whole matter. Perhaps also it was because he could not write, and the man of God at Joppa would expect to know the reason why he should be called so far away. Enough that he sends them the same evening to Joppa, and waits (ver. 24). Vers. 9-13. The acceptance of the Gentiles by the chief apostle is prepared for in an extraordinary way on both sides ; just as was (in the previous chapter) the acceptance of the subdued persecutor by the disciple at Damascus. In the case of Saul, it was the Lord Himself who interposed on both sides ; but now it is only an angel in a vision on the one hand, and on the other an ecstasy, a vision and a voice, and then the Spirit (ver. 19) ; but in all it is really God (vers. 2S, 33). Whilst the men from Caesarea are on the morrow approaching Joppa, Peter, moved by an apostolic fervour of devotion, which to the two fixed hours of prayer added a third (Ps. Iv. 18 ; Dan. vi. 10), mounts at mid-day to the flat open roof to pray in quiet under the open sky, perhaps to present before his God and theirs the church at Joppa, and the owner of the house he was in. But, together with the apostle's spiritual fervour, the exigency of the flesh is also made manifest, and he is now hungry, indeed very hungry, — this being perhaps caused by some extraor- dinary influence. This does not completely interrupt him in his design, as might easily have been the case ; but he desires only that some small matter may be brought him to appease his appetite, and still remains on the roof. At this moment, whilst the people of the house were preparing a meal for him, the Spirit of revelation sends a vision which comes upon Peter in a trance (eWrao-t?, an abrupt alteration in the usual state of things). He sees the heaven opened (not the heavens, as Stephen), and a plenteous meal, indeed, descending before him on the roof ; a vessel like a great sheet, with four corners — answering to the four quarters of the globe — hanging down from heaven, and so descending to the earth or roof (which makes very little difference), that he was able to PETER IN THE HOUSE OF CORNELIUS. 159 perceive in it beasts of the earth of all kinds, not excluding the fowls of the air. And with the vision came a voice, naturally from heaven (ch. xi. 9), saying. Rise, Peter ; kill, and eat. The killing and eating, and the whole subsequent idea, is joined on, after the manner of dreams, to the waiting for food which was then actually existing. Vers. 14-16. The summoning voice spoke generally of all the living things which covered this vast table, without distinction as to clean or unclean ; but probably the unclean beasts presented themselves first at the edge of the sheet. Peter, therefore, the con- scientious Israelite from his youth up — conscientious even in his trance, and faithful to the deeply rooted custom — replies, Not so, Lord; that is by no means fit (/jLrjBafjbm) : for I have never eaten any- thing that is common and unclean. Hereupon the voice becomes something more — the clear and emphatic teaching of God ; it speaks a second time : What God — the unconstrained Ruler, from V7hom this vision proceeds — hath, by this sending down from heaven and summons to eat, pronounced to be clean, and hath cleansed, that call not thou common I Probably Peter was at first silent, and the voice was again repeated, making the third time of its call to him ; and then the vessel was received up again into heaven. Vers. 17-20. Peter comes to himself,^ and meditates doubtfully what the siecht he had seen could mean. He therefore recoo;nised that it was intended for divine instruction ; as to this he was not in doubt, but was perplexed rather as to its exact signification : he must also have remarked that more was intended by it than was at first sight presented to view. For the meaning, that the Old Testament laws with regard to food were to be abolished in the Christian community, was so very evident, that he could hardly have been in doubt about that; it might, on the contrary, have brought to his recollection Jesus' forcible words, Mark vii. 15-23. But those words had spoken of the purity or impurity of men ; and the second and third times the voice addressed Peter, it omitted (indeed significantly) the eating, which was only mentioned in the first call, and said with more general signification, " What God hath cleansed." ^ Peter must have especially meditated over this " what," and it was so intended ; for as the beginning and idea of ^ Understand, ug Bg lu kcivru ysvof^svos Ir/iTropsi ; and cf. ch. xii. 11. 2 God had already prepared Cornehus by His prevenient grace, and had so far "cleansed" him. 160 THE WORDS OF THE APOSTLES. the vision was linked on to his own hunger, in the same way the conclusion of it leaves the explanation of its meaning to his own meditation, which was soon to be developed by God's dealings with him. Peter, while reflecting generally, and doubting as to his former Jewish ideas, is soon to be awakened to new things. The things which were doing soon explain the things which were seen, and the meditation on the hint that had been received is developed by God's guidance and the interposition of the certi- fying Spirit. Peter has to pass from doubt to certainty, therefore in himself he must first actually doubt ; but whilst in this doubt he must take no actual step, lest it should be a sin in him. The Spirit therefore assures him, step by step, in the matter ; so that, in spite of the uncertainty which up to ver. 34 still lingered in his mind, he can both go and speak in Christian confidence. By Siev9vfjLovjjLevov (ver. 19) Luke denotes both the progress to a reflective consciousness since the Sirjiropei in ver. 17, and also by the Sid the still remaining uncertainty. Peter reflects more on the vision in particular, than on the voice so clear in itself. It would be no reason for his going, if three or even ten men merely came to seek the apostle ; but when the Spirit says, Arise and go, then there is no longer room for doubt. Remark the allusion to the "arise" in ver. 13, and also the divinely personal address of the Spirit : 7 have sent them (the men sent by Cornelius, according to vers. 17 and 21). These last forcible words imply: Hesitate not as to who the person may be that sends them ; / am the actual Sender (ver. 5). Vers. 22, 23. Peter anticipates the summons, and presents himself to them with a friendly question, although from ver. 20 he must have known that they had come to fetch him. He con- ceals the revelation he has received, and acts wisely, and with due respect to external order. The messengers state their business as well as they can, and in the fulness of their hearts praise their kind master, and as far as possible do away with the surprise which their demand would cause. Cornelius, they say, is a man that feareth God, and is of good report among all the Jews in Caesarea and the neighbourhood, and therefore you need have no hesitation in venturing under his roof. A holy angel has wonderfully com- manded him that he was not to go to you, but that you were to come to him : he is therefore compelled so far to presume. He is to hear words from thee, to which the angel has referred : this was a fresh explanatory hint for Peter, the minister of the word of God. PETER IN THE HOUSE OF CORNELIUS. 161 He now invites in the men who had been hitherto standincr before the door, thereby breaking through the usual custom of the Jews, by entertaining Gentiles ; naturally though with the approbation of Simon the tanner. The next day he takes with him six brethren (ch. xi. 12), doubling the number of the three messengers, to be the twice three witnesses of all that was to happen. How rightly, and in what harmony with God's guidance, he acted, the sequel soon shows. Vers. 24-26. So now seven men from Israel, and three from among the Gentiles, travel towards Caesarea ; the brethren in Christ -with the servants, who were soon to be brethren too, and at their head the foremost of Christ's servants. Cornelius had waited, as might well be supposed. In just confidence of Peter's speedy coming, and reckoning on the time of his arrival, he had invited a considerable company to assemble, not merely of his (pro- bably few) kindred, to whom in his kind-hearted simplicity he could not grudge a participation in his blessings, but also of his close, near friends, united with him in the bond of their common piety. This kindly, simple-hearted, and loving believer is shown to us more and more as the centre and head of a considerable circle of pious Gentiles in Caesarea, which city was now to be favoured by being the seat of the first Gentile church. The angel (vers. 6 and 32) had spoken of Cornelius only ; but the latter, who possessed a generous love as well as a preparing faith, does not appropriate the promise to himself alone as a private advantage, but calls in to hear the longed-for words of salvation those whom he considered just as worthy, or perhaps even worthier than himself. And it is well pleasing to the Lord, when, in this idea, one who is himself scarcely called begins to call others : this is indeed the way in which His church is everywhere multiplied. The host was look- ing out to see if he whom he had invited his guests to meet was not soon coming ; and as Peter — the man to whom the angel re- ferred, who also was to tell him in God's name what he ought to do — was only just entering the house, he met hiniy and fell down at his feet, and lüorshipped him, i.e. according to the Old Testament ex- pression and the Eastern usage, to which this distinguished Roman thouMit rif^ht to conform. He rendered him, in fact, the hicrhest testimony of honour. There were certainly no idolatrous ideas in his mind; for Simon Peter had been mentioned to him by the angel as a mere man. But Peter does not accept this homage, as his successor receives the kissing of his feet, but raises Cornelius L 162 THE WORDS OF THE APOSTLES. up, and stops it, saying, Stand up ! I myself also am a man. In the New Testament, prostration of this kind is reserved expressly for God ; and herein is the Old Testament custom abolished, and a sio-nificant hint is afforded as to the worth of forms in Christian o life. Luke therefore, in holy awe, has added neither avrov nor avT(p at the end of ver. 25. Peter goes on step by step, and with the words " also a man " still further prepares himself for the clearly expressed proposition in ver. 28. Vers. 27-29. Now followed verbal salutations from Cornelius, and friendly, modest replies from Peter, and generally, a familiar conversation between the two. But when Peter had actually come into the room, and saw the many that luere come together ^ who appeared to be heathen, and indeed partly Roman soldiers, he was surprised. Even if Cornelius had given him notice of it, he felt overwhelmed at this room full of all kinds of men ; so that he fell from his friendliness into a certain very excusable uncourteousness. He cannot refrain, even in his salutation to them, from almost reproaching them for being foreigners, and, in fact, from excusing himself to them for having come, which certainly leads him on to a confession of his previous error, and to an open declaration that no man was either common or unclean. In this he speaks by him- self as the chief person, whom his six Jewish companions follow, and calls himself simply " a man that is a Jew," and with more courtesy styles the Gentiles me7i of another nation — aX\o(pv\ov<;, He speaks of this separation, which was not so much a command of God as the result of a human exaggeration of the divine laws, with the term äde/juiTov. Now, however, he freely acknowledges that " God hath showed him" — what hitherto he had not known — that he "should not call any man common or unclean." He says nothing more now about his vision except these few indefinite and modest words, which, however, point to something corresponding to the appearance of the angel. He also classes himself as a fellow- man wijth all that were present under that God who had called them too-ether, and expresses the explanation (now clear to him) of the " voice" in ver. 15. But he does not yet appear to see clearly hoiu far this explanation extended ; at least he asks a second time. For ivhat intent have ye sent for me ? which had already been pointed out to him in ver. 22. It does not suffice to say, with many, that all he wished was to induce Cornelius to make a communication expressing his feelings, as a physician or pastor of souls would act. Before the apostle's impetuous cry, expressing his own certainty PETER IN THE HOUSE OF CORNELIUS. 163 (ver. 34), it was much more material to him to obtain a full con- firmation of all that had been told him by the messengers. Vers. 30-33. Cornelius, joyful that he had so far progressed, now speaks without timidity, and clearly and modestly, simply and solemnly, relates the circumstances of the event. He commences with an exact mention of the time, not forgetting to call attention to his fasting, and styles the holy angel only as a man in bright clothing, as if to say, " Thou (Peter) wilt best know if it was a heavenly messenger or not." He now joyfully and rightly adds that his prayer was heard, which fact he had understood from the " coming up " in ver. 4 ; but he speaks of his last prayer only, in- stead of the prayers generally which were named by the angel. — And thou hast ivell done that thou art come. These words betray a slight doubt on the part of the expectant man whether Peter would come. Now therefore are we all here present ; nothing hinders that we should attain our aim, that of hearing thy saving words which are promised to us (ch. xi. 14). We are here before thee} and desire to hear all things which are commanded thee of the God who has pointed thee out to us, and (according to ver. 28) has already shown something to thee, and consequently must without doubt have ordained what thou shalt say to us. Vers. 34, 35. Cornelius, as a man, had (which may well be forgiven him) looked principally to that which was before his eyes, — namely, the person of him who had been named to him by the angel — the now present Peter ; therefore in ver. 33 " thou " and "thee" occur four times, and "I" and "we" only twice. The conclusion of his speech, which links on to Peter's words in ver. 28, and connects the appearance of the angel with Peter's presupposed instruction, is directed towards God, and in the last words expresses very rightly and satisfactorily that Cornelius intended to listen to and consider Peter's utterances as the voice of God. But this very presupposition, that Peter would speak from a previously received divine message, compels the latter, who here least of all could allow himself to receive undeserved honour, to make a respondent con- fession. A noble pattern of candid modesty for all those from ^ For this reading is to be preferred on both external and internal grounds, and is entirely suitable to the then disposition of Cornehus, who was eagerly expecting Peter's opening his lips. Alford would willingly admit it into the text, "if it only had more authority from manuscripts." AVe do not miss this, looking at the other evidence for its antiquity and its internal probability. 164 THE WORDS OF THE APOSTLES. whom, by God's ordinance, others are waiting to hear God's words ! Peter announces himself to have been in error, just as these ignorant, erring men, ere he commences to preach God's words of peace to the Gentiles — those words which hitherto had been only sent to the children of Israel — and ere he appeals to his dignity, shared with the other apostles as Christ's witnesses. — Now of a truth I perceive. This second " now," answering the " now" in ver. 33, does not indeed exist in the text, but yet may very correctly be deduced from eV aXr)6eLa<;, and from the sense of the whole passage. Peter replies in the j^'^'ßsent tense to Cornelius' 7rpo(TTeTa