mh_parser/vol_split/44 - Acts/Chapter 1.xml

<div2 id="Acts.ii" n="ii" next="Acts.iii" prev="Acts.i" progress="0.49%" title="Chapter I">
<h2 id="Acts.ii-p0.1">A C T S.</h2>
<h3 id="Acts.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Acts.ii-p1">The inspired historian begins his narrative of the
Acts of the Apostles, I. With a reference to, and a brief
recapitulation of, his gospel, or history of the life of Christ,
inscribing this, as he had done that, to his friend Theophilus,
<scripRef id="Acts.ii-p1.1" osisRef="Bible:Acts.1.1-Acts.1.2" parsed="|Acts|1|1|1|2" passage="Ac 1:1,2">ver. 1, 2</scripRef>. II. With a
summary of the proofs of Christ's resurrection, his conference with
his disciples, and the instructions he gave them during the forty
days, of his continuance on earth, <scripRef id="Acts.ii-p1.2" osisRef="Bible:Acts.1.3-Acts.1.5" parsed="|Acts|1|3|1|5" passage="Ac 1:3-5">ver. 3-5</scripRef>. III. With a particular narrative of
Christ's ascension into heaven, his disciples' discourse with him
before he ascended, and the angels' discourse with them after he
ascended, <scripRef id="Acts.ii-p1.3" osisRef="Bible:Acts.1.6-Acts.1.11" parsed="|Acts|1|6|1|11" passage="Ac 1:6-11">ver. 6-11</scripRef>. IV.
With a general idea of the embryo of the Christian church, and its
state from Christ's ascension to the pouring out of the Spirit,
<scripRef id="Acts.ii-p1.4" osisRef="Bible:Acts.1.12-Acts.1.14" parsed="|Acts|1|12|1|14" passage="Ac 1:12-14">ver. 12-14</scripRef>. V. With a
particular account of the filling up of the vacancy that was made
in the sacred college by the death of Judas, by the electing of
Matthias in his room, <scripRef id="Acts.ii-p1.5" osisRef="Bible:Acts.1.15-Acts.1.26" parsed="|Acts|1|15|1|26" passage="Ac 1:15-26">ver.
15-26</scripRef>.</p>
<scripCom id="Acts.ii-p1.6" osisRef="Bible:Acts.1" parsed="|Acts|1|0|0|0" passage="Ac 1" type="Commentary"/>
<scripCom id="Acts.ii-p1.7" osisRef="Bible:Acts.1.1-Acts.1.5" parsed="|Acts|1|1|1|5" passage="Ac 1:1-5" type="Commentary"/><div class="Commentary" id="Bible:Acts.1.1-Acts.1.5">
<h4 id="Acts.ii-p1.8">Proofs of Christ's Resurrection; Christ's
Address to His Apostles.</h4>
<p class="passage" id="Acts.ii-p2">1 The former treatise have I made, O Theophilus,
of all that Jesus began both to do and teach,   2 Until the
day in which he was taken up, after that he through the Holy Ghost
had given commandments unto the apostles whom he had chosen:  
3 To whom also he showed himself alive after his passion by many
infallible proofs, being seen of them forty days, and speaking of
the things pertaining to the kingdom of God:   4 And, being
assembled together with <i>them,</i> commanded them that they
should not depart from Jerusalem, but wait for the promise of the
Father, which, <i>saith he,</i> ye have heard of me.   5 For
John truly baptized with water; but ye shall be baptized with the
Holy Ghost not many days hence.</p>
<p class="indent" id="Acts.ii-p3">In these verses, I. Theophilus is put in
mind, and we in him, of St. Luke's gospel, which it will be of use
for us to cast an eye upon before we enter upon the study of this
book, that we may not only see how this begins where that breaks
off, but that, <i>as in water face answers to face,</i> so do the
acts of the apostles to the acts of their Master, the acts of his
grace.</p>
<p class="indent" id="Acts.ii-p4">1. His patron, to whom he dedicates this
book (I should rather say his <i>pupil,</i> for he designs, in
dedicating it to him, to instruct and direct him, and not to crave
his countenance or protection), is Theophilus, <scripRef id="Acts.ii-p4.1" osisRef="Bible:Acts.1.1" parsed="|Acts|1|1|0|0" passage="Ac 1:1"><i>v.</i> 1</scripRef>. In the epistle dedicatory before
his gospel, he had called him <i>most excellent Theophilus;</i>
here he calls him no more than <i>O Theophilus;</i> not that he had
lost his excellency, nor that it was diminished and become less
illustrious; but perhaps he had now quitted his place, whatever it
was, for the sake of which that title was given him,—or he was now
grown into years, and despised such titles of respect more than he
had done,—or Luke was grown more intimate with him, and therefore
could address him with the more freedom. It was usual with the
ancients, both Christian and heathen writers, thus to inscribe
their writings to some particular persons. But the directing some
of the books of the scripture so is an intimation to each of us to
receive them as if directed to us in particular, to us by name; for
<i>whatsoever things were written aforetime were written for our
learning.</i></p>
<p class="indent" id="Acts.ii-p5">2. His gospel is here called <i>the former
treatise which he had made,</i> which he had an eye to in writing
this, intending this for a continuation and confirmation of that,
<b><i>ton proton logon</i></b>—<i>the former word.</i> What is
written of the gospel is the word as truly as what was spoken; nay,
we now know no unwritten word that we are to give credit to, but as
it agrees with that which is written. He made the former treatise,
and now is divinely inspired to make this, for Christ's scholars
must <i>go on towards perfection,</i> <scripRef id="Acts.ii-p5.1" osisRef="Bible:Heb.6.1" parsed="|Heb|6|1|0|0" passage="Heb 6:1">Heb. vi. 1</scripRef>. And therefore their guides must
help them on, must <i>still teach the people knowledge</i>
(<scripRef id="Acts.ii-p5.2" osisRef="Bible:Eccl.12.9" parsed="|Eccl|12|9|0|0" passage="Ec 12:9">Eccl. xii. 9</scripRef>), and not
think that their former labours, though ever so good, will excuse
them from further labours; but they should rather be quickened and
encouraged by them, as St. Luke here, who, because he had laid the
foundation in a former treatise, will build upon it in this. Let
not this therefore drive out that; let not new sermons and new
books make us forget old ones, but put us in mind of them, and help
us to improve them.</p>
<p class="indent" id="Acts.ii-p6">3. The contents of his gospel were <i>that,
all that, which Jesus began both to do and teach;</i> and the same
is the subject of the writings of the other three evangelists.
Observe, (1.) Christ both did and taught. The doctrine he taught
was confirmed by the miraculous works he did, which proved him <i>a
teacher come from God</i> (<scripRef id="Acts.ii-p6.1" osisRef="Bible:John.3.2" parsed="|John|3|2|0|0" passage="Joh 3:2">John iii.
2</scripRef>); and the duties he taught were copied out in the holy
gracious works he did, for he hath <i>left us an example,</i> and
that such as proves him a <i>teacher come from God</i> too, for
<i>by their fruits you shall know them.</i> Those are the best
ministers that both do and teach, whose lives are a constant
sermon. (2.) <i>He began both to do and teach;</i> he laid the
foundation of all that was to be taught and done in the Christian
church. His apostles were to carry on and continue what he began,
and to do and teach the same things. Christ set them in, and then
left them to go on, but sent his Spirit to empower them both to do
and teach. It is a comfort to those who are endeavouring to carry
on the work of the gospel that Christ himself began it. The great
salvation <i>at the first began to be spoken by the Lord,</i>
<scripRef id="Acts.ii-p6.2" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3">Heb. ii. 3</scripRef>. (3.) The four
evangelists, and Luke particularly, have handed down to us <i>all
that Jesus began both to do and to teach;</i> not all the
particulars—the world could not have contained them; but all the
heads, samples of all, so many, and in such variety, that by them
we may judge of the rest. We have the beginnings of his doctrine
(<scripRef id="Acts.ii-p6.3" osisRef="Bible:Matt.4.17" parsed="|Matt|4|17|0|0" passage="Mt 4:17">Matt. iv. 17</scripRef>), and the
beginnings of his miracles, <scripRef id="Acts.ii-p6.4" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11">John ii.
11</scripRef>. Luke had spoken, had treated, of all Christ's
sayings and doings, had given us a general idea of them, though he
had not recorded each in particular.</p>
<p class="indent" id="Acts.ii-p7">4. The period of the evangelical story is
fixed <i>to the day in which he was taken up,</i> <scripRef id="Acts.ii-p7.1" osisRef="Bible:Acts.1.2" parsed="|Acts|1|2|0|0" passage="Ac 1:2"><i>v.</i> 2</scripRef>. Then it was that he left
this world, and his bodily presence was no more in it. St. Mark's
gospel concludes with <i>the Lord's being received up into
heaven</i> (<scripRef id="Acts.ii-p7.2" osisRef="Bible:Mark.16.19" parsed="|Mark|16|19|0|0" passage="Mk 16:19">Mark xvi. 19</scripRef>),
and so does St. Luke's, <scripRef id="Acts.ii-p7.3" osisRef="Bible:Luke.24.51" parsed="|Luke|24|51|0|0" passage="Lu 24:51">Luke xxiv.
51</scripRef>. Christ continued doing and teaching to the last,
<i>till he was taken up</i> to the other work he had to do within
the veil.</p>
<p class="indent" id="Acts.ii-p8">II. The truth of Christ's resurrection is
maintained and evidenced, <scripRef id="Acts.ii-p8.1" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3"><i>v.</i>
3</scripRef>. That part of what was related in <i>the former
treatise</i> was so material that it was necessary to be upon all
occasions repeated. The great evidence of his resurrection was that
<i>he showed himself alive to his apostles;</i> being alive, he
showed himself so, and <i>he was seen of them.</i> They were honest
men, and one may depend upon their testimony; but the question is
whether they were not imposed upon, as many a well-meaning man is.
No, they were not; for, 1. The proofs were infallible,
<b><i>tekmeria</i></b>—<i>plain indications,</i> both that he was
<i>alive</i> (he walked and talked with them, he ate and drank with
them) and that <i>it was he himself, and not another;</i> for he
showed them again and again the marks of <i>the wounds in his
hands, and feet, and side,</i> which was the utmost proof the thing
was capable of or required. 2. They were many, and often repeated:
<i>He was seen by them forty days,</i> not constantly residing with
them, but frequently appearing to them, and bringing them by
degrees to be fully satisfied concerning it, so that all their
sorrow for his departure was done away by it. Christ's staying upon
earth so long after he had entered upon his state of exaltation and
glory, to confirm the faith of his disciples and comfort their
hearts, was such an instance of condescension and compassion to
believers as may fully assure us <i>that we have a high priest that
is touched with the feeling of our infirmities.</i></p>
<p class="indent" id="Acts.ii-p9">III. A general hint given of the
instructions he furnished his disciples with, now that he was about
to leave them, and they, since <i>he breathed on them</i> and
<i>opened their understandings,</i> were better able to receive
them. 1. He instructed them concerning the work they were to do:
<i>He gave commandments to the apostles whom he had chosen.</i>
Note, Christ's choice is always attended with his charge. Those
whom he elected into the apostleship expected he should give them
preferments, instead of which <i>he gave them commandments.</i>
When <i>he took his journey, and gave authority to his servants,
and to every one his work</i> (<scripRef id="Acts.ii-p9.1" osisRef="Bible:Mark.13.34" parsed="|Mark|13|34|0|0" passage="Mk 13:34">Mark
xiii. 34</scripRef>), <i>he gave them commandments through the Holy
Ghost,</i> which he was himself filled with as Mediator, and which
he had breathed into them. In giving them the Holy Ghost, he gave
them his commandments; for the Comforter will be a commander; and
his office was <i>to bring to their remembrance what Christ had
said. He charged those that were apostles by the Holy Ghost;</i> so
the words are placed. It was their receiving the Holy Ghost that
sealed their commission, <scripRef id="Acts.ii-p9.2" osisRef="Bible:John.20.22" parsed="|John|20|22|0|0" passage="Joh 20:22">John xx.
22</scripRef>. He was not taken up till after he had given them
their charge, and so finished his work. 2. He instructed them
concerning the doctrine they were to preach: <i>He spoke to them of
the things pertaining to the kingdom of God.</i> He had given them
a general idea of that kingdom, and the certain time it should be
set up in the world (in his parable, <scripRef id="Acts.ii-p9.3" osisRef="Bible:Mark.13.1-Mark.13.37" parsed="|Mark|13|1|13|37" passage="Mk 13:1-37">Mark xiii</scripRef>.), but here he instructed them
more in the nature of it, as a kingdom of grace in this world and
of glory in the other, and opened to them that covenant which is
the great charter by which it is incorporated. Now this was
intended, (1.) To prepare them to receive the Holy Ghost, and to go
through that which they were designed for. He tells them in secret
what they must tell the world; and they shall find that the Spirit
of truth, when he comes, will say the same. (2.) To be one of the
proofs of Christ's resurrection; so it comes in here; the
disciples, to whom <i>he showed himself alive,</i> knew that it was
he, not only by what he showed them, but by what he said to them.
None but he could speak thus clearly, thus fully, <i>of the things
pertaining to the kingdom of God.</i> He did not entertain them
with discourses of politics or the kingdoms of men, of philosophy
or the kingdom of nature, but pure divinity and the kingdom of
grace, the things which most nearly concerned them, and those to
whom they were sent.</p>
<p class="indent" id="Acts.ii-p10">IV. A particular assurance given them that
they should now shortly receive the Holy Ghost, with orders given
them to expect it (<scripRef id="Acts.ii-p10.1" osisRef="Bible:Acts.1.4-Acts.1.5" parsed="|Acts|1|4|1|5" passage="Ac 1:4,5"><i>v.</i> 4,
5</scripRef>), he <i>being assembled together with them,</i>
probably in the interview at the mountain in Galilee which he had
appointed before his death; for there is mention of their <i>coming
together again</i> (<scripRef id="Acts.ii-p10.2" osisRef="Bible:Acts.1.6" parsed="|Acts|1|6|0|0" passage="Ac 1:6"><i>v.</i>
6</scripRef>), to attend his ascension. Though he had now ordered
them to Galilee, yet they must not think to continue there; no,
they must return to Jerusalem, and not depart thence. Observe,</p>
<p class="indent" id="Acts.ii-p11">1. The command he gives them to wait. This
was to raise their expectations of something great; and something
very great they had reason to expect from their exalted Redeemer.
(1.) They must wait till the time appointed, which is now <i>not
many days hence.</i> Those that by faith hope promised mercies will
come must with patience wait till they do come, according <i>to the
time, the set time.</i> And when <i>the time draws nigh,</i> as now
it did, we must, as Daniel, look earnestly for it, <scripRef id="Acts.ii-p11.1" osisRef="Bible:Dan.9.3" parsed="|Dan|9|3|0|0" passage="Da 9:3">Dan. ix. 3</scripRef>. (2.) They must wait in the
place appointed, <i>in Jerusalem,</i> for there the Spirit must be
first poured out, because Christ was to be as <i>king upon the holy
hill of Zion;</i> and because <i>the word of the Lord must go forth
from Jerusalem;</i> this must be the mother-church. There Christ
was put to shame, and therefore there he will have this honour done
him, and this favour is done to Jerusalem to teach us to forgive
our enemies and persecutors. The apostles were more exposed to
danger at Jerusalem than they would have been in Galilee; but we
may cheerfully trust God with our safety, when we keep in the way
of our duty. The apostles were now to put on a public character,
and therefore must venture in a public station. Jerusalem was the
fittest candlestick for those lights to be set up in.</p>
<p class="indent" id="Acts.ii-p12">2. The assurance he gives them that they
shall not wait in vain.</p>
<p class="indent" id="Acts.ii-p13">(1.) The blessing designed them shall come,
and they shall find it was worth waiting for; <i>You shall be
baptized with the Holy Ghost;</i> that is, [1.] "The Holy Ghost
shall be poured out upon you more plentifully than ever." They had
already been breathed upon with the Holy Ghost (<scripRef id="Acts.ii-p13.1" osisRef="Bible:John.20.22" parsed="|John|20|22|0|0" passage="Joh 20:22">John xx. 22</scripRef>), and they had found the benefit
of it; but now they shall have larger measures of his gifts,
graces, and comforts, and <i>be baptized with them,</i> in which
there seems to be an allusion to those Old-Testament promises of
the pouring out of the Spirit, <scripRef id="Acts.ii-p13.2" osisRef="Bible:Joel.2.28 Bible:Isa.44.3 Bible:Isa.32.15" parsed="|Joel|2|28|0|0;|Isa|44|3|0|0;|Isa|32|15|0|0" passage="Joe 2:28,Isa 44:3,Isa 32:15">Joel ii. 28; Isa. xliv. 3; xxxii.
15</scripRef>. [2.] "You shall be cleansed and purified by the Holy
Ghost," as the priests were baptized and washed with water, when
they were consecrated to the sacred function: "They had the sign;
you shall have the thing signified. You shall be sanctified by the
truth, as the Spirit shall lead you more and more into it, and have
your consciences purged by the witness of the Spirit, that you may
serve the living God in the apostleship." [3.] "You shall hereby be
more effectually than ever engaged to your Master, and to his
guidance, as Israel was <i>baptized unto Moses in the cloud, and in
the sea;</i> you shall be tied so fast to Christ that you shall
never, for fear of any sufferings, forsake him again, as once you
did."</p>
<p class="indent" id="Acts.ii-p14">(2.) Now this gift of the Holy Ghost he
speaks of,</p>
<p class="indent" id="Acts.ii-p15">[1.] As <i>the promise of the Father, which
they had heard of him,</i> and might therefore depend upon.
<i>First,</i> The Spirit was given by promise, and it was at this
time the great promise, as that of the Messiah was before
(<scripRef id="Acts.ii-p15.1" osisRef="Bible:Luke.1.72" parsed="|Luke|1|72|0|0" passage="Lu 1:72">Luke i. 72</scripRef>), and that of
eternal life is now, <scripRef id="Acts.ii-p15.2" osisRef="Bible:1John.2.25" parsed="|1John|2|25|0|0" passage="1Jo 2:25">1 John ii.
25</scripRef>. Temporal good things are given by Providence, but
the Spirit and spiritual blessings are given by promise, <scripRef id="Acts.ii-p15.3" osisRef="Bible:Gal.3.18" parsed="|Gal|3|18|0|0" passage="Ga 3:18">Gal. iii. 18</scripRef>. The Spirit of God is not
given as the spirit of men is given us, and formed within us, by a
course of nature (<scripRef id="Acts.ii-p15.4" osisRef="Bible:Zech.12.1" parsed="|Zech|12|1|0|0" passage="Zec 12:1">Zech. xii.
1</scripRef>), but by the word of God. 1. That the gift may be the
more valuable, Christ thought the promise of the Spirit a legacy
worth leaving to his church. 2. That it may be the more sure, and
that the heirs of promise may be confident of the immutability of
God's counsel herein. 3. That it may be of grace, peculiar grace,
and may be received by faith, laying hold on the promise, and
depending upon it. As Christ, so the Spirit, is received by faith.
<i>Secondly,</i> It was <i>the promise of the Father,</i> 1. Of
Christ's Father. Christ, as Mediator, had an eye to God as his
Father, fathering his design, and owning it all along. 2. Of our
Father, who, if he give us <i>the adoption of sons,</i> will
certainly give us <i>the Spirit of adoption,</i> <scripRef id="Acts.ii-p15.5" osisRef="Bible:Gal.4.4 Bible:Gal.4.6" parsed="|Gal|4|4|0|0;|Gal|4|6|0|0" passage="Ga 4:4,6">Gal. iv. 5, 6</scripRef>. He will give the Spirit, as
<i>the Father of lights,</i> as <i>the Father of spirits,</i> and
as <i>the Father of mercies;</i> it is <i>the promise of the
Father. Thirdly,</i> This promise of the Father they had heard from
Christ many a time, especially in the farewell sermon he preached
to them a little before he died, wherein he assured them, again and
again, that <i>the Comforter</i> should come. This confirms the
promise of God, and encourages us to depend upon it, that we have
heard it from Jesus Christ; <i>for in him all the promises of God
are yea, and amen.</i> "You have heard it from me; and I will make
it good."</p>
<p class="indent" id="Acts.ii-p16">[2.] As the prediction of John Baptist; for
so far back Christ here directs them to look (<scripRef id="Acts.ii-p16.1" osisRef="Bible:Acts.1.5" parsed="|Acts|1|5|0|0" passage="Ac 1:5"><i>v.</i> 5</scripRef>): "You have not only heard it from
me, but you had it from John; when he turned you over to me, he
said (<scripRef id="Acts.ii-p16.2" osisRef="Bible:Matt.3.11" parsed="|Matt|3|11|0|0" passage="Mt 3:11">Matt. iii. 11</scripRef>), <i>I
indeed baptize you with water, but he that comes after me shall
baptize you with the Holy Ghost.</i>" It is a great honour that
Christ now does to John, not only to quote his words, but to make
this great gift of the Spirit, now at hand, to be the
accomplishment of them. Thus <i>he confirmeth the word of his
servants, his messengers,</i> <scripRef id="Acts.ii-p16.3" osisRef="Bible:Isa.44.26" parsed="|Isa|44|26|0|0" passage="Isa 44:26">Isa.
xliv. 26</scripRef>. But Christ can do more than any of his
ministers. It is an honour to them to be employed in dispensing the
means of grace, but it his prerogative to give <i>the Spirit of
grace. He shall baptize you with the Holy Ghost,</i> shall teach
you by his Spirit, and give his Spirit to make intercession in you,
which is more than the best ministers preaching with us.</p>
<p class="indent" id="Acts.ii-p17">(3.) Now this gift of the Holy Ghost thus
promised, thus prophesied of, thus waited for, is that which we
find the apostles received in the next chapter, for in that this
promise had its full accomplishment; this was it <i>that should
come,</i> and <i>we look for no other;</i> for it is here promised
to be given <i>not many days hence.</i> He does not tell them how
many, because they must keep every day in a frame fit to receive
it. Other scriptures speak of <i>the gift of the Holy Ghost</i> to
ordinary believers; this speaks of that particular power which, by
the Holy Ghost, the first preachers of the gospel, and planters of
the church, were endued with, enabling them infallibly to relate to
that age, and record to posterity, the doctrine of Christ, and the
proofs of it; so that by virtue of this promise, and the
performance of it, we receive the New Testament as of divine
inspiration, and venture our souls upon it.</p>
</div><scripCom id="Acts.ii-p17.1" osisRef="Bible:Acts.1.6-Acts.1.11" parsed="|Acts|1|6|1|11" passage="Ac 1:6-11" type="Commentary"/><div class="Commentary" id="Bible:Acts.1.6-Acts.1.11">
<h4 id="Acts.ii-p17.2">Christ's Address to His Apostles; Christ's
Ascension into Heaven.</h4>
<p class="passage" id="Acts.ii-p18">6 When they therefore were come together, they
asked of him, saying, Lord, wilt thou at this time restore again
the kingdom to Israel?   7 And he said unto them, It is not
for you to know the times or the seasons, which the Father hath put
in his own power.   8 But ye shall receive power, after that
the Holy Ghost is come upon you: and ye shall be witnesses unto me
both in Jerusalem, and in all Judæa, and in Samaria, and unto the
uttermost part of the earth.   9 And when he had spoken these
things, while they beheld, he was taken up; and a cloud received
him out of their sight.   10 And while they looked stedfastly
toward heaven as he went up, behold, two men stood by them in white
apparel;   11 Which also said, Ye men of Galilee, why stand ye
gazing up into heaven? this same Jesus, which is taken up from you
into heaven, shall so come in like manner as ye have seen him go
into heaven.</p>
<p class="indent" id="Acts.ii-p19">In Jerusalem Christ, by his angel, had
appointed his disciples to meet him in Galilee; there he appointed
them to meet him in Jerusalem again, such a day. Thus he would try
their obedience, and it was found ready and cheerful; <i>they came
together,</i> as he appointed them, to be <i>the witnesses</i> of
his ascension, of which we have here an account. Observe,</p>
<p class="indent" id="Acts.ii-p20">I. The question they asked him at this
interview. <i>They came together</i> to him, as those that had
consulted one another about it, and concurred in the question
<i>nemine contradicente—unanimously;</i> they came in a body, and
put it to him as the sense of the house, <i>Lord, wilt thou at this
time restore again the kingdom to Israel?</i> Two ways this may be
taken:—</p>
<p class="indent" id="Acts.ii-p21">1. "Surely thou wilt not at all restore it
to the present rulers of Israel, the chief priests and the elders,
that put thee to death, and, to compass that design, tamely gave up
the kingdom to Cæsar, and owned themselves his subjects. What!
Shall those that hate and persecute thee and us be trusted with
power? <i>This be far from thee.</i>" Or rather,</p>
<p class="indent" id="Acts.ii-p22">2. "Surely thou wilt now restore it to the
Jewish nation, as far as it will submit to thee as their king." Now
two things were amiss in this question:—</p>
<p class="indent" id="Acts.ii-p23">(1.) Their expectation of the thing itself.
They thought Christ would <i>restore the kingdom to Israel,</i>
that is, that he would make the nation of the Jews as great and
considerable among the nations as it was <i>in the days of David
and Solomon, of Asa and Jehoshaphat;</i> that, as Shiloh, he would
<i>restore the sceptre to Judah, and the lawgiver;</i> whereas
Christ came to set up his own kingdom, and that a kingdom of
heaven, not to <i>restore the kingdom to Israel,</i> an earthly
kingdom. See here, [1.] How apt even good men are to place the
happiness of the church too much in external pomp and power; as if
Israel could not be glorious unless the kingdom were restored to
it, nor Christ's disciples honoured unless they were peers of the
realm; whereas we are told to expect the cross in this world, and
to wait for the kingdom in the other world. [2.] How apt we are to
retain what we have imbibed, and how hard it is to get over the
prejudices of education. The disciples, having sucked in this
notion with their milk that the Messiah was to be a temporal
prince, were long before they could be brought to have any idea of
his kingdom as spiritual. [3.] How naturally we are biassed in
favour of our own people. They thought God would have no kingdom in
the world unless it were <i>restored to Israel;</i> whereas the
kingdoms of this world were to become his, in whom he would be
glorified, whether Israel should sink or swim. [4.] How apt we are
to misunderstand scripture—to understand that literally which is
spoken figuratively, and to expound scripture by our schemes,
whereas we ought to form our schemes by the scriptures. But,
<i>when the Spirit shall be poured out from on high,</i> our
mistakes will be rectified, as the apostles' soon after were.</p>
<p class="indent" id="Acts.ii-p24">(2.) Their enquiry concerning the time of
it: "<i>Lord, wilt thou</i> do it <i>at this time?</i> Now that
thou hast called us together is it for this purpose, that proper
measures may be concerted for the restoring of the kingdom to
Israel? Surely there cannot be a more favourable juncture than
this." Now herein they missed their mark, [1.] That they were
inquisitive into that which their Master had never directed nor
encouraged them to enquire into. [2.] That they were impatient for
the setting up of that kingdom in which they promised themselves so
great a share, and would anticipate the divine counsels. Christ had
told them that they should <i>sit on thrones</i> (<scripRef id="Acts.ii-p24.1" osisRef="Bible:Luke.22.30" parsed="|Luke|22|30|0|0" passage="Lu 22:30">Luke xxii. 30</scripRef>), and now nothing will
serve them but they must be in the throne immediately, and cannot
stay the time; whereas <i>he that believeth doth not make
haste,</i> but is satisfied that God's time is the best time.</p>
<p class="indent" id="Acts.ii-p25">II. The check which Christ gave to this
question, like that which he had a little before given to Peter's
enquiry concerning John, <i>What is that to thee?</i> <scripRef id="Acts.ii-p25.1" osisRef="Bible:Acts.1.7" parsed="|Acts|1|7|0|0" passage="Ac 1:7"><i>v.</i> 7</scripRef>, <i>It is not for you to
know the times and seasons.</i> He does not contradict their
expectation that the kingdom would be restored to Israel, because
that mistake would soon be rectified by the pouring out of the
Spirit, after which they never had any more thoughts of the
temporal kingdom; and also because there is a sense of the
expectation which is true, the setting up of the gospel kingdom in
the world; and their mistake of the promise shall not make it of no
effect; but he checks their enquiry after the time.</p>
<p class="indent" id="Acts.ii-p26">1. The knowledge of this is not allowed to
them: <i>It is not for you to know,</i> and therefore it is not for
you to ask. (1.) Christ is now parting from them, and parts in
love; and yet he gives them this rebuke, which is intended for a
caution to his church in all ages, to take heed of splitting upon
the rock which was fatal to our first parents—an inordinate desire
of forbidden knowledge, and intruding into things which we have not
seen because God has not shown them. <i>Nescire velle quæ magister
maximus docere non vult, erudita inscitia est—It is folly to covet
to be wise above what is written, and wisdom to be content to be no
wiser.</i> (2.) Christ had given his disciples a great deal of
knowledge above others (<i>to you it is given to know the mysteries
of the kingdom of God</i>), and had promised them his Spirit, to
teach them more; now, lest they should be puffed up with the
abundance of the revelations, he here lets them understand that
there were some things which it was not for them to know. We shall
see how little reason we have to be proud of our knowledge when we
consider how many things we are ignorant of. (3.) Christ had given
his disciples instructions sufficient for the discharge of their
duty, both before his death and since his resurrection, and in this
knowledge he will have them to be satisfied; for it is enough for a
Christian, in whom vain curiosity is a corrupt humour, to be
mortified, and not gratified. (4.) Christ had himself told his
disciples <i>the things pertaining to the kingdom of God,</i> and
had promised that the Spirit should <i>show them things to come</i>
concerning it, <scripRef id="Acts.ii-p26.1" osisRef="Bible:John.16.13" parsed="|John|16|13|0|0" passage="Joh 16:13">John xvi.
13</scripRef>. He had likewise given them <i>signs of the
times,</i> which it was their duty to observe, and a sin to
overlook, <scripRef id="Acts.ii-p26.2" osisRef="Bible:Matt.24.33 Bible:Matt.16.3" parsed="|Matt|24|33|0|0;|Matt|16|3|0|0" passage="Mt 24:33,Mt 16:3">Matt. xxiv. 33; xvi.
3</scripRef>. But they must not expect nor desire to know either
all the particulars of future events or the exact times of them. It
is good for us to be kept in the dark, and left at uncertainty
concerning <i>the times and moments</i> (as Dr. Hammond reads it)
of future events concerning the church, as well as concerning
ourselves,—concerning all the periods of time and the final period
of it, as well as concerning the period of our own time.</p>
<verse id="Acts.ii-p26.3">
<l class="t1" id="Acts.ii-p26.4"/>
<l class="t1" id="Acts.ii-p26.5">Prudens futuri temporis exitum</l>
<l class="t1" id="Acts.ii-p26.6">Caliginosa nocte premit Deus—</l>
<l class="t1" id="Acts.ii-p26.7"/>
<l class="t1" id="Acts.ii-p26.8">But Jove, in goodness ever wise,</l>
<l class="t2" id="Acts.ii-p26.9">Hath hid, in clouds of thickest night,</l>
<l class="t1" id="Acts.ii-p26.10">All that in future prospect lies</l>
<l class="t2" id="Acts.ii-p26.11">Beyond the ken of mortal sight.</l>
</verse>
<attr id="Acts.ii-p26.12"><span class="smallcaps" id="Acts.ii-p26.13">Hor.</span></attr>
<p class="indent" id="Acts.ii-p27">As to the times and seasons of the year, we
know, in general, there will be summer and winter counterchanged,
but we know not particularly which day will be fair or which foul,
either in summer or in winter; so, as to our affairs in this world,
when it is a summer-time of prosperity, that we may not be secure,
we are told there will come a wintertime of trouble; and in that
winter, that we may not despond and despair, we are assured that
summer will return; but what this or that particular <i>day will
bring forth</i> we cannot tell, but must accommodate ourselves to
it, whatever it is, and make the best of it.</p>
<p class="indent" id="Acts.ii-p28">2. The knowledge of it is reserved to God
as his prerogative; it is what <i>the Father hath put in his own
power;</i> it is hid with him. None besides can reveal the times
and seasons to come. <i>Known unto God are all his works,</i> but
not to us, <scripRef id="Acts.ii-p28.1" osisRef="Bible:Acts.15.18" parsed="|Acts|15|18|0|0" passage="Ac 15:18"><i>ch.</i> xv.
18</scripRef>. It is in his power, and in his only, <i>to declare
the end from the beginning;</i> and by this he proves himself to be
God, <scripRef id="Acts.ii-p28.2" osisRef="Bible:Isa.46.10" parsed="|Isa|46|10|0|0" passage="Isa 46:10">Isa. xlvi. 10</scripRef>. "And
though he did think fit sometimes to let the Old-Testament prophets
know the times and the seasons (as of the Israelites' bondage in
Egypt four hundred years, and in Babylon seventy years), yet he has
not fit to let you know the times and seasons, no not just how long
it shall be before Jerusalem be destroyed, though you be so well
assured of the thing itself. He hath not said that he will not give
you to know something more than you do of the times and seasons;"
he did so afterwards <i>to his servant John;</i> "but he has put it
in his own power to do it or not, as he thinks fit;" and what is in
that New-Testament prophecy discovered concerning the times and the
seasons is so dark, and hard to be understood, that, when we come
to apply it, it concerns us to remember this work, that it is not
for us to be positive in determining the times and the seasons.
Buxtorf mentions a saying of the rabbin concerning the coming of
the Messiah: <i>Rumpatur spiritus eorum qui supputant
tempora—Perish the men who calculate the time.</i></p>
<p class="indent" id="Acts.ii-p29">III. He appoints them their work, and with
authority assures them of an ability to go on with it, and of
success in it. "<i>It is not for you to know the times and the
seasons</i>—this would do you no good; but know this (<scripRef id="Acts.ii-p29.1" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8"><i>v.</i> 8</scripRef>) that you shall receive a
spiritual <i>power,</i> by the <i>descent of the Holy Ghost upon
you,</i> and shall not receive it in vain, for <i>you shall be
witnesses unto me</i> and my glory; and your testimony shall not be
in vain, for it shall be received here in Jerusalem, in the country
about, and all the world over," <scripRef id="Acts.ii-p29.2" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8"><i>v.</i> 8</scripRef>. If Christ make us serviceable to
his honour in our own day and generation, let this be enough for
us, and let not us perplex ourselves about times and seasons to
come. Christ here tells them,</p>
<p class="indent" id="Acts.ii-p30">1. That their work should be honourable and
glorious: <i>You shall be witnesses unto me.</i> (1.) They shall
proclaim him king, and publish those truths to the world by which
his kingdom should be set up, and he would rule. They must openly
and solemnly preach his gospel to the world. (2.) They shall prove
this, shall confirm their testimony, not as witnesses do, with an
oath, but with the divine seal of miracles and supernatural gifts:
<i>You shall be martyrs to me,</i> or <i>my martyrs,</i> as some
copies read it; for they attested the truth of the gospel with
their sufferings, even unto death.</p>
<p class="indent" id="Acts.ii-p31">2. That their power for this work should be
sufficient. They had not strength of their own for it, nor wisdom
nor courage enough; they were naturally of <i>the weak and foolish
things of the world;</i> they durst not appear as witnesses for
Christ upon his trial, neither as yet were they able. "<i>But you
shall receive the power of the Holy Ghost coming upon you</i>" (so
it may be read), "shall be animated and actuated by a better spirit
than your own; you shall have power to preach the gospel, and to
prove it out of the scriptures of the Old Testament" (which, when
they were <i>filled with the Holy Ghost,</i> they did to
admiration, <scripRef id="Acts.ii-p31.1" osisRef="Bible:Acts.18.28" parsed="|Acts|18|28|0|0" passage="Ac 18:28"><i>ch.</i> xviii.
28</scripRef>), "and to confirm it both by miracles and by
sufferings." Note, Christ's witnesses shall receive power for that
work to which he calls them; those whom he employs in his service
he will qualify for it, and will bear them out in it.</p>
<p class="indent" id="Acts.ii-p32">3. That their influence should be great and
very extensive: "<i>You shall be witnesses</i> for Christ, and
shall carry his cause," (1.) "<i>In Jerusalem;</i> there you must
begin, and many there will receive your testimony; and those that
do not will be left inexcusable." (2.) "Your light shall thence
shine throughout all Judea, where before you have laboured in
vain." (3.) "Thence you shall proceed <i>to Samaria,</i> though at
your first mission you were forbidden to preach in <i>any of the
cities of the Samaritans.</i>" (4.) "Your usefulness shall reach
<i>to the uttermost part of the earth,</i> and you shall be
blessings to the whole world."</p>
<p class="indent" id="Acts.ii-p33">IV. Having left these instructions with
them, he leaves them (<scripRef id="Acts.ii-p33.1" osisRef="Bible:Acts.1.9" parsed="|Acts|1|9|0|0" passage="Ac 1:9"><i>v.</i>
9</scripRef>): <i>When he had spoken these things,</i> and had said
all that he had to say, <i>he blessed them</i> (so we were told,
<scripRef id="Acts.ii-p33.2" osisRef="Bible:Luke.24.50" parsed="|Luke|24|50|0|0" passage="Lu 24:50">Luke xxiv. 50</scripRef>); and
<i>while they beheld him,</i> and had their eye fixed upon him,
receiving his blessing, <i>he was</i> gradually <i>taken up, and a
cloud received him out of their sight.</i> We have here Christ's
ascending on high; not fetched away, as Elijah was, with <i>a
chariot of fire and horses of fire,</i> but rising to heaven, as he
rose from the grave, purely by his own power, his body being now,
as the bodies of the saints will be at the resurrection, a
spiritual body, and raised in power and incorruption. Observe, 1.
He began his ascension in the sight of his disciples, even <i>while
they beheld.</i> They did not see him come up out of the grave,
because they might see him after he had risen, which would be
satisfaction enough; but they saw him go up towards heaven, and had
actually their eye upon him with so much care and earnestness of
mind that they could not be deceived. It is probable that he did
not fly swiftly up, but moved upwards gently, for the further
satisfaction of his disciples. 2. He <i>vanished out of their
sight, in a cloud,</i> either a thick cloud, for God said that he
would <i>dwell in the thick darkness;</i> or a bright cloud, to
signify the splendour of his glorious body. It was a bright cloud
that overshadowed him in his transfiguration, and most probably
this was so, <scripRef id="Acts.ii-p33.3" osisRef="Bible:Matt.17.5" parsed="|Matt|17|5|0|0" passage="Mt 17:5">Matt. xvii. 5</scripRef>.
This <i>cloud received him,</i> it is probable, when he had gone
about as far from the earth as the clouds generally are; yet it was
not such a spreading cloud as we commonly see, but such as just
served to enclose him. Now he <i>made the clouds his chariot,</i>
<scripRef id="Acts.ii-p33.4" osisRef="Bible:Ps.104.3" parsed="|Ps|104|3|0|0" passage="Ps 104:3">Ps. civ. 3</scripRef>. God had often
come down in a cloud; now he went up in one. Dr. Hammond thinks
that the clouds receiving him here were the angels receiving him;
for the appearance of angels is ordinarily described by a cloud,
comparing <scripRef id="Acts.ii-p33.5" osisRef="Bible:Exod.25.22 Bible:Lev.16.2" parsed="|Exod|25|22|0|0;|Lev|16|2|0|0" passage="Ex 25:22,Le 16:2">Exod. xxv. 22 with
Lev. xvi. 2</scripRef>. By the clouds there is a sort of
communication kept up between the upper and lower world; in them
the vapours are sent up from the earth, and the dews sent down from
heaven. Fitly therefore does he ascend in a cloud who is <i>the
Mediator between God and man,</i> by whom God's mercies come down
upon us and our prayers come up to him. This was the last that was
seen of him. The eyes of a great many witnesses followed him into
the cloud; and, if we would know what became of him then, we may
find (<scripRef id="Acts.ii-p33.6" osisRef="Bible:Dan.7.13" parsed="|Dan|7|13|0|0" passage="Da 7:13">Dan. vii. 13</scripRef>), <i>That
one like the Son of man came with the clouds of heaven, and came to
the Ancient of days, and they brought him</i> in the clouds as he
came <i>near before him.</i></p>
<p class="indent" id="Acts.ii-p34">V. The disciples, when he had gone out of
their sight, yet still continued <i>looking up stedfastly to
heaven</i> (<scripRef id="Acts.ii-p34.1" osisRef="Bible:Acts.1.10" parsed="|Acts|1|10|0|0" passage="Ac 1:10"><i>v.</i> 10</scripRef>),
and this longer than it was fit they should; and why so? 1. Perhaps
they hoped that Christ would presently come back to them again, to
restore the kingdom to Israel, and were loth to believe they should
now part with him for good and all; so much did they still dote
upon his bodily presence, though he had told them that <i>it was
expedient for them that he should go away.</i> or, they looked
after him, as doubting whether he might not be dropped, as <i>the
sons of the prophets</i> thought concerning Elijah (<scripRef id="Acts.ii-p34.2" osisRef="Bible:2Kgs.2.16" parsed="|2Kgs|2|16|0|0" passage="2Ki 2:16">2 Kings ii. 16</scripRef>), and so they might
have him again. 2. Perhaps they expected to see some change in the
visible heavens now upon Christ's ascension, that either <i>the sun
should be ashamed or the moon confounded</i> (<scripRef id="Acts.ii-p34.3" osisRef="Bible:Isa.24.23" parsed="|Isa|24|23|0|0" passage="Isa 24:23">Isa. xxiv. 23</scripRef>), as being out-shone by his
lustre; or, rather, that they should show some sign of joy and
triumph; or perhaps they promised themselves a sight of the glory
of the invisible heavens, upon their opening to receive him. Christ
had told them that hereafter they should <i>see heaven opened</i>
(<scripRef id="Acts.ii-p34.4" osisRef="Bible:John.1.51" parsed="|John|1|51|0|0" passage="Joh 1:51">John i. 51</scripRef>), and why
should not they expect it now?</p>
<p class="indent" id="Acts.ii-p35">VI. Two angels appeared to them, and
delivered them a seasonable message from God. There was a world of
angels ready to receive our Redeemer, now that he made his public
entry into <i>the Jerusalem above:</i> we may suppose these two
loth to be absent then; yet, to show how much Christ had at heart
the concerns of his church on earth, he sent back to his disciples
two of those that came to meet him, who appear as <i>two men in
white apparel,</i> bright and glittering; for they know, according
to the duty of their place, that they are really serving Christ
when they are ministering to his servants on earth. Now we are told
what the angels said to them, 1. To check their curiosity: <i>You
men of Galilee, why stand you gazing up into heaven?</i> He calls
them <i>men of Galilee,</i> to put them in mind of <i>the rock out
of which they were hewn.</i> Christ had put a great honour upon
them, in making them his ambassadors; but they must remember that
they are men, earthen vessels, and men of Galilee, illiterate men,
looked upon with disdain. Now, say they, "<i>Why stand you
here,</i> like Galileans, rude and unpolished men, <i>gazing up
into heaven?</i> What would you see? You have seen all that you
were called together to see, and why do you look any further?
<i>Why stand you gazing,</i> as men frightened and perplexed, as
men astonished and at their wits' end?" Christ's disciples should
never stand at a gaze, because they have a sure rule to go by, and
a sure foundation to build upon. 2. To confirm their faith
concerning Christ's second coming. Their Master had often told them
of this, and the angels are sent at this time seasonably to put
them in mind of it: "<i>This same Jesus, who is taken up from you
into heaven,</i> and whom you are looking thus long after, wishing
you had him with you again, is not gone for ever; for there is a
day appointed in which he <i>will come in like manner thence, as
you have seen him go thither,</i> and you must not expect him back
till that appointed day." (1.) "<i>This same Jesus</i> shall come
again in his own person, clothed with a glorious body; <i>this same
Jesus,</i> who came once <i>to put away sin by the sacrifice of
himself, will appear a second time without sin</i> (<scripRef id="Acts.ii-p35.1" osisRef="Bible:Heb.9.26 Bible:Heb.9.28" parsed="|Heb|9|26|0|0;|Heb|9|28|0|0" passage="Heb 9:26,28">Heb. ix. 26, 28</scripRef>), who came once in
disgrace to be judged, will come again in glory to judge. <i>The
same Jesus</i> who has given you your charge will come again to
call you to an account how you have performed your trust; <i>he,
and not another,</i>" <scripRef id="Acts.ii-p35.2" osisRef="Bible:Job.19.27" parsed="|Job|19|27|0|0" passage="Job 19:27">Job xix.
27</scripRef>. (2.) "He <i>shall come in like manner.</i> He is
gone away in a <i>cloud,</i> and <i>attended with angels;</i> and,
<i>behold, he comes in the clouds, and with him an innumerable
company of angels!</i> He is <i>gone up with a shout and with the
sound of a trumpet</i> (<scripRef id="Acts.ii-p35.3" osisRef="Bible:Ps.47.5" parsed="|Ps|47|5|0|0" passage="Ps 47:5">Ps. xlvii.
5</scripRef>), and he will <i>descend from heaven with a shout and
with the trump of God,</i> <scripRef id="Acts.ii-p35.4" osisRef="Bible:1Thess.4.16" parsed="|1Thess|4|16|0|0" passage="1Th 4:16">1 Thess.
iv. 16</scripRef>. You have now lost the sight of him in the clouds
and in the air; and <i>whither he is gone you cannot follow him
now,</i> but shall then, when you shall <i>be caught up in the
clouds, to meet the Lord in the air.</i>" When we stand gazing and
trifling, the consideration of our Master's second coming should
quicken and awaken us; and, when we stand gazing and trembling, the
consideration of it should comfort and encourage us.</p>
</div><scripCom id="Acts.ii-p35.5" osisRef="Bible:Acts.1.12-Acts.1.14" parsed="|Acts|1|12|1|14" passage="Ac 1:12-14" type="Commentary"/><div class="Commentary" id="Bible:Acts.1.12-Acts.1.14">
<h4 id="Acts.ii-p35.6">The Apostles in Jerusalem.</h4>
<p class="passage" id="Acts.ii-p36">12 Then returned they unto Jerusalem from the
mount called Olivet, which is from Jerusalem a sabbath day's
journey.   13 And when they were come in, they went up into an
upper room, where abode both Peter, and James, and John, and
Andrew, Philip, and Thomas, Bartholomew, and Matthew, James <i>the
son</i> of Alphæus, and Simon Zelotes, and Judas <i>the brother</i>
of <scripRef id="Acts.ii-p36.1" osisRef="Bible:Jas.14" parsed="|Jas|14|0|0|0" passage="James. 14">James.   14</scripRef> These all continued with one accord in prayer
and supplication, with the women, and Mary the mother of Jesus, and
with his brethren.</p>
<p class="indent" id="Acts.ii-p37">We are here told, I. Whence Christ
ascended—<i>from the mount of Olives</i> (<scripRef id="Acts.ii-p37.1" osisRef="Bible:Acts.1.12" parsed="|Acts|1|12|0|0" passage="Ac 1:12"><i>v.</i> 12</scripRef>), from that part of it where the
town of Bethany stood, <scripRef id="Acts.ii-p37.2" osisRef="Bible:Luke.24.50" parsed="|Luke|24|50|0|0" passage="Lu 24:50">Luke xxiv.
50</scripRef>. There he began his sufferings (<scripRef id="Acts.ii-p37.3" osisRef="Bible:Luke.22.39" parsed="|Luke|22|39|0|0" passage="Lu 22:39">Luke xxii. 39</scripRef>), and therefore there he rolled
away the reproach of them by his glorious ascension, and thus
showed that his passion and his ascension had the same reference
and tendency. Thus would he enter upon his kingdom in the sight of
Jerusalem, and of those undutiful ungrateful citizens of his that
would not have him to reign over them. It was prophesied of him
(<scripRef id="Acts.ii-p37.4" osisRef="Bible:Zech.14.4" parsed="|Zech|14|4|0|0" passage="Zec 14:4">Zech. xiv. 4</scripRef>), <i>That his
feet should stand upon the mount of Olives, which is before
Jerusalem,</i> should stand last there; and presently it follows,
<i>The mount of Olives shall cleave in two. From the mount of
Olives he</i> ascended who is <i>the good olive-tree,</i> whence we
receive <i>the unction,</i> <scripRef id="Acts.ii-p37.5" osisRef="Bible:Zech.4.12 Bible:Rom.11.24" parsed="|Zech|4|12|0|0;|Rom|11|24|0|0" passage="Zec 4:12,Ro 11:24">Zech. iv. 12; Rom. xi. 24</scripRef>. This
mount is here said to be near Jerusalem, <i>a sabbath day's
journey</i> from it, that is, a little way; no further than devout
people used to walk out on a sabbath evening, after the public
worship was over, for meditation. Some reckon it a thousand paces,
others two thousand cubits; some seven furlongs, others eight.
Bethany indeed was <i>fifteen furlongs from Jerusalem</i>
(<scripRef id="Acts.ii-p37.6" osisRef="Bible:John.11.18" parsed="|John|11|18|0|0" passage="Joh 11:18">John xi. 18</scripRef>), but that
part of the mount of Olives which was next to Jerusalem, whence
Christ began to ride in triumph, was but seven or eight furlongs
off. The Chaldee paraphrast on <scripRef id="Acts.ii-p37.7" osisRef="Bible:Ruth.1" parsed="|Ruth|1|0|0|0" passage="Ruth 1">Ruth 1</scripRef> says, <i>We are commanded to
keep the sabbaths and the holy days, so as not to go above two
thousand cubits,</i> which they build upon <scripRef id="Acts.ii-p37.8" osisRef="Bible:Josh.3.4" parsed="|Josh|3|4|0|0" passage="Jos 3:4">Josh. iii. 4</scripRef>, where, in their march through
Jordan, the space between them and the ark was to be <i>two
thousand cubits.</i> God had not then thus limited them, but they
limited themselves; and thus far it is a rule to us, not to journey
on the sabbath any more than in order to the sabbath work; and as
far as is necessary to this we are not only allowed, but enjoined,
<scripRef id="Acts.ii-p37.9" osisRef="Bible:2Kgs.4.23" parsed="|2Kgs|4|23|0|0" passage="2Ki 4:23">2 Kings iv. 23</scripRef>.</p>
<p class="indent" id="Acts.ii-p38">II. Whither the disciples returned: They
came to Jerusalem, according to their Master's appointment, though
there they were in the midst of enemies; but it should seem that
though immediately after Christ's resurrection they were watched,
and were <i>in fear of the Jews,</i> yet after it was known that
they were gone into Galilee no notice was taken of their return to
Jerusalem, nor any further search made for them. God can find out
hiding-places for his people in the midst of their enemies, and so
influence Saul that he shall not seek for David any more. At
Jerusalem they <i>went up into an upper room, and there abode;</i>
not that they all lodged and dieted together in one room, but there
they assembled every day, and spent time together in religious
exercises, in expectation of the descent of the Spirit. Divers
conjectures the learned have about this upper room. Some think it
was one of the upper rooms in the temple; but it cannot be thought
that the chief priests, who had the letting of these rooms, would
suffer Christ's disciples constantly to reside in any of them. It
was said indeed, by the same historian, that <i>they were
continually in the temple</i> (<scripRef id="Acts.ii-p38.1" osisRef="Bible:Luke.24.53" parsed="|Luke|24|53|0|0" passage="Lu 24:53">Luke
xxiv. 53</scripRef>), but that was <i>in the courts of the temple,
at the hours of prayer,</i> where they could not be hindered from
attending; but, it should seem, this upper room was in a private
house. Mr. Gregory, of Oxford, is of this opinion, and quotes a
Syriac scholiast upon this place, who says that it was <i>the same
upper room in which they had eaten the passover;</i> and though
that was called <b><i>anogeon</i></b>, this <b><i>hyperoon</i></b>,
both may signify the same. "Whether," says he, "it was in the house
of St. John the evangelist, as Euodius delivered, or that of Mary
the mother of John Mark, as others have collected, cannot be
certain." Notes, <!-- <a href="MHC44013.HTM" id="Acts.ii-p38.2"> --><i>ch.</i> xiii<!-- </a> -->.</p>
<p class="indent" id="Acts.ii-p39">III. Who the disciples were, that kept
together. The eleven apostles are here named (<scripRef id="Acts.ii-p39.1" osisRef="Bible:Acts.1.13" parsed="|Acts|1|13|0|0" passage="Ac 1:13"><i>v.</i> 13</scripRef>), so is Mary the mother of our
Lord (<scripRef id="Acts.ii-p39.2" osisRef="Bible:Acts.1.14" parsed="|Acts|1|14|0|0" passage="Ac 1:14"><i>v.</i> 14</scripRef>), and it
is the last time that ever any mention is made of her in the
scriptures. There were others that are here said to be the brethren
of our Lord, <i>his kinsmen according to the flesh;</i> and, to
make up <i>the hundred and twenty</i> spoken of (<scripRef id="Acts.ii-p39.3" osisRef="Bible:Acts.1.15" parsed="|Acts|1|15|0|0" passage="Ac 1:15"><i>v.</i> 15</scripRef>), we may suppose that all or most
of <i>the seventy disciples</i> were with them, that were
associates with the apostles, and were employed as evangelists.</p>
<p class="indent" id="Acts.ii-p40">IV. How they spent their time: <i>They all
continued with one accord in prayer and supplication.</i> Observe,
1. <i>They prayed, and made supplication.</i> All God's people are
praying people, and <i>give themselves to prayer.</i> It was now a
time of trouble and danger with the disciples of Christ; they were
as sheep in the midst of wolves; and, <i>Is any afflicted? Let him
pray;</i> this will silence cares and fears. They had new work
before them, great work, and, before they entered upon it, <i>they
were instant in prayer to God</i> for his presence with them in it.
Before they were first sent forth Christ spent time in prayer for
them, and now they spent time in prayer for themselves. They were
waiting for the descent of the Spirit upon them, and therefore
abounded thus in prayer. The Spirit descended upon our Saviour when
he was praying, <scripRef id="Acts.ii-p40.1" osisRef="Bible:Luke.3.21" parsed="|Luke|3|21|0|0" passage="Lu 3:21">Luke iii.
21</scripRef>. Those are in the best frame to receive spiritual
blessings that are in a praying frame. Christ had promised now
shortly to send the Holy Ghost; now this promise was not to
supersede prayer, but to quicken and encourage it. God will be
enquired of for promised mercies, and the nearer the performance
seems to be the more earnest we should be in prayer for it. 2.
<i>They continued in prayer,</i> spent much time in it, more than
ordinary, prayed frequently, and were long in prayer. They never
missed an hour of prayer; they resolved to persevere herein till
the Holy Ghost came, according to the promise, <i>to pray, and not
to faint.</i> It is said (<scripRef id="Acts.ii-p40.2" osisRef="Bible:Luke.24.53" parsed="|Luke|24|53|0|0" passage="Lu 24:53">Luke xxiv.
53</scripRef>), <i>They were praising and blessing God;</i> here,
<i>They continued in prayer and supplication;</i> for as praise for
the promise is a decent way of begging for the performance, and
praise for former mercy of begging further mercy, so, in seeking to
God, we give him the glory of the mercy and grace which we have
found in him. 3. They did this <i>with one accord.</i> This
intimates that they were together in holy love, and that there was
no quarrel nor discord among them; and those who so keep <i>the
unity of the Spirit in the bond of peace</i> are best prepared to
receive the <i>comforts of the Holy Ghost.</i> It also intimates
their worthy concurrence in the supplications that were made;
though but one spoke, they all prayed, and if, when <i>two agree to
ask, it shall be done for them,</i> much more when many agree in
the same petition. See <scripRef id="Acts.ii-p40.3" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19">Matt. xviii.
19</scripRef>.</p>
</div><scripCom id="Acts.ii-p40.4" osisRef="Bible:Acts.1.15-Acts.1.26" parsed="|Acts|1|15|1|26" passage="Ac 1:15-26" type="Commentary"/><div class="Commentary" id="Bible:Acts.1.15-Acts.1.26">
<h4 id="Acts.ii-p40.5">The Death of Judas; Matthias Elected to Be
an Apostle.</h4>
<p class="passage" id="Acts.ii-p41">15 And in those days Peter stood up in the midst
of the disciples, and said, (the number of names together were
about an hundred and twenty,)   16 Men <i>and</i> brethren,
this scripture must needs have been fulfilled, which the Holy Ghost
by the mouth of David spake before concerning Judas, which was
guide to them that took Jesus.   17 For he was numbered with
us, and had obtained part of this ministry.   18 Now this man
purchased a field with the reward of iniquity; and falling
headlong, he burst asunder in the midst, and all his bowels gushed
out.   19 And it was known unto all the dwellers at Jerusalem;
insomuch as that field is called in their proper tongue, Aceldama,
that is to say, The field of blood.   20 For it is written in
the book of Psalms, Let his habitation be desolate, and let no man
dwell therein: and his bishopric let another take.   21
Wherefore of these men which have companied with us all the time
that the Lord Jesus went in and out among us,   22 Beginning
from the baptism of John, unto that same day that he was taken up
from us, must one be ordained to be a witness with us of his
resurrection.   23 And they appointed two, Joseph called
Barsabas, who was surnamed Justus, and Matthias.   24 And they
prayed, and said, Thou, Lord, which knowest the hearts of all
<i>men,</i> show whether of these two thou hast chosen,   25
That he may take part of this ministry and apostleship, from which
Judas by transgression fell, that he might go to his own place.
  26 And they gave forth their lots; and the lot fell upon
Matthias; and he was numbered with the eleven apostles.</p>
<p class="indent" id="Acts.ii-p42">The sin of Judas was not only his shame and
ruin, but it made a vacancy in the college of the apostles. They
were ordained twelve, with an eye <i>to the twelve tribes of
Israel,</i> descended from the twelve patriarchs; they were <i>the
twelve stars</i> that make up the church's crown (<scripRef id="Acts.ii-p42.1" osisRef="Bible:Rev.12.1" parsed="|Rev|12|1|0|0" passage="Re 12:1">Rev. xii. 1</scripRef>), and for them <i>twelve
thrones</i> were designated, <scripRef id="Acts.ii-p42.2" osisRef="Bible:Matt.19.28" parsed="|Matt|19|28|0|0" passage="Mt 19:28">Matt.
xix. 28</scripRef>. Now being twelve when they were learners, if
they were but eleven when they were to be teachers, it would
occasion every one to enquire what had become of the twelfth, and
so revive the remembrance of the scandal of their society; and
therefore care was taken, before the descent of the Spirit, to fill
up the vacancy, of the doing of which we now have an account, our
Lord Jesus, probably, having given directions about it, among other
things which he spoke <i>pertaining to the kingdom of God.</i>
Observe,</p>
<p class="indent" id="Acts.ii-p43">I. The persons concerned in this affair. 1.
The house consisted of <i>about a hundred and twenty.</i> This was
<i>the number of the names,</i> that is, the persons; some think
the men only, distinguished from the women. Dr. Lightfoot reckons
that <i>the eleven apostles, the seventy disciples,</i> and about
thirty-nine more, all of Christ's own kindred, country, and
concourse, made up this <i>one hundred and twenty,</i> and that
these were a sort of synod, or congregation of ministers, a
standing presbytery (<scripRef id="Acts.ii-p43.1" osisRef="Bible:Acts.4.23" parsed="|Acts|4|23|0|0" passage="Ac 4:23"><i>ch.</i> iv.
23</scripRef>), <i>to whom none of the rest durst join
themselves</i> (<scripRef id="Acts.ii-p43.2" osisRef="Bible:Acts.5.13" parsed="|Acts|5|13|0|0" passage="Ac 5:13"><i>ch.</i> v.
13</scripRef>), and that they continued together till the
persecution at Stephen's death dispersed them all but the apostles
(<scripRef id="Acts.ii-p43.3" osisRef="Bible:Acts.8.1" parsed="|Acts|8|1|0|0" passage="Ac 8:1"><i>ch.</i> viii. 1</scripRef>); but he
thinks that besides these there were many hundreds in Jerusalem, if
not thousands, at this time, that believed; and we have indeed read
of many that <i>believed on him there, but durst not confess
him,</i> and therefore I cannot think, as he does, that they were
now formed into distinct congregations, for the preaching of the
word and other acts of worship; nor that there was any thing of
this till after the pouring out of the Spirit, and the conversions
recorded in the following chapter. Here was the beginning of the
Christian church: this hundred and twenty was the grain of
mustard-seed that grew into a tree, the leaven that leavened the
whole lump. 2. The speaker was Peter, who had been, and still was,
the most forward man; and therefore notice is taken of his
forwardness and zeal, to show that he had perfectly recovered the
ground he lost by his denying his Master, and, Peter being designed
to be the apostle of the circumcision, while the sacred story stays
among the Jews, he is still brought in, as afterwards, when it
comes to speak of the Gentiles, it keeps to the story of Paul.</p>
<p class="indent" id="Acts.ii-p44">II. The proposal which Peter made for the
choice of another apostle. He <i>stood up in the midst of the
disciples,</i> <scripRef id="Acts.ii-p44.1" osisRef="Bible:Acts.1.15" parsed="|Acts|1|15|0|0" passage="Ac 1:15"><i>v.</i> 15</scripRef>.
He did not sit down, as one that gave laws, or had any supremacy
over the rest, but stood up, as one that had only a motion to make,
in which he paid a deference to his brethren, standing up when he
spoke to them. Now in his speech we may observe,</p>
<p class="indent" id="Acts.ii-p45">1. The account he gives of the vacancy made
by the death of Judas, in which he is very particular, and, as
became one that Christ had breathed upon, takes notice of the
fulfilling of the scriptures in it. Here is,</p>
<p class="indent" id="Acts.ii-p46">(1.) The power to which Judas had been
advanced (<scripRef id="Acts.ii-p46.1" osisRef="Bible:Acts.1.17" parsed="|Acts|1|17|0|0" passage="Ac 1:17"><i>v.</i> 17</scripRef>):
<i>He was numbered with us, and had obtained part of this
ministry</i> which we are invested with. Note, Many are numbered
with the saints in this world that will not be found among them in
the day of separation between the precious and the vile. What will
it avail us to be added to the number of Christians, if we partake
not of the spirit and nature of Christians? Judas's having obtained
part of this ministry was but an aggravation of his sin and ruin,
as it will be of theirs who <i>prophesied in Christ's name,</i> and
yet were <i>workers of iniquity.</i></p>
<p class="indent" id="Acts.ii-p47">(2.) The sin of Judas, notwithstanding his
advancement to this honour. He was <i>guide to those that took
Jesus,</i> not only informed Christ's persecutors where they might
find him (which they might have done effectually though he had kept
out of sight), but he had the impudence to appear openly at the
head of the party that seized him. He went before them to the
place, and, as if he had been proud of the honour, gave the word of
command: <i>That same is he, hold him fast.</i> Note, Ringleaders
in sin are the worst of sinners, especially if those that by their
office should have been guides to the friends of Christ are guides
to his enemies.</p>
<p class="indent" id="Acts.ii-p48">(3.) The ruin of Judas by this sin.
Perceiving the chief priests to seek the life of Christ and his
disciples, he thought to save his by going over to them, and not
only so, but to get an estate under them, of which his wages for
his service, he hoped, would be but an earnest; but see what came
of it. [1.] He lost his money shamefully enough (<scripRef id="Acts.ii-p48.1" osisRef="Bible:Acts.1.18" parsed="|Acts|1|18|0|0" passage="Ac 1:18"><i>v.</i> 18</scripRef>): <i>He purchased a field</i>
with the <i>thirty pieces of silver,</i> which were the <i>reward
of his iniquity.</i> He did not purchase the field, but the wages
of his unrighteousness did, and it is very elegantly expressed
thus, in derision of his projects to enrich himself by this
bargain. He thought to have purchased a field for himself, as
Gehazi did with what he got from Naaman by a lie (see <scripRef id="Acts.ii-p48.2" osisRef="Bible:2Kgs.5.26" parsed="|2Kgs|5|26|0|0" passage="2Ki 5:26">2 Kings v. 26</scripRef>), but it proved the
purchase of a field to bury strangers in; and what was he or any of
his the better for this? It was to him an unrighteous mammon, it
deceived him; and the reward of his iniquity was the
<i>stumbling-block of his iniquity.</i> [2.] He lost his life m ore
shamefully. We were told (<scripRef id="Acts.ii-p48.3" osisRef="Bible:Matt.27.5" parsed="|Matt|27|5|0|0" passage="Mt 27:5">Matt. xxvii.
5</scripRef>) that he <i>went away</i> in despair, and was
suffocated (so the word signifies there, and no more); here it is
added (as latter historians add to those who went before) that,
being strangled, or choked with grief and horror, he <i>fell
headlong,</i> fell <i>on his face</i> (so Dr. Hammond), and partly
with the swelling of his own breast, and partly with the violence
of the fall, he <i>burst asunder in the midst,</i> so that <i>all
his bowels tumbled out.</i> If, when the devil was cast out of a
child, he <i>tore him, threw him down,</i> and <i>rent him,</i> and
almost killed him (as we find <scripRef id="Acts.ii-p48.4" osisRef="Bible:Mark.9.26 Bible:Luke.9.42" parsed="|Mark|9|26|0|0;|Luke|9|42|0|0" passage="Mk 9:26,Lu 9:42">Mark ix. 26; Luke ix. 42</scripRef>), no wonder
if, when he had full possession of Judas, he threw him headlong,
and burst him. The suffocation of him, which Matthew relates, would
make him swell till he burst, which Peter relates. He burst asunder
<i>with a great noise</i> (so Dr. Edwards), which was heard by the
neighbours, and so, as it follows, it came <i>to be known</i>
(<scripRef id="Acts.ii-p48.5" osisRef="Bible:Acts.1.19" parsed="|Acts|1|19|0|0" passage="Ac 1:19"><i>v.</i> 19</scripRef>): <i>His
bowels gushed out;</i> Luke writes like a physician, understanding
all the entrails of the middle and lower ventricle. Bowelling is
part of the punishment of traitors. Justly do those bowels gush out
that were shut up against the Lord Jesus. And perhaps Christ had an
eye to the fate of Judas, when he said of the wicked servant that
he would <i>cut him in sunder,</i> <scripRef id="Acts.ii-p48.6" osisRef="Bible:Matt.24.51" parsed="|Matt|24|51|0|0" passage="Mt 24:51">Matt. xxiv. 51</scripRef>.</p>
<p class="indent" id="Acts.ii-p49">(4.) The public notice that was taken of
this: <i>It was known to all the dwellers in Jerusalem.</i> It was,
as it were, put into the newspapers, and was all the talk of the
town, as a remarkable judgment of God upon him that betrayed his
Master, <scripRef id="Acts.ii-p49.1" osisRef="Bible:Acts.1.19" parsed="|Acts|1|19|0|0" passage="Ac 1:19"><i>v.</i> 19</scripRef>. It was
not only discoursed of among the disciples, but it was in every
body's mouth, and nobody disputed the truth of the fact. <i>It was
known,</i> that is, it was known to be true, incontestably so. Now
one would think this should have awakened those to repentance that
had had any hand in the death of Christ when they saw him that had
the first hand thus made an example. But their hearts were
hardened, and, as to those of them that were to be softened, it
must be done by the word, and the Spirit working with it. Here is
one proof of the notoriety of the thing mentioned, that the field
which was purchased with Judas's money was called <i>Aceldama—the
field of blood,</i> because it was bought with the <i>price of
blood,</i> which perpetuated the infamy not only of him that sold
that innocent precious blood, but of those that bought it too. Look
how they will answer it, when God shall make inquisition for
blood.</p>
<p class="indent" id="Acts.ii-p50">(5.) The fulfilling of the scriptures in
this, which had spoken so plainly of it, <i>that it must needs be
fulfilled,</i> <scripRef id="Acts.ii-p50.1" osisRef="Bible:Acts.1.16" parsed="|Acts|1|16|0|0" passage="Ac 1:16"><i>v.</i> 16</scripRef>.
Let none be surprised nor stumble at it, that this should be the
exit of one of the twelve, for David had not only foretold his sin
(which Christ had taken notice of, <scripRef id="Acts.ii-p50.2" osisRef="Bible:John.13.18 Bible:Ps.41.9" parsed="|John|13|18|0|0;|Ps|41|9|0|0" passage="Joh 13:18,Ps 41:9">John xiii. 18, from Ps. xli. 9</scripRef>, He
that <i>eateth bread with me</i> hath <i>lifted up the heel against
me</i>), but had also foretold, [1.] His punishment (<scripRef id="Acts.ii-p50.3" osisRef="Bible:Ps.69.25" parsed="|Ps|69|25|0|0" passage="Ps 69:25">Ps. lxix. 25</scripRef>): <i>Let his habitation
be desolate.</i> This Psalm refers to the Messiah. Mention is made
but <scripRef id="Acts.ii-p50.4" osisRef="Bible:Ps.69.21 Bible:Matt.27.34" parsed="|Ps|69|21|0|0;|Matt|27|34|0|0" passage="Ps 69:21,Mt 27:34">two or three verses
before</scripRef> of their giving him gall and vinegar, and
therefore the following predictions of the destruction of David's
enemies must be applied to the enemies of Christ, and particularly
to Judas. Perhaps he had some habitation of his own at Jerusalem,
which, upon this, every body was afraid to live in, and so it
became desolate. This prediction signifies the same with that of
Bildad concerning the wicked man, that his <i>confidence shall be
rooted out of his tabernacle, and shall bring him to the king of
terrors: it shall dwell in his tabernacle, because it is none of
his; brimstone shall be scattered upon his habitation,</i>
<scripRef id="Acts.ii-p50.5" osisRef="Bible:Job.18.14-Job.18.15" parsed="|Job|18|14|18|15" passage="Job 18:14,15">Job xviii. 14, 15</scripRef>. [2.]
The substitution of another in his room. His <i>bishopric,</i> or
<i>his office</i> (for so the word signifies in general) <i>shall
another take,</i> which is quoted from <scripRef id="Acts.ii-p50.6" osisRef="Bible:Ps.109.8" parsed="|Ps|109|8|0|0" passage="Ps 109:8">Ps. cix. 8</scripRef>. With this quotation Peter very
aptly introduces the following proposal. Note, We are not to think
the worse of any office that God has instituted (whether magistracy
or ministry) either for the wickedness of any that are in that
office or for the ignominious punishment of that wickedness; nor
will God suffer any purpose of his to be frustrated, any commission
of his to be vacated, or any work of his to be undone, for the
miscarriages of those that are entrusted therewith. <i>The unbelief
of man shall not make the promise of God of no effect.</i> Judas is
hanged, but his bishopric is not lost. It is said of <i>his
habitation,</i> that <i>no man shall dwell therein,</i> there he
shall have no heir; but it is not said so of his bishopric, there
he shall not want a successor. It is with the officers of the
church as with the members of it, if the <i>natural branches</i> be
<i>broken off,</i> others shall be <i>grafted in,</i> <scripRef id="Acts.ii-p50.7" osisRef="Bible:Rom.11.17" parsed="|Rom|11|17|0|0" passage="Ro 11:17">Rom. xi. 17</scripRef>. Christ's cause shall
never be lost for want of witnesses.</p>
<p class="indent" id="Acts.ii-p51">2. The motion he makes for the choice of
another apostle, <scripRef id="Acts.ii-p51.1" osisRef="Bible:Acts.1.21-Acts.1.22" parsed="|Acts|1|21|1|22" passage="Ac 1:21,22"><i>v.</i> 21,
22</scripRef>. Here observe, (1.) How the person must be qualified
that must fill the vacancy. It must be one of <i>these men,</i>
these seventy disciples, <i>that have companied with us,</i> that
have constantly attended us, <i>all the time that the Lord Jesus
went in and out among us,</i> preaching and working miracles for
three years and a half, <i>beginning from the baptism of John,</i>
from which the gospel of Christ commenced, <i>unto that same day
that he was taken up from us.</i> Those that have been diligent,
faithful, and constant, in the discharge of their duty in a lower
station, are fittest to be preferred to a higher; those that have
been faithful in a little shall be entrusted with more. And none
should be employed as ministers of Christ, preachers of his gospel,
and rulers in his church, but those that are well acquainted with
his doctrine and doings, from first to last. None shall be an
apostle but one that has companied with the apostles, and that
continually; not that has visited them now and then, but been
intimately conversant with them. (2.) To what work he is called
that must fill up the vacancy: He must be <i>a witness with us of
his resurrection.</i> By this it appears that others of the
disciples were with the eleven when Christ appeared to them, else
they could not have been <i>witnesses with them,</i> as competent
witnesses as they, of his resurrection. The great thing which the
apostles were to attest to the world was Christ's resurrection, for
this was the great proof of his being the Messiah, and the
foundation of our hope in him. See what the apostles were ordained
to, not to a secular dignity and dominion, but to preach Christ,
and the power of his resurrection.</p>
<p class="indent" id="Acts.ii-p52">III. The nomination of the person that was
to succeed Judas in his office as an apostle.</p>
<p class="indent" id="Acts.ii-p53">1. Two, who were known to have been
Christ's constant attendants, and men of great integrity, were set
up as candidates for the place (<scripRef id="Acts.ii-p53.1" osisRef="Bible:Acts.1.23" parsed="|Acts|1|23|0|0" passage="Ac 1:23"><i>v.</i> 23</scripRef>): <i>They appointed two;</i> not
the <i>eleven,</i> they did not take upon them to determine who
should be put up, but the <i>hundred and twenty,</i> for to them
Peter spoke, and not to the eleven. The two they nominated were
<i>Joseph</i> and <i>Matthias,</i> of neither of whom do we read
elsewhere, except this Joseph be the same with that <i>Jesus who is
called Justus,</i> of whom Paul speaks (<scripRef id="Acts.ii-p53.2" osisRef="Bible:Col.4.11" parsed="|Col|4|11|0|0" passage="Col 4:11">Col. iv. 11</scripRef>), and who is said to be <i>of the
circumcision,</i> a native Jew, as this was, and who was a
<i>fellow-worker with Paul in the kingdom of God</i> and a comfort
to him; and then it is observable that, though he came short of
being an apostle, he did not therefore quit the ministry, but was
very useful in a lower station; for, <i>Are all apostles? Are all
prophets?</i> Some think this Joseph is he that is called
<i>Joses</i> (<scripRef id="Acts.ii-p53.3" osisRef="Bible:Mark.6.3" parsed="|Mark|6|3|0|0" passage="Mk 6:3">Mark vi. 3</scripRef>),
the <i>brother of James the less</i> (<scripRef id="Acts.ii-p53.4" osisRef="Bible:Mark.15.40" parsed="|Mark|15|40|0|0" passage="Mk 15:40">Mark xv. 40</scripRef>), and was called <i>Joses the
just,</i> as he was called <i>James the just.</i> Some confound
this with that Joses mentioned <scripRef id="Acts.ii-p53.5" osisRef="Bible:Acts.4.36" parsed="|Acts|4|36|0|0" passage="Ac 4:36">Acts iv.
36</scripRef>. But that was of Cyprus, this of Galilee; and, it
should seem, to distinguish them, that was called <i>Barnabas—a
son of consolation;</i> this <i>Barsabas—a son of the oath.</i>
These two were both of them such worthy men, and so well qualified
for the office, that they could not tell which of them was the
fitter, but all agreed it must be one of these two. They did not
propose themselves nor strive for the place, but humbly sat still,
and were appointed to it.</p>
<p class="indent" id="Acts.ii-p54">2. They applied to God by prayer for
direction, not which of the seventy, for none of the rest could
stand in competition with these in the opinion of all present, but
<i>which of these two?</i> <scripRef id="Acts.ii-p54.1" osisRef="Bible:Acts.1.24-Acts.1.25" parsed="|Acts|1|24|1|25" passage="Ac 1:24,25"><i>v.</i>
24, 25</scripRef>. (1.) They appeal to God as the searcher of
hearts: "<i>Thou, Lord, who knowest the hearts of all men,</i>
which we do not, and better than they know their own." Observe,
When an apostle was to be chosen, he must be chosen by his heart,
and the temper and disposition of that. Yet Jesus, who knew all
men's hearts, for wise and holy ends chose Judas to be one of the
twelve. It is comfortable to us, in our prayers for the welfare of
the church and its ministers, that the God to whom we pray <i>knows
the hearts of all men,</i> and has them not only under his eye, but
in his hand, and turns them which way soever he will, can make them
fit for his purpose, if he do not find them so, by giving them
another spirit. (2.) They desire to know which of these God had
chosen: <i>Lord, show us this,</i> and we are satisfied. It is fit
that God should choose his own servants; and so far as he in any
way by the disposals of his providence or the gifts of his Spirit,
shows whom he hath chosen, or what he hath chosen, for us, we ought
to comply with him. (3.) They are ready to receive him as a brother
whom God hath chosen; for they are not contriving to have so much
the more dignity themselves, by keeping out another, but desire to
have one to <i>take part of this ministry and apostleship,</i> to
join with them in the work and share with them in the honour,
<i>from which Judas by transgression fell,</i> threw himself, by
deserting and betraying his Master, <i>from the place</i> of an
apostle, of which he was unworthy, that he might go <i>to his own
place,</i> the place of a traitor, the fittest place for him, not
only to the gibbet, but to hell—this was his own place. Note,
Those that betray Christ, as they fall from the dignity of relation
to him, so they fall into all misery. It is said of Balaam
(<scripRef id="Acts.ii-p54.2" osisRef="Bible:Num.24.25" parsed="|Num|24|25|0|0" passage="Nu 24:25">Num. xxiv. 25</scripRef>) that he
<i>went to his own place,</i> that is, says one of the rabbin,
<i>he went to hell.</i> Dr. Whitby quotes Ignatius saying, There is
appointed to every man <b><i>idios topos</i></b>—<i>a proper
place,</i> which imports the same with that of God's rendering to
every man according to his works. And our Saviour had said that
Judas's own place should be such that <i>it had been better for him
that he had never been born</i> (<scripRef id="Acts.ii-p54.3" osisRef="Bible:Matt.26.24" parsed="|Matt|26|24|0|0" passage="Mt 26:24">Matt.
xxvi. 24</scripRef>)—his misery such as to be worse than not
being. Judas had been a hypocrite, and hell is the proper place of
such; other sinners, as inmates, have their portion with them,
<scripRef id="Acts.ii-p54.4" osisRef="Bible:Matt.24.51" parsed="|Matt|24|51|0|0" passage="Mt 24:51">Matt. xxiv. 51</scripRef>. (4.) The
doubt was determined by lot (<scripRef id="Acts.ii-p54.5" osisRef="Bible:Acts.1.26" parsed="|Acts|1|26|0|0" passage="Ac 1:26"><i>v.</i>
26</scripRef>), which is an appeal to God, and lawful to be used
for determining matters not otherwise determinable, provided it be
done in a solemn religious manner, and with prayer, the prayer of
faith; for <i>the lot is cast into the lap, but the whole disposal
thereof is of the Lord,</i> <scripRef id="Acts.ii-p54.6" osisRef="Bible:Prov.16.33" parsed="|Prov|16|33|0|0" passage="Pr 16:33">Prov. xvi.
33</scripRef>. Matthias was not ordained by the imposition of
hands, as presbyters were, for he was chosen by lot, which was the
act of God; and therefore, as he must be baptized, so he must be
ordained, by the Holy Ghost, as they all were not many days after.
Thus the number of the apostles was made up, as afterwards, when
James, another of the twelve, was martyred, Paul was made an
apostle.</p>
</div></div2>