mh_parser/vol_split/44 - Acts/Chapter 3.xml

<div2 id="Acts.iv" n="iv" next="Acts.v" prev="Acts.iii" progress="2.84%" title="Chapter III">
<h2 id="Acts.iv-p0.1">A C T S.</h2>
<h3 id="Acts.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Acts.iv-p1">In this chapter we have a miracle and a sermon:
the miracle wrought to make way for the sermon, to confirm the
doctrine that was to be preached, and to make way for it into the
minds of the people; and then the sermon to explain the miracle,
and to sow the ground which by it was broken up. I. The miracle was
the healing of a man that was lame from his birth, with a word
speaking (<scripRef id="Acts.iv-p1.1" osisRef="Bible:Acts.3.1-Acts.3.8" parsed="|Acts|3|1|3|8" passage="Ac 3:1-8">ver. 1-8</scripRef>), and
the impression which this made upon the people, <scripRef id="Acts.iv-p1.2" osisRef="Bible:Acts.3.9-Acts.3.11" parsed="|Acts|3|9|3|11" passage="Ac 3:9-11">ver. 9-11</scripRef>. II. The scope of the sermon which
was preached here upon was to bring people to Christ, to repent of
their sin in crucifying him (<scripRef id="Acts.iv-p1.3" osisRef="Bible:Acts.3.12-Acts.3.19" parsed="|Acts|3|12|3|19" passage="Ac 3:12-19">ver.
12-19</scripRef>), to believe in him now that he was glorified, and
to comply with the Father's design in glorifying him, <scripRef id="Acts.iv-p1.4" osisRef="Bible:Acts.3.20-Acts.3.26" parsed="|Acts|3|20|3|26" passage="Ac 3:20-26">ver. 20-26</scripRef>. The former part of the
discourse opens the wound, the latter applies the remedy.</p>
<scripCom id="Acts.iv-p1.5" osisRef="Bible:Acts.3" parsed="|Acts|3|0|0|0" passage="Ac 3" type="Commentary"/>
<scripCom id="Acts.iv-p1.6" osisRef="Bible:Acts.3.1-Acts.3.11" parsed="|Acts|3|1|3|11" passage="Ac 3:1-11" type="Commentary"/><div class="Commentary" id="Bible:Acts.3.1-Acts.3.11">
<h4 id="Acts.iv-p1.7">The Healing of a Cripple.</h4>
<p class="passage" id="Acts.iv-p2">1 Now Peter and John went up together into the
temple at the hour of prayer, <i>being</i> the ninth <i>hour.</i>
  2 And a certain man lame from his mother's womb was carried,
whom they laid daily at the gate of the temple which is called
Beautiful, to ask alms of them that entered into the temple;  
3 Who seeing Peter and John about to go into the temple asked an
alms.   4 And Peter, fastening his eyes upon him with John,
said, Look on us.   5 And he gave heed unto them, expecting to
receive something of them.   6 Then Peter said, Silver and
gold have I none; but such as I have give I thee: In the name of
Jesus Christ of Nazareth rise up and walk.   7 And he took him
by the right hand, and lifted <i>him</i> up: and immediately his
feet and ankle bones received strength.   8 And he leaping up
stood, and walked, and entered with them into the temple, walking,
and leaping, and praising God.   9 And all the people saw him
walking and praising God:   10 And they knew that it was he
which sat for alms at the Beautiful gate of the temple: and they
were filled with wonder and amazement at that which had happened
unto him.   11 And as the lame man which was healed held Peter
and John, all the people ran together unto them in the porch that
is called Solomon's, greatly wondering.</p>
<p class="indent" id="Acts.iv-p3">We were told in general (<scripRef id="Acts.iv-p3.1" osisRef="Bible:Acts.2.43" parsed="|Acts|2|43|0|0" passage="Ac 2:43"><i>ch.</i> ii. 43</scripRef>) that <i>many signs and
wonders were done by the apostles,</i> which are not written in
this book; but here we have one given us for an instance. As they
wrought miracles, not upon every body as every body had occasion
for them, but as the Holy Spirit gave direction, so as to answer
the end of their commission; so all the miracles they did work are
not written in this book, but such only are recorded as the Holy
Ghost thought fit, to answer the end of this sacred history.</p>
<p class="indent" id="Acts.iv-p4">I. The persons by whose ministry this
miracle was wrought were Peter and John, two principal men among
the apostles; they were so in Christ's time, one speaker of the
house for the most part, the other favourite of the Master; and
they continue so. When, upon the conversion of thousands, the
church was divided into several societies, perhaps Peter and John
presided in that which Luke associated with, and therefore he is
more particular in recording what they said and did, as afterwards
what Paul said and did when he attended him, both the one and the
other being designed for specimens of what the other apostles
did.</p>
<p class="indent" id="Acts.iv-p5">Peter and John had each of them a brother
among the twelve, with whom they were coupled when they were sent
out; yet now they seem to be knit together more closely than either
of them to his brother, for the bond of friendship is sometimes
stronger than that of relation: <i>there is a friend that sticks
closer than a brother.</i> Peter and John seem to have had a
peculiar intimacy after Christ's resurrection more than before,
<scripRef id="Acts.iv-p5.1" osisRef="Bible:John.20.2" parsed="|John|20|2|0|0" passage="Joh 20:2">John xx. 2</scripRef>. The reason of
which (if I may have liberty to conjecture) might be this, that
John, a disciple made up of love, was more compassionate to Peter
upon his fall and repentance, and more tender of him in his
<i>bitter weeping</i> for his sin, than any other of the apostles
were, and more solicitous to restore him in the <i>spirit of
meekness,</i> which made him very dear to Peter ever after; and it
was good evidence of Peter's acceptance with God, upon his
repentance, that Christ's favourite was made his bosom friend.
David prayed, after his fall, <i>Let those that fear thee turn unto
me,</i> <scripRef id="Acts.iv-p5.2" osisRef="Bible:Ps.119.79" parsed="|Ps|119|79|0|0" passage="Ps 119:79">Ps. cxix. 79</scripRef>.</p>
<p class="indent" id="Acts.iv-p6">II. The time and place are here set down.
1. It was in <i>the temple,</i> whither <i>Peter and John went up
together,</i> because it was the place of concourse; there were the
shoals of fish among which the net of the gospel was to be cast,
especially during the days of pentecost, within the compass of
which we may suppose this to have happened. Note, It is good to go
up to the temple, to attend on public ordinances; and it is
comfortable to go up together to the temple: <i>I was glad when
they said unto me, Let us go.</i> The best society is society in
worshipping God. 2. It was <i>at the hour of prayer,</i> one of the
hours of public worship commonly appointed and observed among the
Jews. Time and place are two necessary circumstances of every
action, which must be determined by consent, as is most convenient
for edification. With reference to public worship, there must be a
house of prayer and an hour of prayer: the ninth hour, that is,
three o'clock in the afternoon, was one of the hours of prayer
among the Jews; nine in the morning and twelve at noon were the
other two. See <scripRef id="Acts.iv-p6.1" osisRef="Bible:Ps.55.17 Bible:Dan.6.10" parsed="|Ps|55|17|0|0;|Dan|6|10|0|0" passage="Ps 55:17,Da 6:10">Ps. lv. 17;
Dan. vi. 10</scripRef>. It is of use for private Christians so far
to have their hours of prayer as may serve, though not to bind, yet
to remind conscience: <i>every thing is beautiful in its
season.</i></p>
<p class="indent" id="Acts.iv-p7">III. The patient on whom this miraculous
cure was wrought is here described, <scripRef id="Acts.iv-p7.1" osisRef="Bible:Acts.3.2" parsed="|Acts|3|2|0|0" passage="Ac 3:2"><i>v.</i> 2</scripRef>. He was a poor lame beggar at the
temple gate. 1. He was a cripple, not by accident, but born so; he
was <i>lame from his mother's womb,</i> as it should seem, by a
paralytic distemper, which weakened his limbs; for it is said in
the description of his cure (<scripRef id="Acts.iv-p7.2" osisRef="Bible:Acts.3.7" parsed="|Acts|3|7|0|0" passage="Ac 3:7"><i>v.</i>
7</scripRef>), <i>His feet and ankle bones received strength.</i>
Some such piteous cases now and then there are, which we ought to
be affected with and look upon with compassion, and which are
designed to show us what we all are by nature spiritually:
<i>without strength,</i> lame from our birth, unable to work or
walk in God's service. 2. He was a beggar. Being unable to work for
his living, he must live upon alms; such are God's poor. He was
<i>laid daily</i> by his friends at <i>one of the gates of the
temple,</i> a miserable spectacle, unable to do any thing for
himself but to <i>ask alms of those that entered into the
temple</i> or came out. There was a concourse,—a concourse of
devout good people, from whom charity might be expected, and a
concourse of such people when it might be hoped they were in the
best frame; and there he was laid. Those that need, and cannot
work, must not be ashamed to beg. He would not have been laid
there, and laid there daily, if he had not been used to meet with
supplies, daily supplies there. Note, Our prayers and our alms
should go together; Cornelius's did, <scripRef id="Acts.iv-p7.3" osisRef="Bible:Acts.10.4" parsed="|Acts|10|4|0|0" passage="Ac 10:4"><i>ch.</i> x. 4</scripRef>. Objects of charity should be
in a particular manner welcome to us when we go up to the temple to
pray; it is a pity that common beggars at church doors should any
of them be of such a character as to discourage charity; but they
ought not always to be overlooked: some there are surely that merit
regard, and better feed ten drones, yea, and some wasps, than let
one bee starve. The gate of the temple at which he was laid is here
named: it was called <i>Beautiful,</i> for the extraordinary
splendour and magnificence of it. Dr. Lightfoot observes that this
was the gate that led out of the court of the Gentiles into that of
the Jews, and he supposes that the cripple would beg only of the
Jews, as disdaining to ask any thing of the Gentiles. But Dr.
Whitby takes it to be at the first entrance into the temple, and
beautified sumptuously, as became the frontispiece of that place
where the divine Majesty vouchsafed to dwell; and it was no
diminution to the beauty of this gate that a poor man lay there
begging. 3. He begged of Peter and John (<scripRef id="Acts.iv-p7.4" osisRef="Bible:Acts.3.3" parsed="|Acts|3|3|0|0" passage="Ac 3:3"><i>v.</i> 3</scripRef>), begged an alms; this was the
utmost he expected from them, who had the reputation of being
charitable men, and who, though they had not much, yet did good
with what they had. It was not many weeks ago that the blind and
the lame came to Christ in the temple, and were healed there,
<scripRef id="Acts.iv-p7.5" osisRef="Bible:Matt.21.14" parsed="|Matt|21|14|0|0" passage="Mt 21:14">Matt. xxi. 14</scripRef>. And why
might not he have asked more than an alms, if he knew that Peter
and John were Christ's messengers, and preached and wrought
miracles in his name? But he had that done for him which he looked
not for; he <i>asked an alms,</i> and had a cure.</p>
<p class="indent" id="Acts.iv-p8">IV. We have here the method of the
cure.</p>
<p class="indent" id="Acts.iv-p9">1. His expectations were raised. Peter,
instead of turning his eyes form him, as many do from objects of
charity, turned his eyes to him, nay, he <i>fastened his eyes upon
him,</i> that his eye might affect his heart with compassion
towards him, <scripRef id="Acts.iv-p9.1" osisRef="Bible:Acts.3.4" parsed="|Acts|3|4|0|0" passage="Ac 3:4"><i>v.</i> 4</scripRef>.
John did so too, for they were both guided by one and the same
Spirit, and concurred in this miracle; they said, <i>Look on
us.</i> Our eye must be ever towards the Lord (the eye of our
mind), and, in token of this, the eye of the body may properly be
fixed on those whom he employs as the ministers of his grace. This
man needed not to be bidden twice to look on the apostles; for he
justly thought this gave him cause to expect that he should
<i>receive something form them,</i> and therefore he <i>gave heed
to them,</i> <scripRef id="Acts.iv-p9.2" osisRef="Bible:Acts.3.5" parsed="|Acts|3|5|0|0" passage="Ac 3:5"><i>v.</i> 5</scripRef>.
Note, We must come to God both to attend on his word and to apply
ourselves to him in prayer, with hearts fixed and expectations
raised. We must look up to heaven and expect to receive benefit by
that which God speaks thence, and an answer of peace to the prayers
sent up thither. <i>I will direct my prayer unto thee, and will
look up.</i></p>
<p class="indent" id="Acts.iv-p10">2. His expectation of an alms was
disappointed. <i>Peter said, "Silver and gold have I none,</i> and
therefore none to give thee;" yet he intimated that if he had had
any he would have given him an alms, not brass, but silver or gold.
Note, (1.) It is not often that Christ's friends and favourites
have abundance of the wealth of this world. The apostles were very
poor, had but just enough for themselves, and no overplus. Peter
and John had abundance of money laid at their feet, but this was
appropriated to the maintenance of the poor of the church, and they
would not convert any of it to their own use, nor dispose of it
otherwise than according tot he intention of the donors. Public
trusts ought to be strictly and faithfully observed. (2.) Many who
are well inclined to works of charity are yet not in a capacity of
doing any thing considerable, while others, who have wherewithal to
do much, have not a heart to do any thing.</p>
<p class="indent" id="Acts.iv-p11">3. His expectations, notwithstanding, were
quite outdone. Peter had not money to give him; but, (1.) He had
that which was better, such an interest in heaven, such a power
from heaven, as to be able to cure his disease. Note, Those who are
poor in the world may yet be rich, very rich, in spiritual gifts,
graces, and comforts; certainly there is that which we are capable
of possessing which is infinitely better than silver and gold; the
merchandise and gain of it are better, <scripRef id="Acts.iv-p11.1" osisRef="Bible:Job.28.12 Bible:Prov.3.14" parsed="|Job|28|12|0|0;|Prov|3|14|0|0" passage="Job 28:12,Pr 3:14">Job xxviii. 12, &amp;c.; Prov. iii.
14</scripRef>, &amp;c. (2.) He gave him that which was better—the
cure of his disease, which he would gladly have given a great deal
of silver and gold for, if he had had it, and the cure could have
been so obtained. This would enable him to work for his living, so
that he would not need to beg any more; nay, he would <i>have to
give to those that needed,</i> and it <i>is more blessed to give
than to receive.</i> A miraculous cure would be a greater instance
of God's favour, and would put a greater honour upon him, than
thousands of gold and silver could. Observe, When Peter had no
silver and gold to give, yet (says he) <i>such as I have I give
thee.</i> Note, Those may be, and ought to be, otherwise charitable
and helpful to the poor, who have not wherewithal to give in
charity; those who have not silver and gold have their limbs and
senses, and with these may be serviceable to the blind, and lame,
and sick, and if they be not, as there is occasion, neither would
they give to them if they had silver and gold. <i>As every one hath
received the gift, so let him minister it.</i> Let us now see how
the cure was wrought. [1.] Christ <i>sent his word, and healed
him</i> (<scripRef id="Acts.iv-p11.2" osisRef="Bible:Ps.107.20" parsed="|Ps|107|20|0|0" passage="Ps 107:20">Ps. cvii. 20</scripRef>);
for healing grace is given by the word of Christ; this is the
vehicle of the healing virtue derived from Christ. Christ spoke
cures by himself; the apostles spoke them in his name. Peter bids a
lame man <i>rise up and walk,</i> which would have been a banter
upon him if he had not premised <i>in the name of Jesus Christ of
Nazareth:</i> "I say it by warrant from him, and it shall be done
by power from him, and all the glory and praise of it shall be
ascribed to him." He calls Christ <i>Jesus of Nazareth,</i> which
was a name of reproach, to intimate that the indignities done him
on earth served but as a foil to his glories now that he was in
heaven. "Give him what name you will, call him if you will in scorn
Jesus of Nazareth, in that name you shall see wonders done; for,
because he humbled himself, thus highly was he exalted." He bids
the cripple <i>rise up and walk,</i> which does not prove that he
had power in himself to do it, but that if he attempt to rise and
walk, and, in a sense of his own impotency, depend upon a divine
power to enable him to do it, he shall be enabled; and by rising
and walking he must evidence what that power has wrought upon him;
and then let him take the comfort, and let God have the praise.
Thus it is in the healing of our souls, which are spiritually
impotent. [2.] Peter lent his hand, and helped him (<scripRef id="Acts.iv-p11.3" osisRef="Bible:Acts.3.7" parsed="|Acts|3|7|0|0" passage="Ac 3:7"><i>v.</i> 7</scripRef>): <i>He took him by the
right hand,</i> in the same name in which he had spoken to him to
arise and walk, <i>and lifted him up.</i> Not that this could
contribute any thing to his cure; but it was a sign, plainly
intimating the help he should receive from God, if he exerted
himself as he was bidden. When God by his word commands us to rise,
and walk in the way of his commandments, if we mix faith with that
word, and lay our souls under the power of it, he will give his
Spirit to take us by the hand, and lift us up. If we set ourselves
to do what we can, God has promised his grace to enable us to do
what we cannot; and by that promise we partake of a new nature, and
that grace shall not be in vain; it was not here: <i>His feet and
ankle-bones received strength,</i> which they had not done if he
had not attempted to rise, and been helped up; he does his part,
and Peter does his, and yet it is Christ that does all: it is he
that puts strength into him. As the bread was multiplied in the
breaking, and the water turned into wine in the pouring out, so
strength was given to the cripple's feet in his stirring them and
using them.</p>
<p class="indent" id="Acts.iv-p12">V. Here is the impression which this cure
made upon the patient himself, which we may best conceive of if we
put our soul into his soul's stead. 1. He leaped up, in obedience
to the command, <i>Arise.</i> He found in himself such a degree of
strength in his feet and ankle-bones that he did not steal up
gently, with fear and trembling, as weak people do when they begin
to recover strength; but he started up, as one refreshed with
sleep, boldly, and with great agility, and as one that questioned
not his own strength. The incomes of strength were sudden, and he
was no less sudden in showing them. He leaped, as one glad to quit
the bed or pad of straw on which he had lain so long lame. 2. He
stood, and walked. He stood without either leaning or trembling,
stood straight up, and walked without a staff. He trod strongly,
and moved steadily; and this was to manifest the cure, and that it
was a thorough cure. Note, Those who have had experience of the
working of divine grace upon them should evidence what they have
experienced. Has God put strength into us? Let us stand before him
in the exercises of devotion; let us walk before him in all the
instances of a religious conversation. Let us stand up resolutely
for him, and walk cheerfully with him, and both in strength derived
and received form him. 3. He <i>held Peter and John,</i> <scripRef id="Acts.iv-p12.1" osisRef="Bible:Acts.3.11" parsed="|Acts|3|11|0|0" passage="Ac 3:11"><i>v.</i> 11</scripRef>. We need not ask why he
held them. I believe he scarcely knew himself: but it was in a
transport of joy that he embraced them as the best benefactors he
had ever met with, and hung upon them to a degree of rudeness; he
would not let them go forward, but would have them stay with him,
while he published to all about him what God had done for him by
them. Thus he testified his affection to them; he held them, and
would not let them go. Some suggest that he clung to them for fear
lest, if they should leave him, his lameness should return. Those
whom God hath healed love those whom he made instruments of their
healing, and see the need of their further help. 4. He <i>entered
with them into the temple.</i> His strong affection to them held
them; but it could not hold them so fast as to keep them out of the
temple, whither they were going to preach Christ. We should never
suffer ourselves to be diverted by the utmost affectionate
kindnesses of our friends from going in the way of our duty. But,
if they will not stay with him, he is resolved to go with them, and
the rather because they are going into the temple, whence he had
been so long kept by his weakness and his begging: like the
impotent man whom Christ cured, he was presently found in the
temple, <scripRef id="Acts.iv-p12.2" osisRef="Bible:John.5.14" parsed="|John|5|14|0|0" passage="Joh 5:14">John v. 14</scripRef>. He went
into the temple, not only to offer up his praises and thanksgivings
to God, but to hear more from the apostles of that Jesus in whose
name he had been healed. Those that have experienced the power of
Christ should earnestly desire to grow in their acquaintance with
Christ. 5. He was there <i>walking, and leaping, and praising
God.</i> Note, The strength God has given us, both in mind and
body, should be made us of to his praise, and we should study how
to honour him with it. Those that are healed in his name must walk
up and down in his name and in his strength, <scripRef id="Acts.iv-p12.3" osisRef="Bible:Zech.10.12" parsed="|Zech|10|12|0|0" passage="Zec 10:12">Zech. x. 12</scripRef>. This man, as soon as he could
leap, leaped for joy in God, and praised him. Here was that
scripture fulfilled (<scripRef id="Acts.iv-p12.4" osisRef="Bible:Isa.35.6" parsed="|Isa|35|6|0|0" passage="Isa 35:6">Isa. xxxv.
6</scripRef>): <i>Then shall the lame man leap as a hart.</i> Now
that this man was newly cured he was in this excess of joy and
thankfulness. All true converts walk and praise God; but perhaps
young converts leap more in his praises.</p>
<p class="indent" id="Acts.iv-p13">VI. How the people that were eye-witnesses
of this miracle were influenced by it we are next told. 1. They
were entirely satisfied in the truth of the miracle, and had
nothing to object against it. <i>They knew it was he that sat
begging at the beautiful gate of the temple,</i> <scripRef id="Acts.iv-p13.1" osisRef="Bible:Acts.3.10" parsed="|Acts|3|10|0|0" passage="Ac 3:10"><i>v.</i> 10</scripRef>. He had sat there so long that
they all knew him; and for this reason he was chosen to be the
vessel of this mercy. Now they were not so perverse as to make any
doubt whether he was the same man, as the Pharisees had questioned
concerning the blind man that Christ cured, <scripRef id="Acts.iv-p13.2" osisRef="Bible:John.9.9 Bible:John.9.18" parsed="|John|9|9|0|0;|John|9|18|0|0" passage="Joh 9:9,18">John ix. 9, 18</scripRef>. They now saw him
<i>walking, and praising God</i> (<scripRef id="Acts.iv-p13.3" osisRef="Bible:Acts.3.9" parsed="|Acts|3|9|0|0" passage="Ac 3:9"><i>v.</i> 9</scripRef>), and perhaps took notice of a
change in his mind; for he was now as loud in praising God as he
had before been in begging relief. The best evidence that it was a
complete cure was that he now praised God for it. Mercies are then
perfected, when they are sanctified. 2. They were astonished at it:
They were <i>filled with wonder and amazement</i> (<scripRef id="Acts.iv-p13.4" osisRef="Bible:Acts.3.10" parsed="|Acts|3|10|0|0" passage="Ac 3:10"><i>v.</i> 10</scripRef>); <i>greatly
wondering,</i> <scripRef id="Acts.iv-p13.5" osisRef="Bible:Acts.3.11" parsed="|Acts|3|11|0|0" passage="Ac 3:11"><i>v.</i> 11</scripRef>.
They were in an <i>ecstasy.</i> There seems to have been this
effect of the pouring out of the Spirit, that the people, at least
those in Jerusalem, were much more affected with the miracles the
apostles wrought than they had been with those of the same kind
that had been wrought by Christ himself; and this was in order to
the miracles answering their end. 3. They gathered about Peter and
John: <i>All the people ran together unto them in Solomon's
porch:</i> some only to gratify their curiosity with the sight of
men that had such power; others with a desire to hear them preach,
concluding that their doctrine must needs be of divine origin,
which thus had a divine ratification. They flocked to them in
Solomon's porch, a part of the court of the Gentiles, where Solomon
had built the outer porch of the temple; or, some cloisters or
piazzas which Herod had erected upon the same foundation upon which
Solomon had built the stately porch that bore his name, Herod being
ambitious herein to be a second Solomon. Here the people met, to
see this great sight.</p>
</div><scripCom id="Acts.iv-p13.6" osisRef="Bible:Acts.3.12-Acts.3.26" parsed="|Acts|3|12|3|26" passage="Ac 3:12-26" type="Commentary"/><div class="Commentary" id="Bible:Acts.3.12-Acts.3.26">
<h4 id="Acts.iv-p13.7">Peter's Address after Healing the
Cripple.</h4>
<p class="passage" id="Acts.iv-p14">12 And when Peter saw <i>it,</i> he answered
unto the people, Ye men of Israel, why marvel ye at this? or why
look ye so earnestly on us, as though by our own power or holiness
we had made this man to walk?   13 The God of Abraham, and of
Isaac, and of Jacob, the God of our fathers, hath glorified his Son
Jesus; whom ye delivered up, and denied him in the presence of
Pilate, when he was determined to let <i>him</i> go.   14 But
ye denied the Holy One and the Just, and desired a murderer to be
granted unto you;   15 And killed the Prince of life, whom God
hath raised from the dead; whereof we are witnesses.   16 And
his name through faith in his name hath made this man strong, whom
ye see and know: yea, the faith which is by him hath given him this
perfect soundness in the presence of you all.   17 And now,
brethren, I wot that through ignorance ye did <i>it,</i> as
<i>did</i> also your rulers.   18 But those things, which God
before had showed by the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled.   19 Repent ye therefore,
and be converted, that your sins may be blotted out, when the times
of refreshing shall come from the presence of the Lord;   20
And he shall send Jesus Christ, which before was preached unto you:
  21 Whom the heaven must receive until the times of
restitution of all things, which God hath spoken by the mouth of
all his holy prophets since the world began.   22 For Moses
truly said unto the fathers, A prophet shall the Lord your God
raise up unto you of your brethren, like unto me; him shall ye hear
in all things whatsoever he shall say unto you.   23 And it
shall come to pass, <i>that</i> every soul, which will not hear
that prophet, shall be destroyed from among the people.   24
Yea, and all the prophets from Samuel and those that follow after,
as many as have spoken, have likewise foretold of these days.
  25 Ye are the children of the prophets, and of the covenant
which God made with our fathers, saying unto Abraham, And in thy
seed shall all the kindreds of the earth be blessed.   26 Unto
you first God, having raised up his Son Jesus, sent him to bless
you, in turning away every one of you from his iniquities.</p>
<p class="indent" id="Acts.iv-p15">We have here the sermon which Peter
preached after he had cured the lame man. <i>When Peter saw it.</i>
1. When he saw the people got together in a crowd, he took that
opportunity to preach Christ to them, especially the temple being
the place of their concourse, and Solomon's porch there: let them
come and hear a more excellent wisdom than Solomon's, for, behold,
a greater than Solomon is here preached. 2. When he saw the people
affected with the miracle, and filed with admiration, then he sowed
the gospel seed in the ground which was thus broken up, and
prepared to receive it. 3. When he saw the people ready to adore
him and John, he stepped in immediately, and diverted their respect
from them, that it might be directed to Christ only; to this <i>he
answered</i> presently, as Paul and Barnabas at Lystra. See
<scripRef id="Acts.iv-p15.1" osisRef="Bible:Acts.14.14-Acts.14.15" parsed="|Acts|14|14|14|15" passage="Ac 14:14,15"><i>ch.</i> xiv. 14, 15</scripRef>.
In the sermon,</p>
<p class="indent" id="Acts.iv-p16">I. He humbly disclaims the honour of the
miracle as not due to them, who were only the ministers of Christ,
or instruments in his hand for the doing of it. The doctrines they
preached were not of their own invention, nor were the seals of it
their own, but his whose the doctrines were. He addresses himself
to them as <i>men of Israel,</i> men to whom pertained, not only
the law and the promises, but the gospel and the performances, and
who were nearly interested in the present dispensation. Two things
he asks them:—1. Why they were so surprised at the miracle
itself: <i>Why marvel you at this?</i> It was indeed marvellous,
and they justly wondered at it, but it was not more than what
Christ had done many a time, and they had not duly regarded it, nor
been affected with it. It was but a little before that Christ had
<i>raised Lazarus from the dead;</i> and why should this then seem
so strange? Note, Stupid people think that strange now which might
have been familiar to them if it had not been their own fault.
Christ had lately risen from the dead himself; why did they not
marvel at this? why were they not convinced by this? 2. Why they
gave so much of the praise of it to them, who were only the
instruments of it: <i>Why look you so earnestly on us?</i> (1.) It
was certain that they <i>had made this man to walk,</i> by which it
appeared that the apostles not only were sent of God, but were sent
to be blessings to the world, benefactors to mankind, and were sent
to heal sick and distempered souls, that were spiritually lame and
impotent, to set broken bones, and make them rejoice. (2.) Yet they
did not do it by any <i>power or holiness of their own.</i> It was
not done by any might of their own, any skill they had in physic or
surgery, nor any virtue in their word: the power they did it by was
wholly derived from Christ. Nor was it done by any merit of their
own; the power which Christ gave them to do it they had not
deserved: it was not by their own holiness; for, as they were weak
things, so they were foolish things, that Christ chose to employ;
Peter was a sinful man. What holiness had Judas? Yet he wrought
miracles in Christ's name. What holiness any of them had it was
wrought in them, and they could not pretend to merit by it. (3.) It
was the people's fault that they attributed it to their power and
holiness, and accordingly looked at them. Note, The instruments of
God's favour to us, though they must be respected, must not be
idolized; we must take heed of reckoning that to be done by the
instrument which God is the author of. (4.) It was the praise of
Peter and John that they would not take the honour of this miracle
to themselves, but carefully transmitted it to Christ. Useful men
must see to it that they be very humble. <i>Not unto us, O Lord,
not unto us, but to thy name give glory.</i> Every crown must be
cast at the feet of Christ; <i>not I, but the grace of God with
me.</i></p>
<p class="indent" id="Acts.iv-p17">II. He preaches Christ to them; this was
his business, that he might lead them into obedience to Christ.</p>
<p class="indent" id="Acts.iv-p18">1. He preaches Christ, as the true Messiah
promised to the fathers (<scripRef id="Acts.iv-p18.1" osisRef="Bible:Acts.3.13" parsed="|Acts|3|13|0|0" passage="Ac 3:13"><i>v.</i>
13</scripRef>); for, (1.) He is Jesus the Son of God; though they
had lately condemned Christ as a blasphemer for saying that he was
the Son of God, yet Peter avows it: he is <i>his Son Jesus;</i> to
him dear as a Son; to us, <i>Jesus,</i> a Saviour. (2.) God hath
glorified him, in raising him up to be king, priest, and prophet,
of his church; he glorified him in his life and in his death, as
well as in his resurrection and ascension. (3.) He hath glorified
him as <i>the God of our fathers,</i> whom he names with respect
(for they were great names with the men of Israel, and justly),
<i>the God of Abraham, of Isaac, and of Jacob.</i> God sent him
into the world, pursuant to the promises made to those patriarchs,
<i>that in their seed the families of the earth should be
blessed,</i> and the covenant made with them, <i>that God would be
a God to them, and their seed.</i> The apostles call the patriarchs
their fathers, and God the God of those patriarchs from whom the
Jews were descended, to intimate to them that they had no evil
design upon the Jewish nation (that they should look upon them with
a jealous eye), but had a value and concern for it, and were hereby
well-wishers to it; and the gospel they preached was the revelation
of the mind and will of the God of Abraham. See <scripRef id="Acts.iv-p18.2" osisRef="Bible:Acts.26.7 Bible:Acts.26.22 Bible:Luke.1.72-Luke.1.73" parsed="|Acts|26|7|0|0;|Acts|26|22|0|0;|Luke|1|72|1|73" passage="Ac 26:7,22,Lu 1:72,73"><i>ch.</i> xxvi. 7, 22; Luke i. 72,
73</scripRef>.</p>
<p class="indent" id="Acts.iv-p19">2. He charges them flatly and plainly with
the murder of this Jesus, as he had done before. (1.) "<i>You
delivered him up</i> to your chief priests and elders, the
representative body of the nation; and you of the common people
were influenced by them to clamour against him, as if he had been a
public grievance." (2.) "<i>You denied him,</i> and you disowned
him, would not have him then to be your king, could not look upon
him as the Messiah, because he came not in external pomp and power;
<i>you denied him in the presence of Pilate,</i> renounced all the
expectations of your church, in the presence of the Roman governor,
who justly laughed at you for it; <i>you denied him against the
face of Pilate</i>" (so Dr. Hammond), "in defiance of his
reasonings with you" (<i>Pilate had determined to let him go,</i>
but the people opposed it, and overruled him). "You were worse than
Pilate, for he would have released him, if you had let him follow
his own judgment. <i>You denied the Holy One and the Just,</i> who
had approved himself so, and all the malice of his persecutors
could not disprove it." The holiness and justice of the Lord Jesus,
which are something more than his innocency, were a great
aggravation of the sin of those that put him to death. (3.) "<i>You
desired a murderer to be released,</i> and Christ crucified; as if
Barabbas had deserved better at your hands than the Lord Jesus,
than which a greater affront could not be put upon him." (4.) You
<i>killed the prince of life.</i> Observe the antithesis: "You
preserved <i>a murderer,</i> a destroyer of life; and destroyed the
Saviour, <i>the author of life. You killed</i> him who was sent to
be to you <i>the prince of life,</i> and so not only forsook, but
rebelled against your own mercies. You did an ungrateful thing, in
taking away his life who would have been your life. You did a
foolish thing to think you could conquer <i>the prince of life,</i>
who has life in himself, and would soon resume the life he
resigned."</p>
<p class="indent" id="Acts.iv-p20">3. He attests his resurrection as before,
<scripRef id="Acts.iv-p20.1" osisRef="Bible:Acts.11.32" parsed="|Acts|11|32|0|0" passage="Ac 11:32"><i>ch.</i> xi. 32</scripRef>. "You
thought <i>the prince of life</i> might be deprived of his life, as
any other prince might be deprived of his dignity and dominion, but
you found yourselves mistaken, for <i>God raised him from the
dead;</i> so that in putting him to death you fought against God,
and were baffled. <i>God raised him from the dead,</i> and thereby
ratified his demands, and confirmed his doctrine, and rolled away
all the reproach of his sufferings, and <i>for the truth of his
resurrection we are all witnesses.</i>"</p>
<p class="indent" id="Acts.iv-p21">4. He ascribes the cure of this impotent
man to the power of Christ, (<scripRef id="Acts.iv-p21.1" osisRef="Bible:Acts.3.16" parsed="|Acts|3|16|0|0" passage="Ac 3:16"><i>v.</i>
16</scripRef>): <i>His name, through faith in his name,</i> in that
discovery which he hath made of himself, <i>has made this man
strong.</i> He repeats it again, <i>The faith which is by him hath
given him this soundness.</i> Here, (1.) He appeals to themselves
concerning the truth of the miracle; the man on whom it was wrought
is one <i>whom you see, and know, and have known;</i> he was not
acquainted with Peter and John before, so that there was no room to
suspect a compact between them: "You know him to have been a
cripple from a child. The miracle was wrought publicly, <i>in the
presence of you all;</i> not in a corner, but in the gate of the
temple; you saw in what manner it was done, so that there could be
no juggle in it; you had liberty to examine it immediately, and may
yet. The cure is complete; it is a <i>perfect soundness;</i> you
see the man walks and leaps, as one that has no remainder either of
weakness or pain." (2.) He acquaints them with the power by which
it was wrought. [1.] It is done by the name of Christ, not merely
by naming it as a spell or charm, but it is done by us as
professors and teachers of his name, by virtue of a commission and
instructions we have received from him, and a power which he has
invested us with, that name which Christ has above every name; his
authority, his command has done it; as writs run in the king's
name, though it is an inferior officer that executes them. [2.] The
power of Christ is fetched in <i>through faith in his name,</i> a
confidence in him, a dependence on him, a believing application to
him, and expectation from him, even <i>that faith which is,</i>
<b><i>di autou</i></b>—<i>by him,</i> which is of his working;
<i>it is not of ourselves, it is the gift of Christ;</i> and it is
for his sake, that he may have the glory of it; for he is both
<i>the author and finisher of our faith.</i> Dr. Lightfoot suggests
that faith is twice named in <scripRef id="Acts.iv-p21.2" osisRef="Bible:Acts.3.16" parsed="|Acts|3|16|0|0" passage="Ac 3:16">this
verse</scripRef>, because of the apostles' faith in doing this
miracle and the cripple's faith in receiving it; but I suppose it
relates chiefly, if not only, to the former. Those that wrought
this miracle by faith derived power from Christ to work it, and
therefore returned all the glory to him. By this true and just
account of the miracle, Peter both confirmed the great gospel truth
they were to preach to the world—that Jesus Christ is the fountain
of all power and grace, and the great healer and Saviour—and
recommended the great gospel duty of faith in him as the only way
of receiving benefit by him. It explains likewise the great gospel
mystery of our salvation by Christ; it is his name that justifies
us, that glorious name of his, <i>The Lord our righteousness;</i>
but we, in particular, are justified by that name, through faith in
it, applying it to ourselves. Thus does Peter preach unto them
Jesus, and him crucified, as a faithful friend of the bridegroom,
to whose service and honour he devoted all his interest.</p>
<p class="indent" id="Acts.iv-p22">III. He encourages them to hope that,
though they had been guilty of putting Christ to death, yet they
might find mercy; he does all he can to convince them, yet is
careful not to drive them to despair. The guilt was very great,
but, 1. He mollifies their crime by a candid imputation of it to
their ignorance. Perhaps he perceived by the countenance of his
hearers that they were struck with great horror when he told them
that they had <i>killed the prince of life,</i> and were ready
either to sink down or to fly off, and therefore he saw it needful
to mitigate the rigour of the charge by calling them
<i>brethren;</i> and well might he call them so, for he had been
himself a brother with them in this iniquity: he had <i>denied the
holy One and the Just,</i> and sworn that he did not know him; he
did it by surprise; "and, for your parts, <i>I know that through
ignorance you did it, as did also your rulers,</i>" <scripRef id="Acts.iv-p22.1" osisRef="Bible:Acts.3.17" parsed="|Acts|3|17|0|0" passage="Ac 3:17"><i>v.</i> 17</scripRef>. This was the language of
Peter's charity, and teaches us to make the best of those whom we
desire to make better. Peter had searched the wound to the bottom,
and now he begins to think of healing it up, in order to which it
is necessary to beget in them a good opinion of their physician;
and could any thing be more winning than this? That which bears him
out in it is that he has the example of his Master's praying for
his crucifiers, and pleading in their behalf that they knew not
what they did. And it is said of the rulers that <i>if they had
known they would not have crucified the Lord of glory.</i> See
<scripRef id="Acts.iv-p22.2" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>. Perhaps some
of the rulers, and of the people, did therein rebel against the
light and the convictions of their own consciences, and did it
through malice; but the generality went down the stream, and did it
through ignorance; as Paul persecuted the church, <i>ignorantly,
and in unbelief,</i> <scripRef id="Acts.iv-p22.3" osisRef="Bible:1Tim.1.13" parsed="|1Tim|1|13|0|0" passage="1Ti 1:13">1 Tim. i.
13</scripRef>. 2. He mollifies the effects of their crime—the
death of <i>the prince of life;</i> this sounds very dreadful, but
it was <i>according to the scriptures</i> (<scripRef id="Acts.iv-p22.4" osisRef="Bible:Acts.3.18" parsed="|Acts|3|18|0|0" passage="Ac 3:18"><i>v.</i> 18</scripRef>), the predictions of which,
though they did not necessitate their sin, yet did necessitate his
sufferings; so he himself saith: <i>Thus it is written, and thus it
behoved Christ to suffer. You did it through ignorance</i> may be
taken in this sense: "You fulfilled the scripture, and did not know
it; <i>God,</i> by your hands, <i>hath fulfilled what he showed by
the mouth of all his prophets, that Christ should suffer;</i> this
was his design in delivering him up to you, but you had views of
your own, and were altogether ignorant of this design; <i>you meant
not so, neither did your heart think so.</i> God was fulfilling the
scripture when you were gratifying your own passions." Observe, It
was not only determined in the secret counsel of God, but declared
to the world many ages before, <i>by the mouth</i> and pen <i>of
the prophets, that Christ should suffer,</i> in order to the
accomplishment of his undertaking; and it was God himself that
<i>showed</i> it by them, who will see that his words be made good;
what he showed he fulfilled, he so fulfilled as he had shown,
punctually and exactly, without any variation. Now, though this is
no extenuation at all of their sin in hating and persecuting Christ
<i>to the death</i> (this still appears exceedingly sinful), yet it
was an encouragement to them to repent, and hope for mercy upon
their repentance; not only because in general God's gracious
designs were carried on by it (ant thus it agrees with the
encouragement Joseph gave to his brethren, when they thought their
offence against him almost unpardonable: <i>Fear not,</i> saith he,
<i>you thought evil against me, but God meant it unto good,</i>
<scripRef id="Acts.iv-p22.5" osisRef="Bible:Gen.50.15 Bible:Gen.50.20" parsed="|Gen|50|15|0|0;|Gen|50|20|0|0" passage="Ge 50:15,20">Gen. l. 15, 20</scripRef>), but
because in particular the death and sufferings of Christ were for
<i>the remission of sins,</i> and the ground of that display of
mercy for which he now encouraged them to hope.</p>
<p class="indent" id="Acts.iv-p23">IV. He exhorts them all to turn Christians,
and assures them it would be unspeakably for their advantage to do
so; it would be the making of them for ever. This is the
application of his sermon.</p>
<p class="indent" id="Acts.iv-p24">1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the promised see, that
seed in which God had told Abraham <i>all the kindreds of the earth
should be blessed,</i> <scripRef id="Acts.iv-p24.1" osisRef="Bible:Acts.3.25" parsed="|Acts|3|25|0|0" passage="Ac 3:25"><i>v.</i>
25</scripRef>. This refers to that promise made to Abraham
(<scripRef id="Acts.iv-p24.2" osisRef="Bible:Gen.12.3" parsed="|Gen|12|3|0|0" passage="Ge 12:3">Gen. xii. 3</scripRef>), which promise
was long ere it was fulfilled, but now at length had its
accomplishment in this <i>Jesus,</i> who was of <i>the seed of
Abraham, according to the flesh,</i> and <i>in him all the families
of the earth are blessed,</i> and not the families of Israel only;
all have some benefits by him, and some have all benefits. (2.)
They must believe that Jesus Christ is a prophet, <i>that prophet
like unto Moses</i> whom God had promised to <i>raise up to them
from among their brethren,</i> <scripRef id="Acts.iv-p24.3" osisRef="Bible:Acts.3.22" parsed="|Acts|3|22|0|0" passage="Ac 3:22"><i>v.</i> 22</scripRef>. This refers to that promise,
<scripRef id="Acts.iv-p24.4" osisRef="Bible:Deut.18.18" parsed="|Deut|18|18|0|0" passage="De 18:18">Deut. xviii. 18</scripRef>. Christ is
a prophet, for by him God speaks unto us; in him all divine
revelation centres, and by him it is handed to us; he is a
<i>prophet like unto Moses,</i> a favourite of Heaven; more
intimately acquainted with the divine counsel, and more familiarly
conversed with, than any other prophet. He was a deliverer of his
people out of bondage, and their guide through the wilderness, like
Moses; a prince and a lawgiver, like Moses; the builder of the true
tabernacle, as Moses was of the typical one. Moses was <i>faithful
as a servant,</i> Christ <i>as a Son.</i> Moses was murmured
against by Israel, defied by Pharaoh, yet God owned him, and
ratified his commission. Moses was a pattern of meekness and
patience, so is Christ. Moses died by <i>the word of the Lord,</i>
so did Christ. <i>There was no prophet like unto Moses</i>
(<scripRef id="Acts.iv-p24.5" osisRef="Bible:Num.12.6-Num.12.7 Bible:Deut.34.10" parsed="|Num|12|6|12|7;|Deut|34|10|0|0" passage="Nu 12:6,7,De 34:10">Num. xii. 6, 7; Deut.
xxxiv. 10</scripRef>), but a greater than Moses is here where
Christ is. He is a prophet of God's raising up, for he took not
this honour of himself, but was called of God to it. He was raised
up unto Israel in the first place. He executed this office in his
own person among them only. They had the first offer of divine
grace made to them; and therefore he was <i>raised up from among
them—of them, as concerning the flesh, Christ came,</i> which, as
it was a great honour done to them, so it was both an obligation
upon them and an encouragement to them to embrace him. If he come
to his own, one would think, they should receive him. The
Old-Testament church was blessed with many prophets, with schools
of prophets, for many ages with a constant succession of prophets
(which is here taken notice of, from <i>Samuel, and those that
follow after,</i> <scripRef id="Acts.iv-p24.6" osisRef="Bible:Acts.3.24" parsed="|Acts|3|24|0|0" passage="Ac 3:24"><i>v.</i>
24</scripRef>, for from Samuel the prophetic era commenced); but,
these servants being abused, last of all God sent them his Son, who
had been in his bosom. (3.) They must believe <i>that times of
refreshing will come from the presence of the Lord</i> (<scripRef id="Acts.iv-p24.7" osisRef="Bible:Acts.3.19" parsed="|Acts|3|19|0|0" passage="Ac 3:19"><i>v.</i> 19</scripRef>), and that they will be
<i>the times of the restitution of all things,</i> <scripRef id="Acts.iv-p24.8" osisRef="Bible:Acts.3.21" parsed="|Acts|3|21|0|0" passage="Ac 3:21"><i>v.</i> 21</scripRef>. There is a future state,
another life after this; those times will come from the presence of
the Lord, from his glorious appearance at that day, his coming at
the end of time. The absence of the Lord occasions many of the
securities of sinners and the distrusts of saints; but his presence
is hastening on, which will for ever silence both. <i>Behold, the
Judge standeth before the door.</i> The presence of the Lord will
introduce, [1.] <i>The restitution of all things</i> (<scripRef id="Acts.iv-p24.9" osisRef="Bible:Acts.3.21" parsed="|Acts|3|21|0|0" passage="Ac 3:21"><i>v.</i> 21</scripRef>); <i>the new heavens, and
the new earth,</i> which will be the product of the dissolution of
all things (<scripRef id="Acts.iv-p24.10" osisRef="Bible:Rev.21.1" parsed="|Rev|21|1|0|0" passage="Re 21:1">Rev. xxi. 1</scripRef>),
the renovation of the whole creation, which is that which it
grieves after, as its present burden under the sin of man is that
which it groans under. Some understand this of a state on this side
the end of time; but it is rather to be understood of that <i>end
of all things which God hath spoken of by the mouth of all his holy
prophets since the world began;</i> for this is that which
<i>Enoch, the seventh from Adam, prophesied of</i> (<scripRef id="Acts.iv-p24.11" osisRef="Bible:Jude.1.14" parsed="|Jude|1|14|0|0" passage="Jude 1:14">Jude 14</scripRef>), and the temporal judgments
which the other prophets foretold were typical of that which the
apostle calls <i>the eternal judgment.</i> This is more clearly and
plainly revealed in the New Testament than it had been before, and
all that receive the gospel have an expectation of it. [2.] With
this will come <i>the times of refreshing</i> (<scripRef id="Acts.iv-p24.12" osisRef="Bible:Acts.3.19" parsed="|Acts|3|19|0|0" passage="Ac 3:19"><i>v.</i> 19</scripRef>), of consolation to the Lord's
people, like a cool shade to those <i>that have borne the burden
and heat of the day.</i> All Christians look for <i>a rest that
remains for the people of God,</i> after the travails and toils of
their present state, and, with the prospect of this, they are borne
up under their present sufferings and carried on in their present
services. The refreshing that then <i>comes from the presence of
the Lord</i> will continue eternally in the presence of the
Lord.</p>
<p class="indent" id="Acts.iv-p25">2. He tells them what they must do. (1.)
They must <i>repent,</i> must bethink themselves of what they have
done amiss, must return to their right mind, admit a second
thought, and submit to the convictions of it; they must begin anew.
Peter, who had himself denied Christ, repented, and he would have
them to do so too. (2.) They must <i>be converted,</i> must face
about, and direct both their faces and steps the contrary way to
what they had been; they must <i>return to the Lord their God,</i>
from whom they had revolted. It is not enough to repent of sin, but
we must be converted from it, and not return to it again. They must
not only exchange the profession of Judaism for that of
Christianity, but the power and dominion of a carnal, worldly,
sensual mind, for that of holy, heavenly, and divine principles and
affections. (3.) They must hear Christ, the great prophet: "<i>Him
shall you hear in all things whatsoever he shall say unto you.</i>
Attend his dictates, receive his doctrine, submit to his
government. Hear him with a divine faith, as prophets should be
heard, that come with a divine commission. <i>Him shall you
hear,</i> and to him shall you subscribe with an implicit faith and
obedience. <i>Hear him in all things;</i> let his laws govern all
your actions, and his counsels determine all your submissions.
Whenever he has a mouth to speak, you must have an ear to hear.
Whatever he saith to you, though ever so displeasing to flesh and
blood, bid it welcome." <i>Speak, Lord, for thy servant hears.</i>
A good reason is here given why we should be observant of, and
obedient to, the word of Christ; for it is at our peril if we turn
a deaf ear to his call and a stiff neck to his yoke (<scripRef id="Acts.iv-p25.1" osisRef="Bible:Acts.3.23" parsed="|Acts|3|23|0|0" passage="Ac 3:23"><i>v.</i> 23</scripRef>): <i>Every soul that will
not hear that prophet,</i> and be directed by what he saith,
<i>shall be destroyed from among the people.</i> The destruction of
the city and nation, by war and famine, was threatened for
slighting the prophets of the Old Testament; but the destruction of
the soul, a spiritual and eternal destruction, is threatened for
slighting Christ, <i>this great prophet.</i> Those that will not be
advised by the Saviour can expect no other than to fall into the
hands of the destroyer.</p>
<p class="indent" id="Acts.iv-p26">3. He tells them what they might
expect.</p>
<p class="indent" id="Acts.iv-p27">(1.) That they should have the pardon of
their sins; this is always spoken of as the great privilege of all
those that embrace the gospel (<scripRef id="Acts.iv-p27.1" osisRef="Bible:Acts.3.19" parsed="|Acts|3|19|0|0" passage="Ac 3:19"><i>v.</i> 19</scripRef>): <i>Repent, and be converted,
that your sins may be blotted out.</i> This implies, [1.] That the
remission of sin is the blotting of it out, as a cloud is blotted
out by the beams of the sun (<scripRef id="Acts.iv-p27.2" osisRef="Bible:Isa.44.22" parsed="|Isa|44|22|0|0" passage="Isa 44:22">Isa.
xliv. 22</scripRef>), as a debt is crossed and blotted out when it
is remitted. It intimates that when God forgives sin he remembers
it no more against the sinner; it is forgotten, as that which is
blotted out; all the bitter things written against the sinner
(<scripRef id="Acts.iv-p27.3" osisRef="Bible:Job.13.26" parsed="|Job|13|26|0|0" passage="Job 13:26">Job xiii. 26</scripRef>) are wiped
out as it were with a sponge; it is the cancelling of a bond, the
vacating of a judgment. [2.] That we cannot expect our sins should
be pardoned unless we repent of them, and turn from them to God.
Though Christ has died to purchase the remission of sin, yet, that
we may have the benefit of that purchase in the forgiveness of our
sins, we must repent, and be converted: if no repentance, no
remission. [3.] Hopes of the pardon of sin upon repentance should
be a powerful inducement to us to repent. <i>Repent, that your sins
may be blotted out:</i> and that repentance is evangelical which
flows from an apprehension of the mercy of God in Christ, and the
hopes of pardon. This was the first and great argument, <i>Repent,
for the kingdom of heaven is at hand.</i> [4.] The most comfortable
fruit of the forgiveness of our sins will be <i>when the times of
refreshing shall come;</i> if our sins be forgiven us, we have now
reason to be of good cheer; but the comfort will be complete when
the pardon shall be allowed in open court, and our justification
published <i>before angels and men</i>—when <i>whom he has
justified, them he glorifies,</i> <scripRef id="Acts.iv-p27.4" osisRef="Bible:Rom.8.30" parsed="|Rom|8|30|0|0" passage="Ro 8:30">Rom.
viii. 30</scripRef>. As <i>now we are the sons of God</i>
(<scripRef id="Acts.iv-p27.5" osisRef="Bible:1John.3.2" parsed="|1John|3|2|0|0" passage="1Jo 3:2">1 John iii. 2</scripRef>), so now we
have our sins blotted out; <i>but it doth not yet appear what</i>
are the blessed fruits of it, till <i>the times of refreshing shall
come.</i> During these times of toil and conflict (doubts and fears
within, troubles and dangers without) we cannot have that full
satisfaction of our pardon, and in it, that we shall have when the
refreshing times come, which shall wipe away all tears.</p>
<p class="indent" id="Acts.iv-p28">(2.) That they should have the comfort of
Christ's coming (<scripRef id="Acts.iv-p28.1" osisRef="Bible:Acts.3.20-Acts.3.21" parsed="|Acts|3|20|3|21" passage="Ac 3:20,21"><i>v.</i> 20,
21</scripRef>): "<i>He shall send Jesus Christ,</i> the same Jesus,
the very same <i>that before was preached unto you;</i> for you
must not expect another dispensation, another gospel, but the
continuance and completion of this; you must not expect another
prophet like unto Jesus, as Moses bade you expect another like unto
him; for, though <i>the heavens must receive him till the times of
the restitution of all things;</i> yet, if you <i>repent and be
converted,</i> you shall find no want of him; some way or other he
shall be seen of you." [1.] We must not expect Christ's personal
presence with us in this world; for the heavens, which received him
out of the sight of the disciples, must retain him till the end of
time. To that seat of the blessed his bodily presence is confined,
and will be to the end of time, the accomplishment of all things
(so it may be read); and therefore those dishonour him, and deceive
themselves, who dream of his corporal presence in the eucharist. It
is agreeable to a state of trial and probation that the glorified
Redeemer should be out of sight, because we must live by that faith
in him which is <i>the evidence of things not seen;</i> because he
must be <i>believed on in the world,</i> he must be <i>received up
into glory.</i> Dr. Hammond reads it, <i>Who must receive the
heavens,</i> that is, who must <i>receive the glory and power of
the upper world; he must reign till all be made subject to him,</i>
<scripRef id="Acts.iv-p28.2" osisRef="Bible:1Cor.15.25 Bible:Ps.75.2" parsed="|1Cor|15|25|0|0;|Ps|75|2|0|0" passage="1Co 15:25,Ps 75:2">1 Cor. xv. 25; Ps. lxxv.
2</scripRef>. [2.] Yet it is promised that he shall be sent to all
that repent and are converted (<scripRef id="Acts.iv-p28.3" osisRef="Bible:Acts.3.20" parsed="|Acts|3|20|0|0" passage="Ac 3:20"><i>v.</i> 20</scripRef>): "<i>He shall send Jesus Christ,
who was preached to you</i> by his disciples, both before and since
his resurrection, and is, and will be, all in all to them."
<i>First,</i> "You shall have his spiritual presence. He that is
sent into the world shall be sent to you; you shall have the
comfort of his being sent; he shall be sent among you in his
gospel, which shall be his tabernacle, his chariot of war."
<i>Secondly, "He shall send Jesus Christ</i> to destroy Jerusalem,
and the nation of unbelieving Jews, that are enemies to Christ and
Christianity, and to deliver his ministers and people from them,
and give them peace in the profession of the gospel, and that shall
be a time of refreshing, in which you shall share." <i>Then had the
churches rest;</i> so Dr. Hammond. <i>Thirdly,</i> "The sending of
Christ to judge the world, at the end of time, will be a blessing
to you; you shall then <i>lift up your heads with joy, knowing that
your redemption draws nigh.</i>" It seems to refer to this, for
till then <i>the heavens must receive him,</i> <scripRef id="Acts.iv-p28.4" osisRef="Bible:Acts.3.21" parsed="|Acts|3|21|0|0" passage="Ac 3:21"><i>v.</i> 21</scripRef>. As God's counsels from eternity,
so his predictions from the beginning of time, had a reference to
the transactions of the last day, when <i>the mystery of God shall
be finished, as he had declared to his servants the prophets,</i>
<scripRef id="Acts.iv-p28.5" osisRef="Bible:Rev.10.7" parsed="|Rev|10|7|0|0" passage="Re 10:7">Rev. x. 7</scripRef>. The institution
of all things in the church had an eye to the restitution of all
things at the end of time.</p>
<p class="indent" id="Acts.iv-p29">4. He tells them what ground they had to
expect these things, if they were converted to Christ. Though they
had denied him, and put him to death, yet they might hope to find
favour through him, upon the account of their being Israelites.
For,</p>
<p class="indent" id="Acts.iv-p30">(1.) As Israelites, they had the monopoly
of the grace of the Old Testament; they were, above any other,
God's favourite nation, and the favours God bestowed upon them were
such as had a reference to the Messiah, and his kingdom: <i>You are
the children of the prophets, and of the covenant.</i> A double
privilege. [1.] They were <i>the children,</i> that is, the
disciples, <i>of the prophets,</i> as children at school; <i>not
sons of the prophets,</i> in the sense that we read of such in the
Old Testament, from Samuel and downward, who were, or are, trained
up to be <i>endued with the spirit of prophecy;</i> but you are of
that people from among whom prophets were raised up, and to whom
prophets were sent. It is spoken of as a great favour to Israel
<i>that God raised up of their sons for prophets,</i> <scripRef id="Acts.iv-p30.1" osisRef="Bible:Amos.2.11" parsed="|Amos|2|11|0|0" passage="Am 2:11">Amos ii. 11</scripRef>. All the inspired writers,
both of the Old and New Testament, were of <i>the seed of
Abraham;</i> and it was their honour and advantage <i>that unto
them were committed the oracles of God,</i> <scripRef id="Acts.iv-p30.2" osisRef="Bible:Rom.3.2" parsed="|Rom|3|2|0|0" passage="Ro 3:2">Rom. iii. 2</scripRef>. Their government was constituted
by prophecy, that is, by divine revelation; and by it their affairs
were for many ages very much managed. See <scripRef id="Acts.iv-p30.3" osisRef="Bible:Hos.12.13" parsed="|Hos|12|13|0|0" passage="Ho 12:13">Hos. xii. 13</scripRef>. <i>By a prophet the Lord
brought Israel out of Egypt, and by a prophet was he preserved.</i>
Those of the latter ages of the church, when prophecy had ceased,
might yet be fitly called <i>the children of the prophets,</i>
because they heard, though they did not know, <i>the voices of the
prophets, which were read in their synagogues every sabbath
day,</i> <scripRef id="Acts.iv-p30.4" osisRef="Bible:Acts.13 Bible:Acts.27" parsed="|Acts|13|0|0|0;|Acts|27|0|0|0" passage="Ac 13;27"><i>ch.</i> xiii.
27</scripRef>. Now this should quicken them to embrace Christ, and
they might hope to be accepted of him; for their own prophets had
foretold <i>that this grace should be brought unto them at the
revelation of Jesus Christ</i> (<scripRef id="Acts.iv-p30.5" osisRef="Bible:1Pet.1.13" parsed="|1Pet|1|13|0|0" passage="1Pe 1:13">1 Pet.
i. 13</scripRef>), and therefore ought not to be neglected by them,
nor should be denied to them. Those that are blessed with prophets
and prophecy (as all are that have the scriptures) are concerned
not to receive the grace of God therein in vain. We may apply it
particularly to ministers' children, who, if they plead their
parentage effectually with themselves, as an inducement to be
faithful and forward in religion, may comfortably plead it with
God, and hope <i>that the children of God's servants shall
continue.</i> [2.] They were <i>the children,</i> that is, the
heirs, <i>of the covenant which God made with our Fathers,</i> as
children in the family. God's covenant was made <i>with Abraham and
his seed,</i> and they were <i>that seed</i> with whom the
<i>covenant was made,</i> and on whom <i>the blessings of the
covenant were entailed:</i> "The promise of the Messiah was made to
you, and therefore if you forsake not your own mercies, and do not
by an obstinate infidelity put a bar in your own door, you may hope
it shall be made good to you." That promise here mentioned, as the
principal article of the covenant, <i>In thy seed shall all the
kindreds of the earth be blessed,</i> though referring principally
to Christ (<scripRef id="Acts.iv-p30.6" osisRef="Bible:Gal.3.16" parsed="|Gal|3|16|0|0" passage="Ga 3:16">Gal. iii. 16</scripRef>),
yet may include the church also, which is his body, all believers,
that are the spiritual seed of Abraham. <i>All the kindreds of the
earth were blessed</i> in having a church for Christ among them;
and those that were <i>the seed of Abraham according to the
flesh</i> stood fairest for this privilege. If all the kindreds of
the earth were to be blessed in Christ, much more that kindred,
<i>his kinsmen according to the flesh.</i></p>
<p class="indent" id="Acts.iv-p31">(2.) As Israelites, they had the first
offer of the grace of the New Testament. Because <i>they were the
children of the prophets and the covenant,</i> therefore to them
the Redeemer was first sent, which was an encouragement to them to
hope that if they did repent, and were converted, he should be yet
further sent for their comfort (<scripRef id="Acts.iv-p31.1" osisRef="Bible:Acts.3.20" parsed="|Acts|3|20|0|0" passage="Ac 3:20"><i>v.</i> 20</scripRef>): <i>He shall send Jesus
Christ,</i> for to you first he hath sent him, <scripRef id="Acts.iv-p31.2" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26"><i>v.</i> 26</scripRef>. <i>Unto you first,</i> you Jews,
though not to you only, <i>God, having raised up his Son Jesus,</i>
appointed and authorized him <i>to be a prince and a Saviour,</i>
and, in confirmation of this, <i>raised him from the dead, sent him
to bless you,</i> to make a tender of his blessing to you,
especially that great blessing of <i>turning every one of you from
his iniquities;</i> and therefore it concerns you to receive this
blessing, and turn from your iniquities, and you may be encouraged
to hope that you shall. [1.] We are here told whence Christ had his
mission: <i>God raised up his Son Jesus, and sent him.</i> God
raised him up when he constituted him a prophet, owned his by a
voice from heaven, and filled him with his Spirit without measure,
and then sent him; for to this end he raised him up, that he might
be his commissioner to treat of peace. He sent him to bear witness
of the truth, sent him to seek and save lost souls, sent him
against his enemies, to conquer them. Some refer <i>the raising of
him up to the resurrection,</i> which was the first step towards
his exaltation; this was, as it were, the renewing of his
commission; and though, having raised him up, he seemed presently
to take him from us, yet he did really send him afresh to us in his
gospel and Spirit. [2.] To whom he was sent: "<i>Unto you
first.</i> You of the seed of Abraham, you that are <i>the children
of the prophets, and of the covenant,</i> to you is the tender made
of gospel grace." The personal ministry of Christ, as that of the
prophets, was confined to the Jews; he was not then <i>sent but to
the lost sheep of the house of Israel,</i> and he forbade the
disciples he then sent forth to go any further. After his
resurrection, he was to be preached indeed to all nations, but they
must <i>begin at Jerusalem,</i> <scripRef id="Acts.iv-p31.3" osisRef="Bible:Luke.24.47" parsed="|Luke|24|47|0|0" passage="Lu 24:47">Luke
xxiv. 47</scripRef>. And, when they went to other nations, they
first preached to the Jews they found therein. They were the
first-born, and, as such, had the privilege of the first offer. So
far were they from being excluded for their putting Christ to
death, that, when he is risen, he is first sent to them, and they
are primarily intended to have benefit by his death. [3.] On what
errand he was sent: "<i>He is sent to you first, to bless you;</i>
this is his primary errand, not to condemn you, as you deserve, but
to justify you, if you will accept of the justification offered
you, in the way wherein it is offered; but he that sends him first
to bless you, if you refuse and reject that blessing, will send him
to curse you with a curse," <scripRef id="Acts.iv-p31.4" osisRef="Bible:Mal.4.6" parsed="|Mal|4|6|0|0" passage="Mal 4:6">Mal. iv.
6</scripRef>. Note, <i>First,</i> Christ's errand into the world
was to bless us, to bring a blessing with him, for <i>the Sun of
righteousness rose with healing under his wings;</i> and, when he
left the world, he left a blessing behind him for he was <i>parted
from the disciples as he blessed them,</i> <scripRef id="Acts.iv-p31.5" osisRef="Bible:Luke.24.51" parsed="|Luke|24|51|0|0" passage="Lu 24:51">Luke xxiv. 51</scripRef>. He sent his Spirit to be the
great blessing, the blessing of blessings, <scripRef id="Acts.iv-p31.6" osisRef="Bible:Isa.44.3" parsed="|Isa|44|3|0|0" passage="Isa 44:3">Isa. xliv. 3</scripRef>. It is by Christ that God sends
blessings to us, and through him only we can expect to receive
them. <i>Secondly,</i> The great blessing wherewith Christ came to
bless us was the turning of us away from our iniquities, the saving
of us from our sins (<scripRef id="Acts.iv-p31.7" osisRef="Bible:Matt.1.21" parsed="|Matt|1|21|0|0" passage="Mt 1:21">Matt. i.
21</scripRef>), to turn us from sin, that we may be qualified to
receive all other blessings. Sin is that to which naturally we
cleave; the design of divine grace is to turn us from it, nay, to
turn us against it, that we may not only forsake it, but hate it.
The gospel has a direct tendency to do this, not only as it
requires us, every one of us, to turn from our iniquities, but as
it promises us grace to enable us to do so. "Therefore, do your
part; <i>repent, and be converted,</i> because Christ is ready to
do his, <i>in turning you from your iniquities,</i> and so blessing
you."</p>
</div></div2>