26‘THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED;
         MOREOVER MY FLESH ALSO WILL LIVE IN HOPE;

27BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES,
         NOR ALLOW YOUR HOLY ONE TO UNDERGO DECAY.

28‘YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE;
         YOU WILL MAKE ME FULL OF GLADNESS WITH YOUR PRESENCE.’

      29“Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30“And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, 31he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. 32“This Jesus God raised up again, to which we are all witnesses. 33“Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.

34“For it was not David who ascended into heaven, but he himself says:
         ‘THE LORD SAID TO MY LORD,
         “SIT AT MY RIGHT HAND,

35UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET.”’
36“Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.”

The Ingathering

      37Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39“For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” 40And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

      43Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44And all those who had believed were together and had all things in common; 45and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

Parallel Verses

New American Standard Bible (©1995)
"For David says of Him, 'I SAW THE LORD ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN.

GOD'S WORD® Translation (©1995)
This is what David meant when he said about Jesus: 'I always see the Lord in front of me. I cannot be moved because he is by my side.

King James Bible
For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:

Douay-Rheims Bible
For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.

Darby Bible Translation
for David says as to him, I foresaw the Lord continually before me, because he is at my right hand that I may not be moved.

English Revised Version
For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved:

Webster's Bible Translation
For David speaketh concerning him, I saw the Lord always before my face, for he is on my right hand, that I should not be moved:

Weymouth New Testament
For David says in reference to Him, "'I constantly fixed my eyes upon the Lord, because He is at my right hand in order that I may continue unshaken.

World English Bible
For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved.

Young's Literal Translation
for David saith in regard to him: I foresaw the Lord always before me -- because He is on my right hand -- that I may not be moved;

Cross References

Psalm 16:8 I have set the LORD continually before me; Because He is at my right hand, I will not be shaken.

Luke 1:6 They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord.

Acts 2:26 'THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE;

Commentary

Matthew Henry's Whole Bible Commentary

Verses 14-36

We have here the first-fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language (we are not told what answer he gave to those that were amazed, and said, What meaneth this?) but to the Jews in the vulgar language, even to those that mocked; for he begins with the notice of that (v. 15), and addresses his discourse (v. 14) to the men of Judea and the inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them (and therefore flocked about them), in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly denied Christ now as courageously confesses him. Observe,

I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up (v. 14), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi-the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words."

II. His answer to their blasphemous calumny (v. 15): "These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day," nine of the clock in the morning; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morning; those are besotted drunkards indeed who, when they awake, immediately seek it yet again, Prov. 23:35.

III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into:-that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and consequently the proof of both.

1. That it was the accomplishment of the prophecies of the Old Testament which related to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, ch. 2:28. It is observable that though Peter was filled with the Holy Ghost, and spoke with tongues as the Spirit gave him utterance, yet he did not set aside the scriptures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible; and the Spirit is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe,

(1.) The text itself that Peter quotes, v. 17-21. It refers to the last days, the times of the gospel, which are called the last days because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of this to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old-Testament church. Or, in the days immediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord spoken of, v. 20. "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take scripture entire; now it was foretold,

[1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel that God gave them his good Spirit to instruct them, Neb. 9:20. But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gentiles as well as Jews, though yet Peter himself did not understand it so, as appears, ch. 11:17. Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules.

[2.] That the Spirit should be in them a Spirit of prophecy; by the Spirit they should be enabled to foretel things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex-now only your sons, but your daughters shall prophesy; without distinction of age-both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition-even the servants and handmaids shall receive of the Spirit, and shall prophesy (v. 18); or, in general, men and women, whom God calls his servants and his handmaids. In the beginning of the age of prophecy in the Old Testament there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the prophets, for the kingdom of the Messiah is to be purely spiritual. The mention of the daughters (v. 17) and the handmaidens (v. 18) would make one think that the women who were taken notice of (ch. 1:14) received the extraordinary gifts of the Holy Ghost, as well as the men. Philip, the evangelist, had four daughters who did prophesy (ch. 21:9), and St. Paul, finding abundance of the gifts both of tongues and prophecy in the church of Corinth, saw it needful to prohibit women's use of those gifts in public, 1 Co. 14:26, 34.

[3.] That one great thing which they should prophesy of should be the judgment that was coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold (Mt. 24) at his entrance into Jerusalem (Lu. 19:41); and when he was going to die (Lu. 23:29); and these judgments were to be brought upon them to punish for their contempt of the gospel, and their opposition to it, though it came to them thus proved. Those that would not submit to the power of God's grace, in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials of his wrath. Those shall break that will not bend. First, The destruction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompences for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Mt. 23:35. It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it was to men on earth; but here epiphaneµ (after the Septuagint), a glorious, illustrious day, for so it was to Christ in heaven; it was the epiphany, his appearing, so he himself spoke of it, Mt. 24:30. The destruction of the Jews was the deliverance of the Christians, who were hated and persecuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering Christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, James 5:8, 9. Secondly, The terrible presages of that destruction are here foretold: There shall be wonders in heaven above, the sun turned into darkness and the moon into blood; and signs too in the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings, and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages: The blood of the Son of God, the fire of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves by which that desolation was brought on. The blood points at the wars of the Jews with the neighbouring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious (as they called them), which were very bloody; there was no peace to him that went out nor to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, bespeaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Thirdly, The signal preservation of the Lord's people is here promised (v. 21): Whosoever shall call upon the name of the Lord Jesus (which is the description of a true Christian, 1 Co. 1:2) shall be saved, shall escape that judgment which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in the day of the Lord's anger; and in the destruction by the Romans not one Christian perished. Those that distinguish themselves by singular piety shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people: they call on the name of the Lord, which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon that is their strong tower.

(2.) The application of this prophecy to the present event (v. 16): This is that which was spoken by the prophet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit upon all flesh which should come, and we are to look for no other, no more than we are to look for another Messiah; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth, so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by means of the scriptures and the ministry.

2. That it was the gift of Christ, and the product and proof of his resurrection and ascension. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface (v. 22): "You men of Israel, hear these words. It is a mercy that you are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is,

(1.) An abstract of the history of the life of Christ, v. 22. He calls him Jesus of Nazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a man approved of God among you, censured and condemned by men, but approved of God: God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God, so Dr. Hammond reads it; "signalized and made remarkable among you that now hear me. He was sent to you, set up, a glorious light in your land; you yourselves are witnesses how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinary course, and contrary to it, which God did by him; that is, which he did by that divine power with which he was clothed, and in which God plainly went along with him; for no man could do such works unless God were with him." See what a stress Peter lays upon Christ's miracles. [1.] The matter of fact was not to be denied: "They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as you yourselves also know. You have been eyewitnesses of his miracles; I appeal to yourselves whether you have any thing to object against them or can offer any thing to disprove them." [2.] The inference from them cannot be disputed; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God and the Saviour of the world; for the God of truth would never set his seal to a lie.

(2.) An account of his death and sufferings which they were witness of also but a few weeks ago; and this was the greatest miracle of all, that a man approved of God should thus seem to be abandoned of him; and a man thus approved among the people, and in the midst of them, should be thus abandoned by them too. But both these mysteries are here explained (v. 23), and his death considered, [1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave him up, devoted him: this is explained Rom. 8:32, He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will of God, but according to the counsel of his will, that he suffered and died; according to an eternal counsel, which could not be altered. This reconciled him to the cross: Father, thy will be done; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained. [2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God to persecute one whom he approved as the darling of heaven; and fighting against their own mercies to persecute one that was the greatest blessing of this earth. Neither God's designing it from eternity, nor his bringing good out of it to eternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil, and therefore "they were wicked hands with which you have crucified and slain him." It is probable that some of those were here present who had cried, Crucify him, crucify him, or had been otherwise aiding and abetting in the murder; and Peter knew it. However, it was justly looked upon as a national act, because done both by the vote of the great council and by the voice of the great crowd. It is a rule, Refertur ad universos quod publice fit per majorem paretm-That which is done publicly by the greater part we attribute to all. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty and discharge themselves from the guilt.

(3.) An attestation of his resurrection, which effectually wiped away the reproach of his death (v. 24): Whom God raised up; the same that delivered him to death delivers him from death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon.

[1.] He describes his resurrection: God loosed the pains of death, because it was impossible that he should be holden of it; oµdinas-the sorrows of death; the word is used for travailing pains, and some think it signifies the trouble and agony of his soul, in which it was exceedingly sorrowful, even to the death; from these pains and sorrows of soul, this travail of soul, the Father loosed him when at his death he said, It is finished. Thus Dr. Godwin understands it: "Those terrors which made Heman's soul lie like the slain (Ps. 88:5, 15) had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul (and it is a great thing to bring a soul out of the depths of spiritual agonies); this was not leaving his soul in hell; as that which follows, that he should not see corruption, speaks of the resurrection of his body; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this: "Having dissolved the pains of death, in reference to all that believe in him, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and, because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death (says Mr. Baxter) is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shows that the Septuagint, and from them the apostle here, uses the word for cords and bands (as Ps. 18:4), to which the metaphor of loosing and being held best agrees. Christ was imprisoned for our debt, was thrown into the bands of death; but, divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death.

[2.] He attests the truth of his resurrection (v. 32): God hath raised him up, whereof we all are witnesses-we apostles, and others our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away.

[3.] He showed it to be the fulfilling of the scripture, and, because the scripture had said that he must rise again before he saw corruption, therefore it was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, v. 25. The scripture he refers to is that of David (Ps. 16:8-11), which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is,

First, The text quoted at large (v. 25-28), for it was all fulfilled in him, and shows us, 1. The constant regard that our Lord Jesus had to his Father in his whole undertaking: I foresaw the Lord before me continually. He set before him his Father's glory as his end in all-for he saw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy; these were set before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, Jn. 13:31, 32; 17:4, 5. 2. The assurance he had of his Father's presence and power going along with him: "He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, nor driven off from my undertaking, notwithstanding the hardships I must undergo." This was an article of the covenant of redemption (Ps. 89:21), With him my hand shall be established, my arm also shall strengthen him; and therefore he is confident the work shall not miscarry in his hand. If God be at our right hand we shall not be moved. 3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through: "Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased is he with his undertaking that it does his heart good to think how the issue would answer the design. He rejoiced in spirit, Lu. 10:21. My tongue was glad. In the psalm it is, My glory rejoiceth; which intimates that our tongue is our glory, the faculty of speaking is an honour to us, and never more so than when it is employed in praising God. Christ's tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn. 4. The pleasing prospect he had of the happy issue of his death and sufferings; it was this that carried him, not only with courage, but with cheerfulness, through them; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose; it shall rest in hope, hoti, that thou wilt no leave my soul in hell; what follows is the matter of his hope, or assurance rather, (1.) That the soul shall not continue in a state of separation from the body; for, besides that this is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a conqueror over death: "Thou wilt not leave my soul in hell" (in hades, in the invisible state, so hades properly signifies); "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men." (2.) That the body shall lie but a little while in the grave: Thou wilt not suffer thy Holy One to see corruption; the body shall not continue dead so long as to begin to putrefy or become noisome; and therefore it must return to life on or before the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption; he must die, for he must be consecrated by his own blood; but he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifice, that no part of the flesh of the sacrifice which was to be eaten should be kept till the third day, for fear it should see corruption and begin to putrefy, Lev. 7:15-18. (3.) That his death and sufferings should be, not to him only, but to all his, an inlet to a blessed immortality: "Thou has made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the Son to have life in himself, a power to lay down his life and to take it again, then he showed him the way of life, both to and fro; the gates of death were open to him and the doors of the shadow of death (Job 38:17), to pass and repass through them, as his occasion led him, for man's redemption. (4.) That all his sorrows and sufferings should end in perfect and perpetual felicity: Thou shalt make me full of joy with thy countenance. The reward set before him was joy, a fulness of joy, and that in God's countenance, in the countenance he gave to his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeakable, and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy.

Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect, Men and brethren, v. 29. "You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely to speak to you concerning the patriarch David, and let it be no offence to you if I tell you that David cannot be understood here as speaking of himself, but of the Christ to come." David is here called a patriarch, because he was the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider, 1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter spoke this, and his bones and ashes in it. Nobody ever pretended that he had risen, and therefore he could never say of himself that he should not see corruption; for it was plain he did see corruption. St. Paul urges this, ch. 13:35-37. Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself (1 Ki. 2:2), both in death and burial. 2. Therefore certainly he spoke it as a prophet, with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow; so did David in that psalm, as Peter here plainly shows. (1.) David knew that the Messiah should descend from his loins (v. 30), that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ever, 2 Sa. 7:12. And it is said (Ps. 132:11), God swore it in truth unto David. When our Lord Jesus was born, it was promised that the Lord God would give him the throne of his father David, Lu. 1:32. And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the flesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David that the Messiah, promised to his fathers, should be his son and successor, the fruit of his loins, and heir to his throne, he kept this in view, in penning his psalms. (2.) Christ being the fruit of his loins, and consequently in his loins when he penned that psalm (as Levi is said to be in Abraham's loins when he paid tithes to Melchizedek), if what he says, as in his own person, be not applicable to himself (as it is plain that it is not), we must conclude it points to that son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he says that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, v. 31. And as Christ died, so he rose again, according to the scriptures; and that he did so we are witnesses. (3.) Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, v. 34. And further, to prove that when he spoke of the resurrection he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation he plainly shows that he spoke of another person, and such another as was his Lord (Ps. 110:1): "The Lord said unto my Lord, when he had raised him from the dead, Sit thou at my right hand, in the highest dignity and dominion there; be thou entrusted with the administration of the kingdom both of providence and grace; sit there as king, until I make thy foes either thy friends or thy footstool," v. 35. Christ rose from the grave to rise higher, and therefore it must be of his resurrection that David spoke, and not his own, in the 16th Psalm; for there was no occasion for him to rise out of his grave who was not to ascend to heaven.

(4.) The application of this discourse concerning the death, resurrection, and ascension of Christ.

[1.] This explains the meaning of the present wonderful effusion of the Spirit in those extraordinary gifts. Some of the people had asked (v. 12), What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God, so some read it, to sit there; exalted by the right hand of God, so we read it, by his power and authority-it comes all to one; and having received of the Father, to whom he has ascended, the promise of the Holy Ghost, he hath given what he received (Ps. 68:18), and hath shed forth this which you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, and not before, Jn. 7:39. You see and hear us speak with tongues that we never learned; probably there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly bespeaks him to be the Mediator, or middle person between God and the church. The gift of the Holy Ghost was, First, A performance of divine promises already made; here it is called the promise of the Holy Ghost; many exceedingly great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to those that ask him (Lu. 11:13) is his giving them all good things, Mt. 7:11. Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Ghost, and has given it to us; for all the promises are yea and amen in him. Secondly, It was a pledge of all divine favours further intended; what you now see and hear is but an earnest of greater things.

[2.] This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum-the truth to be demonstrated (v. 36): Therefore let all the house of Israel know assuredly that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus whom you have crucified both Lord and Christ. They were charged to tell no man that he was Jesus the Christ till after his resurrection (Mt. 16:20; 17:9); but now it must be proclaimed on the housetops, to all the house of Israel; he that hath ears to hear, let him hear it. It is not proposed as probable, but deposed as certain: Let them know it assuredly, and know that it is their duty to receive it as a faithful saying, First, That God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify, and put him to death as a deceiver who had given such pregnant proofs of his divine mission; and it magnifies the wisdom and power of God that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him, and the indignities they had done him served as a foil to his lustre. Secondly, That he has glorified him to such a degree as to make him both Lord and Christ: these signify the same; he is Lord of all, and he is not a usurper, but is Christ, anointed to be so. He is one Lord to the Gentiles, who had had lords many; and to the Jews he is Messiah, which includes all his offices. He is the king Messiah, as the Chaldee paraphrast calls him; or, as the angel to Daniel, Messiah the prince, Dan. 9:25. This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ.

Calvin's Commentary

25. For David saith of him, I saw the Lord before me always, because he is on my right hand; lest I should be moved. 26. For this my heart rejoiced, and my tongue was glad; moreover, my flesh shall rest in hope: 27. Because thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption. 28. Thou hast made known unto me the ways of life, thou shalt fill me with gladness with thy face. 29. Men and brethren, seeing that I may boldly speak unto you of the patriarch David, because he is both dead and buried, and his sepulcher remaineth with us until this day. 30. Therefore, seeing he was a prophet, and did know that God had sworn unto him with an oath that it should come to pass, that Christ should rise of the fruits of his loins, concerning the flesh, who should sit upon his throne; 31. He knowing this before, spoke of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption.

25. The resurrection, [110] which was both declared and witnessed by certain and evident testimonies, and which might also have been gathered out of the continual doctrine of the prophets, was to be proved to the Jews as some new and strange thing. And no marvel. For we see that although Christ had oftentimes beat [111] the same into his disciples' heads, yet did they profit but a little. And yet did they retain certain principles of true doctrine, which might have made a way for them unto the knowledge of Christ, as we shall see by and by. Therefore, because the gift of the Spirit was a fruit of the resurrection of Christ, he proveth by the testimony of David that Christ must needs have risen again, that the Jews may thereby know that he was the author of the gift. For he taketh it as a thing which all men grant, that he was raised up from death, that he may live not for himself, but for his. Now we see Peter's drift; that that ought to seem no strange thing which was foretold so long before; and that Jesus is also Christ, because David did prophecy of him, as of the tied of the Church.

First of all, we must see whether this place ought altogether to be understood of Christ, as Peter affirmeth; that done, if there be any thing in the words worth noting, we will in order discuss it. Peter denieth that that agreeth with David which is said in this place:

"Thou shalt not suffer thine Holy One to see corruption," (Psalm 16:10,)

because David's carcass was corrupt in the grave. It seemeth at the first blush to be but a light argument. For a man might easily object, that the word is not to be urged, forasmuch as David meant nothing else, save only to exempt himself from destruction. Therefore, howsoever corruption did touch him, yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof, because he knew that the Lord would deliver him. Yea, it seemeth to be a repetition of the former sentence, according to the common custom of the Hebrew tongue. Which if it be so, the sense shall be plain, that God will not suffer him to be oppressed with death, or that death should consume him. And this interpretation is confirmed by that where we read hell, it is in Hebrew sl, (seol;) where we read corruption, there it is scht, (shachat;) both these words do signify the grave. By this means David should say twice, that he shall be delivered from death by the grace of God. Finally, he saith the same thing in this place, which he saith, (Psalm 49:15,) "God shall redeem my soul from the hand of hell." Like as, on the other side, when he speaketh of the reprobates, he is wont to take "going down into the grave" for destruction. I answer briefly, that there is some greater thing expressed in this place than the common redemption or deliverance of the godly. David, indeed, doth promise that God will be his eternal deliverer, as well in life as in death. Neither had he been much better for this, to have been once delivered from one danger, unless he had hoped that he should be safe even unto the end through God's protection; but he speaketh of such safety as is not common. [112] And surely the words do sound that he speaketh of some new and singular privilege. Admit I grant that it is a repetition, and that there is all one thing uttered in these two members, "Thou shalt not leave my soul in hell;" and, "Thou shalt not suffer me to see corruption;" yet do I deny that it is simply to be understood that God will deliver his Holy One from eternal destruction; for freedom from corruption is promised by name. Neither do I pass for this, that scht (shachat) doth signify the grave, as sl, (seol,) which is put in the former member. For although I do not stand nor contend about the words, yet must we respect the etymology. Therefore, forasmuch as the grave is called scht, (shachat) because it doth corrupt man's body with rottenness, it is not to be doubted but that David meant to note that quality. Therefore, the place is not so much expressed by this word, as the condition of rotting. So that the sense is, that God will not suffer him of whom the Psalm speaketh "to rot or corrupt in the grave." And forasmuch as David was not free from this necessity, it followeth that the prophecy was neither truly nor perfectly fulfilled in him.

And that the Psalm ought altogether to be expounded of Christ, the thing itself doth prove. For seeing that David was one of the sons of Adam, he could not escape that universal condition and estate of mankind,

"Dust thou art, and unto dust thou shalt return,"
(Genesis 3:19;)

the grave standeth open (I say) for all the children of Adam, that it may swallow them up, and consume them; so that no man can exempt himself from corruption. So that, beholding ourselves apart from Christ, we see the grave prepared for us, which threateneth to us corruption. Wherefore, if David be separated from Christ, that shall not belong to him which is here said, that he shall be preserved from the grave. Therefore, when he boasteth that he shall be free from the grave, as touching corruption, without all doubt he placeth himself in the body of Christ, wherein death was overcome, and the kingdom thereof abolished. But and if David do promise himself exempting from the grave in another respect, save only so far forth as he is a member of Christ, hereby it appeareth that this freedom must begin at Christ as at the head. What man soever shall be of sound judgment shall easily know that this is a good argument. God did put all mankind under corruption; therefore, David, inasmuch as he was of the number of men, could not be free from the same. Neither is it to be doubted, but that the Jews, before whom this sermon was made, forasmuch as without question that maxim was of force amongst them, that they were to hope for the restoring of things at the hands of Christ alone, did the more readily stay themselves upon [113] the words of Peter; because they saw that that could no otherwise be which the words do import, unless they should apply it to the Messias. For they were not come to that point of impudence, at least those of whom mention is made here, that they durst cavil in matters which were evident; for God had then offered unto his disciples those which were godly hearers, and apt to be taught. They sought the Messias in the Old Testament. They knew that David was a figure of him. There was amongst them some religion and reverence of the Scriptures then; but now the impudency of all the whole nation almost is desperate. Howsoever they be urged, they wrench themselves out one way or other. [114] Where there is no way to escape, yet they break through; although they be overcome, yet will they not yield; neither is it to be doubted but that this their shameless forwardness is a punishment for their ungodliness. But let us return unto Peter's sermon.

Seeing that David doth not only affirm that God also shall be his deliverer, but doth express a singular way and means; namely, that he shall not be subject to the corruption of the grave, Peter doth for good causes gather, that that doth not properly appertain unto him, for that his body was corrupt in the grave. And now, because this had been somewhat hard to be spoken among the Jews, he mollifieth the hardness with a circumlocution. For he doth not flatly deny in one word that that was fulfilled indeed in David, but doth only by the way [115] signify so much unto them, because he lieth consumed in the grave after the common custom of other men. And David did so prophesy of Christ, that he did both apply this consolation unto himself privately, and' also extend the same unto the whole body of the Church. For that which is sound and perfect in the head is spread abroad, being afterward poured out into all the members. Neither is it to be denied but that David spoke of himself in this place; yet only so far forth as he beheld himself in Christ, as in the mirror of life. First, he hath respect unto Christ; after that he turneth his eyes toward himself, and others the faithful. So that we have a general doctrine prescribed unto us in this plate, concerning the nature of faith, the spiritual joy of conscience: and the hope of eternal deliverance.

I saw We must hold this principle. If we will have God present with us, we must set him before our eyes; and that before he do appear; for the prospect of faith pierceth far further than unto the present experience. Therefore faith hath this property, to set God always before it as a guide in all dangers and confused matters. For there is nothing that doth so much hold us up, as when we know that God is present with us; as the opinion of his absence doth often cast us down, and at length quite discourage us. David addeth, That he took not heed in vain unto the direction of God. "He is (saith he) at my right hand;" whereby he doth signify that we need not to fear lest we be deceived, [116] when as we set him before us at present; for we shall always feel his help most ready. Faith, in hoping for the help of God, ought to prevent and overgo [117] all experience, and whatsoever is perceived by the sense; but so soon as it shall give this glory to God, that it doth behold him in his Word, although he be absent, and so, consequently, invisible, it shall be overcome with the effect of the thing. For the measure of faith is not able to comprehend the infinite greatness of the power and goodness of God. He draweth a similitude from those which, when they will underprop the weak, or strengthen the fearful, do join themselves unto their side. Not to be moved, is not to be thrown down from their degree, but to remain firm in their estate; like as also Psalm 46:5, God is in the midst of it, therefore shall it not be moved. For although it come to pass sometimes that the godly be sore shaken, yet because they come to themselves again, they are said to continue firm. Therefore, there is no cause why they should be afraid of falling, who are upholden by the help of God. Like as, on the other side, those which place their strength anywhere else save only in God, they shall be like to fall at every blast of wind, but at any mean wind of temptation they shall fall to the ground.

26. For this my heart rejoiced Joy of the soul, gladness of the tongue, and quietness of all the whole body, do ensue upon sure hope and confidence; for unless men be quite past feeling, [118] they must needs be careful and sorrowful, and so, consequently, miserably tormented, so long as they feel themselves destitute of the help of God. But that sure trust which we repose in God doth not only deliver us from carefulness, [119] but doth also replenish our hearts with wonderful joy (and gladness.) That is the joy which Christ promised to his disciples should be full in them, and which he testified could not be taken from them, (John 16:22; John 17:13.) He expresseth the greatness of the joy when he saith, That it cannot be kept in, but that it will break forth into the gladness of the tongue. [120] kvvd, doth signify, indeed, glory, but it is taken in that place, as in many others, for the tongue And so the Grecians have truly translated the same. The rest of the flesh doth signify the quietness of the whole man, which we have through the protection of God. Neither is this any let, because the faithful are continually out of quiet and tremble; for as in the midst of sorrows they do nevertheless rejoice; so there are no troubles so great that can break them of their rest. If any man object, that the peace of the faithful doth consist in the spirit, and that it is not in the flesh: I answer, that the faithful do rest in body; not that they are free from troubles, but because they believe that God careth for them wholly, and that not only their soul shall be safe through his protection, but their body also.

27. Because thou shalt not leave To leave the soul in hell is to suffer the same to be oppressed with destruction. There be two words used in this place, both which do signify the grave amongst the Hebricians. Because s'vl, doth signify to require, I suppose it is called svl, because death is insatiable; whence also cometh that translation, Hell hath enlarged her soul. Again, they set open their mouth like hell. And because the latter scht, is derived and set for corruption, or consumption, that quality is to be considered, as David meant to note the same. Those things which are disputed in this place by divers, concerning the descending of Christ into hell, are in my judgment superfluous; because they are far from the intent and purpose of the prophet. For the word anima, or soul, doth not so much signify the spirit being of an immortal essence as the life itself. For when a man is dead, and lieth in the grave, the grave is said to rule over his life. Whereas the Grecians translate it holy, it is in Hebrew chst, which doth properly signify meek, or gentle, but Luke did not much regard this, because it doth not much appertain unto the present purpose. Furthermore, gentleness and meekness is so often commended in the faithful, because it behoveth them to imitate and resemble the nature of their Father.

28. Thou hast made known. He meaneth, that he was restored from death to life by the grace of God. For in that he was, as it were, a man raised from death to life, he acknowledgeth that it was a great good gift of God. This was in such sort fulfilled in Christ, that there wanted nothing unto perfection. As for the members they have their measure. Therefore Christ was far from corruption, that he may be the first-fruits of those which rise from death, (1 Corinthians 15:23.) We shall follow him in our order at length, but being first turned into dust, (1 Corinthians 15:42.) That which followeth, that he was filled with gladness, with the countenance of God, agreeth with that: Show us thy face, and we shall be safe. And, again, The light of thy countenance is showed upon us: thou hast put gladness in my heart. For it is only the pleasantness of God's countenance, which doth not only make us glad, but also quickens us; again, when the same is turned away, or troubled, we must needs faint.

30. Therefore, seeing he was a prophet He showeth, by two reasons, that it is no marvel if David do speak of things that should come to pass long after his time; the former is, because he was a prophet. And we know that things to come, and such as are removed far from the knowledge of men, are revealed unto the prophets. Therefore, it were wickedness to measure their speeches according to the common manner and order which we use in measuring the speeches of other men, forasmuch as they go beyond the long courses of years, having the Spirit for their director. Whereupon they are also called seers; because being placed, as it were, upon an high tower, [121] they see those things which, by reason of great distance, are hidden from other men. Another reason is, because Christ was promised to him peculiarly. This maxim was so common amongst the Jews, that they had ever now and then the son of David in their mouth, so often as there was any mention made of Christ. They be no such arguments, I confess, as do necessarily prove that this prophecy is to be expounded of Christ; neither was that Peter's intent and purpose; but first he meant to prevent the contrary objection, whence David had such skill to foretell a thing which was unknown. Therefore he saith, That he knew Christ, both by prophetical revelation, and also by singular promise. Furthermore, this principle was of great (Romans 10:4) force amongst the better-minded sort which Paul setteth down, that Christ is the end of the law. [122] No man, therefore, did doubt of this, but that this was the mark whereat all the prophets did aim, to lead the godly unto Christ as it were by the hand. Therefore, what notable or extraordinary thing soever they did utter, the Jews were commonly persuaded that it did agree with Christ. Furthermore, we must note, that Peter doth reason soundly, when he gathered that David was not ignorant of that which was the chiefest point of all revelations.

He had sworn with an oath God swore not only to the end he might make David believe his promise, but also that the thing promised might be had in greater estimation. And to this end, in my judgment, it is here repeated, that the Jews may think with themselves of what great weight the promise was, which God did make so notable (and so famous.) The same admonition is profitable for us also. For we need not to doubt of this, but that the Lord meant to set forth the excellency of the covenant by putting in a solemn oath. In the mean season, this is also a fit remedy for the infirmity of our faith, that the sacred name of God is set forth unto us, [123] that his words may carry the greater credit. These words, "according to the flesh," do declare that there was some more noble thing in Christ than the flesh. Therefore Christ did so come of the seed of David as he was man, that he doth nevertheless, retain his divinity; and so the distinction between the two natures is plainly expressed; when as Christ is called the Son of God, according to his eternal essence, in like sort as he is called the seed of David according to the flesh.

Footnotes:

[110] "Christi," of Christ.

[111] "Inculcasset," inculcated.

[112] "Superiorem communi sorte," superior to the common lot.

[113] "Acquieverint," acquiesced in.

[114] "Eludunt," they evade, practice evasion.

[115] "Oblique," indirectly.

[116] "Non esse periculum ne unquam nos ac fidem nostram frustratur," there is no danger of his deceiving us or our faith.

[117] "Antevertere," outstrip.

[118] "Stupeant," be stupid or stunned.

[119] "Anxietate," anxiety.

[120] "Quin erumpat in linguae exultationem," but will burst forth into the language of exultation.

[121] "Specula," watch tower.

[122] "Hoc principium quod Paulus tradit Christum esse finem legis," etc., this principle which Paul delivers, viz., that Christ was the end of the law, was of great force, etc.

[123] "Pignoris instar," like a pledge, omitted.

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July 3 Evening
Things which are despised, hath God chosen.--I COR. 1:28. Behold, are not all these which speak Galilaeans? Jesus, . . . saw two brethren, . . . casting a net into the sea: for they were fishers. And he saith unto them, Follow me.--Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration …
Anonymous—Daily Light on the Daily Path

March 4. "They were all Filled with the Holy Ghost" (Acts ii. 4).
"They were all filled with the Holy Ghost" (Acts ii. 4). Blessed secret of spiritual purity, victory and joy, of physical life and healing, and all power for service. Filled with the Spirit there is no room for self or sin, for fret or care. Filled with the Spirit we repel the elements of disease that are in the air as the red-hot iron repels the water that touches it. Filled with the Spirit we are always ready for service, and Satan turns away when he finds the Holy Ghost enrobing us in His garments …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Pentecost
Text: Acts 2, 1-13. 1 And when the day of Pentecost was now come, they were all together in one place. 2 And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. 4 And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. 5 Now there were dwelling at Jerusalem …
Martin Luther—Epistle Sermons, Vol. II

Pentecost Monday
Text: Acts 2, 14-28. Only the text, without a sermon, is printed in the edition of 1559 of Luther's works. This and the following epistle text are too long to consider here, as they contain so many beautiful quotations from the Old Testament, which should not be passed over too briefly. Hence their discussion is reserved for their proper place. …
Martin Luther—Epistle Sermons, Vol. II

Pentecost Tuesday
Text: Acts 2, 29-36. Only the text, without a sermon, is printed in the edition of 1559 of Luther's works. …
Martin Luther—Epistle Sermons, Vol. II

The Name Above Every Name
'Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.'--ACTS ii. 36. It is no part of my purpose at this time to consider the special circumstances under which these words were spoken, nor even to enter upon an exposition of their whole scope. I select them for one reason, the occurrence in them of the three names by which we designate our Saviour--Jesus, Lord, Christ. To us they are very little more than three proper …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Fourfold Cord
'And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers.' --ACTS ii. 42. The Early Church was not a pattern for us, and the idea of its greatly superior purity is very largely a delusion. But still, though that be true, the occasional glimpses that we get at intervals in the early chapters of this Book of the Acts of the Apostles do present a very instructive and beautiful picture of what a Christian society may be, and therefore of what Christian …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Pure Church an Increasing Church
'And the Lord added to the church daily such as should be saved.'--ACTS ii. 47. 'And the Lord added to them day by day those that were being saved.'--(R. V.) You observe that the principal alterations of these words in the Revised Version are two: the one the omission of 'the church,' the other the substitution of 'were being saved' for 'such as should be saved.' The former of these changes has an interest as suggesting that at the early period referred to the name of 'the church' had not yet been …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Abiding Gift and Its Transitory Accompaniments
'And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5. And there were dwelling at Jerusalem Jews, devout men, out of …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Fourfold Symbols of the Spirit
'A rushing mighty wind.' ... 'Cloven tongues like as of fire.' ... 'I will pour out of My Spirit upon all flesh.' --ACTS ii. 2, 3, 17. 'Ye have an unction from the Holy One.'--1 JOHN ii. 20. Wind, fire, water, oil,--these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Peter's First Sermon
'This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, 35. Until I make Thy foes Thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Historical and Spiritual Causes of the Death of Christ
"Him, being by the determined will and foreknowledge of God given up, through the hand of lawless men, ye affixed to a cross and slew."--ACTS II. 23. St. Paul places this in the very forefront of that gospel which, as it had been delivered to him, so he in his turn had delivered to the Corinthians, that "Christ died for our sins." Neglecting all, deeper interpretations of this, it is at least clear that in the apostle's mind there was the closest and most intimate connexion between the death of …
J. H. Beibitz—Gloria Crucis

The Necessity and Benefits of Religious Society
Eccles. 4:9-12 -- "Two are better than one, because they have a good reward for their labor. For if they fall, the one will lift up his fellow: but woe be to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. Among the many reasons assignable for the sad decay of true Christianity, perhaps the neglecting …
George Whitefield—Selected Sermons of George Whitefield

The Great Assize
[i.e., The Last Judgment -- GL] [21] "We shall all stand before the judgement-seat of Christ." Rom. 14:10. 1. How many circumstances concur to raise the awfulness of the present solemnity! -- The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders …
John Wesley—Sermons on Several Occasions

The Means of Grace
"Ye are gone away from mine ordinances, and have not kept them." Mal. 3:7. I. 1. But are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, …
John Wesley—Sermons on Several Occasions

Pricked in their Heart
Peter's discourse was not distinguished by any special rhetorical display: he used not the words of man's wisdom or eloquence. It was not an oration, but it was a heart-moving argument, entreaty, and exhortation. He gave his hearers a simple, well-reasoned, Scriptural discourse, sustained by the facts of experience; and every passage of it pointed to the Lord Jesus. It was in these respects a model of what a sermon ought to be as to its contents. His plea was personally addressed to the people who …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Baptism of the Spirit
And suddenly there came a sound from Heaven as of a rushing mighty wind.... And they were all filled with the Holy Ghost.' (Acts ii. 2, 4.) The Holy Ghost is the active force in all spiritual life. It is, therefore, important that we should realize the close connexion between the experience of Holiness and that 'Promise of the Father' for which the early disciples were to wait. All followers of Jesus should realize, as truly as the disciples did on that historic day, that their day of Pentecost …
T. H. Howard—Standards of Life and Service

Repentance
How shall a man be just with God? How shall the sinner be made righteous? It is only through Christ that we can be brought into harmony with God, with holiness; but how are we to come to Christ? Many are asking the same question as did the multitude on the Day of Pentecost, when, convicted of sin, they cried out, "What shall we do?" The first word of Peter's answer was, "Repent." Acts 2:37, 38. At another time, shortly after, he said, "Repent, . . .and be converted, that your sins may be blotted …
Ellen Gould White—Steps to Christ

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring …
Samuel Philips—The Christian Home

False Teachings of the Apostasy.
This is subject enough for volumes. There is scarcely a text in the Bible but what has been perverted by some one confused by the fogs of Babylon. Perhaps you can not find two individuals in the whole of sectism that see "eye to eye" upon the whole truth. To mention all the erroneous teachings of apostates would be almost impossible. However we believe it to be compatible with this work and to the glory of God to mention and refute a few of the false doctrines that have been most effectual in obscuring …
Charles Ebert Orr—The Gospel Day

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the …
John MacNeil—The Spirit-Filled Life

Its Effects.
Among the effects and benefits which in this life accompany and flow from being filled with the Holy Ghost, may be mentioned the following:-- 1. Courage. "Oh, I could not do so and so--I have not the courage," is a reply frequently made by Christian people when asked to undertake some piece of service or other for the Master. The first point to be settled is, "Is that the Master's will for me?" If so, lack of courage is a confession to the lack of the "Fullness of the Holy Ghost." The Spirit-filled …
John MacNeil—The Spirit-Filled Life

Every Believer's Birthright.
On every hand a lack of something is being felt and expressed by God's people. Their Christian experience is not what they expected it would be. Instead of expected victory, it is oft-recurring, dreaded defeat; instead of soul satisfaction, it is soul hunger; instead of deep, abiding heart rest, it is disquiet and discontent; instead of advancing, it is losing ground. Is this all Christ meant when He said, "Come unto Me"? Is this life of constant disappointment the normal life of the Bible Christian? …
John MacNeil—The Spirit-Filled Life