Commentary Upon Acts, Part 1 · Chapter 2
CHAP. II.
Vers. 1. And when the day of Pentecost was fully come, they were all together with one accord in one place.
Sect. 1. The time, and nature of the Feast of Pentecost.
THE expression of the Evangelist hath bred some scruple; how it can be said, foreign, the day to bee compleated, or fulfilled, when it was now but newly begun: and the sight of this scruple it is like hath moved the Syrian Translater, and the Vulgar Latine, to read it in the plurall number, When the dayes of Pentecost were fulfilled: Calvin saith, compleri is taken for advenire, to bee fulfilled, for to bee now come: Beza accounts the fulnesse of it to be, for that the night, which is to bee reckoned for some part of it, was now past; and some part of the day also. In which exposition he saith something toward the explanation of the scruple, but not enough.
Luke therefore, in relating a story of the feast of Pentecost, useth an expression agreeable to that of Moses, in relating the institution of it, Lev. 23.13. And yee shall count unto you from the morrow after the Sabbath; from the day that yee brought the sheafe of the wave-offering; seven Sabbaths shall bee compleate: Even unto the morrow after the seventh Sabbath, shall ye number fifty dayes.
It will not bee amisse to open th…se words a little, for the better understanding and fixing the time of Pentecost.
First, the Sabbath that is first mentioned in the Text, in these words, Ye shall count unto you from the morrow after the Sabbath, is to bee understood of the first day of the Passeover week, or the fifteenth day of the monethmonth Nisan; the Passeover having been slaine on the day before. And so is it well interpreted by the Chaldee Paraphrast, that goeth under the name of Ionathan, and by Rabbi Solomon upon this Chapter, at the 11 verse; And hee shall wave the sheafe before the Lord after the holy day, the first day of the Passeover.
And it was called a Sabbath, bee it on what day of the weeke it would, (as it was on the Friday at our Saviours death) because no servile work was to bee done in it; but an holy convocation to be held unto the Lord, vers. 7. and the Passeover Bullocke, Deut. 16.2, 7. 2 Chron. 30.24. & 35.8. to be eaten on it, Iohn 18.28. as the Lambe had been eaten the night before; and this Bullock was also called a Passeover, and the day the preparation of the Passeover, Ioh. 19.14. as well as the Lambe, and the day before had been.
This helpeth to understand that difficult phrase, Mat. 28.1. about which there is such difference and difficulty of expounding, foreign, In the evening of the Sabbath, saith the Syriack and the Vulgar: And ô utinam! for then would the Lords day bee clearly called the Sabbath, the Sabbath of the Jews being ended before the evening or night of which hee speaketh, did begin. In the end of the Sabbath, saith Beza, and our English, but the Sabbath was ended at Sun-setting before. It is therefore to bee rendred, after the Sabbaths, for so signifieth *foreign, Plutarch. post regis tempora. foreign, post tempora Trojana. foreign, post noctem, &c.foreign, after, in Greek Writers, as wel as the Evening: and the plurall number of foreign, is to have its due interpretation, Sabbaths. Now there were two Sabbaths that fell together in that Passeover week in which our Saviour suffered; this Convocationall or Festivall Sabbath, the first day of the Passeover week, and the ordinary weekly Sabbath, which was the very next day after: the former was a Friday, and on that our Saviour suffered, the latter a Saturday, or the Jewish Sabbath, and on that hee rested in the grave, and foreign, after these Sabbaths; early in the morning on the first day of the week he rose again.
Secondly, the morrow after this Sabbath of which wee have spoken, or the sixteenth day of the monethmonth Nisan, was the solemne day of waving the sheafe of the first-fruits before the Lord, and the day from which they began to count their seven weeks to Pentecost, Lev. 23.11. Deut. 16.9.
This day then being the foreign, or second day in the Passeover week, and being the date from whence they counted to Pentecost, all the Sabbaths from hence thither, were named in relation to this day: as the first Sabbath after it is called foreign, Luke 6.1. Not as it is rendred, the second Sabbath after the first, but the first Sabbath after this second day: the next Sabbath after was called foreign: the third foreign, and so the rest accordingly.
Thirdly, now in their counting from this morrow after the Sabbath, or this day of their first-fruit sheafe, to Pentecost, seven Sabbaths or Weeks were to bee compleat: whereupon R. Solomon doth very well observe, that the count must then begin at an evening; and so this day after the Sabbath was none of the fifty; but they were begun to bee counted at Even when that day was done: so that from the time of waving the first-fruit sheafe, Pentecost was indeed the one and fiftyeth day; but counting seven weekes compleate, when an evening must begin the account, it is but the fiftyeth.
Fourthly, to this therefore it is that the phrase of the Evangelist speaketh, foreign, which our English hath very well uttered, the day of Pentecost was fully come; thereby giving an exact notice how to fix the day that is now spoken of from our Saviours death, and to observe that he speaketh of the time of the day indeed, and not of the night which was now over, and the day fully come.
The dependance of Pentecost upon this day of waving the first-fruit sheafe, was upon this reason; because on this second day of the Passeover, barley harvest began; and from thence forward they might eat parched corne, or corne in the eare; but by Pentecost their corne was inned and seasoned, and ready to make bread, and now they offered the first of their bread. This relation had this feastivall in the common practise, but something more did it beare in it as a memoriall; for it recorded the delivering of the Law at mount Sinai, which was given at the very same time: And thus the giving of the Law at Sinai, for the bringing of the Jews into a Church, and the gift of the holy Ghost at Sion for the like of the Gentiles, did so nearely agree in the manner of their giving, both in fire, and in the time, both at Pentecost. OnelyOnly, as the Christian Sabbath was one day in the week, beyond the Jewish Sabbath; so this Pentecost when the holy Ghost was given, was one in the monethmonth beyond the Pentecost at the giving of the Law, that being on the sixth day of the monethmonth Sivan, and this on the seventh.
Sect. 2. The Pentecost on which the holy Ghost was given, was the first day of the weeke, namely, Sunday, or the Lords day.
As our Saviour by rising on the first day of the weeke had honoured and sealed that day for the Christian Sabbath, instead of the Jewish, which was the day before; and as is said by the Psalmist, that was the day which the Lord had made, Psal. 118.when the stone refused, was become the head of the corner; so did he againe augment the honour, and set home the authority and dignity of that day, in pouring out the holy Ghost upon the Disciples, and performing the great promise of the Father on it. Which that it may bee the more clearely seene, it will not be amisse to lay down the time from our Saviours passion, to this time, in manner of a Calendar, that the readers eye may bee his Judge in this matter.
And let it not be tedious to take in the account of five or six dayes before his passion: which though it may bee a little Parergon, or besides this purpose, yet may it not be uselesse or unprofitable: nay, in some respect it is almost necessary, since we cannot in reason but begin our Kalendar from the beginning of the monethmonth Nisan, though our Saviour suffered not till the fifteenth day of it.
Nisan, or Abib, the first monethmonth of the year stilo novo, Exod. 12.2.
I
II
III
IV
V
VI
VII
VIII
IX
This night our Saviour suppeth at Bethany, where Mary anointeth his feet,Saturday, or Iews Sabbath. and Judas repineth at the expence of the ointment, Joh. 12.1.
X
The next day he rideth into Jerusalem, &c. Joh. 12.12. Mat. 21.1. to vers. 17. Mark 11.1. to vers. 11. Luke 19:29. to vers. 45.
At night he goeth again into Bethany, Mat. 21.17. Mar. 11.11.Sunday
Nisan, or Abib.
XI
MundayThe next pay he goeth to Ierusalem again, and curseth the Fig-tree, Matth. 21.18, 19. Mark 11.12, 13, 14. and comming to the Temple casteth out buyers and sellers, Mar. 11.15, 16, 17, 18. Luk. 19.45, 46, 47. &c. At Even he goeth to Bethany again, Mar. 11.19.
XII.
TuesdayHee goeth to Ierusalem againe, Mar. 11.20. Peter, and the rest of the Disciples note the withered Fig-tree, Mar. 11.20, 21. &c. Mat. 21▪ 20. &c. They come to the Temple, and the Scribes and Pharisees question his authority, Mar. 11.27. &c. Mat. 21.23. Luke 20.1. which hee answereth with a question about the Baptist, Mat. 21.24. &c. Mar. 11.29. &c. Luke 20.3. Propoundeth the Parable of the Vineyard, Matth. 21.28. to the end, Mark 12.1. &c. Luke 20.9. &c. And hee speaketh all contained in Matthew 22, and 23 Chapters; and Mark 12. from verse 13 to the end, and Luke 20. from verse 20 to verse 5 of chap. 21. At night hee goeth towards Bethany againe; and on Mount Olivet looketh on the Temple, and uttereth all contained in Matth. 24, and 25. and Mark 13. and Luke 21. from verse 5 to the end. The sop given to Iudas not at the Passeover, nor at Ierusalem, but two dayes before the one, and two miles from the otherThis night he suppeth in Bethany with Simon the Leper, Matth. 26.1, 2, 6. Mark 14.1, 2, 3. and hath ointment powred on his head: after Supper hee riseth from the Table, and washeth his Disciples feet, and giveth Iudas the sop, Ioh. 13.2.26. &c. With the sop the Devill entereth into him; and hee goeth in the dark from Bethany to Ierusalem, and bargaineth for the betraying of Jesus.
XIII.
Christ is still at Bethany, Iudas having done his hellish work with the Chief Priests,Wednesday is returned to Bethany again.
XIV.
ThursdayThe Passeover: Christ eateth it this day as well as the Jews, Mark 14.12. Luk. 22.7. After the Passeover hee ordaineth the Sacrament, Mar. 14.22. Iudas received the Sacrament, Luke 22.14.21. Upon our Saviours hinting of his treacherousnesse, a question ariseth among the Disciples about it, and that breedeth another question among them, which of them should be the greatest, Vers. 23, 24. That debate Christ appeaseth: telleth Peter again of his denyall: maketh that divine speech contained in the fifteenth, sixteenth, seventeenth Chapters of Iohn; singeth the 113, or the 114 Psalme, goeth into the Mount of Olives, is apprehended: brought to Annas the head, or chief Judge in the Sanhedrin, by him bound and sent to Caiaphas, Ioh. 18.13, 14. &c. and there is in examination, and derision all the night.
XV.
The forenoon of this day was the preparation of the Passeover Bullock,Friday Ioh. 19.14. the afternoone is the preparation of the Sabbath, Luk. 23.54. Mar. 15.42. Early in the morning Christ is brought to Pi…ate the Roman-Deputy, Mar. 15.1. At nine a clock hee is delivered to the Souldiers and common Rabble, Mar. 14.25. and brought out to the Jews, Ioh. 19.1. to 13. At twelve a clock, or high none hee is condemned, and presently nailed to his Crosse, Iohn 19.13, 14. the time of the day that our first Parents ate and fell. Now began the darknesse, Luke 23.44. and lasted three houres; the very space that Adam was under the darknesse of sin, without the promise. At three a clock in the afternoone Christ yeeldeth up the Ghost, Mar. 15.34. the very time when Adam had received the promise of this his passion for his redemption. At Even he is buried, Mat. 27, 57. This day being the first in the Passeover week, was called a Sabbath, Lev. 23.11. & a very solemn day it should have been, and no worke done in it; but observe how far, and how vilely the Jews did violate it, and that law at this time.
XVI.
Christ resteth in the grave this day, being the Sabbath:Saturday the Iews Sabbath But the Jews rest not from their villany. For on this day they compact with Pilate to make sure the Sepulchre, Matth. 27.62. And observe that Matthew doth not there call it the Sabbath, but the day that followeth the day of the preparation: by the very Periphrasis, deriding their hipocrisie, who would bee so observant of the Sabbath, as to have a day of preparation for it before it came, and yet to bee thus villainous on it when it was come. This was the foreign, the famous second day in the Passeover week, in which the first-fruit sheafe was waved before the Lord, Lev. 23.11. and from this day they began to count their seven weekes to Pentecost; Deut. 16.9.
XVII 1
Sunday, the Lords dayChrist riseth from the dead, and hee becommeth the first fruit of those that slept, 1 Cor. 15.20. Hee appeareth first to Mary Magdalen, Ioh. 20.15 then to Peter and Cleopas, or Alpheus, as they goe to Emmaus, Luke 24.13, 18, 34. 1 Cor. 15.5. and at night to all the Disciples, Luke 24 33, 36. this is the first of the fifty to Pentecost.
XVIII 2
MundayXIX 3
TuesdayXX 4
WednesdayXXI 5
ThursdayXXII 6
FridayXXIII 7
SaturdayThe Jews Sabbath: this was foreign· Christ appeareth again. Thomas is present, Ioh. 20.26.
XXIV 8
Lords dayXXV 9
MundayXXVI 10
TuesdayXXVII 11
WednesdayXXVIII 12
ThursdayXXIX 13
FridayXXX 14
SaturdayThe Jews Sabbath. foreign.
I 15
Lords dayThe Lords day.
II 16
MundayIII 17
TuesdayIV 18
WednesdayV 19
ThursdayVI 20
FridayVII 21
SaturdayThe Jews Sabbath. foreign.
VIII 22
Lords dayThe Lords day.
IX 23
MundayX 24
TuesdayXI 25
WednesdayXII 26
ThursdayXIII 27
FridayXIV 28
SaturdayJews Sabbath. foreign.
XV 29
Lords dayThe Lords day.
XVI 30
MundayXVII 31
TuesdayXVIII 32
WednesdayXIX 33
ThursdayXX 34
FridayXXI 35
SaturdayJews Sabbath. foreign.
XXII 36
Lords dayThe Lords day.
XXIII 37
MundayXXIV 38
TuesdayXXV 39
WednesdayXXVI 40
ThursdayAscension day.
XXVII 41
FridayXXVIII 42
SaturdayJews Sabbath foreign.
XXIX 43
Lords day.The Lords day.
I 44
MundayII 45
TuesdayIII 46
WednesdayIV 47
ThursdayV 48
FridayVI 49
Saturday.Jews Sabbath. foreign.
VII 50
The Lords day. Pentecost day. The holy Ghost given.
Sect. 3. That many, if not all of the 120 received the holy Ghost, and the gift of tongues on Pentecost day; and not the twelve onelyonly.
For first, divers, if not all of them, were appointed by Christ to bee Ministers of the Gospel, as well as the Apostles, Luke 10. and for this purpose had received the power of miracles, as well as they, ver. 17. they had received the holy Ghost on the resurrection day, as well as they, Ioh. 20.22. compared with Luke 24.33, 36. had conversed with Christ both before and after his resurrection as well as they; had received the promise of the Father as well as they: Nay, they were to preach to people of strange languages as well as they: and then what possible reason can bee given, that they should bee denyed this qualification of the gift of tongues, fitting them for that purpose, any more then the twelve?
That divers of them were Ministers, if not all, there can bee no scruple, what else was become of the seventy Disciples? And that, if they must preach, they must preach to some of strange tongues, there can be as little, since experience sheweth, Ierusalem it selfe so full of this variety; and since a few yeares will let all the preachers loose to preach to the Gentiles as they met with occasion. Nay, wee shall finde this justified by the practise of certain of them, as wee goe along.
Secondly, it is true indeed, which is objected by some, that these words, They were all together, do come so neare to the last verse of the former Chapter, which mentioneth onelyonly the twelve, that it may seem to speake of them onelyonly together at this time: yet doth both that verse and this as fully referre to the 120. in the 15 verse.
For, 1. The Evangelist doth lay that number from the very first, as the subject of his History, though his aime bee more especially at the twelve Apostles: as in his history of the twelve Apostles, his History sixeth chiefly on Peter and Iohn.
2. What should keep and separate the 108 from the company of the Apostles at this time above all others? The Text tells us they were foreign, & foreign, abiding and continuing together, in one place, and in one society, Chap. 1.13, 14. and so the progresse of the story giveth us assurance they were till persecution parted them, Chapt. 8. and it is very strange, that on this day, above all dayes, the high day of Pentecost, the holy day of the christian Sabbath, the likeliest day of expecting the promise of the Father, that on this day they should bee parted from their society.
Thirdly, look but upon the qualifications of the seven Deacons, how they were full of the holy Ghost, Acts 6.3. how Stephen was full of power, and miracles, and wisdome, and an irresistible spirit, verse 8.10. and how Philip was of the like qualifications, Acts 8.6. and when, and where, and how can it be supposed that these men came by these gifts, if not upon Pentecost day, and jointly with the twelve Apostles? If it shall bee answered, that it may bee they received them from Christ, when hee sent them to preach before his passion, as Luke 10.17. then let it bee shewed how Barnabas came by his variety of languages, to bee able to preach intelligibly wheresoever he came, if not on this day?
It being therefore not to bee denyed, that there were divers others besides the twelve, if not the whole hundred and twenty (which I rather thinke) that received the holy Ghost in the gift of tongues at this time, and that they were Ministers as well as the Apostles: it argueth, first, that there were divers Congregations in Ierusalem from hence forward, or else how should so many Ministers there have employment in their calling? And secondly, that those that went up and downe preaching upon the dispersion by persecution, Acts 8.4. & 11.19. were not ordinary members of the Church, or as we have used to call them, meere lay-men, but these men of the Ministeriall function, and of Christs owne designation for that calling.
Sect. 4. The reason of the use of the word foreign, so often in this Story.
The intent of this word is the rather to bee looked after, by how much the lesse it is used in all the New Testament beside, and by how the more frequently in this Story. It is used in reference to the twelve Apostles alone, Chap. 1.15. it is used here in reference to the whole hundred and twenty; and to the whole number of beleevers, Chap. 2.46.
Now the reason why the Evangelist doth so often harpe upon this string and circumstance of foreign, or of their conversing together with one accord, may bee either in respect of the twelve, and one hundred and twenty, or in respect of all the believers.
First, the Apostles had been exceedingly subject in the lifetime of Christ, to quarelsomnesse and contention about priority, and who should be the chiefest, as Mar. 9.34. Mark. 20.24. Yea, even at the very Table of the Lords last Passeover and Supper, Luke 22.24. And therefore it hath its singular weight and significancy, and sheweth a peculiar fruit of Christs breathing the holy Ghost upon them, Ioh. 20.22. when it is related that they now so sweetly and unanimously converse together without emulation, discord, or comparisons.
Secondly, the 108 Disciples were in a subordinate or lower fourm, in regard of some particulars, to the twelve Apostles; and yet was there no heart-burning, scorning, or envying, no disdaining, defying, or controlling of any one towards another; but all their demeanor carryed in the unity of the Spirit, and the bond of peace.
Thirdly, if those two places in Chap. 2.46. & 5.12. bee to bee applyed to the whole multitude of beleevers (of the latter there may be some scruple) the word foreign there doth singularly set out the sweet union that the Gospel had made among them, though they were of severall Countries, severall conditions, and severall Sects; yet in foreign, in singlenesse of heart, as they did convenire in the tertio of the Gospel, so did they convenire affectionately inter se. And this began to bee the accomplishment of those prophecies that had foretold the peacemaking of the Gospel, as Esa. 11.6. & 60.18. & 65.25. & 66.42. Zeph. 3.9. &c. and it was an eminent fruit of Christs doctrine, Ioh. 15.12. of his prayer, Ioh. 12.17. and of his legacy, Ioh. 14.27.
Ver. 2. Cloven tongues like as of fire. Ver. 3. They began to speake with other tongues.
Sect. Of the gift of tongues.
The confusion of tongues was the casting off of the Heathen, Gen. 11. For when they had lost that language in which alone God was spoken of and preached, they lost the knowledge of God and Religion utterly, and fell to worship the Creature in stead of the Creator, Rom. 1.
Two thousand two hundred and three yeares had now passed, since that sad and fatall curse upon the world, the confusion of languages; and millions of soules had it plunged in Error, Idolatry, and Confusion: And now the Lord in the fulnesse of time is providing, by the gifts of tongues at Sion, to repai…e the knowledge of himselfe among those Nations that had lost that Jewell, by the confusion of tongues at Babel.
The manner of exhibiting this gift, was in tongues of fire, that the giving of the holy Ghost at the initiating of the Christian Church, might answer and parallel the giving of the Law at the initiating of the Jewish; & so it did both in time & manner, that being given at Pentecost, and in appearing of fire; and so likewise this, as was said before.
Verse 5. And there were dwelling at Ierusalem, Iews, &c.
It was indeed the Feast of Pentecost at this time at Ierusalem, but it was not the feast of Pentecost that drew those Jewes from all Nations thither.
First, it was not required by the Law, that these Jewes that dwelt dispersed in other Nations should appeare at Ierusalem at these Feasts.
Secondly, it was not possible they should so doe, for then must they have done nothing else but goe up thither, and get home againe.
Thirdly, these Jews are said to dwell at Ierusalem, and they had taken up their residence and habitation there: but those that came up to the Feastivalls, stayed there but a few dayes, and so departed to their own homes.
The occasion therefore of these mens flocking so unanimously from all the Nations of the world, was not the Feast of Pentecost, but the generall knowledge and expectation of the whole Nation of the Jews, that this was the time of Messias his appearing and comming among them.
This they had learned so fully from the Scriptures of the old Testament, especially from Dan. 9. that both the Gospel, and their owne writers witnesse, that this was the expectation of the whole Nation, that the Messias was now ready to appeare.
In the Scripture, these passages assert this matter, Luke 2.26 38. & 3.15. & 19 11. & Ioh. 1.20, 21.
In the Hebrews own writings we may finde divers that speak to the same matter, as that The Sonne of David shall come about the time when the Romans have reigned over Israel nine moneths, from Mic. 5.3. that his appearing shall bee under the second Temple, that it shall bee not very long before Ierusalem should bee destroyed; and many such passages; fixing the time of the Messias his comming, to the very time that Iesus of Nazaret did appeare, and approve himselfe to bee the Christ, as may bee seen in Sanedrin, cap. Heleh. Galat. lib. 4. Ieronym. a Sanctâ Fide, Mornaeus de Veritat. Christ, rel. And this so clearly and undeniably, that when the wretched and blasphemous Jewes cannot tell what to say to their own Doctors, that assert the time so punctually agreeable to the time of Christs appearing, they have found out this damnable and cursed way to suppresse that truth, as to curse all those that shall bee industrious to compute these times; for they have this common execration, foreign Let their spirit burst, or expire, that compute the times.
And to these assertions of the Jews owne Authors concerning this opinion of their Nation; wee may adde also the testimony of Suetonius, affirming the very same thing, Percrebuerat Oriente toto, saith hee, vetus & constans opinio, esse in fatis ut eo tempore Judea profecti rerum potirentur: In Vespas. And so likewise Tacitus, Pluribus persuasio iner…t, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judea rerum potirentur, Histor. lib. 5. That is, An old and constant opinion had growne through the whole East, that it was foretold, that at that time some comming out of Judea should obtain the rule of things: And many were perswaded, that it was contained in the old records of the Priests, that at that very time the East should prevaile, and some comming out of Judea should obtain the rule: which, though the blind Authors apply to Vespasian and Titus their obtaining of the Empire, yet there can bee no Christian eye but will observe, that this opinion that was so prevalent, regarded matters of an higher nature, namely, the comming of Christ, and the conquest of the world by the Gospel, which came forth from Judea, and the word of the Lord from Ierusalem.
And to these might bee added that Eclogue of Virgill, which is titled Pollio, in which hee doth clearly speake of a new world then beginning, of a childe to come from Heaven, of a wondrous repaire of the world in point of happinesse, and the like; that it cannot bee doubted but this same opinion was got into the West also, as well as in the East, very many of the Jewes being there also, and raising this expectation, as well as in the other place.
So that this expectation and thought being so generall among all the Nations of the Jews, yea, among other Nations also; that this was the time that the kingdome of God in the comming of Christ should appeare; this was it that brought such multitudes to Ierusalem about this time out of all Nations under heaven, to see the accomplishing of those things that they so earnestly & eargerly longed and looked after: and this made them to take up their dwellings and residence in Ierusalem, and to resolve to settle there; for that though they were acquainted with the time of Christs comming, yet were they not acquainted with the manner of his Kingdome, but expected that it should bee earthly and pompous, and his Royall seat in Ierusalem, as the Disciples themselves opinionated; yea, even after long converse with Christ himself, Mat. 20.20. Acts 1 6. And therefore these men make sure to get into Canaan out of other Countries, and to get houses in Ierusalem, that they might share in this pompe and prosperity which they expected.
It was not therefore Pentecost that brought them thither, nor were they flitting Guests there, to bee gone home as soon as Pentecost was over, but they were foreign dwellers and resident there, and when they were converted to the Christian Faith by thousands, they had their Congregations.
Vers. 9. Parthians, and Medes, and Elamites, &c.
The Text speaketh of Jews of all Nations under Heaven now dwelling at Ieru…alem, and yet it reckoneth but fifteene here, which were not all the Nations in the World; no, nor all that were in the Roman Empire, by very many▪ but to omit the Hyperboles that the Scripture useth very commonly, as Cities walled up to Heaven, shooti…g at an haire, and not misse, &c. The languages here spoken of, took up all the Nations where it is imaginable any Jews were scattered at this time through the world. [If so be they were not also all the languages that were spoken at Babel:] as to take example of one or two; the Parthian, Median, Persian, and Mesopotamian, were the tongues that served all the Eastern dispersion; and all the Jews that had bin Captivated by the two first Monarchies, Babylonian and Persian, wheresoever they were, in East or North, spake some of these languages, throughout the vast space of that their scattering. For to instance in the Mesopotamian onelyonly; how many large and mighty Countries spake that one tongue? Assyria, Chaldea, Mesopotamia, Syria, Caelosyria, to inquire no fu…ther; all these spake that Chaldee language, so certainly, that there needeth not the least paines to prove it. And Iudea was falne into the same tongue now also; but with so much difference from the Mesopotamian, Syriack, or Chaldee, that here it is nominated as a language distinct: And this sheweth the reason of the Phrase, foreign: that he might distinguish the Syriack of Iudea and of Cha…dea asunder: that those that dwelt in Mesopotamia heard their Syriack, and those that dwelt in Iudea heard theirs. Or if wee should instance in the Cretan tongue, that is here intended: the Island of Crete was but of a small compasse, but the language of Crete reacht all over Greece, not to search how farre it reacht further. And the like might be observed of other of the tongues th…t are here mentioned.
So that it is hard to find, if not impossible, any Jews at this time under heaven, where one or other of these languages here mentioned were not spoken vulgarly in that Country where they were; and so may wee very properly understand that phrase, there were Iewes of all Nations under heaven, now gathe…ed to Jerusalem.
Now as it was impossible for these to understand one another in the languages of the Countries where they were born; for it was impossible an Arabian should understand a Cr…tan, or a Cretan an Arabian, a Parthian a Roman, or a Roman a Parthian; and so in the most of the rest; so was it impossible they should all of them understand any one tongue, either Hebrew or Syriack, which are the likelyest to suppose, or whatsoever else may be supposed.
For first, how easie is it to shew how the Hebrew tongue was utterly lost among them from common use; and how the Syriack which was in common use in Iudea, yet was unknown to them in other Countries, as appeareth by the necessity of the Chaldee Turgum, by the most familiar use of the Septuagint, by the writings of Philo and Iosephus, and others of the Jews themselves.
Secondly, if they could have understood any one language, which was as the common language of the Nation; then was the gift of tongues most utterly needlesse: for why should the Apostles speak divers languages to them that could have all of them understood one tongue? Tongues indeed were given for a signe, 1 Cor. 14.22. but this was not the proper end for which they were given, but for instruction and edification; and as was said before, for acquainting those Nations with the knowledge of God, which had lost it and him, by the losse of the Hebrew tongue. And if the Jewes had understood all of them one tongue, this gift had been needlesse to have beene given till the Apostles were to goe to preach to the Heathens.
This then being past all deniall, that these Jewes of severall Nations, could neither understand one another in the tongue of the Countrey where they were borne, nor understand any one language as common to them all; it is past all deniall also, that when they were converted to Christianity, they were severed into divers Congregations; for else it was impossible for them to joyne together in publike worship.
Vers. 13. Others mocking said, these men are full of new wine.
Malice is often sensel…sse and reasonlesse in her accusations, especially, when it is bent against Religion: Yet can I not hold these men so stupid and senselesse, or so shamelesse and impudent, as either to think that drunkennesse could make men speake languages which they never understood before: or if they thought not so, yet to goe about to perswade the people so. But their words proceed from this occasion as I should suppose; these Folkes that mocked were Natives of Ierusalem or Iudea, and not understanding the languages of the Nations there present, they could not tell that the Disciples spake those strange languages when they did speake them; but conceived they had babbled some foolish gibberish, and canting they themselves could make nothing of, as drunken men are used to doe. And this caused their so wretched a construction of so divine a gift. For the Iews of the strange Nations and languages, that perceived and understood that the Disciples did speak in their languages; were amazed, and said one to another, What meaneth this? Ver 12. But these other Jews, Natives of Ierusalem and Iudea, that understood onelyonly their own Syriack, and did not understand that they spake strange languages indeed, these mocked and said, These men are full of new, or sweet wine: grounding their accusation the rather, because that Pentecost was a feasting and rejoycing time, Deut. 16.11.
And according to this conception it is observable; that Peter begins his speech, Ye men of Iudea.
Ver. 14. But Peter standing up with the eleven said, &c.
Reason it self, if the Text did not, would readily resolve, that it was not Peter alone that converted the 3000 that are mentioned after; but that the rest of the Apostles were sharers with him in that worke: For if Peter must bee held the onelyonly Oratour at this time, then must it needs bee granted, that either the 3000 which were converted were al of one language; or that the one language that he spake, seemed to the hearers to be divers tongues; or that hee rehearsed the same speech over and over againe in divers languages, any of which to grant, is senselesse and ridiculous; and yet unlesse wee will runne upon some of these absurdities, wee may not deny, that the rest of the twelve preached now as well as Peter.
But the Text, besides this, gives us these arguments to conclude the matter to bee undoubted:
First, it saith, Peter stood forth with the eleven, vers. 14. Now, why should the eleven be mentioned standing forth, as well as Peter, if they spake not as well as hee? They might as well have sitten still, and Peters excuse of them would as well have served the turn. It was not Peter alone that stood forth to excuse the eleven, but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty.
Secondly, it is said, They were pricked in their hearts, and said to Peter, and to the rest of the Apostles, What shall we doe? Vers. 37. Why should they question and aske counsell of the rest of the Apostles as well as Peter, if they had not preached as well as hee?
Thirdly, and it is a confirmation that so they did, in that it is said, Ver. 42. They continued in the Doctrine of the Apostles; of the rest, as well as Peter.
Fourthly, i… that were the occasion that wee mentioned, why they suspected the Apostles and the rest drunke; then will it follow, that Peter preached and spake in the Syriack tongue, chiefly to those Jewes of Iudea and Ierusalem that would not beleeve, because they could not understand that the Disciples spake strange languages, but thought they canted some drunken gibberish: And to give some probability of this, not onelyonly his preface, Ye men of Iudea; but also his …aying flatly the murder of Christ to their charge, Verse 22, 23. doe helpe to confirme in; and the conclusion of his Sermon, and of the story in the Evangelist doth set it home, that if Peter preached not onelyonly to these Natives of Iudea, yet that hee onelyonly preached not at this time, but that the others did the like with him, in that it is said, They that gladly received his words were baptiz…d; and then as speaking of another story, hee saith, there were added the same day about 3000 soules.
Now the reason why Peters Sermon is onelyonly recorded, and the story more singularly fixed on him, we observed before.
Sect. Briefe observations upon some passages in Peters Sermon.
Vers. 15. [It is but the third houre of the day] And on these solemne Feastivall dayes, they used not to eate or drinke any thing till high noone; as Baronius would observe out of Iosephus and Acts 10.
Verse 17. [In the last dayes] The dayes of the Gospel: because there is no way of salvation to bee expected beyond the Gospel: whereas there was the Gospel beyond the law; and the law beyond the light of the ages before it.
[VponUpon all flesh] Upon the Heathens and Gentiles as well as upon the Iews▪ Act. 10.45. contrary to the axiome of the Iewish Schooles foreign: The divine Majesty dwelleth not on any out of the Land of Israel.
Vers. 20. [Before the great and notable day of the Lord come.] The day of Ierusalems destruction, which was forty yeares after this, as was observed before: so that all these gifts, and all the effusion of the Spirit that were to bee henceforward, were to bee within the time, betwixt this Pentecost and Ierusalem destroyed. And they that from hence would presage prophetick and miraculous gifts, and visions, and revelations to bee towards the end of the world, might doe better to weigh, what the expression, The great and terrible day of the Lord, meaneth here and elsewhere in the Prophets.
The blood of the Son of God, the fire of the holy Ghosts appearance, the vapour of the smoke in which Christ ascended, the Sun darkned, and the Moon made blood at his passion, were all accomplished upon this point of time; and it were very improper to looke for the accomplishment of the rest of the prophecy I know not how many hundreds or thousands of yeares after.
Vers. 24. [Having loosed the paines of death;] or rather, Having dissolved the paines of death; meaning in reference to the people of God; namely, that God raised up Christ, and by his resurrection dissolved and destroyed the pangs and power of death upon his owne people.
Vers. 27. [Thou wilt not leave my soule.] foreign, i. e. Thou wilt not give my soule up. And why should not the very same words, My God, my God, foreign, be translated to the same purpose, Why hast thou left me, and given me up to such hands, and shame and tortures; rather then to intricate the sense, with a surmise of Christs spirituall desertion?
[In Hell,] Gr. Hades: the state of soules departed: but their condition differenced, according to the difference of their qualities; foreign. Piphilus apud. Clem. Alex. Strom. 5.
Vers. 38. [Be baptized in the name of the Lord Iesus Christ.] Not that their Baptism was not administred in the name of the Father and the holy Ghost also; but that hee would specially worke them up to the acknowledgement of Christ. For the Father and the holy Ghost they acknowledged without any scrupling, but to owne Christ for God, whom they had crucified, and to bee initiated into Jesus of Nazaret; was the great worke that the Apostles went about to work upon them: and therefore especially endeavour to enter them into Jesus, and to have them baptized in his Name.
[Bee baptized and yee shall receive the gift of the holy Ghost.] Not that every one that was baptized, was presently indued with these extraordinary gifts of tongues and prophecy, for they were bestowed hence-forwa…d by imposition of the Apostles hands; save onelyonly when they first fell from heaven upon the company of Cornelius, to compleat that prophecy which now had its beginning, I will poure out my Spirit upon all flesh; but Peter inviteth them into Baptisme, and then should they bee capable of those gifts; and no doubt they were bestowed upon some of them by the Apostles hands.
Ver. 42. And in breaking of Bread.
The Syriack expresly understandeth this of partaking of the Lords Supper, for hee useth the very Greeke word Eucharistia here. And so divers take that to bee the meaning of this phrase, both here, and in some places else in the New Testament: Yea, even they that suppose that it meaneth partaking of their common meales and food; yet doe they think that they had the Sacrament added to it, as our Saviour added it to the Passeover. And indeed the manner of speech doth signifie both the one and the other, both ordinary meales, and the receiving of the Sacrament, as in Luke 24.35. Hee was known of them *foreign importeth the time here, & so the Syriack reads it, foreign As he was breaking bread.in breaking of bread; here it meaneth a common Supper in the Inne at Emmaus: 1 Cor. 10.16. The bread which we breake is it not the communion of the body of Christ? Here it betokeneth the receiving of the Sacrament. But it may be conceived to intend the Sacrament the rather, and chiefly, if not onelyonly.
First, because the phrase of breaking of bread for common eating, is very rare both in the Old Testament and Jewish Authors; but eating of bread is the expression that speaketh that.
And 2ly, because breaking of the bread in the Sacrament, is a concomitant that cannot be parted frō it, for foreign, hee blessed and brake, and said, this is my body which is broken, 1 Cor. 11.24.
Ver. 44. And all that beleeved were together.
This Greeke word foreign is of frequent and of various use in the Septuagint. It sometimes betokeneth the meeting of persons in the same company, as Iosh. 11.5. Iudg. 6.33. & 19.6, &c. so of Beasts, Deut. 22.10. Sometimes their concurring in the same action, though not in the same company or place, as Psal. 2.2. & 34.3. & 49.2. & 74.6. & 83.3. &c. Sometimes their concurring in the same condition, as Psal. 46.10. & 62.9. Esa. 66.17. Ier. 6.12. And sometimes their knitting together though in severall companies, as Ioabs and Abners men, though they sate at distance, and the poole of Gibeon betweene them, yet are they said foreign, 2 Sam. 2.13. And in this sense is the word to bee understood in this story: For it is past all imagination or conceiving, that all those thousands of beleevers that were now in Jerusalem, should keepe all of one company and knot, and not part asunder, for what house would hold them? But they kept in severall Companies or Congregations, according as their languages, nations, or other references did knit them together. And this joyning together, because it was apart from those that beleeved not, and because it was in the same profession and practise of the duties of Religion; therefore it is said to bee foreign, though it were in severall companies and Congregations. And to such a sense doth Rabbi Solomon understand the foreign in Deut. 25.5. as indeed it must of necessity bee understood, not of brethren dwelling in the very same place, but of brethren foreign that are united in inheritance; as these beleevers were now in the Gospel. And so is the building of the Jews to bee understood, Ezra 4.3. foreign, in separation from the Samaritans, and in joyning in the action, though they were of severall companies in the building, and those companies far distant one from another, Neh. 3. per totum. & 4.19.
Verse 46. Continuing daily with one accord in the Temple.
This is not to expresse, that the Temple was their meeting place, either for hearing of their Sermons, or administring the Sacraments, for neither of these would have been indured there, as appeareth, Chapt. 4.1. but this is to shew that they had not yet shaken off all the Worship of the Temple, nor the observance of Moses, but resorted thither to the duties of Religion, at the houres of prayer, as they had done before. For many yeares after this, the beleeving Jewes were still tenacious of the Law, and reverentiall of the Temple, Act. 21.20. which they might lawfully bee while the Temple stood, if their observance of Moses, did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so farre comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell, those Rites not nullifying the death of Christ, if rightly used.