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That is, of those who shall be alive upon the earth at his second coming, and of those who shall be lying in the tomb, but shall then be raised from the dead. This was probably one of those commands which Christ gave to his disciples, during the forty days that he remained with them after his resurrection.

43. To him give all the prophets witness, that through his name, or, "in his name," whosoever believeth in him shall receive remission of sins.

It has been conjectured, with considerable probability, by Bishop Pearce, as more suitable to the design of this verse, that the prophets referred to by Peter are not the ancient prophets of the Old Testament, but the teachers of the Christian church, so called in several of the apostolical writings, particularly in 1 Cor. xii. 28. where it is said, "God hath set some in the church first apostles, secondarily prophets, thirdly teachers." Of these teachers or prophets, Feter asserts that they all maintained the doctrine which he then declared, viz. that whosoever believed in Christ should receive remission of sins; that is, not the forgiveness of moral guilt; for that depended upon their good conduct, not upon their faith; but the removal of that ceremonial uncleanness and pollution in which all unbelievers, whether Jews or Gentiles, were involved, and which is in scripture frequently called sin; and their being received into a state of favour and privilege. Before they believed in Christ they were sinners, but by this change their sin is remitted, and they become saints; they were before unholy; they are now sanctified: that this is what is meant by remission of sins, might be shown by the use of the same term in other passages of scripture, but its meaning is sufficiently illustrated by the remarkable circumstances which took place on the present occasion; for no sooner has Peter declared that all who believe in Jesus should be taken into a state of favour, or, which is the same thing, have their sins remitted, than God

seals the truth of his declaration, while the words are yet in his mouth, by bestowing miraculous powers on all the believing Gentiles who were present.

This address of Peter to the Gentiles contains a short epitome of the gospel; but I cannot help observing that it takes no notice of several articles which are now deemed its distinguishing doctrines; neither the deity of Christ, nor his pre-existence, nor his atonement is once mentioned or alluded to; nothing more is asserted of Jesus than that he was a man of Nazareth, whose commission extended to the Gentiles, as well as to the Jews, who began his ministry after the baptism of John, and proved his divine mission by the miraculous cures which he performed, and by his resurrection from the dead; and that he is appointed the final judge of all men. This is all that Peter deemed essential to Christianity, or deserving of notice in it; and it is all that the Divine Being deemed to be so likewise; for upon those who believed thus much miraculous powers are bestowed.

44. While Peter yet spake these words, the Holy Spirit fell on all them which heard the word.

As a proof that Peter spoke the truth, in declaring that all who believed in Christ should be taken into that state of privilege which the Jews once possessed, and which was now occupied by Christians, the Holy Spirit is sent down upon these Gentile believers, while he is yet speaking, which was an instance or example of the very thing which he had asserted. This effusion of the Spirit was manifested, probably, by some suitable appearance, like that which was exhibited upon the heads of the apostles on the day of Pentecost, or over Jesus at his baptism, as well as by what is mentioned immediately afterwards.

45. And they of the circumcision which believed were astonished,

as

many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit :

46. For they heard them speak with tongues and magnify God.

The Jews, to whom miraculous gifts had been confined, might well be surprised to behold them conferred upon the Gentiles; men whom they had been always taught to regard as outcasts, and as wholly unworthy of such favours. Had the Jews on the memorable occasion of the conversion of Gentiles expressed nothing more than surprise, they would not have deserved censure; but their violent opposition to the admission of Gentiles into Christian fellowship, of which we read so much in Paul's epistles, proceeded from inveterate prejudice or base envy.

Then answered Peter, "then said Peter,"

47. Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we?

The words, "who can forbid water?" seem to imply that the water was to be brought to them, and not they taken to the water, and that therefore it was Peter's purpose to baptize them by sprinkling or washing, and not by immersion. His question seems also to imply that some might perhaps forbid water to be brought upon the present occasion for the purpose of baptism.

48. And he commanded them to be baptised in the name of the Lord, of Christ Jesus who is our lord, or master.

It is observable that in this and every other instance in which the baptism of Christians is mentioned, it is said to have been performed not in the name of the Father, the Son and Holy Spirit, but in the name of the Lord, or of Christ.

Then prayed they him to tarry certain days;

That he might give them further instruction in the Christian doctrine.

REFLECTIONS.

This portion of history contains an account of one of the most memorable and interesting events which occur in the sacred writings, the communication of the gospel of Christ and of miraculous powers to the Gentile world, without their being required to conform to the observances of the Mosaic law; an event which astonished all who heard of it, whether Jews or Gentiles, which gave new views to Christian teachers, and exhibited their religion in a new light. The mystery hidden from ages is now revealed; the purposes of God from before the foundation of the world are accomplished; those who were once treated as despised outcasts are taken into the kingdom and family of God, and hold the same honourable station which the Jews once occupied, but from which they had now fallen by transgression. In this event we see,

1. The unbounded goodness of the great Father. of mankind, who extends his gracious regards to the most ignorant, the most depraved and wretched of his offspring, the idolatrous heathens, loves them notwithstanding their follies and their crimes, and adopts the most efficacious measures for their recovery to know

ledge, virtue and happiness. If these measures were long delayed, it was not because his children were overlooked or forgotten, but because the proper time. for executing them was not yet arrived; if only a small portion of the Gentiles have hitherto partaken of this blessing, it is for a like reason. When Christianity has been purified from those corruptions which have sullied its beauty and destroyed its efficacy, it shall spread throughout the world. The favour which has already been shown to a few is a pledge and security for the benefit which shall hereafter be bestowed upon the many. How grateful then should we be to God for bestowing upon our ancestors of the heathen race this important favour, and, through them, upon us! The apostle Paul and other early Christians seem to be at a loss for words to express the greatness of the divine goodness in the present instance. They speak of the breadth and length, of the depth and height of the love of God in Christ, manifested to the Gentiles, as passing knowledge; but we, alas, who are educated in the principles of Christianity, and know nothing of the evils of idolatry but from report, are scarcely sensible of our obligations.

2. We see in this event also, secondly, the impartiality of the divine character: what is bestowed upon the Jews is given to the Gentiles also; one being as dear to God as the other, and equally the object of his benevolent regards. If, in former times, more favour has been shown to one part of the human race than to another, it is not for their own sake, or from blind partiality to them, but from a regard to the interest of all, which has been promoted in this manner.

3. Lastly, we behold in this event plain marks of the hand of God. To conceive the idea of extending the kingdom of God to the Gentiles, who were regarded with so much hatred and contempt, and of raising them to a state of equality with themselves, was a scheme far too liberal and comprehensive for narrow-minded and bigotted Jews. It was totally opposite to the principles of their education.

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