yourselves.-This expression here denotes, preserve yourselves from the influence, opinions, and fate, of this generation. It implies that they were to use diligence and effort to deliver themselves. God deals with men as free agents. He calls upon them to put forth their own power and effort to be saved. Unless men put forth their own strength and exertion, they will never be saved. When they are saved, they will ascribe to God the praise for having inclined them to seek him, and for the grace whereby they are saved. This generation.This age or race of men,the Jews then living. They were not to apprehend danger from them from which they were to deliver themselves, but they were to apprehend danger from being with them, united in their plans, designs, and feelings. From the influence of their opinions, &c. they were to escape. That generation was signally corrupt and wicked. See Matt. xxiii.; xii. 39; xvi. 4. Mark viii. 38. They had crucified the Messiah; and they were for their sins soon to be destroyed. Untoward..-"Perverse, refractory, not easily guided or taught."-Webster. The same character our Saviour had given of that generation in Matt. xi. 16-19. This character they had shown uniformly. They were smooth, cunning, plausible: but they were corrupt in principle, and wicked in conduct. The Pharisees had a vast hold on the people. To break away from them was to set at defiance all their power and doctrines; to alienate themselves from their teachers and friends; to brave the power of those in office, and those who had long claimed the right of teaching and guiding the nation. The chief danger of those who are now awakened was from this generation; that they would deride, or denounce, or persecute them, and induce them to abandon their seriousness, and turn back to their sins. And hence Peter exhorted them at once to break off from them, and give themselves to Christ. We may hence learn, (1.) That if sinners will be saved they must make an effort. There is no promise to any unless they will exert themselves. (2.) The principal danger which besets those who are awakened arises from their former companions. They are often wicked, cunning, rich, and mighty. They may be their kindred, and will seek to drive off their serious impressions by derision, or argument, or persecution. They have a mighty hold on the affections; and they will seek to use it to prevent those who are awakened from becoming Christians. (3.) Those who are awakened should resolve at once to break off from their evil companions, and unite themselves to Christ and his people. There may be no other way in which this can be done, than by resolving to forsake the society of those who are infidels, and scoffers, and profane. They should forsake the world, and give themselves up to God, and resolve to have only so much intercourse with the world as may be required by duty, and as may be consistent with a supreme purpose to live to the honour of God.

VER. 41. Then they that gladly received his word were baptized: and the same day there

were added unto them about three thousand souls.

They that gladly received.-The word rendered gladly" means freely, cheerfully, joyfully. It implies that they did it without compulsion, and with joy. Religion is not compulsion. They who become Christians do it cheerfully; and do it rejoicing in the privilege of becoming reconciled to God through Jesus Christ. Though so many received his word and were baptized, yet it is implied that there were others who did not. It is probable that there were multitudes assembled who were alarmed, but who did not receive the word with joy. In all revivals there are many who become alarmed, who are anxious about their souls, but who refuse the gospel, and again become thoughtless, and are ruined. His word.-The message which Peter had spoken respecting the pardon of sins through Jesus Christ. Were baptized.—That is, those who professed a readiness to embrace the offers of salvation. The narrative plainly implies that this was done the same day. Their conversion was instantaneous. The demand on them was to yield themselves at once to God. And their profession was made, and the ordinance which sealed their profession administered without delay. And the same day.-The discourse of Peter commenced at nine o'clock in the morning. (Ver. 15.) How long it continued it is not said; but the ceremony of admitting them to the church and of baptizing them was evidently performed on the same day. The mode in which this is done is not mentioned; but it is highly improbable that in the midst of the city of Jerusalem three thousand persons were wholly immersed in one day. The whole narrative supposes that it was all done in the city; and yet there is no probability that there were conveniences there for immersing so many persons in a single day. Besides, in the ordinary way of administering baptism by immersion, it is difficult to conceive that so many persons could have been immersed in so short a time. There is indeed, here, no positive proof that they were not immersed ; but the narrative is one of those incidental circumstances often much more satisfactory than philological discussion, that show the extreme improbability that all this was done by wholly immersing them in water. It may be further remarked, that here is an example of very quick admission to the church. It was the first great work of grace under the gospel. It was the model of all revivals of religion. And it was doubtless intended that this should be a specimen of the manner in which the ministers of religion should conduct in regard to admissions to the Christian church. Prudence is indeed required; but this example furnishes no warrant for advising persons who profess their willingness to obey Jesus Christ, to delay uniting with the church. If persons give evidence of piety, of true hatred of sin, and of attachment to the Lord Jesus, they should unite themselves to his people without delay. There were added.-To the company of disciples, or to the followers of Christ. Souls.— Persons. Comp. 1 Pet. iii. 20. Gen. xii. 5. It is not affirmed that all this took place in one part

of Jerusalem, or that it was all done at once; but it is probable that this was what was afterwards ascertained to be the fruit of this day's

labour, the result of this revival of religion. This was the first effusion of the Holy Spirit under the preaching of the gospel: and it shows that such scenes are to be expected in the church, and that the gospel is fitted to work a rapid and mighty change in the hearts of men.

VER. 42. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

s 1 Cor. xi. 2. Heb. x. 25.

And they continued stedfastly.-They persevered in, or they adhered to. This is the inspired record of the result. That any of these apostatized is nowhere recorded, and is not to be presumed. Though they had been suddenly converted, though suddenly admitted to the church, though exposed to much persecution and contempt, and many trials, yet the record is that they adhered to the doctrines and duties of the Christian religion. The word rendered " continued stedfastly,” προσκαρτερούντες, means attending one, remaining by his side, not leaving or forsaking him. The apostles' doctrine, -This does not mean that they held or believed the doctrines of the apostles, though that was true; but it means that they adhered to, or attended on, their teaching or instruction. The word "doctrine" has now a technical sense, and means a collection and arrangement of abstract views supposed to be contained in the Bible. In the Scriptures the word means simply teaching; and the expression here denotes that they continued to attend on their instructions. One evidence of conversion is a desire to be instructed in the doctrines and duties of religion, and a willingness to attend on the preaching of the gospel. And fellowship.-The word rendered "fellowship," Kovovia, is often rendered communion. It properly denotes having things in common, or participation, society, friendship. It may apply to any thing which may be possessed in common, or in which all may partake. Thus all Christians have the same hope of heaven; the same joys; the same hatred of sin; the same enemies to contend with. Thus they have the same subjects of conversation, of feeling, and of prayer; or they have communion in these things. And thus the early Christians had their property in cominon. The word here may apply to either or to all, to their conversation, their prayers, their dangers, or their property; and means that they were united to the apostles, and participated with them in whatever befel them. It may be added, that the effect of a revival of religion is to unite Christians more and more, and to bring those who were before separated to union and love. Christians feel that they are a band of brethren, and that however much they were separated before they became Christians, now they have great and important interests in common; united in feelings, in interest, in dangers, in conflicts, in opinions, and in the hopes of a blessed immortality. Breaking of bread.-The Syriac renders this "the eucharist," or the Lord's supper. It cannot, however, be determined whether this refers to their partaking of their ordinary food together; or to feasts of charity; or to

the Lord's supper. The bread of the Hebrews was made commonly into cakes, thin, hard, and brittle, so that it was broken instead of being cut. Hence, to denote intimacy or friendship, the phrase to "break bread together" would be very expressive, in the same way as the Greeks denoted it by "drinking together," ovμróσiov. From the expression used in ver. 44, comp. with ver. 46, that they had all things common, it would rather seem to be implied that this referred to the participation of their ordinary meals. The action of breaking bread was commonly performed by the master or head of a family, immediately after asking a blessing.-Lightfoot. In prayers. This was one effect of the influence of the Spirit, and an evidence of their change. A genuine revival will be always followed by a love of prayer.

And fear came. That is, there was great reverence or awe. The multitude had just before derided them, (ver. 13,) but so striking and manifest was the power of God on this occasion, that it silenced all clamours, and produced a geheral veneration and awe. The effect of a great work of God's grace is commonly to produce an unusual seriousness and solemnity in a community, even among those who are not convicted. It restrains, subdues, and silences opposition. Every soul.-Every person or individual; that is, upon the people generally; not only on those who became Christians, but upon the multitudes who witnessed these things. All things were fitted to produce this fear: the recent crucifixion of Jesus of Nazareth; the wonders that attended that event; the events of the day of Pentecost; and the miracles performed by the apostles, were all fitted to diffuse solemnity, and thought, and anxiety, through the community. Many wonders and signs.-See Note, ver. 22. This was promised by the Saviour. (Mark xvi. 17.) Some of the miracles which they wrought are specified in the following chapters.

All that believed. That is, that believed that Jesus was the Messiah; for that was the distinguishing point by which they were known from others. Were together, ini rò abrò.-Were united, were joined in the same thing. It does not mean that they lived in the same house, but that they were united in the same community, or engaged in the same thing. They were doubtless often together in the same place for prayer and praise. One of the best means for strengthening the faith of young converts is for them often to meet together for prayer, conversation and praise. Had all things common.-That is, all their property or possessions. See chap. iv. 32-37; v. 1-10.

The apostles, in the time of the Saviour,

apostles. From the many miracles which were performed, Luke selects one, of which he gives a more full account; and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest men,and did not intend to deceive. Into the temple.-Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See Note, Matt. xxi. 12. At the hour of prayer, &c.-The Jewish day was divided into twelve equal parts; of course, the ninth hour would be about three o'clock, P. M. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Comp. Ps. Iv. 17. Dan. vi. 10. VER. 2. And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

b John ix. 8.

well

Lame, &c.-The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews. Whom they laid daily.-That is, his friends laid him there daily. He would therefore be known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the afflicted, and no almshouses for the poor. The poor were dependent, therefore, on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence it was customary to place them at the gates of rich men (Luke xvi. 20); and they also sat by the side of the highway to beg, where many persons would pass. (Mark x. 46. Luke xviii. 35. John ix. 1-8.) The entrance to the temple would be a favourable place for begging; for, (1.) great multitudes were accustomed to enter there; and (2.) when going up for the purposes of religion, they would be more inclined to give alms than at other times; and especially was this true of the Pharisees, who were particularly desirous of publicity in bestowing charity. It is recorded by Martial (i. 112), that this custom prevailed among the Romans of placing the poor by the gates of the temples; and the custom was also observed a long time in the Christian churches. At the gate of the temple which is called Beautiful.-In regard to this gate, there have been two opinions, one of which supposes that this was the gate commonly called "Nicanor," which led from the court of the Gentiles to the court of the women, (see Plan, in Notes on Matt. xxi. 12,) and the other, that it was the gate at the eastern entrance of the temple, commonly called "Susan.” It is not easy to determine which is intended, though from the fact that it occurred near Solomon's porch, (ver. 11, comp. Plan of the temple, Matt. xxi. 12,) it seems

probable that the latter was intended. This gate was large and splendid: it was made of Corinthian brass, a most valuable metal, and made a magnificent appearance.-Josephus, Jewish War, b. v. ch. v. § 3. To ask alms.-Charity. VER. 3. Who, seeing Peter and John about to go into the temple, asked an alms.

Who, seeing Peter, &c.--There is no evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.

VER. 4. And Peter, fastening his eyes upon him, with John, said, Look on us.

5. And he gave heed unto them, expecting to receive something of them.

Fastening his eyes.-The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses: Luke iv. 20; xxii. 56; Acts i. 10; iii. 12; vi. 15; vii. 55; x. 4, &c.; in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2 Cor. iii. 7, 13. Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.

VER. 6. Then Peter said, Silver and gold have I none but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk.

c Chap. iv. 10.

Silver and gold have I none.- -The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had possessed it. Such as I have.-Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was intrusted to him. He immediately adds that it was derived solely from the Lord Jesus Christ. In the name.-Comp. chap. iv. 10. In Mark xvi. 17, 18, it is said, "These signs shall follow them that believe; in my name shall they cast out devils, &c.....they shall lay hands on the sick, and they shall recover." The expression means, by his authority, or, in virtue of power derived from him. We are here struck with a remarkable difference between the manner in which the Lord Jesus wrought miracles, and that in which it was done by his apostles. He did it in his own name, and by virtue of his own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers. Of Nazareth.-This was the name by which he was commonly known. By this name he had been designated among the Jews, and on the cross. It is by no means im