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Jalan Pe. 2 And a certain man, lame from his mother's womb, Jerusalem.
riad, 4743. was carried, whom they laid daily at the gate of the
Vulgar Æra,

temple which is called Beautiful, to ask alms of them that
entered into the temple ;

9 Who seeing Peter and John about to go into the
temple, asked an alms.

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

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

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

7 And he took him by the right hand, and lifted him up: and immediately his feet and ancle-bones received strength.

8 And he leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God :

9 And all the people saw him walking and praising God :

10 And they knew that it was he which sat for alms at the beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.

11 And, as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

SECTION VIII.
St. Peter again addresses the People.

Acts iii. 12 to the end.
12 And when Peter saw it, he answered unto the peo-
ple, Ye men of Israel, why marvel ye at this ? or why
Took ye so earnestly on us, as though by our own power
or holiness we had made this man to walk ?

13 The God of Abraham, and of Isaac, and of Jacob,
the God of our fathers, hath glorified his Son Jesus, whom
ye delivered up, and denied him in the presence of Pilate,
when he was determined to him let go.

14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

16 And his name, through faith in his name, hath made this man strong, whom ye see and know: yea, the faith which is by bim hath given him this perfect soundness in the presence of you all.

28

PETER AGAIN ADDRESSES THE PEOPLE-CHAP. IX.

16

30.

Julian Pe. 17 And now brethren, I wot that through ignorance ye Jerusalem. riod, 4743. did it, as did also your

rulers VulgarÆra,

18 But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.

19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

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16 It seems difficult to interpret these words in their literal sense, when we remember the numerous miracles of our Lord, and the abundant proofs the Jews received, that he was tbeir promised Messiah. The ayvóla here referred to, would be better rendered by the word, error, or prejudice, as Wbitby proposes. Lightfoot again endeavours to shew that the ignorance here spoken of, consisted in their mistake of the place of our Lord's birth, and in their expectations of a temporal, instead of a spiritual kingdom. Wolfius would point the passage differently; he thinks the expression ώσπερ και οι άρχοντες υμών, refers not to άγνοιαν, but to επράξατε, and the meaning is, therefore, scio vos ignorantiam adductos, ut faceretis, sicut duces vestri, scil : én pãžav. It is my opinion that St. Peter, in this passage, intended to intimate to the Jews tbat their conduct and condemnation of the Holy Jesus proceeded from their ignorance of their own prophets, with whom they ought to have been better acquainted. The following verse corroborates this interpretation(a).

(a) Wolfius, ap Kainoel. Comment in lib. hist. vol. iv. p. 121. Other
explanations are given by Kuinoel, but as they appear very forced,
they are omitted.

17 The words, “ when the times of refreshing shall come,
commentators suppose should be rendered, “when the times of
refreshing may come.” This opinion is defended by the follow-
ing parallel passages, where the same word omws ãy is used:
Ps. ix. 14. rws äv étayyéllw-the Hebrew is, 7700x jynab,
“That I may shew forth, &c. Psa. xcii. 8. Öfwç av kolo Opev-
Owoi. Heb. Sonwas, That they may be destroyed for ever, Ps.
cxix. 101. onwg av pudáčw. Heb. 1vx qns, That I might keep,
Acts xv. 17. Örwg av érintņowol. That they might seek, &c. So
in the same verse, Repent and be converted, that your sids
may be blotted out, ofwg av ērowor, that the times of refresh-
ing may come (a), &c. Markland has made the same remark,
but proposes to connect όπως άν with επλήρωσεν, ver. 18.
putting (peravonoare dpaprias) in a parenthesis: those times
which God before bad shewed, he hath so fulfilled-THAT
times of refreshment may come: όπως άν for ίνα (ή). The
times of refreshing, appear here primarily to refer to the bless-
ings which should accompany the extension of the dominion of
the Messiah, if he were at length acknowledged by his people.
The words have been severally applied, to the preachers of the
Gospel—the influences of the Spirit--and the intervening pe-
riod between this time and the destruction of Jerusalem, which
I was allotted to the Jews for repentance and conversion.

From the arguments of the apostle, compare ver. 16 with 19,
20, and 26, the cure of the lame man may, I think, be consi-
dered as a significant action, or miracle ; whereby St. Peter
wishes to demonstrate to the Jews, while their first impression
of surprise and astonishment lasted, that the same faith in the

30.

Julian Pes 20 And he shall send Jesus Christ, which before was Jerusalem. riod, 4743. preached unto you"': Vulgar&ra,

21 Whom the heavens must receive until the times of restitution of all things", which God hath spoken by the mouth of all his holy prophets since the world began.

22 For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me 20 ; him shall ye hear in all things, whatsoever he shall say unto you.

Holy One and the Just, which “ hath made this man strong,"
and recovered him to “ perfect soundness" of body in the
presence of them all, was only a shadow or figure of its effica-
cious power in healing the diseases of that nation, and restor-
ing it to its former spiritual elevation and dignity, if they
would be persuaded, even now, to acknowledge as their Mes-
siah the Prince of life, whom God raised from the dead.

(a) Lightfoot's Exerc. on the Acts. Pitman's edit. vol. viii. p. 388.
(6) Markland ap Bowyer in loc.

18 The Greek word pokernpuyuévov, here translated," which
before was preached,” is rendered in nearly forty MSS. as if it
signited προκεχειρισμένον υμίν, who was before ordained for
you, or fore designed—őpulv being read with an emphasis. The
meaning therefore of the expression is, That God may send
Jesus Christ, who was before designed for you, in the predic-
tions of the law and the prophets (a).

(a) Markland ap Bowyer, and Whitby in loc.
19 In the unpublished papers of the first Lord Barrington, the
poble author endeavours to prove, at great length, that the
earliest notion whicb men bad of immortality, was their resur-
rection, and restoration to the paradisiacal state. The notion
of immortality entertained by the patriarchs, was their resur-
rection in the land of Canaan, and eternal possession of that
land in a glorified condition. He supposes that the expression
of St. Peter, in this passage, is an allusion to the anticipated
restoration of mankind to their former condition of innocence
and happiness: and bis opinion is confirmed by the peculiar
metaphors under which St. John, in the Apocalypse, describes
the future state. Lightfoot would render the word a fokaráoTaois,
by “ accomplishment," instead of restitution. By whatever
word we express the idea, it is still the same. St. Peter refers
to the eventual completion of the happiness of mankind, by
the universal establishment of Christianity, and the blessings of
its influence: a period which all the prophets have anticipated
in their sublimest visions; and the best men, in all ages, bave
delighted to contemplate, and which, in our own day, we have
reason to hope, is progressively advancing.

20 As St. Peter has applied this passage to our Lord, it will
be unnecessary to examine the arguments by which some
writers would apply the prediction of Moses to the long line of
prophets that came after him (a). It is sufficient for us to know,
even when taken collectively, they were not like unto him in so
many points as Jesus of Nazareth (b).

Jortin gives the following parallel :

The resemblance between Moses and Christ is so great and striking, it is impossible to consider it fairly, and carefully, without seeing and acknowledging that He must be foretold, where He is so well described.

80

PETER AGAIN ADDRESSES TIE PEOPLE-CHAP. IX. Julian Pe 23 And it shall come to pass, that every soul which Jerusalem. riod, 4743. will not hear that Prophet shall be destroyed from among Vulgar Æra, 30, the people.

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First, and which is the principal of all, Moses was a lawgiver and the mediator of a covenant between God and man. So was Christ. Here the resemblance is the more considerable, because no other prophet beside them executed this high office.

The other prophets were only interpreters and enforcers of the law, and in this respect were greatly inferior to Moses. The Messias could not be like to Moses in a strict sense, unless he were a legislator. He must give a law to men, consequently a more excellent law, and a better covenant than the first. For if the first had been perfect (as the author of the Epistle to the Hebrews argues,) there could have been no room for a second.

2. Other prophets had revelations in dreams and visions, but Moses talked with God, with the Abyos, face to face. So Christ spake that which he had seen with the Father, Num. xii, 6, 7, 8.

All the prophets of the Old Testament saw visions and dreamed dreams--all the prophets of the New were in the same state. St. Peter had a vision; St. John saw visions; St. Paul had visions and dreams. But Cbrist neither saw visions, nor dreamed a dream, but had an intimate and immediate communication with the Father-he was in the Father's bosom-and he, and no man else, bad seen the Father. Moses and Christ are the only two in all the sacred history who had this communication with God.-Bishop Sherlock, Disc. 6.

3. Moses in bis infancy was wonderfully preserved from the cruelty of a tyrant-so was Christ.

4. Moses fled from his country to escape the hands of the king-so did Christ, wben his parents carried him into Egypt. Afterwards, “The Lord said to Moses, in Midian, Go, return into Egypt; for all the men are dead which sought thy life," Exod. iv. 19. So the angel of the Lord said to Joseph, in almost the same words, “ Arise, and take the young child, and go into the land of Israel, for they are dead which sought the young cbild's life,” Mat. ii. 20. pointing him out, as it were,

for that propbet which should arise like unto Moses.

5. Moses refused to be called the son of Pharaoh's daughter, chusing rather to suffer affliction. Christ had all the kingdoms of the world offered him by Satan, and rejected them; and when the people would have made him a king, he hid himself, chusing rather to suffer affliction.

6. “ Moses,” says St. Stephen," was learned, enaideúbn, in
all the wisdom of the Egyptians, and was mighty in words and
in deeds ;” and Josephus, Ant. Jud. 2.9. says, that he was a
very forward and accomplished youth, and had wisdom and
knowledge beyond bis years ; which is taken from Jewish tra-
dition, and which of itself is highly probable. St. Luke ob-
serves of Christ, that “he increased (betimes) in wisdom and
stature, and in favour with God and man;" and his discourses
in the temple with the doctors, when he was twelve years old,
were a proof of it. The difference was, that Moses acquired
his knowledge by human instruction, and Christ by a divine
afflatus. To both of them might be applied what Callimacbus
elegantly feigns of Jupiter-

Οξύ δ' ανήβησας, ταχινοι δέ τοι ήλθον ίουλοι
Αλλ' έτι παιδνος εών έφράσσαο πάντα τέλεια.

Julian Pe

24 Yea, and all the prophets from Samuel, and those Jerusalem, riod, 4743. that follow after, as many as have spoken, have likewise Valgar&ra, foretold of these days. 30.

7. Moses delivered his people from cruel oppression and heavy bondage—so did Christ from the worst tyranny of sin and Satan.

8. Moses contended with the magicians, and had the advantage over them so manifestly, that they could no longer withstand him, but were forced to acknowledge the divine power by wbicb be was assisted-Christ ejected evil spirits, and received the same acknowledgments from them.

9. Moses assured the people whom he conducted, that if they would be obedient, they should enter into the happy land of promise ;-which land was usually understood, by the wiser Jews, to be an emblem and a figure of that eternal and celestial kingdom to which Christ first opened an entrance.

10. Moses reformed the nation, corrupted with Egyptian superstition and idolatry-Christ restored true religion.

11. Moses wrought a variety of miracles-So did Christ; and in this the parallel is remarkable, since beside Christ “there arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do."

12. Moses was not only a lawgiver, a prophet, and a worker of miracles, but a king and a priest. He is called a king, Deut. xxxiji. 5, and he had indeed, though not the pomp, and the crown, and the sceptre, yet the authority of a king, and was the supreme magistrate ; and the office of priest be often exercised - In all these offices the resemblance between Moses and Cbrist was singular. In the interpretation of Deut. xxxiii. 5. I prefer the sense of Grotius and Selden to Le Clerc's. The parallel between Moses and Christ requires it, and no objection can be made to it. The apostolical constitutions also, if their judgment be of any weight, call Moses “High Priest and King;Tòv ápylepéa kai Baoilea. vi. 3.

13. Moses, says 'Theodoret, married an Ethiopian women, at which bis relations were much offended; and in this he was a type of Christ, who espoused the Church of the Gentiles, wbom the Jews were very unwilling to admit to the same favours and privileges with themselves. But I should not chuse to lay a great stress upon this typical similitude, though it be ingenious.

14. Moses fasted in the desert forty days and forty nights, before he gave the law: so did Elias, the restorer of the law and so did Christ before he entered into his ministry.

15. Moses sed the people miraculously in the wilderness-So did Christ with bread, and with doctrine; and the manna which descended from heaven, and the loaves which Christ multiplied, were proper images of the spiritual food which the Saviour of the world bestowed upon his disciples. John vi. 31, &c.

16. Moses led the people through the sea-Cbrist walked upon it, and enabled Peter to do so.

17. Moses commanded the sea to retire and give way.-Christ commanded the winds and waves to be still.

18. Moses brought darkness over the land–The sun withdrew its light at Christ's crucifixion. And as the darkness wbich was spread over Egypt was followed by the destruction of lbe firstborn, and of Pharaoh and his host-so the darkness at Christ's death was the forerunner of the destruction of the Jews, when, in the metaphorical and prophetic style, and according to Christ's express prediction, “the sun was darken

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