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frequently in connexion with the Persians, with whom they were often connected under the same government. (2 Kings xvii. 6; xviii. 11. Esther i. 19. Jer. xxv. 25. Dan. v. 28; vi. 8; ix. 1. Esther i. 3, 14, 18. Dan. viii. 20.) The language spoken here was also that of Persia. In this whole region many Jews remained after the Babylonish captivity, who chose not to return with their brethren to the land of their fathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem. Elamites.-Elam is often mentioned in the Old Testament. The nation was descended from Elam the son of Shem. (Gen. x. 22.) It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations. (Gen. xiv. 1.) of these nations in alliance, Chedorlaomer, king of Elam, was the chief. (Ver. 4. See also Ezra ii. 7; viii. 7. Neh. xii. 34. Isa. xi. 11; xxi. 2; xxii. 6, &c.) They are mentioned as a part of the Persian empire, and Daniel | is said to have resided "at Shushan, which is in the province of Elam." (Dan. viii. 2.) The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east; by Media on the north; by Babylonia on the west; and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow. (Isa. xxii. 6. Jer. xlix. 35.) The language of the people was of course the Persian. Its capital Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel. Mesopotamia.-This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called AramNaharaim; that is, Aram, or Syria of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible:-Ur, of the Chaldees, the birth-place of Abraham, (Gen. xi. 27, 28;) Haran, where Terah stopped on his journey and died, (Gen. xi. 31, 32;) Carchemish, (2 Chron. xxxv. 20;) Hena, (2 Kings xix. 13;) Sepharvaim, (2 Kings xvii. 24.) This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee. In Judea.-This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, &c. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle sup

position. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural, than to say, they spoke French, and German, and Spanish, and English, and Italian, &c. In this there would be nothing remarkable, except that they spoke so many languages. Cappadocia.-This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians. (Acts xiv. 11.) This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with C. The others were Crete, (Comp. Titus i. 12,) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle. (1 Pet. i. 1.) In Pontus.-This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle. (1 Pet. i. 1.) This was the birthplace of Aquila, one of the companions of Paul. (Acts xviii. 2, 18, 26. Rom. xvi. 3. 1 Cor. xvi. 19. 2 Tim. iv. 19.) And Asia.-Pontus, and Cappadocia, &c., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used Acts vi. 9; xvi. 6; xx. 16. The capital of this region was Ephesus. See also 1 Pet. i. 1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia. (Rev. i. 4.)

VER. 10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

Phrygia, and Pamphylia.-These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure. In Egypt.-This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 east and west. The language used there was the

Acts as the place touched at by Paul. (Acts xxvii. 7, 8, 13.) This was the residence of Titus, who was left there by Paul to "set in order the things that were wanting." &c. (Titus i. 5.) The Cretans among the Greeks were famous for deceit and falsehood. (Titus i. 12, 13.) The language spoken there was probably the Greek. Arabians.- Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian gulf, south by the Indian ocean, and west by the Red sea.

It is often mentioned in the Scriptures, and there were doubtless there many Jews. The language spoken there was the Arabic. In our tongues.-The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from foreign nations spoke those laguages perfectly; but they had doubtless so used them as to make them the common tongue in which they conversed. No

Coptic. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt; and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint. In the parts of Libya.-Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa. About Cyrene.-This was a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear our Saviour's cross after him to the place of crucifixion. (Matt. xxvii. 32. Luke xxiii. 26.) Some of the Cyrenians are mentioned among the earliest Christians. (Acts xi. 20; xiii. 1.) The language which they spoke is not certainly known. Strangers of Rome. This lite-miracle could be more decided than this. There rally means," Romans dwelling, or tarrying," i. e. at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem, οἱ ἐπιδημοῦντες 'Ρωμαῖοι. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling in Rome. Josephus says that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about sixty years before Christ, vast numbers of Jews were taken captive, and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the sabbath, and refused to join in the idolatrous rites of the Romans. Hence they were freed, and lived by themselves across the Tiber. Jews.-Native born Jews, or descendants of Jewish families. Proselytes.-Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the peculiar characteristics of the Pharisees. (Matt. xxiii. 15.) Some have supposed that the expression Jews and proselytes refers to the Romans only. But it it more probable that reference is made to all those that are mentioned. It has the appearance of a hurried enumeration; and the writer evidently mentioned them as they occurred to his mind, just as we would in giving a rapid account of so many different nations.

VER. 11. Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

i 1 Cor. xii. 10, 28.

Cretes.-Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles south-west of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtor of the Hebrews. (Gen. x. 14.) It is mentioned in the

was no way in which the apostles could impose on them, and make them suppose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may be remarked that this miracle had most important effects besides that witnessed on the day of Pentecost. The gospel would be carried by those who were converted to all these places; and the way would be prepared for the labours of the apostles there. Accordingly, most of these places became afterwards celebrated by the establishment of Christian churches, and the conversion of great multitudes to the Christian faith. The wonderful works of God,-rà μeyaλeia rov Oɛou. The great things of God; that is, the great things that God had done in the gift of his Son; in his raising him from the dead; in his miracles, ascension, &c. Comp. Luke i. 49. Psa. lxxi. 19; xxvi. 7; lxvi. 3; xcii. 5; civ. 24, &c. VEB. 12. And they were all amazed, and were in doubt, saying one to another, What meaneth this?

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a Chap. xvii. 20.

Were in doubt.-This expression, dinópov, denotes a state of hesitancy or anxiety about an event. It is applied to those who are travelling and are ignorant of the way, or who hesitate about the road. They were all astonished at this: they did not know how to understand it or explain it, until some of them supposed it was merely the effect of new wine.

VER. 13. Others mocking said, These men are full of new wine.

Others, mocking, said.-The word rendered "mocking" means, to cavil, to deride. It occurs in the New Testament, but in one other place. Acts xvii. 32: "And when they heard of the resurrection of the dead, some mocked." This | was an effect that was not confined to the day of Pentecost. There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things

which are done to promote their own welfare. Hence the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him. (Psal. xviii. 26.) And hence he says to the wicked, "Because I have called and ye refused.... but ye have set at nought my counsel, I also will laugh at your calamity, I will mock when your fear cometh." (Prov. i. 24-26.) These men are full of new wine.-These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages.”— Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine or bring reproach upon a transaction by "giving it an ill name. Hence the names Puritan, Quaker, Methodist, &c. were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Matt. xi. 19. John vii. 20; viii. 48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic. New wine, yλEÚKovg.-This word properly means the juice of the grape which distils before a pressure is applied, and | called "must." It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament. (Isa. xlix. 26. Amos ix. 13.)

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VER. 14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defence of the operations of the Holy Spirit. With the eleven.---Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took

part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another. Ye men of Judea.-Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews." And all ye that dwell, &c.-All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Pet. iii. 9,) but sought to convince them of their error. Be this known, &c.-Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error. (Prov. xv. 1.) In this case, Peter acted on the principle which he afterwards enjoined on all. 1 Pet. iii. 15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did, (1.) By showing that this could not be reasonably supposed to be the effect of new wine, (ver. 15.) (2.) That it had been expressly predicted in the writings of the Jewish prophets, (ver. 16—21.) (3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, (ver. 22-35.) We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument. VER. 15. For these are not drunken, as ye suppose, seeing it is but the third hour of the day.

k 1 Thess. v. 7.

For these are not drunken, &c.-The word "these," here includes Peter himself, as well as the others. The charge doubtless extended to all. The third hour of the day.-The Jews di vided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following: (1.) It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated. (2.) It was not usual for even drunkards to become drunk in the day-time. 1 Thess. v. 7, "They that be drunken, are drunken in the night." (3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of

our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea, should have been taken at that early hour as to produce intoxication. (4.) It was a regular practice with the Jews, not to eat or drink any thing until after the third hour of the day, especially on the sabbath and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from Jewish writers, are from Lightfoot. "This was the custom of pious people in ancient times, that each one should offer his morning prayers with additions in the synagogue, and then return home and take refreshment."-Maimonides, Shabb. Chap. 30. "They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate." "The fourth is the hour of repast, when all eat." One of the Jewish writers says, that the difference between thieves and honest men, might be known by the fact that the former might be seen in the morning at the fourth hour, eating and sleeping, and holding a cup in his hand. But for those who made pretensions to religion, as the apostles did, such a thing was altogether improbable.

VER. 16. But this is that which was spoken by the prophet Joel;

/ Joel ii. 28-32.

This is that. This is the fulfilment of that, or this was predicted. This was the second part of Peter's argument, to show that this was in accordance with the predictions in their own Scriptures. By the prophet Joel.-Joel ii. 28-32. This is not quoted literally, either from the Hebrew or the Septuagint. The substance, however, is preserved.

VER. 17. And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

occur.

m Isa. xliv. 3. Ezek. xxxi. 27.

It shall come to pass.-It shall happen, or shall In the last days.-Heb. Chaldee, Syriac, and Arabic, "after these things, or afterwards." The expression, "the last days," however, occurs frequently in the Old Testament. Gen. xlix. 1, Jacob called his sons, that he might tell them what should happen to them "in the last days," i. e. in future times. Heb. "in after times." Micah iv. 1, "In the last days, (Heb. " in after times,") the mountain of the Lord's house," &c. Isa. ii. 2, In the last days the mountain of the Lord's house shall be established in the tops of the mountains," &c. The expression then properly denoted the future times in general. But as the coming of the Messiah was, to the eye of a Jew, the most important event

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in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expres sive of that. And they spoke of future times and of the last times, as the glad period which should be crowned and honoured with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, &c. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end, &c. This expression was understood by the writers of the New Testament, as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb. i. 2, "God hath spoken in these last days by his Son." 1 Pet. i. 20, "Was manifested in these last times for you." (2 Pet. iii. 3. 1 Pet. i. 5.) 1 John ii. 18, “Little children, it is the last time," &c. (Jude 18.) The expression "the last day," is applied by our Saviour to the resurrection and the day of judgment. (John vi. 39, 40, 44, 45; xi. 24; xii. 48.) Here the expression means simply in those future times, when the Messiah shall have come. I will pour out of my Spirit.-The expression in Hebrew is, "I will pour out my Spirit." The word “pour" is generally applied to water, or to blood, to pour it out, or to shed it, (Isa. lvii. 6;) to tears, to pour them out, i. e. to weep, &c. (Psa. xlii. 4. 1 Sam. i. 15.) It is applied to water, to wine, or to blood, in the New Testament. (Matt. ix. 17. Rev. xvi. 1.) Acts xxii. 20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Titus iii. 5, 6, "The renewing of the Holy Ghost, which he shed on us abundantly." Thus Job, xxxvi. 27, "They (the clouds) pour down rain, ¦ according to the vapour thereof." Isa. xliv. 3, "I will pour water on him that is thirsty." xlv. 8, "Let the skies pour down righteousness." Mal. iii. 10, "I will pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish. (Psa. Ixix. 24. Jer. x. 25.) It is not unfrequently applied to the Spirit. (Prov. i. 23. Isa. xliv. 3. Zech. xii. 10.) And then it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul. My Spirit.-The Spirit here denotes the third person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to

men.

The Holy Spirit is regarded as the source, or conveyer of all the blessings which Christians experience. Hence he renews the heart. (John

iii. 5, 6.) He is the source of all proper feelings and principles in Christians, or he produces the Christian graces. (Gal. v. 22-25. Titus iii. 5-7.) The spread and success of the gospel is attributed to him. (Isa. xxxii. 15, 16.) Miraculous gifts are traced to him; especially the various gifts with which the early Christians were endowed. (1 Cor. xii. 4-10.) The promise that he would pour out his Spirit, means that he would, in the time of the Messiah, impart a large measure of those influences, which it was his peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand. Upon all flesh.-The word flesh here means persons, or men. See Note, Rom. i.3. The word “all,” here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, &c. Comp. 1 Tim. ii. 1-4. And your sons and your daughters. Your children. It would seem, however, that females shared in the remarkable influences of the Holy Spirit. Philip, the Evangelist, had four daughters which did prophesy. (Acts xxi. 9.) It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public. (1 Cor. xiv. 34.) The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Exod. xv. 20, "Miriam, the prophetess, took a timbrel," &c. Judg. iv. 4, Deborah, a prophetess, judged Israel." (2 Kings xxii. 14.) See also Luke ii. 36, "There was one Anna, a prophetess," &c. Shall prophesy.-The word "prophesy" is used in a great variety of senses. (1.) It means to predict, or foretell future events. (Matt. xi. 13; xv. 7.) (2.) To divine, to conjecture, to declare as a prophet might. Matt. xxvi. 68, "Prophesy who smote thee." (3.) To celebrate the praises of God, being under a divine influence. (Luke i. 67.) This seems to have been a considerable part of the employment in the ancient schools of the prophets. (1 Sam. x. 5; xix. 20; xxx. 15.) (4.) To teach-as no small part of the office of the prophets was to teach the doctrines of religion. Matt. vii. 22, "Have we not prophesied in thy name?" (5.) It denotes then, in general, to speak under a divine influence, whether in foretelling future events; in celebrating the praises of God; in instructing others in the duties of religion, or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament, to denote those who were miraculously endowed with the power of speaking foreign languages. (Acts xix. 6.) The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue. (1 Cor. xiv. 1-5.) În this place it means that they should speak under a divine influence, and is specially applied to the power of speaking in a foreign tongue. Your young men shall see visions. -The will of God in former times was communicated to the prophets in various ways.

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was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1 Sam. ix. 9, "He that is now called prophet, was before time called a seer." (ix. 11, 18, 19. 2 Sam. xxiv. 11; xxix. 29, &c.) This name was given from the manner in which the divine will was communicated, which seems to have been by throwing the prophet into an ecstacy, and then by causing the vision, or the appearance of the objects or events, to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama, as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstacy. (Dan. ii. 28; vii. 1, 2, 15; viii. 2. Ezek. xi. 24. Gen. xv. 1. Num. xii. 6. Job iv. 13; vii. 14. Ezek. i. 1; viii. 3.) Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind. (Ezek. viii. 3: xl. 2; xi. 24. Dan. viii. 2.) In this case the distant scene or time passed before the prophet, and he recorded it as it appeared to him. That this did not cease before the times of the gospel is evident. Acts ix. 10, "To Ananias said the Lord in a vision," &c.; 12, " And hath seen (i. e. Paul) in a vision, a man named Ananias," &c. i. e. Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. Acts x. 3, Cornelius "saw in a vision, evidently an angel of God coming to him," &c. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which God would make known his will in a manner as clear as he did to the ancient Jews. Your old men shall dream dreams.-The will of God in former times was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream, that Sarah was the wife of Abraham. (Gen. xx. 3.) He spoke to Jacob in a dream, (Gen. xxxi. 11;) to Laban, (xxxi. 24;) to Joseph, (xxxvii. 5;) to the butler and baker, (xl. 5;) to Pharaoh, (xli. 1–7 ;) to Solomon, (1 Kings iii. 5 ;) to Daniel. (Dan. ii. 3; vii. 1.) It was prophesied by Moses, that in this way God would make known his will. (Num. xii. 6.) It occurred even in the time of the gospel. (Matt. i. 20.) Joseph was warned in a dream. (ii. 12, 13, 19, 22.) Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ. (Matt. xxvii. 19.) As this was one way in which the will of God was made known formerly to men, so the expression here denotes simply that his will should be made known; that it should be one characteristic of the times of the gospel that God would reveal himself to man. The ancients probably had some mode of determining whether their dreams were divine communications, or whether they

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