succession in our times to the peculiar apostolic office. They were to be witnesses of the work of Christ. For this they were sent forth. And when the desired effect resulting from such a witnessing was accomplished, the office itself would cease. Hence there is no record that after this the church even pretended to appoint successors to the apostles to discharge their peculiar work. And hence no ministers of the gospel can now pretend to be their successors in the peculiar and original design of the appointment of the apostles. (4.) The only other apostle mentioned in the New Testament is the apostle Paul, not appointed as the successor of the others, not with any peculiar design except to be an apostle to the Gentiles, as the others were to the Jews, and appointed for the same end, to testify that Jesus Christ was alive, and that he had seen him after he rose. (1 Cor. xv. 8; ix. 1. Acts xxii. 8, 9, 14,

ligion, therefore, are successors of the apostles, not in their peculiar office as witnesses, but as preachers of the word, and as appointed to establish, to organize, and to edify and rule the churches. The peculiar work of the apostleship ceased with their death. The ordinary work of the ministry, which they held in common with all others who preach the gospel, will continue to the end of time.

CHAPTER II.

were blank. The names were then drawn at random, and also the other pieces, and this determined the case. The casting of a lot is determined by laws of nature, as regularly as any thing else. There is properly no chance in it. We do not know how a die may turn up; but this does not imply that it will turn up without any regard to rule, or at haphazard. We cannot trace the influences which may determine either this or that side to come up; but still it is done by regular and proper laws, and according to the circumstances of position, force, &c. in which it is cast. Still although it does not imply any special or miraculous interposition of Providence; though it may not be absolutely wrong, in cases which cannot otherwise be determined, to use the lot, yet it does not follow that it is proper often to make this appeal. Almost all cases of doubt can be determined more satisfactorily in some other way than by the lot. The habit of appeal-15; ix. 15; xxvi. 17, 18.) The ministers of reing to it engenders the love of hazards and of games; leads to heart-burnings, to jealousies, to envy, to strife, and to dishonesty. Still less does the example of the apostles authorize games of hazard, or lotteries, which are positively evil, and attended with ruinous consequences, apart from any inquiry about the lawfulness of the lot. They either originate in, or promote, covetousness, neglect of regular industry, envy, jealousy, disappointment, dissipation, bankruptcy, falsehood, and despair. What is gained by one is lost by another, and both the gain and the loss promote some of the worst passions of man; boasting, triumph, self-confidence, indolence, dissipation, on the one hand; and envy, disappointment, sullenness, desire of revenge, remorse, and ruin, on the other. God intended that man should live by sober toil. All departures from this great law of our social existence lead to ruin. Their lots.The lots which were to decide their case. They are called theirs, because they were to determine which of them should be called to the apostolic office. The lot fell.-This is an expression applicable to casting lots, not to voting. He was numbered. By the casting of the lot. ov/karanpion. This word is from noog, "a calculus, or pebble," by which votes were given, or lots were cast. It means, that by the result of the lot, he was reckoned as an apostle. Nothing further is related of Matthias in the New Testament. Where he laboured, and when and where he died, is unknown, nor is there any tradition on which reliance is to be placed. The election of Matthias throws some light on the organization of the church. (1.) He was chosen to fill the place vacated by Judas, and for a specific purpose, to be a witness of the resurrection of Christ. There is no mention of any other design. It was not to ordain men exclusively, or to rule over the churches, but to be a witness to an important fact. (2.) There is no intimation here that it was designed that there should be successors to the apostles in the peculiar duties of the apostlic office. The election was for a definite object, and was therefore temporary. It was to fill up the number originally appointed by Christ. When the purpose for which he was appointed was accomplished, the peculiar part of the apostolic work ceased of course. (3.) There could be no

b

VER. 1. And when the day of Pentecost was fully come, they were all with one accord in one place.

a Lev. xxiii. 15.

b Chap. i. 14.

And when the day of Pentecost.-The word Pentecost is a Greek word, signifying the fiftieth part of a thing; or the fiftieth in order. Among the Jews it was applied to one of their three great feasts which began on the fiftieth day after the Passover. This feast was reckoned from the sixteenth day of the month ABIB, or April, or the second day of the Passover. The paschal lamb was slain on the fourteenth of the month, at even. (Lev. xxiii. 5.) On the fifteenth of the month was a holy convocation-the proper beginning of the feast; on the sixteenth was the offering of the first-fruits of harvest, and from that day they were to reckon seven weeks, i. e. forty-nine days to the feast called the feast of Pentecost, so that it occurred fifty days after the first day of the feast of the Passover. This feast was also called the feast of weeks, from the circumstance that it followed a succession of weeks. (Ex. xxxiv. 22. Num. xxviii. 26. Deut. xvi. 10.) It was also a harvest festival, and was accordingly called the feast of harvest. And it was for this reason that two loaves, made of new meal, were offered on this occasion as first-fruits. (Lev. xxiii. 17, 20. Num. xxviii. 27,31.) fully come.-When the day had arrived. The word means here simply, had come. Comp. Mark i. 15. Luke i. 57. This fact is men

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tioned, that the time of the Pentecost had come, ing and sensible manner, so as to convince their or fully arrived, to account for what is related own minds that the promise was fulfilled, and so afterwards, that there were so many strangers as deeply to impress others with the greatness and foreigners present. The promised influences and importance of the event. There came a of the Spirit were withheld until the greatest sound,-xos. This word is applied to any noise possible number of Jews should be present at or report. Heb. xii. 19, "The sound of a trumJerusalem at the same time, and thus an oppor- pet." Luke iv. 37, "The fame of him," &c. tunity be afforded of preaching the gospel to Comp. Mark i. 28. From heaven.-Appearing vast multitudes in the very place where the Lord to rush down from the sky. It was fitted, thereJesus was crucified, and also an opportunity be fore, to attract their attention no less from the afforded of sending the gospel by them into dis- direction from which it came, than on account tant parts of the earth. They were all.-Pro- of its suddenness and violence. Tempests blow bably not only the apostles, but also the one commonly horizontally. This appeared to come hundred and twenty mentioned in chap. i. 15. from above; and this is all that is meant by the With one accord. See chap. i. 14. It is probable expression "from heaven." As of a rushing they had continued together until this time, and mighty wind.-Literally, as of a violent wind given themselves entirely to the business of de- or gale," borne along, (pepoμevns,) sweeping votion. In one place.-Where this was, cannot along like a tempest. Such a wind is sometimes be known. Commentators have been much di- borne along so violently, and with such a noise, vided in their conjectures about it. Some have as to make it difficult even to hear the thunder supposed it was in the upper room mentioned in the gale. Such appears to have been the chap. i. 13; others, that it was a room in the sound of this remarkable phenomenon. It does temple; others, that it was in a synagogue; not appear that there was any wind; all might others, that it was in the promiscuous multitude have been still; but the sudden sound was like that assembled for devotion in the courts of the such a sweeping tempest. It may be remarked, temple. See ver. 2. It has by many been sup- however, that the wind in the sacred Scriptures posed that this took place on the first day of the is often put as an emblem of the divine influence. week, that is, on the Christian Sabbath. But It is invisible, yet mighty; and thus represents there is a difficulty in establishing this. There the agency of the Holy Spirit. The same word was probably a difference among the Jews them- in Hebrew, (,) and in Greek, (πvevμa,) is selves on this subject. The law said that they used to denote both. The mighty power of God should reckon seven sabbaths, that is, seven may be denoted also by the violence of a mighty weeks from the morrow after the sabbath. (Lev. tempest. (1 Kings xix. 11. Ps. xxix. civ. 3; xxiii. 15.) By this sabbath the Pharisees un- xviii. 10.) And thus Jesus, by his breath, indiderstood the second day of the Passover, on cated to the apostles the conferring of the Holy whatever day of the week it occurred, which Ghost. (John xx. 22.) In this place, the sound was kept as a holy assembly, and might be called as of a gale was emblematic of the mighty power a sabbath. But the Caraite Jews, or those who of the Spirit, and of the great effects which his insisted on a literal interpretation of the Scrip- coming would accomplish among men. And it tures, maintained that by the sabbath here was filled.-Not the wind filled, but the sound. This meant the usual sabbath, the seventh day of the is evident, (1.) Because there is no affirmation week. Consequently, with them, the day of Pente- that there was any wind. (2.) The grammatical cost always occurred on the first day of the week; structure of the sentence will admit no other and if the apostles fell in with their views, the construction. The word "filled" has no nomiday was fully come on what is now the Chris-native case but "the sound." And suddenly tian sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish sabbath, that is on Saturday. Kuinöel. Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mount Sinai.

VER. 2. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.

e Chap. iv. 31,

And suddenly.-It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some strik

there was a sound as of a wind, and (the sound) filled the house. In the Greek, the word “wind” is in the genitive or possessive case. It may be remarked here, that this miracle was really far more striking than the common supposition makes it to have been. A tempest might have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in it. Such things often occurred; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still; when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention, and directed all minds to so unusual and unaccountable an occurrence. All the house.-Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. It was probably the private dwelling mentioned in chap. i. 31. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large cen

tral courts, (see note, Matt. ix. 2;) and that it isnings, and smoke, and fire, striking emblems of not affirmed that the transaction recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house.

VER. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of

them.

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his presence and power. See also Gen. xv. 17. Thus, (Deut. iv. 24,) God is said to be " a consuming fire." Comp. Heb. xii. 29. See Ezek. i. 4. Psa. xviii. 12-14. The classic reader will also instantly recall the beautiful description in Other inVirgil. (Eneid, b. ii. 680-691.) stances of a similar prodigy are also recorded in profane writers. (Pliny, H. N. 2, 37. Livy, i. 39.) These appearances to the apostles were emblematic, doubtless, (1.) Of the promised Holy Spirit, as a spirit of purity and of power. The prediction of John the Baptist, "He shall baptize with the Holy Ghost and with fire," (Matt. iii. 11,) would probably be recalled at once to their memory. (2.) The peculiar appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of the case. Thus any appearance at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending; expressive of the mild and gentle virtues with which he was to be imbued. So in Ezek. i. 4, any form of flame might have expressed the presence of God; but the appearance actually was emblematical of his providence. In the same way, the appearence here, expressed their peculiar endowments for entering on their great work— the ability to speak powerfully with new tongues.

e

VER. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

d Chap. i. 5.

e Mark xvi. 17; chap. x. 46.

And there appeared unto them.-There were seen by them, or they saw. They were first seen by them in the room before they rested on the heads of the disciples. Perhaps the fire appeared at first as scintillations or corruscations, until it became fixed on their heads. Tongues.yλogai. The word "tongue" occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote language or speech itself. It is also used, as with us, to denote that which in shape resembles the tongue. Thus Josh. vii. 21, 24, (in Hebrew,) "a tongue of gold," i. e. a wedge of gold. Josh. xv. 5; xviii. 19. Isa. xi. 15, "The tongue of the sea,' i. e. a bay or gulf. Thus also we say, a tongue of land. The phrase "tongue of fire" occurs once, and once only, in the Old Testament, Isa. v. 24, Therefore as the fire devoureth the stubble, (Heb. tongue of fire,) and the flame consumeth," &c. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Any thing long, narrow, and tending to a point, is thus in the Hebrew called a tongue. The word here means, therefore, slender and pointed appearances of flame; perhaps at first moving irregularly around the room. Cloven.-Divided, separated: diaμepizóμevai, from the verb to divide, or distribute into parts. Matt. xxvii. 35, "They Were all filled with the Holy Ghost.-Were enparted his garments." Luke xxii. 17, "Take tirely under his sacred influence and power. See this, (the cup,) and divide it among yourselves." Note, Luke i. 41, 67. To be filled with any Probably the common opinion is, that these thing, is a phrase denoting that all the faculties tongues or flames were, each one of them, split, are pervaded by it, engaged in it, or under its or forked, or cloven. But this is not the sense influence. Acts iii. 10," Were filled with wonof the expression. It means that they were der and amazement." v. 17, "Filled with inseparated or divided one from another; not one dignation." xiii. 45, "Filled with envy." Ver. great flame, but broken up, or cloven into many 52, "Filled with joy and the Holy Ghost." Beparts; and probably moving without order in gan to speak with other tongues.-In other lanthe room. In the Syriac it is, "And there ap-guages than their native tongue. The languages peared unto them tongues which divided them- which they spoke are specified in ver. 8-11. selves, like fire, and sat upon each of them." As the Spirit gave them utterance.-As the Spirit The old Ethiopic version reads it, "And fire, as gave them power to speak. This language imit were, appeared to them, and sat on them." plies plainly that they were now endued with a And sat upon each of them.-Or rested, in the faculty of speaking languages which they had form of a lambent or gentle flame, upon the not before learned. Their native tongue was head of each one. This evinced that the pro- that of Galilee, a somewhat barbarous dialect of digy was directed to them, and was a very sig- the common language used in Judea, the Syronificant emblem of the promised descent of the Chaldaic. It is possible that some of them Holy Spirit. After the rushing sound, and the might have been partially acquainted with the appearance of the flames, they could not doubt Greek and Latin, as both of them were spoken that here was some remarkable interposition of among the Jews to some extent; but there is God. The appearance of fire, or flame, has not the slightest evidence that they were acalways been regarded as a most striking emblem quainted with the languages of the different of the Divinity. Thus, (Exod. iii. 2, 3,) God is nations afterwards specified. Various attempts said to have manifested himself to Moses in a have been made to account for this remarkable bush which was burning, yet not consumed. phenomenon, without supposing it to be a miraThus, (Exod. xix. 16-20,) God descended on cle. But the natural and obvious meaning of Mount Sinai in the midst of thunders, and light-the passage is, that they were endowed by the

verbially barbarous and corrupt. (Mark xiv. 70. Matt. xxvi. 73.) They were regarded as an outlandish people, unacquainted with other nations and languages, and hence the amazement that they could address them in the refined language of other people. Their native ignorance was the occasion of making the miracle more striking. The native weakness and inability of Christian ministers, makes the grace and glory VER. 6. Now when this was noised abroad, the of God more remarkable in the success of the multitude came together, and were confound-gospel. We have this treasure in earthen ed, & because that every man heard them speak of God, and not of us." (2 Cor. iv. 7.) The vessels, that the excellency of the power may be