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preceding the event appeared to be bestowed. The apostle, therefore, exhorts his hearers to separate themselves from their countrymen, by embracing Christianity, and to save themselves from the calamities which were coming upon unbelievers. Christians, it seems, were promised exemption from the sufferings of the Jews, and actually escaped them.

41.

Then they that received his word were baptized, not upon the spot, but in some other place, and the same day there were added about three thousand souls.

That is, so many persons were added to the number of one hundred and twenty before mentioned. The word "gladly," which appears in our translation, is omitted in some of the best manuscripts and versions, and is therefore probably an interpolation

42. And they stedfastly continued in the apostles' doctrine, rather, "constantly attended to the apostles' doctrine," and to fellowship and to breaking of bread and to prayers.

The word we render fellowship has two senses, and may either signify friendly intercourse, or the distribution of property, a virtue for which the first Christians were remarkable, and which is noticed below. There is a like ambiguity in the phrase breaking of bread, which may either signify eating their common meals, or celebrating the Lord's supper; but, as it accompanies prayers, it is most probable that it refers to the Lord's supper, which the first Christians celebrated every Sunday, if not more frequently.

43.

And fear came upon every one,

See Griesbach, 2nd edition.

and many wonders and signs were done by the apostles.

The fear mentioned in the first clause of the verse is to be regarded as the consequence of what is mentioned in the last. Many extraordinary miracles were performed by the apostles, and therefore all men were impressed with awe of the divine power.

44. And all that believed were together, not in one place, but united in different societies, and had all things

common;

45. And sold their possessions and goods, and parted them to all men, as every man had need.

This was a remarkable effect of their faith in Christ, and showed the little value which they placed upon temporal possessions, when compared with the eternal inheritance promised to them in the gospel. Their joy in the clear evidence of a future state of happiness for good men, given them by this new doctrine, was so great that their worldly property seemed of no value, any further than as it afforded them an opportunity of dividing it with their brethren, and of administering to the wants of those who were in distress. This community of goods could not be the work of a day, but must have required some time to accomplish it *.

46. And they, continuing daily with one accord in the temple, and

Mosheim, in a dissertation on this subject, has endeavoured to show that the expressions used by the historian are not to be interpreted literally of a community of goods, but relate to the liberality of the first Christians to each other, in giving a large share of their substance for the support of their necessitous brethren. See Simpson on the Internal Evidence, p. 283.

breaking bread from house to house, rather," at home," did eat their meat with gladness and singleness of heart, "with purity of heart."

That is, with hearts free from all ambitious, impure or selfish designs. The writer is describing their public and private conduct. In regard to the former, they frequented the temple, to praise God for his invaluable blessings, and at home, they ate their meat with joy, and spent an irreproachable life.

47. Praising God, and having favour with all the people; or, "praising God with thankfulness before all the people."

This seems better adapted to the connection than the common translation. This was their employment at home, in the presence of their acquaintance as well as in the temple.

And the Lord added to the church daily such as should be saved, or, rather, "such as were saved."

The language of the writer, in the original, expresses what had already taken place. All men were saved who believed in the gospel of Christ; for they were thereby delivered from their former errors, which exposed them to the judgments of God and to many evils. And all that the writer means is, God daily added new converts to the number of the disciples. This is an instance, among many others which occur in the New Testament, of the term "saved" being applied not to deliverance from future misery, about the probability of which it was impossible for any one to decide at present; but to deliverance from present and temporal evil. In this sense is the word continually used in Paul's epistles.

REFLECTIONS.

1. We may observe that the reception of the gospel by three thousand persons in one day is a glorious evidence of its truth and divine origin. For the apostle appeals to the character of Jesus, as a prophet working miracles to prove his divine mission, and to his resurrection from the dead, as facts well known among them; and the appeal is made not more than six weeks after his crucifixion and death, and in the very city where they were said to have taken place. When persons embrace Christianity upon being reminded of these things, it is a clear admission of the facts; it is an acknowledgment on their part that they believed them to be true; and when this is done by so many, and in so short a time, it shows that the proof was plain and clear, level to the capacity of every understanding; whence this unavoidable inference follows, that what produced conviction in this manner, among persons who had the best opportunity for examining, and every motive for inquiry, must be true. No instance can be produced from the beginning of the world of facts, received in these circumstances, proving false. Let every man carefully consider these points, and fairly resist the inference to which they lead, if he can.

2. The liberality of these early Christians is a just specimen of the temper which the gospel produces, and deserves our imitation. They distributed their substance to all that had need, and retained no more for themselves than was requisite for procuring the necessaries of life. This was the natural consequence of a high degree of joy in the propect of a blessing far more valuable than any earthly comfort, and of gratitude to that being who had promised to bestow it.

Let us manifest the same temper; not, indeed, by establishing a community of goods, which the experience of mankind has shown to be an encouragement to the idle and dissolute, and to furnish opportunities to the fraudulent for carrying on their devices, and therefore calculated to increase, rather than diminish, the miseries of life; but by showing a becoming indifference to temporal good things, by regarding them as of comparatively little value, and employing them freely in doing good, especially in promoting the great design of the gospel. Eternal life is of the same value to us as to the first Christians, and the goodness of God is equally great in bestowing it. Where, therefore, we have the same motives for gratitude and joy we ought to manifest the like exertions. This is the most substantial and acceptable way of showing our esteem for the gospel of Christ. We ought not, however, to omit,

3. To express our gratitude to God in words, by praising him continually for his goodness. Riches are bestowed only upon a few, and they only can express their gratitude by acts of charity and beneficence; but praise is an easy tribute, which may be offered by every one who has a heart to feel and a tongue to speak. It belongs not exclusively to any class of men, but is incumbent upon all men of every condition; for they are all under equal obliga tions.

Acts iii. 1-18.

This chapter contains an account of a very singular miracle, performed upon a lame man by the apostle Peter, which deserves the more notice, as producing a fresh harvest of converts, and being the first thing after the resurrection of Jesus which attracted the attention of the Jewish rulers, and induced them to attempt to stop the progress of his doctrine by force.

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