Bible Commentaries
Acts 3

Verses 6-8

DISCOURSE: 1742
THE CRIPPLE HEALED

Acts 3:6-8. 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. And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

IT is justly said, that “we know not what a day or an hour may bring forth.” Nothing under heaven was further from the expectations of this poor cripple, or of the friends who brought him to “the beautiful gate of the temple,” than that he should obtain such a mercy as that which was now vouchsafed unto him. Possibly he might hope to receive some larger donation than any he had ever yet been favoured with; but, to obtain a perfect cure of his malady, with all the attendant benefits of it to his body and his soul, he had not the slightest hope. Nor indeed had Peter and John any thoughts of conferring such a benefit, till God, by his Spirit, put it into their hearts to impart it. But the miracle here wrought is of standing use to the Church in all ages. We see in it,

I.

A divine attestation to the Messiahship of Jesus—

For this end it was wrought by the Apostles—
[When they were first sent forth by our Lord, soon after the commencement of their call to his service, he gave them this command: “Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give [Note: Matthew 10:8.].” The same command was in force during the whole of their ministry; because it was by working miracles that they were to convince men that they were messengers from the Most High [Note: John 14:12.Mark 16:17-18; Mark 16:17-18.], who alone could so confirm their word, or give such testimony to the truths they proclaimed. In the miracle now wrought, they did not merely think of conferring a boon, as if they had given to the man a piece of silver or of gold. Of such gifts they had none to bestow: but an infinitely higher gift, which not all the silver and gold in the universe could purchase, they were empowered to bestow, for the purpose of leading his mind, and the minds of the nation at large, to the Lord Jesus. The very words, by which they conveyed the blessing, shewed this: “In the name of Jesus Christ of Nazareth, rise up and walk.” And when the spectators of the miracle were struck with admiration of them, as the authors of it, they utterly disclaimed all honour arising from it, as though they had either wrought it by their own power, or merited it at the hands of God by their own holiness: they declare that God himself had wrought it, for the purpose of “glorifying his Son Jesus,” whom the Jews had so lately crucified, but whom he had raised from the dead, and whom all the prophets had referred to as the Prophet like unto Moses, that was to be received by them at the peril of their souls [Note: ver. 12–15.]. Thus the Apostles themselves appeal to the miracle, as demonstrative of Christ’s Messiahship: “His name, through faith in his name, hath made this man strong, whom ye see and know; yea, the faith that is in him hath given him this perfect soundness, in the presence of you all [Note: ver. 16.].” In the miracle there were two things which must carry conviction to every dispassionate mind; namely, the suddenness, and the perfection of it. No natural means could have effected the cure so instantaneously; nor, considering that he had been a cripple from his birth, and was now forty years of age, could the cure have been so effected as to leave no measure of weakness and languor in the person healed. But here he, in the first instance, shewed himself as strong and vigorous as it he had never been diseased at all: from whence it was evident that God had wrought it in the name of Jesus Christ, and had by this act set his seal to the truth of Christ’s Messiahship.]

2.

In this light it was regarded by the enemies of our Lord—

[They had long known the man; and seeing him now, a totally altered man, present in the midst of them, they knew what conviction the miracle must carry to the minds of all. Reduced to great difficulties, they thus argued amongst themselves: “What shall we do to these men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. But, that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name [Note: Acts 4:14-18.].” Here it is clear that they thought the evidence arising from this miracle fully conclusive; and that, if those who had wrought it were suffered to testify of Jesus, they must carry all before them. At the raising of Lazarus by our blessed Lord, the chief priests and elders argued, “If we let the man (Jesus) alone, all men will believe on him:” so did the elders at this time, in reference to the Apostles; “If we do not silence them, they will soon fill the whole land with their doctrine, and establish on an immoveable basis the faith they profess.”]

Thus clear was it, as an attestation to Christ’s Messiahship. But it was also,

II.

A characteristic emblem of his salvation—

All the miracles shadowed forth some part of the Gospel salvation. But this gave a peculiarly instructive view of it. It shewed,

1.

Its operation on the soul—

[In this view it was explained by the Apostles themselves: “Be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name given under heaven whereby we can be saved.” The import of which is simply this: ‘You have seen how this man’s body has been healed, even by faith in the Lord Jesus Christ; and it is in this way that your souls must be saved: for there is no other power that can effect such a change within you; a change from weakness to strength, from death to life [Note: Acts 4:10; Acts 4:12. with Acts 3:26.].

Hence it appears that the state of this poor cripple exhibits a just view of every man that is born into the world. He from the very womb was incapable of those exertions for which the limbs were originally designed. And so it is with fallen man, in reference to the powers of his soul. He cannot walk before God as Adam did in Paradise, nor as God’s saints and servants do even in their fallen state. But, by the name of Jesus Christ, who is there that may not be healed? Who is there, however deplorable his state, whom the power of Divine grace cannot renovate, so as to make him altogether a new creature? Can any thing be conceived more effectually changed than the converts on the day of Pentecost? From blood-thirsty lions, they at once became meek and patient lambs. So it was with the jailer, who, but a few hours before had thrust Paul and Silas into the inner prison, and made their feet fast in the stocks, yet, at the instant of his conversion, administers to them with all the tenderness of the most endeared brother. Thus it is, wherever the grace of God is received in truth. There is “a new creation [Note: 2 Corinthians 5:17.], a resurrection from the dead, like unto that which was effected in the Lord Jesus Christ, when he was raised from the dead, and exalted to the right hand of God, far above all the principalities and powers, whether of heaven or hell [Note: Ephesians 1:19-21.].” Great wonder was excited by the change wrought on this poor man; yet was that but a very faint shadow of what is wrought on all, by the converting grace of God, through faith in the name of Christ.]

2.

Its effects upon the heart and life—

[See this man, when begging an alms of Peter and John, a poor miserable suppliant for the smallest dole of charity! Behold him, the very instant Peter stretched out the hand of faith and love to raise him up! See how upright he stands, how firmly he walks, how exultingly he leaps for joy! See him entering with his benefactors into the temple of the Lord, pouring forth his praises and thanksgivings to God for the astonishing mercy vouchsafed unto him! Nor will he let go his hold on those who had been the instruments of conveying this mercy to him. No: he would never lose sight of them more, if he could help it; so ardent was his gratitude, so abundant his love. Now, then, this shews what the healing grace of God effects in the heart of man. O the joy which a sense of God’s pardoning love kindles in the soul! Once the man attended the house of God in a formal customary way, without any delight in the duties there performed: but now the ordinances of divine worship are sources of the sublimest enjoyment. His addresses to God now come from the heart: and he scarcely knows how to restrain his emotions; such a fire is kindled within him, and such exquisite joy stimulates his whole frame. And to the instruments of his conversion he feels a love altogether different from any which mere nature had ever excited in his bosom. St. Paul says of the Galatian converts, that “they would have even plucked out their own eyes, and have given them to him.” The whole life and conversation is from that hour altogether changed. He begins to live, not to himself, as formerly, but unto God: and he desires to shew to the whole world what a Saviour Christ is; so that in his deportment they may have an undeniable evidence of the excellency and blessedness of the Gospel salvation.]

See then, brethren,
1.

What it is we aim at in all our Ministrations—

[We find you all in the sad predicament of this poor cripple. But, because the weakness is in your souls, and not in your bodies, you are not conscious of it: whereas you may see in one moment, if you would candidly examine your state, that you have been, from your very birth, as destitute of all spiritual energy in your souls, as that poor man was of activity in the use of his limbs. And hither we see you brought, some perhaps by a formal regard to the habits of your country, and others by mere curiosity, and none of you expecting to receive more than some customary gratification: but we come (to work a miracle, shall I say?—that would be deemed presumptuous;—but we do come) to convey a benefit which not all the angels in heaven could confer, even the renovation of your souls in the name of Jesus Christ. We do say to you, and you, and you, “In the name of the Lord Jesus Christ, arise and walk;” and if only you can receive that word in faith, and look to the Lord Jesus Christ for his blessing, a healing operation shall go forth with the word, and salvation come to your souls this very day. It is thought by many, that we would make you melancholy. Yes, as melancholy as was that healed cripple in the first hour of his deliverance. Dear brethren, search the Scriptures, and see what the effects of the Gospel were in the days of old. And such they are at this hour; and we account not ourselves to have ministered it to any good effect, any further than we see realized in you the blessed miracle which has been this day set before your eyes. O that not only one or two of you might experience it this day, but all of you together; so that you might all be “filled with peace and joy in believing;” yea, and all be transported with a “joy that is unspeakable and glorified!”]

2.

What it is that we expect from you, if ye “receive not the grace of God in vain”—

[We expect you no longer to continue the poor, low, grovelling creatures that ye have been; but to shew to all around you, that you are endued with power from on high, and enabled to “walk even as Christ himself walked.” We expect you to shine as lights in the world: yea, the world itself expects this of you. If you profess to have experienced the converting grace of God, the world will ask you, and with reason too, “What do ye more than others?” And they should be made to see, that there is in divine grace an energy and a power, to which they are utter strangers; and an efficacy, for which they know not how to account. Dear brethren, ye must live above the world: ye must delight yourselves in God. Ye must not be afraid of man: nor, if man ridicule and revile your devotion to God, must ye regard it as of the smallest moment. Gratitude to the Saviour must fill your souls. To him you must consecrate all the powers he has renewed; and the whole of your life must henceforth be devoted to the praise of his grace, and to the glory of his name. And never must you return to your former state. Think, I pray you, how the enemies of Christ would have triumphed, if this cripple had relapsed into his former state of impotence, and had again been necessitated to be carried, as before, to the temple-gate, to beg for alms. And will not the world triumph, if they ever behold you again returning to the state in which you were, previous to your reception of the Gospel? O! remember that the honour of your Lord and Saviour is bound up, as it were, in you and your conduct: if you walk uprightly, he will be glorified; but if you turn back, he will be dishonoured, and his very name be blasphemed. O! beg of God that you may never give occasion to the enemies of your Lord to speak reproachfully, but that, both in time and in eternity, you may be distinguished monuments of his power and grace.]

Verses 14-15

DISCOURSE: 1743
CHRIST REJECTED

Acts 3:14-15. Ye denied the Holy One and the Just and desired a murderer to be granted unto you: and killed the Prince of life.

IN the Apostles of our Lord we behold an admirable mixture of wisdom and firmness. On no occasion did they withhold the truth from their most powerful opponents: and on no occasion did they excite needless prejudice, in their manner of declaring it. It was necessary that they should assert the honour of their Lord, by whose Almighty power they had been enabled to work a most stupendous miracle. But, in doing this, they would appear, to many, to be setting up the Lord Jesus against Moses, and to be detracting from the honour of Jehovah. To obviate this misconception, they profess at once the greatest reverence for the religion of their forefathers; and proclaim, that “the God of Abraham, and of Isaac, and of Jacob,” had wrought this miracle for the express purpose of “glorifying his Son Jesus,” whom they had treated with all imaginable ignominy, “denying him in the presence of Pilate, and preferring a murderer before him.” Here, you will perceive, whilst they are careful to give no needless offence, they boldly charge upon their hearers the guilt they had contracted in crucifying their Messiah. And somewhat of a similar charge must this day be brought against you, my brethren. But, that I may not overload you with too aggravated an accusation,

I propose to shew,
I.

How far the charge exhibited against the Jews attaches to us—

Against the Lord Jesus Christ personally it is impossible that we should ever have committed any offence; because he has never corporeally been within our reach. The charge therefore, so far as relates to personal injury, must be confined to those amongst whom he sojourned in the days of his flesh. But against him, as revealed in his Gospel, we have shewn the same hostility as they. For,

1.

We have refused to acknowledge him in his proper character—

[He professed himself to be the King, of whom the prophets had spoken [Note: Psalms 2:6. Daniel 2:44; Daniel 7:13-14. with John 18:33-37.], and whose kingdom the Jews themselves expected to be established in the midst of them [Note: Matthew 2:2; Matthew 2:6; Matthew 2:11; Matthew 21:4-9.]. But when Pilate announced him under that character, and offered to release him, they refused to acknowledge him, and demanded his crucifixion [Note: Mark 15:9; Mark 15:12-14.]. They had had abundant evidence that he was not only a just and holy person, but “the Just and Holy One [Note: Acts 2:27; Acts 7:52; Acts 22:14.],” the Son of the living God: yet they would not believe in him, or receive him as their King.

And have not we the same evidence of his character? Were not all his miracles sufficient proofs of his Messiahship? Yet, who amongst us has submitted himself to him? Who has not, in fact, said concerning him, “We will not have this man to reign over us [Note: Luke 19:14.]?” God has “sworn that at the name of Jesus every knee shall bow [Note: Romans 14:11.]:” but who has obeyed his mandate? Many will superstitiously bow their heads at the mention of the name of Jesus, in the Creed: hut who will bow down their hearts before him? In that respect, the most of us, alas! are as stubborn and inflexible as stones or iron. Let us look back upon our past lives; and we shall see, that in no one respect have we truly taken his yoke upon us, and never for a single hour been truly obedient to his will.]

2.

We have rejected him, with a scornful preference of our most deadly lusts—

[The Jews had the alternative given to them, to save Barabbas, or the Lord Jesus. But they, with one voice, cried out, “Not this man, but Barabbas:” thus deliberately preferring one who had destroyed life, to him who was “the Prince and Author of life” to a ruined world.
And have not we resembled them in this?. The Lord Jesus Christ is still “the Prince of life;” possessing “life in, and of, himself [Note: John 1:4; John 5:26.];” and ready to confer life on all who seek it at his hands [Note: John 11:25-26; John 17:2.]. Yet whom have we chosen for our friends? Have not those who would destroy our souls, as well as their own, been sought by us as our counsellors and companions, rather than He who came down from heaven to seek and save us? Yea, we have preferred also our most deadly lusts before Him; and, rather than “crucify the flesh with the affections and lusts [Note: Galatians 5:24.],” we have, times without number, “crucified the Son of God afresh, and put him to an open shame [Note: Hebrews 6:6.].”

And let it not be thought that I speak here of open transgressors only: for the more sober and moral of mankind differ not a whit in this respect from those who are more openly licentious: for the hearts of all are alike alienated from the Lord Jesus; and all, without exception, agree in saying, “Let us break his bands asunder, and cast away his cords from us [Note: Psalms 2:2-3.].”]

Let us then consider,

II.

What the guilt we have contracted calls for at our hands—

The Apostle’s address to his hearers is precisely that which befits our state also:

1.

“Repent”—

[Well might the Jews, who had “crucified the Lord of glory,” be called on to repent. But I think that this duty is yet more justly required at our hands: for the evidence which Jesus had given of his Messiahship, previous to his crucifixion, is not to be compared with that which his ressurrection and ascension, and his sending of the Holy Spirit, have afforded unto us. Besides, his mean appearance was to the nation at large a matter of offence, which they knew not how to reconcile with their expectations: whereas to us, who are able to compare it with the prophecies respecting him, it is a confirmation rather than a stumbling-block, a proof of his Messiahship rather than a ground of doubt and suspicion. The people at large were led by their superiors, and had but little opportunity of judging for themselves; but we can dispassionately view every part of Sacred Writ, and calmly judge between the prophecies and events. Moreover, they were apprehensive that, by receiving Jesus, they should be led to sacrifice their allegiance to Moses: but we profess not only to believe in Moses, but to have received the Lord Jesus also, and to be his disciples. We therefore, in denying the Lord Jesus, are more criminal than they; and, in preferring every base lust before him, are guilty of a conduct which calls for the deepest humiliation and contrition. To every one of you, therefore, I say, with the Apostle, “Be afflicted, and mourn, and weep: let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God, if ever you would that he should lift you up [Note: James 4:9-10.].”]

2.

“Be converted”—

[Your sentiments and conduct respecting the Lord Jesus need to be changed, as much as ever those of the Jews did, whom the Apostle addressed. Professedly, indeed, you regard him as your Saviour; but in practice you “deny him,” even as they did, and postpone his interests to those of the most depraved competitor. Let an entire change, then, be wrought in you, in relation to him. Confess him now; yea, confess him openly before the whole world; and receive him in that entire character which he bears in the Sacred Writings. Receive him as your Prophet, Priest, and King; and look for every thing from him, as your only Lord and Saviour — — — As for every person, and every thing, that would stand in competition with Him, let them all be sacrificed, without hesitation or exception; that He alone may live in your hearts, and be glorified in your lives. Bring forth your lusts, “the lust of the flesh, the lust of the eye, and the pride of life,” and crucify them all: let “the right hand be cut off, and the right eye be plucked out:” plead not for any one of them; nor listen to a plea, by whomsoever it may be preferred. Let the Lord Jesus Christ be to you your one Friend, your only Saviour, your “all in all.”]

3.

Expect from Christ all that your necessities can require—

[The forgiveness of all your sins shall surely be accorded to you, the instant you believe in him. “Repent, and be converted,” says the Apostle, “that your sins may be blotted out [Note: ver. 19.].” But this is only one part of the blessing which shall be vouchsafed to you. If you would see at once the full change that should be wrought in you, look to the man whose restoration to health was the occasion of this address: he had been “lame from the mother’s womb,” and incapable of moving himself from place to place; but, through the mercy vouchsafed to him in Jesus’ name, he was so strengthened, that “he leaped up, and stood, and walked, and entered into the temple, walking, and leaping, and praising God [Note: ver. 6–8.].” And is not “the name of Jesus” now as operative as then? or has “faith in his name” lost any of its power [Note: “His name, through faith in his name, has made this man strong.” ver. 16.]? I tell you, that though miracles shall not now be wrought upon your bodies, wonders shall still be accomplished on your souls; and not one atom of what was wrought in that man corporeally, shall be wanting in you spiritually, if only you will look to the Lord Jesus Christ as “the Prince of life.” Yes, truly, “God has sent his Son to bless you, in turning away every one of you from your iniquities [Note: ver. 26.]:” and through the mighty working of his power shall you be raised to newness of life. The astonishment of all was excited by a view of that restored cripple: nor shall it be less drawn forth in reference to you: for your whole life shall testify the power of his grace; and in his temple above shall you adore and magnify his name to all eternity.]

Verse 19

DISCOURSE: 1744
REPENTANCE ENCOURAGED

Acts 3:19. Repent and be converted, that your sins may be blotted our, when the times of refreshing shall come from the presence of the Lord.

REPENTANCE is thought, by many, to be a legal rather than an evangelical duty. But it belongs properly to the Gospel: and our chief encouragements to it are derived from the Gospel. The Forerunner of our Lord, and our Lord himself, exhorted men to it, from the consideration, that “the kingdom of heaven was at hand [Note: Matthew 3:2; Matthew 4:17.].” The Apostles, too, considered it as enjoined on all [Note: Acts 16:20.]; and they preached it to all, without exception [Note: Acts 20:21; Acts 26:20.]. In considering the words before us, I shall not enter into any methodical discussion of them; but take them as they lie, and endeavour to impress upon your minds the duty contained in them.

“Repent,” then, my beloved Brethren—
[That you all need repentance, you cannot doubt. If you had never transgressed the law of God but in one single instance, it would be necessary for you to repent of it; and much more when you have violated God’s law every day and hour of your lives — — — Call your ways to remembrance, in order to search out your multiplied transgressions; and confess them humbly to the Lord, saying, ‘Thus and thus have I done’ — — — Let your sorrow for them be deep — — — It is “the broken and contrite heart alone which God will not despise.” And flee to the Lord Jesus Christ for the remission of them. No repentance can be genuine, if it be not accompanied with faith in the Lord Jesus Christ; especially in those who hear the Gospel. If you have not such a sense of your guilt and helplessness as brings you to the foot of the cross, you cannot see them aright. The penitent under the law confessed his sins over his offering, and at the same time transferred them to the head of his victim: so will you transfer your own sins to Christ, if you know his willingness and sufficiency to save.]
“Be converted” also—
[Repentance is of no avail, if it stop short of this. There must be a thorough conversion of your souls to God. His will must be your will, and his glory the one end for which you live. Do not mistake, as though it were sufficient for you to be sorry for your sins. Your sorrow may arise, not from any hatred of sin itself, or any sense of the dishonour it has done to God, but simply from a dread of the punishment denounced against it. With your grief for past sin there must be blended a love of universal holiness, and an entire dedication of yourselves to God — — — See to it, then, that this be found in you; and that you live henceforth entirely to Him who died for you and rose again — — —]
Then may you hope that “your sins shall be blotted out”—
[You shall certainly never turn to God in vain: for he has said, “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” Not that your repentance will wash away sin, or your conversion purchase heaven. It is the blood of Christ alone that can cleanse even from the smallest sin: but if, with a penitent and contrite heart, you turn unto him, your sins, how numerous soever they may have been, shall all be blotted out; and how heinous soever they may have been, they shall be made white as snow — — —]
And then shall “seasons of refreshing, also, come to you from the presence of your Lord”—
[This expression may refer to that season of joy which shall prevail over the earth, when the Messiah’s reign shall be established upon it [Note: Isaiah 52:9-10; Isaiah 66:10-13.]. But I understand it rather as importing that peace and joy which shall flow into the soul of every true convert [Note: See Doddridge on the place.]. See the change wrought in the minds of the three thousand, on the day of Pentecost [Note: Acts 2:0.]. See the promise made to all who shall “truly believe in Christ [Note: Isaiah 61:1-3.].” This shall be your experience, if, with penitential sorrow, and in newness of heart and life, you turn unto the Lord. You shall be filled with a “peace that passeth all understanding,” and “a joy that is unspeakable and glorified.” No tongue can declare the blessedness of that soul which has “the light of God’s countenance lifted up upon it,” and “his love shed abroad within it” — — —]

Let me, then, once more say to every one of you, Repent deeply of all your sins, and seek, without delay, to be truly converted unto God—
[Without this there can be no remission of your sins: not one can ever be blotted out of the book of God’s remembrance; but all will be brought forth against you in judgment, to the utter confusion and condemnation of your souls. And what season of refreshment, suppose you, will you ever experience? Have you any now? You know you have not. Will you have any in a dying hour? Alas! insensibility is the best that you can hope for then. And what will you have in the eternal world? Alas! not “a drop of water to cool your tongues.” What I say, then, to one, I say to all, “Repent, and be converted, ere it be too late, and ere the wrath of God fall upon you to the uttermost.]

Verses 22-23

DISCOURSE: 1745
MOSES AND CHRIST COMPARED IN THEIR PROPHETICAL OFFICE

Acts 3:22-23. Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

THERE are innumerable beauties in the Holy Scriptures, which escape the notice of the superficial observer, but which, when discovered, abundantly compensate all the labour that can attend the minutest investigation. Critics have bestowed much pains in searching out the beauties of heathen authors, and have often given them credit for excellencies, that were neither designed, nor discovered, by the authors themselves. But we need never be afraid of ascribing too much to him, who delivered to us the sacred oracles. If time would permit, we might point out a great variety of passages that would illustrate this remark. But that before us, may stand as a specimen of the rest. Peter had exhorted the Jews to believe in Christ, that their sins might be blotted out by his blood. The Jews imagined, that a compliance with this exhortation would be a defection from Moses. Peter therefore obviated this objection by an appeal to the writings of Moses; and shewed them, that Moses himself, not only foretold the advent of this new prophet, but enjoined an unreserved obedience to him under the severest penalties. Thus he turned their regard for Moses into an argument in support of that very doctrine, which for the sake of Moses they were inclined to reject. His words naturally lead us to set before you,

I.

The character of Christ—

The words of the text are twice mentioned in Deuteronomy 18:0 and twice mentioned in the Acts of the

Apostles [Note: Acts 7:37.]. They may well therefore be considered as deserving peculiar attention.

They set forth the character of Christ literally—

[When God had spoken to the Jews in thunderings and lightnings, they entreated that he would, in future, communicate his mind and will to them through a mediator. He, approving their request, promised them a prophet raised up from among themselves, who should fully reveal to them his most secret counsels [Note: Deuteronomy 18:16-18.]. Such a prophet was Jesus. He was raised up in a most extraordinary way, being the son of a pure virgin. He was taken from among their brethren, being of the tribe of Judah, and of the family of David. “Though he was in the form of God, and thought it no robery to be equal with God, he took upon him the form of a servant;” yea, “became a worm and no man, the very scorn of men and the outcast of the people.” He revealed all that it was needful for men to know, and “opened their understandings that they might understand it.” To him did the Father himself, by an audible voice from heaven, apply this prophecy [Note: Matthew 17:5.]. And Jesus thus literally executed the commission given him of the Father.]

But it is in a typical view that the text is principally to be considered—

[Our Lord resembled Moses in the offices of a lawgiver, a saviour, an intercessor. But, waving all observations respecting these, let us trace the resemblance which subsisted between them, as “prophets” of the Most High God.
Both of them received their doctrines in the same way. Moses was not merely instructed, like other prophets, by visions, or dreams, or by the “still small voice” of inspiration, but was admitted to converse with God as a man talketh with his friend, and received the law from the hands of God, engraven upon stones by God himself. In this he differed from all the other prophets that ever existed in the world, till this new Prophet, the Lord Jesus Christ, arose. But Christ had been from all eternity “in the bosom of the Father [Note: John 1:18.];” and he taught the very truths which he had heard, and learned, of the Father [Note: John 8:28.].

Both of them also taught the very same doctrine. Moses gave the law to be a “ministration of death,” and a rule of life; and our Lord explained, and enforced it, for the very same ends. Moses also pointed the people to the sacrifices as the only means of expiating their offences: our Lord also declared, that he “gave his life a ransom for many;” and that it was by the shedding of his blood alone, that any could obtain the remission of their sins [Note: Matthew 26:28.].

Moreover, both of them taught in the same manner. Moses spake, not as one giving advice, but with authority, “Thus saith the Lord;” yet he instructed the people with astonishing meekness and forbearance: and when they, in direct opposition to what he had taught them, revolted from God, and set up a golden calf, he was so filled with compassion towards them, as to pray, that he himself might be blotted out of the book of God, rather than that they should suffer the punishment due to their transgressions. Thus did Jesus preface his instructions with that authoritative declaration, “I say unto you:” yet so mild was he, that he made his meekness a plea with persons, to encourage them to learn of him; “Learn of me, for I am meek and lowly of heart:” and to such a degree did he compassionate the obstinate refusers of his law, that he wept over them, and with his dying breath pleaded their ignorance in extenuation of their guilt [Note: Luke 19:41; Luke 23:34.].]

While Moses thus explicitly foretold the prophetical character of our Lord, he declared to us also,

II.

Our duty resulting from it—

As all the offices of Christ are replete with benefits to our souls, so each lays upon us some correspondent duties and obligations. While we rely on him as our Priest, and obey him as our King, we must regard him as our Prophet, by attending to his instructions—
This is plainly declared in the text—

[“Him shall ye hear,” is the command of God. But it is not in a careless manner that we are to regard his voice; we must incline our ear to him, and hear him with fixed attention. We must so consider the dignity of his person, and the importance of his message, as to receive his word with the deepest reverence; not gainsaying it, and sitting in judgment upon it, but bringing every high thought and every proud reasoning into subjection to it [Note: 2 Corinthians 10:5.]. It becomes us also to listen to it with lively joy, as to the voice of our Beloved; knowing that there is not a word of his lips, in which there are not treasures of knowledge, and inexhaustible fountains of salvation [Note: Isaiah 12:3.]. Above all, we must attend to it with unreserved submission to his will; we must obey it “in all things, whatsoever he shall say unto us:” whatever he may enjoin or forbid, we must never reply, “This is an hard saying;” but must instantly “pluck out the right eye, or cut off the right hand, that has caused us to offend.”]

Nor is this merely declared; it is enforced also by the most awful sanctions—

[God will put a difference between his friends and his enemies, in the last day. They shall all indeed appear before his tribunal; but “he will separate the goats from the sheep.” They, that hear not this great Prophet, shall be taken from among those who have obeyed his voice; “they shall not stand in the judgment, nor sinners in the congregation of the righteous.” As Korah and his company were destroyed from among Israel, so shall the disobedient from among the just. It will be of little avail for them to say, I was sober, charitable, devout: if they did not hear that Prophet with attention, reverence, joy, and an unreserved submission to his will, their destruction is sure, their doom is sealed. Nor will there be any exception to it in favour of the great and learned: every soul is alike included. Let none reply, God forbid: for God says, “It shall come to pass;” and “he is not a man that he should lie, or the son of man that he should repent.” What madness then is it for any person whatsoever to persist in a neglect of the words of Christ! O, let us turn to him. Let us sit, with Mary, at his feet [Note: Luke 10:39.]. Let us hear him, and him only. Let us believe on him as “the way, the truth, and the life.” Let us “deny ourselves, and take up our cross, and follow him.” “So shall we be his true Disciples,” and, in due season, experience the accomplishment of that promise, “Where I am, there shall also my servant be [Note: John 12:26.].”]

In this threatening, however, there is a blessed promise implied—

[If the disobedient be destroyed from among the Lord’s people, it follows, that the obedient shall not be destroyed; the humble, and sincere follower of Jesus shall never perish. This also extends to all; “every soul” that shall unfeignedly obey his voice, whatever his past life may have been, shall most assuredly be saved. Unbelief may be ready to make exceptions; but God says, “It shall come to pass.” Nor is this merely an uncertain inference from the text, but an express promise from God himself; “Hear, and your soul shall live [Note: Isaiah 55:3.].” Let this encourage us to listen more than ever to the voice of Jesus in his word. Let us read, and meditate, and pray. Let us get our souls cast, as it were, into the mould of the Gospel, that, being altogether formed and fashioned by it, we may be “meet for the inheritance” reserved for us. Thus will this Prophet be glorified in us; and we receive the full benefit of his instructions.]

Verse 26

DISCOURSE: 1746
HOLINESS THE GREATEST BLESSING

Acts 3:26. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

THE ground on which the Jews rejected our blessed Lord was, that, in their estimation, he opposed Moses. The Apostle Peter therefore referred to Moses and the prophets, to shew that Jesus was the very person whose advent they had all predicted: and that Moses, in particular, had required them to believe in Him, as the only possible means of ever obtaining acceptance with God: “A prophet shall the Lord God raise up unto you of your brethren, like unto me: Him shall ye hear, in all that he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet shall be destroyed from among the people.” Then, in my text, he tells them, that “God, having raised up his Son Jesus, had sent him to them first, in order to bless them, in turning away every one of them from their iniquities.” In opening these words, I will shew,

I.

Why Christ was preached first to the Jews—

This was done by a special appointment of Almighty God,

1.

Because with them primarily was the covenant made—

[To Abraham and his seed were the promises given: and the covenant was renewed with Isaac and with Jacob, his lineal descendants. From these the whole Jewish nation sprang; and consequently they were regarded as heirs of the blessings which had been so limited. To them this privilege had been confined for two thousand years. The law of Moses, which forbad all unnecessary intercourse with the Gentiles, tended to confirm them in the idea that the blessings belonged exclusively to them. Our Lord’s own declaration, that he was “sent only to the lost sheep of the house of Israel;” and his directions to his Disciples, “not to go into the way of the Gentiles, or into any city of the Samaritans, but only to the lost sheep of the house of Israel,” yet further established this sentiment in their minds; and that so strongly, that they could not divest themselves of the idea, that they were to confine their ministrations to the Jews. Hence we find, six years after the day of Pentecost, the Apostle Peter needed repeated visions, and an express revelation from Heaven, to remove his prejudices, and to prevail on him to preach the Gospel to Cornelius. And so strong was the same prejudice on the minds of all the Apostles, that in full conclave, as it were, they called him to account for going to a Gentile; and were with difficulty persuaded that, in so doing, he had not sinned against God [Note: Acts 10:15-16; Acts 11:17-18.]. Even St. Paul, till the Jews were incurably obstinate in their rejection of his message, always addressed himself in the first instance to the Jews [Note: Acts 13:46.]: and in this he conformed to that express command, to “preach the Gospel unto all nations, beginning at Jerusalem [Note: Luke 24:47.].” The reason for this preference being shewn them, is assigned by the Apostle in the verse before my text: “Ye are the children of the prophets, and of the covenant which God made with our fathers; and therefore unto you, first, has God sent his Son to bless you.

2.

Because the offer of the Gospel to them, in the first instance, would shew that Christianity could stand the test of the severest examination—

[Had it been made to the Gentiles first, the hearers would naturally have said. “These preachers are vile impostors and deceivers. Their Head and Leader has been put to death by the laws of his own country; and they come and persuade us that he was a divine person, dying for the sins of men. If they could bring any proof of what they say, why do they not persuade their own people first, and establish their religion in the place where these transactions came to pass? The reason is obvious: they know that their assertions will not stand the test of inquiry: and therefore they come to palm their falsehoods upon us, who cannot so easily detect them.” This would be a reasonable ground for rejecting all they said. But, when they first of all addressed themselves to the Jews, who knew all that had taken place, and therefore were good judges of the question before them, it seems at least that the preachers of this strange doctrine defied detection as impostors, and were persuaded of the truth of their own assertions. Had they not fully believed that Jesus was the Messiah, and that they could prove it beyond contradiction, they would never have thought of attempting to convince the very persons who had so lately put him to death, and the very persons to whom their statements must of necessity be so galling and offensive. As far as their judgment went, it is clear they must have thought their ground tenable against the whole world.]

3.

Because the reception of it amongst them would stamp its truth beyond contradiction—

[Within fifty days of our Saviour’s crucifixion, thousands were, by one single address, converted to his religion; and from that day forward were multitudes overpowered by a conviction that was irresistible. At last, even their most bitter enemy, who had sought and laboured to extirpate Christianity, embraced it, and became the most zealous, active, and successful of all its advocates. Could this religion, established as it was without human power, and in the face of the most bitter persecution, be false? Had the powers of this world been engaged in its favour, or had force been used for the propagation of it, or had its doctrines sanctioned the indulgence of our corrupt appetites, it might possibly have succeeded, as the Mahometan delusion afterwards did. But it opposed all the passions and prejudices of mankind, and yet prevailed over them by the mere force of truth and the weight of evidence; and that not only over the poor and ignorant, but over multitudes who were fully competent to the task of examining its claims. The reception of it therefore, by them, was a public seal to its truth, and a recommendation of it to the very ends of the earth,]

4.

Because the rejection of it justified the Apostles in offering it to the Gentiles—

[The Apostles, as we have seen, felt a backwardness to go to the Gentiles: but the obstinacy of the Jews compelled them: and this was their apology for so doing [Note: Acts 18:6; Acts 28:28.]. No doubt, if it had so pleased God, both Jews and Gentiles might have grown to any extent upon the same stock. But God, in his inscrutable wisdom, had determined otherwise: and therefore “the Jews were broken off, that we Gentiles might be graffed in [Note: Romans 11:19.]:” and in this was God’s righteous dealing manifest. As many as would walk in the steps of Abraham, were received to mercy: but when the proffered mercy was rejected and despised, the day of mercy closed upon them, and they were left to reap the fruit of their impenitence and unbelief.]

Our next inquiry must be,

II.

What was the blessing which he was sent to impart?

The Jews expected a temporal Messiah, who should deliver them out of the hands of all their enemies, and exalt them to a state of unrivalled power upon earth. And, no doubt, to those who could see nothing beyond the literal sense of prophecy, the prophetic writings appeared strongly to justify this expectation. But this was not God’s purpose respecting them: it was a spiritual, and not a temporal kingdom, that Christ came to establish. Sin and Satan were the enemies that were to be subdued: and a kingdom of righteousness was to be established throughout the world. Holiness was the blessing which Christ was sent to impart:
Holiness, I say, was that which Christ was sent to bestow—
[He was not only to “make reconciliation for iniquity, but to make an end of sin, and to bring in everlasting righteousness [Note: Daniel 9:24.].” “He gave himself for us, that he might redeem us, not merely from perdition, but from all iniquity also, and purify unto himself a peculiar people zealous of good works [Note: Titus 2:14.].” In truth, his very name was intended to designate this special appointment: “He shall be called Jesus, for he shall save his people from their sins [Note: Matthew 1:21.].” And the whole Scriptures bear witness to this, as the great object which he came to accomplish [Note: Ezekiel 36:25-27. Ephesians 5:25-27.] — — —]

And, as it was the end, so has it also invariably been the effect, of the Gospel—

[There can scarcely be conceived a more just representation of the Gospel and its blessings than that which the miracle in the preceding context affords us. A man was lame from his birth. By the Apostle Peter he was healed in the name of the Lord Jesus Christ. And immediately you find the use which be made of the mercy vouchsafed unto him: “He, leaping up, stood, and walked, and entered with them into the temple; walking, arid leaping, and praising God [Note: ver. 8.].” Here you see a man previous to his reception of the Gospel: never has he stirred one step in the ways of God. Here also you behold him as soon as the word came with power to his soul: in the sight of all, he rises to newness of life. The House of God is the first place that he affects, in order that he may honour his heavenly Benefactor; and there, with a joy unknown before, he puts forth all his energies in the service of his God. Thus it was in the day of Pentecost: and thus it will be, though in different degrees, in all who truly believe in Christ.]

And what is blessedness, if this be not?
[If the healing of the man’s body was such a source of joy, what must the healing of the soul be? The truth is, that s n is the one source of all the misery that is upon earth: and the restoration of men to a measure of their pristine holiness in Paradise will restore them also, in the same proportion, to their pristine happiness. Holiness, in so far as it is wrought in the soul, is the commencement of heaven upon earth.]

See then here,
1.

What Christianity really is—

[It is thought, by the generality, to be plan devised and executed for the salvation of men from destruction. But this is a very low and contracted view of Christianity. It is a plan for the remedying of all the evil which sin has done: for restoring the Divine image to the soul, as well as for rescuing it from perdition. I pray you, brethren, to view it in this light; and to remember, that heaven itself would be no blessing to you, if sin had possession of your soul — — —]

2.

What is the blessing now offered unto you—

[If Jesus was sent, in the first place, to the Jews, he is now sent to you: and the blessing which he first offered to them, he now offers to you. It is in this sense that “men are to be blessed in him; and for this shall all nations call him blessed [Note: Psalms 72:17.].” Do not, I entreat you, suffer your minds to be drawn aside by earthly vanities. What have they ever done for you? or what can they do? If you were elevated to the highest rank, and put into possession of all that the world could give you, what would it all effect in a way of permanent and solid happiness? You would soon be forced to give the same testimony respecting it as Solomon did, that it is all “vanity and vexation of spirit.” But where did you ever find a person give such a testimony respecting holiness? Where did you ever find a man who was not happy in proportion as his in-dwelling sins were mortified, and all heavenly graces were exercised in his soul? O that you could be prevailed upon to try what this blessedness is! You would soon find that “the peace flowing from religion passeth all understanding,” and that “its joys are unspeakable and glorified.”]