4. Here was fulfilled the promise made St. Mark xvi. 17 the languages spoken were those of the different strangers in Jerusalem. We need scarcely suppose, with St. Augustine, that all the languages in the world were known to the apostles. Such as were required for the preaching of the Gospel were supernaturally imparted. Modern commentators have sometimes endeavoured to explain this miracle as something different from speaking languages without learning them; but all such explanations are in direct violation of the plain letter of Scripture. The chief argument relied on is this -that the gift of foreign languages was not necessary, since Greek was spoken in all the countries where the apostles preached. Yes, Greek was spoken by all educated persons in the countries visited, just as French is spoken or understood now generally by educated persons in Europe; yet would a preacher be understood by the people at large,—in Germany, for example, or in England-who spoke in French?

6. His own language means rather his own dialect (dialekto), as many of the strangers collected together spoke the same language but different idioms; as e.g. the Asiatics, Phrygians, and Pamphylians spoke Greek, and the Parthians, Medes, Elamites all spoke Persian, but different dialects. Each heard from some one or other of the inspired preachers sayings in his own tongue and dialect.

9. Elamites dwelt on the Persian Gulf, and are called in the Septuagint, Isaiah xxi. 2, as also by

the Greeks, Elymites (Elumaioi). Asia here signifies the whole west coast of Asia Minor,-Caria, Lydia, Mysia.

10. The parts of Libya about Cyrene is Libya Cyrenaica, or Pentapolitana - Upper Libya-the chief town of which was Cyrene. The fourth part of its inhabitants were Jews. See Joseph., Ant., xiv. 7, 2. So many Cyrenian Jews lived in Jerusalem, that they had a synagogue called after them. The native Jews heard their mother-tongues, the different dialects; the heathen Jews (the proselytes) their several languages.

15. The third hour of the day.-i. e. 9 o'clock a.m., the first of the three hours of prayer and of the morning sacrifice in the temple. There was a Jewish saying that "no Jew should taste anything before he has said his prayer." The early Christians were in the habit of receiving the Holy Communion fasting.

17. The expression, "upon all flesh," seems to carry with it the idea of weakness. All mankind were helpless without the aid of the Spirit, which was now poured out. Among "sons and daughters" St. Peter includes the holy women who were present, (see Acts i. 14,) and upon whom the miraculous outpouring came. The whole prophecy speaks not only of what happened on that Day of Pentecost, but also of the gifts which were imparted to the Christian Church, and exercised by others; e. g. the visions which were granted to St. Paul.

21. In the Prophet Joel, the outpouring of the Spirit is spoken of in immediate connection with the last day. This is the key-note which sounds through all the discourses of the apostles," Be converted, for the Lord is nigh at hand."

23. Wicked hands.-i. e. the heathen. St. Peter says, "Ye have taken," because the act was done in the name of the whole people, who cried, “Upon us be His blood."

24. It was not possible that Christ should be holden by death, since His Divine power gave Him entire authority over the enemy. He had power to lay down His life, and power to take it again.

25. The Psalm is literally quoted out of the Septuagint. David, who here speaks, is a type of the Messiah. What he says of the certainty of escaping the power of death at some time was fulfilled, in the first instance, in the resurrection of Christ, who is the firstfruits of them that slept; hereafter it shall be fulfilled in all who are His.

38. Observe here the connection of the remission of sins, the gift of the Holy Ghost, with baptism. They were pricked to the heart; sorrow for sin precedes repentance, and is a part of it, but not all. Repentance signifies a change of mind and of life. This was the only condition of their receiving the gift of the Holy Ghost.

39. St. Peter predicts the call of the Gentiles, when he says that the promise is to all that " are afar off." He did not until afterwards understand

that the observance of the Mosaic law was not necessary to the heathen when they became Christians.

41. The apostles received the firstfruits of the conversion of the world. We may here observe, that the only conditions of baptism are faith and repentance; (see Church Catechism). Instruction in Christian doctrine would follow, not precede baptism.

42. The conduct of these first Christian converts is one for the imitation of all Christians afterwards. They continued stedfastly in the apostles' doctrine, in their communion, in the celebration of the Lord's Supper,-"breaking of bread,”—and worship. These things comprise the essentials of the Christian profession.

45. We have not any evidence that this practice of a common fund prevailed in any other Church than that at Jerusalem. No rule of communion in the Church can be deduced from it. The principle of imparting to others of our goods as " every man has need" belongs to every age. But Christianity did not interfere with the ordinary regulations of human society.

46. Although the temple worship was about to pass away, yet the apostles observed it so long as they could. Even Jewish ceremonies and rites were allowed, so long as they were not made necessary to salvation. "From house to house" would be more literally rendered "at home," or in a house, (Kať oikon,) possibly the upper room in the house spoken of in the preceding chapter.

47. Such as should be saved-or rather "the saved," or those who were being saved, those who accepted the Gospel and were made partakers of its benefits and privileges.

CHAP. III. 1. After the account of the descent of the Holy Ghost, with the power given to shew signs on earth, the sacred writer proceeds to mention one out of many miracles performed, viz. the healing of one who had been born lame. On the third hour of the day, see ii. 15.

2. The gate called "Beautiful" lay on the east side of the outer porch of the temple, leading towards the valley of the brook Kidron. Its other name was the "Gate of Nicanor." It is described by Josephus as being very magnificent. Others have supposed it to be the gate Sasar, near the porch of Solomon.

6. St. Peter does not perform the miracle in his own name, nor does he say, In the name of God, but "In the name of Jesus Christ of Nazareth," adding that despised appellation, in order by this miracle to draw attention to the truth of what he had said, "that God had made this same Jesus, whom they had crucified, both Lord and Christ."

8. Here was literally fulfilled an expression of the Prophet Isaiah concerning the blessings of Gospel times," Then shall the lame man leap as the hart." It is to be observed that the first feelings of gratitude in this man are directed toward God, not towards St. Peter and St. John. When the apostles