Peter’s Vision; Acts 10:9 – 23 – Part 3

Church History: He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him: "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. He stuck to his principles, and would by no means give in, though he was hungry. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten anything that is common or unclean; until know I have kept my integrity in this matter, and will still keep it."
God, by a second voice from heaven, proclaimed the repeal of the law in this case: “What God hath cleansed, that call thou not common”. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old-Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New-Testament dispensation, taken off that restraint, and set the matter aside. He has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean.
Peter is directed by the Spirit to go along with Cornelius's messengers. He is told, before any of the servants could come up to tell him, that three men below want to speak with him. and he must arise from his musings, stop thinking of the vision, and go down to them. He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty. He then went down and received them as his guests.

Peter’s Vision; Acts 10:9 – 23 – Part 2

Church History: Peter went to the house-top to pray, about noon, about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, (Psalms 55:17). He prayed upon the house-top; where he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favor. He became very hungry, and was waiting for his dinner. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread.
The vision itself was not as plain as the one given to Cornelius, but more figurative and enigmatical, to make a deeper impression. He fell into a trance or ecstasy, not of terror, but of contemplation. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven, that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hidden, (Romans 16:25). He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. There were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some interpret this sheet, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Revelation 21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, (Colossians 3:11).

Peter’s Vision; Acts 10:9 – 23 – Part 1

Church History: 9About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. 11He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. 13Then a voice told him, "Get up, Peter. Kill and eat." 14"Surely not, Lord!" Peter replied. "I have never eaten anything impure or unclean." 15The voice spoke to him a second time, "Do not call anything impure that God has made clean." 16This happened three times, and immediately the sheet was taken back to heaven. 17While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon's house was and stopped at the gate. 18They called out, asking if Simon who was known as Peter was staying there. 19While Peter was still thinking about the vision, the Spirit said to him, "Simon, three men are looking for you. 20So get up and go downstairs. Do not hesitate to go with them, for I have sent them." 21Peter went down and said to the men, "I'm the one you're looking for. Why have you come?" 22The men replied, "We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say.23Then Peter invited the men into the house to be his guests. The next day Peter started out with them, and some of the brothers from Joppa went along.

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together. The question is whether Peter would come to Cornelius when he is sent for; not as if he thought it beneath him to come when beckoned, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, (John 18:28). Peter had not gotten over this stingy bigoted notion of his countrymen, and therefore would be hesitant to come to Cornelius. Now, to remove this difficulty, he has a vision, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, until it was revealed by vision, that the Gentiles should be fellow-heirs, (Ephesians 3:6).
When the messengers sent from Cornelius was near the city, Peter still didn’t know of their approach, and they knew nothing of his praying; but he that knew both of them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.

Cornelius Calls For Peter; Acts 10:1 – 8 – Part 2

Church History: The orders were given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been directed to do it. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three o’clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself that an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. He saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it. He called him by his name, Cornelius, to intimate the particular notice God took of him. Cornelius was confused; When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings, and therefore Cornelius cries, "What is it, Lord? What is the matter?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth.
In the message sent to him he is assured that God accepts him in walking according to the light he had: “Thy prayers and thine alms are come up for a memorial before God.”
He is appointed to enquire after a further discovery of divine grace, now lately made to the world, Ac 10:5-6. He must send a messenger to Joppa, and enquire for one Simon Peter; he was staying at the house of one Simon a tanner; his house is by the sea side, and, if he is sent for, he will come; and when he comes he will tell me what to do, in answer to the question, What is it, Lord? Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it.
He immediately complied with these orders. He sent two of his household servants, who both feared God, and a devout soldier, one of those that waited on him continually, to Joppa, to bring Peter to him. Had he been concerned, only for himself he would have gone to Joppa himself. But he had a family, kinsmen, and friends, a little congregation of them that could not go with him. As soon as the angel which spoke to him had departed, without dispute or delay, he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it revealed to him.

Cornelius Calls For Peter; Acts 10:1 – 8 – Part 1

Church History: 1At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment. 2He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. 3One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, "Cornelius!" 4Cornelius stared at him in fear. "What is it, Lord?" he asked. The angel answered, "Your prayers and gifts to the poor have come up as a memorial offering before God. 5Now send men to Joppa to bring back a man named Simon who is called Peter. 6He is staying with Simon the tanner, whose house is by the sea." 7When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. 8He told them everything that had happened and sent them to Joppa.

The idea of bringing the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, was a mystery to the apostles themselves. (Ephesians 3:3,6), (1Titus 3:16). We need to carefully observe all the circumstances of the beginning of this great work. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized. Cornelius was the first; and here we have an account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man, two characters that seldom meet, but here they did; and where they do meet they put a luster upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable.
Cornelius was an officer of the army. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honor of Augustus Cæsar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or proconsul ordinarily resided here, (Acts 23:23; 25:6). Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was often heard among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Savior's time, of whom he gave a great commendation, (Matthew 8:10).

The Cure Of Aeneas And the Visit To Dorcas; Acts 9:32–43–Part 3

Church History:Her Christian friends sent for Peter to come to them with all speed, not to attend the funeral, but, if it might be, to prevent it. Lydda, where Peter was, was near Joppa, and the disciples at Joppa had heard that Peter was there, and that he had raised Aeneas from a bed of languishing; and therefore they sent him two men, to make the message more solemn and respectful, asking him to come to them; not telling him the occasion, fearing he might decline coming upon so great an errand as to raise the dead. Their friend was dead, and it was too late to send for a physician, but not too late to send for Peter. Post mortem medicus, a physician after death, is an absurdity, but not Post mortem apostolus, an apostle after death.
Peter arose and went with them. Though they did not tell him what they wanted him for, yet he was willing to go along with them, believing it was upon some good account or other that he was sent for. He found the corpse laid in the upper chamber, and attended by widows, probably such as were in the communion of the church, poor widows; there they were.
They were here lamenting the loss of her: The widows stood by Peter, weeping. Peter did not want a public display; they came to see, but he did not come to be seen. He sent them from the room, that he might have more freedom to pour out his soul before God in prayer upon this occasion, and not be disturbed with their noisy and clamorous lamentations. In his healing of Aeneas there was an implied prayer, but in this greater work he addressed himself to God by solemn prayer, as Christ when he raised Lazarus; but Christ's prayer was with the authority of a Son, who quickens whom he will; Peter's with the submission of a servant, who is under direction, and therefore he knelt down and prayed.
When he had prayed, he turned to the body, and spoke in his Master's name, according to his example: "Tabitha, arise; return to life again." Power went along with this word, and she came to life, opened her eyes which death had closed. Thus, in the raising of dead souls to spiritual life, the first sign of life is the opening of the eyes of the mind. When she saw Peter, she sat up, to show that she was really and truly alive; and he gave her his hand and lifted her up, not as if she labored under any remaining weakness, but it was to welcome her to life again, and give her the right hand of fellowship among the living, from whom she had been cut off. And, lastly, he called the saints and widows, who were all in sorrow for her death, and presented her alive to them, to their great comfort, particularly of the widows; to them he presented her, as Elijah (1Kings 17:23), and Elisha (2Kings4:36), and Christ (Luke 7:15), presented the dead sons alive to their mothers. The greatest joy and satisfaction are expressed by life from the dead.
Many were convinced of the truth of the gospel, realizing that it was from heaven, and not of men, and believed in the Lord. The news of the event was soon known throughout Joppa. Finding that a door of opportunity was opened for him there, Peter stayed there many days, until he was called to another place. He didn’t stay in the house of Tabitha, though she was rich, lest he should seem to seek his own glory; but he took up his lodgings with one Simon a tanner, an ordinary tradesman, which is an instance of his condescension and humility: and hereby he has taught us not to mind high things, but to condescend to those of low estate, (Romans 12:16).

The Cure Of Aeneas And the Visit To Dorcas; Acts 9:32–43–Part 2

Church History: Peter healed Aeneas, a man that had been bedridden for eight years. His case was very deplorable: He was sick of the palsy, a dumb palsy, perhaps a dead palsy. The disease was extreme and chronic for he was bedridden for eight years; and we may assume that both he himself and all about him despaired of relief for him, and that he would be bedridden until his death. Peter said to him; Aeneas, Jesus Christ makes you whole. Peter does not pretend to do it himself by any power of his own, but declares it to be Christ's act and deed, directs him to look up to Christ for help, and assures him of an immediate cure--not, "He will make you," but, "He does make you, whole." He ordered him to bestir himself, to exert himself: "Arise and make your bed, that all may see that you are thoroughly cured." Power went along with this word: he arose immediately, and no doubt very willingly made his own bed.
All that dwelt at Lydda and Saron saw him, and turned to the Lord. They all made enquiry into the truth of the miracle, did not overlook it, but saw him that was healed, and saw that it was a miraculous cure that was wrought upon him by the power of Christ, in his name, and with a design to confirm and ratify that doctrine of Christ which was now preached to the world.
They all submitted to the convincing proof and evidence there was in this of the divine origin of the Christian doctrine, and turned to the Lord, to the Lord Jesus. They turned from Judaism to Christianity; they embraced the doctrine of Christ, and submitted to his ordinances, and turned themselves over to him to be ruled and taught and saved by him.7
Another miracle performed by Peter, for the confirming of the gospel, and which exceeded the former, was the raising of Tabitha to life when she had been dead for some time.
Tabitha lived at Joppa, a sea-port town in the tribe of Dan, where Jonah took a ship to go to Tarshish, now called Japho. Tabitha was a Hebrew name, the Greek for which is Dorcas, both signifying a doe, or hind, or deer, a pleasant creature. She was a disciple, one that had embraced the faith of Christ and was baptized; and not only so, but was eminent above many for works of charity. She showed her faith by her works, her good works, which she was full of, that is, in which she abounded. She was a caring person, always thinking of ways which she should do good. She devised liberal things. Her hands were full of good employment; she made it a business to do good. She was never idle, having learned to maintain good works, to keep up a constant course and method of them.
Her friends and those about her did not bury her, as usual, because they hoped Peter would come and raise her to life again; but they washed the dead body, according to the custom, which, it is said, was with warm water, which, if there were any life remaining in the body, would recover it; so that this was done to show that she was really and truly dead. They tried all the usual methods to bring her to life, and could not. They laid her out in her grave-clothes in an upper chamber, which Dr. Lightfoot thinks was probably the public meeting-room for the believers of that town; and they laid the body there, that Peter, if he would come, might raise her to life the more solemnly in that place.

The Cure Of Aeneas And the Visit To Dorcas; Acts 9:32 – 43 – Part 1

Church History: 32As Peter traveled about the country, he went to visit the saints in Lydda. 33There he found a man named Aeneas, a paralytic who had been bedridden for eight years. 34"Aeneas," Peter said to him, "Jesus Christ heals you. Get up and take care of your mat." Immediately Aeneas got up. 35All those who lived in Lydda and Sharon saw him and turned to the Lord. 36In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor. 37About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, "Please come at once!" 39Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them. 40Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, "Tabitha, get up." She opened her eyes, and seeing Peter she sat up. 41He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive. 42This became known all over Joppa, and many people believed in the Lord. 43Peter stayed in Joppa for some time with a tanner named Simon.

Peter visited the churches that were newly planted by the dispersed preachers. As an apostle, he was not to be the resident pastor of any one church, but the itinerant visitor of many churches, to confirm the doctrine of inferior preachers, to confer the Holy Spirit on those that believed, and to ordain ministers. He visited with those who belonged to the churches of Judea, Galilee, and Samaria, mentioned in the foregoing chapter. He was, like his Master, always on the go, and went about doing good; but still his head-quarters were at Jerusalem. He came to the saints at Lydda. This seems to be the same with Lod, a city in the tribe of Benjamin, mentioned (1Chronicles 8:12; Ezra 2:33). The Christians are called saints, not only some particular eminent ones, as saint Peter and saint Paul, but every sincere professor of the faith of Christ. These are the saints on the earth, (Psalms 16:3).

Saul’s escape from Damascus, and first visit to Jerusalem (after his conversion); Acts 9:26-29 – Part 2

Church History: Barnabas took him to the apostles themselves, who were not so scrupulous as the inferior disciples, to whom he first attempted to align himself, and he declared to them what Christ had done for him: He had shown himself to him in the way and spoken to him; and what he said. What he had since done for Christ: He had preached boldly at Damascus in the name of Jesus. How Barnabas came to know this, more than the rest of them, we are not told; whether he had himself been at Damascus, or had had letters thence, or discoursed with some of that city, by which he came to the knowledge of this; or whether he had formerly been acquainted with Paul in the Grecian synagogues, or at the feet of Gamaliel, and had such an account of his conversion from himself as he saw cause enough to give credit to: but so it was that, being satisfied himself, he gave satisfaction to the apostles concerning him, he having brought no testimonials from the disciples at Damascus, thinking he needed not, as some others, epistles of commendation.
The Grecians, or Hellenist Jews, were most offended at him, because he had been one of them; and they drew him into a dispute, in which, no doubt, he was too hard for them, as he had been for the Jews at Damascus. One of the martyrs said, Though she could not dispute for Christ, she could die for Christ; but Paul could do both. Now the Lord Jesus divided the spoils of the strong man armed in Saul. For that same natural quickness and fervor of spirit which, while he was in ignorance and unbelief, made him a furious bigoted persecutor of the faith, made him a most zealous courageous defender of the faith. This brought him into peril of his life, with which he narrowly escaped: The Grecians, when they found they could not deal with him in disputation, contrived to silence him another way; they went about to slay him, as they did Stephen when they could not resist the Spirit by which he spoke. When the brethren knew what was designed against him they brought him down to Cesarea and sent him on his way to Tarsus.

Saul’s escape from Damascus, and First visit to Jerusalem(after his conversion);Acts 9:26-29–Part 1

Church History: 23After many days had gone by, the Jews conspired to kill him, 24but Saul learned of their plan. Day and night they kept close watch on the city gates in order to kill him. 25But his followers took him by night and lowered him in a basket through an opening in the wall.26When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. 27But Barnabas took him and brought him to the apostles. He told them how Saul on his journey had seen the Lord and that the Lord had spoken to him, and how in Damascus he had preached fearlessly in the name of Jesus. 28So Saul stayed with them and moved about freely in Jerusalem, speaking boldly in the name of the Lord. 29He talked and debated with the Grecian Jews, but they tried to kill him. 30When the brothers learned of this, they took him down to Caesarea and sent him off to Tarsus.
Luke makes no mention here of Paul's journey into Arabia, which he tells us himself was immediately after his conversion, (Galatians 1:16-17). As soon as God had revealed his Son in him, that he might preach him, he went not up to Jerusalem, to receive instructions from the apostles (as any other convert would have done, that was designed for the ministry), but he went to Arabia, where there was new ground to break up, and where he would have opportunity of teaching, but not learning; then he returned to Damascus.
Three years after his conversion, he met with difficulties at Damascus, and had a narrow escape of being killed there. The Jews took counsel to kill him, being more enraged at him than at any other of the preachers of the gospel, not only because he was more lively and zealous in his preaching than any of them, and more successful, but because he had been such a remarkable deserter, and his being a Christian was a testimony against them. The Jews watched the gates day and night to kill him; they incensed the governor against him, as a dangerous man, who therefore kept the city with a guard to apprehend him, at his going out or coming in. Now Christ showed Paul what great things he must suffer for his name. The government was in arms against him, which was a great thing, and, as all his other sufferings afterwards, helped him considerably. Saul was no sooner a Christian than a preacher, no sooner a preacher than a sufferer; so quickly did he rise to the summit of his appointment.
He met with difficulties at Jerusalem the first time he went there. This is thought to be that journey to Jerusalem of which he himself speaks (Galatians 1:18): “After three years I went up to Jerusalem, to see Peter, and abode with him fifteen days.” His friends were afraid of him. When he came to Jerusalem, he did not go to the chief priests and the Pharisees (he had taken his leave of them long since), but he tried to align himself with the disciples. Wherever he went, he identified himself as one of the despised persecuted people, and associated with them. They were now in his eyes the excellent ones of the earth, in whom was all his delight. He desired to be acquainted with them, and to be admitted into communion with them; but they looked strange upon him, shut the door to him, and would not go about any of their religious exercises if he were nearby, for they were afraid of him.

Saul’s stay in Damascus (after his conversion); Acts 9:20-22

Church History: 20At once he began to preach in the synagogues that Jesus is the Son of God. 21All those who heard him were astonished and asked, "Isn't he the man who raised havoc in Jerusalem among those who call on this name? And hasn't he come here to take them as prisoners to the chief priests?" 22Yet Saul grew more and more powerful and baffled the Jews living in Damascus by proving that Jesus is the Christ.
He began immediately. This was clear evidence of the genuineness of his conversion, that he was willing at once to avow himself to be the friend of the Lord Jesus. He proclaimed and proved that Jesus was the Christ. Paul continued the practice of attending the synagogues; and in the synagogues any one had a right to speak, who was invited by the officiating minister.2
He confused and confounded those that opposed the doctrine of Christ. He identified himself, not only in the pulpit, but in the schools, and showed himself supernaturally enabled, not only to preach the truth, but to maintain and defend it when he had preached it. He increased in strength. He became more intimately acquainted with the gospel of Christ, and his pious affections grew stronger. He grew more bold and daring and resolute in defense of the gospel: He increased more for the reflections that were cast upon him in which his new friends upbraided him as having been a persecutor, and his old friends upbraided him as being now a turncoat; but Saul, instead of being discouraged by the various remarks made upon his conversion, was much more emboldened, finding he had enough at hand wherewith to answer the worst they could say to him. He ran down his antagonists, and confounded the Jews who dwelt in Damascus; he silenced them, and shamed them. He answered their objections to the satisfaction of all indifferent persons, and pressed them with arguments to which they could make no reply. In all his discourses with the Jews he was still proving that this Jesus is Christ. He is the Christ, the anointed of God, the true Messiah promised to the fathers. He was proving it, affirming it and confirming it, teaching with persuasion. And we have reason to think he was instrumental in converting many to the faith of Christ, and building up the church at Damascus, which he went thither to make havoc of. Thus out of the eater came forth meat, and out of the strong sweetness.

Saul’s Conversion; Acts 9:1-19 – Part 2

Church History: The letters he received were Epistles; implying a commission to bring them to Jerusalem for trial and punishment. From this, it seems that the Sanhedrim at Jerusalem claimed jurisdiction over all synagogues everywhere. They claimed the authority of regulating everywhere the Jewish religion. They were written and signed in the name and by the authority of the Sanhedrim, or great council of the nation. The high priest did it as president of that council. The high priest of that time was Theophilus, son of Artanus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year.2
Saul was now onward of his journey to Damascus (the worst journey that ever he intended, but the best that ever he undertook,) a journey most maliciously purposed by him, but most mercifully disposed by God. Heaven had designed him for better service, and work of another nature; and accordingly he is stopped in his way, knocked off his horse, a sudden beam of light beyond the brightness of the sun darts upon him, dazzles him, and he hears a voice, saying “Saul, Saul, why persecutest thou me”? that is, me in my members. Whatever is done against Christians for anything that Christ commands them, he takes it as done against himself. Such as persecuting the saints for their sanctity, persecute Christ himself; and he can no more endure to see them wronged, than himself.
Saul cried out, Lord, what would you have me to do? Saul is no longer a lion, but a lamb; the wolf that hunted before for his prey, now gently couches like a sheep; hears and obeys the voice of Christ the great Shepherd; and a persecutor of the church, becomes the great doctor of the Gentiles.5
While the conversation was passing between Saul and Jesus, the conduct of his companions is thus described by Luke. “Now, the men who were journeying with him stood speechless, hearing the voice, but seeing no man”. Paul gives a different account of their demeanor, by saying that they all fell to the ground (Acts 26:14); but the two accounts harmonize very naturally. The first effect of such an apparition would naturally to be prostrate them all; but his companions, not being held in this position by any direct address to them, would naturally arise after the first shock was over, and fleeing to a safe distance, there stand gazing, in mute terror, upon the glory which enveloped their leader. This supposition is confirmed by the fact that Paul represents the falling to the earth as occurring before the voice was heard, while their standing speechless is connected by Luke with the close of the conversation.
This supposition helps to account for a well known verbal discrepancy between these two accounts. Luke says they heard the voice; Paul says "they heard not the voice of him that spoke to me." When his eyes were opened. He naturally closed them at the appearance of the light; and in his fright kept them closed for some time. He saw no man. This darkness continued three days. The physical effect of the intense light into which he had gazed upon his eyesight was not more painful than the moral effect of the whole scene upon his conscience. The former made him blind; the latter filled him with remorse. To this feeling alone can we attribute his total abstinence from food and drink. The awful crime of fighting murderously against God and Christ was pressing upon his soul, and as yet he knew not what to do that he might obtain pardon. His Jewish education, if not his natural instinct, prompted him to pray, and this he was doing with all fervor, but the hands he lifted up were stained with blood, the blood of martyrs; and how could he hope to be heard? No penitent ever had greater cause for sorrow, or wept more bitterly than he.

Saul’s Conversion; Acts 9:1-19 – Part 1

Church History: 1Meanwhile, Saul was still breathing out murderous threats against the Lord's disciples. He went to the high priest 2and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way, whether men or women, he might take them as prisoners to Jerusalem. 3As he neared Damascus on his journey, suddenly a light from heaven flashed around him. 4He fell to the ground and heard a voice say to him, "Saul, Saul, why do you persecute me?" 5"Who are you, Lord?" Saul asked. "I am Jesus, whom you are persecuting," he replied. 6"Now get up and go into the city, and you will be told what you must do." 7The men traveling with Saul stood there speechless; they heard the sound but did not see anyone. 8Saul got up from the ground, but when he opened his eyes he could see nothing. So they led him by the hand into Damascus. 9 For three days he was blind, and did not eat or drink anything. 10In Damascus there was a disciple named Ananias. The Lord called to him in a vision, "Ananias!" "Yes, Lord," he answered. 11The Lord told him, "Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. 12In a vision he has seen a man named Ananias come and place his hands on him to restore his sight." 13"Lord," Ananias answered, "I have heard many reports about this man and all the harm he has done to your saints in Jerusalem. 14And he has come here with authority from the chief priests to arrest all who call on your name." 15But the Lord said to Ananias, "Go! This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel. 16I will show him how much he must suffer for my name." 17Then Ananias went to the house and entered it. Placing his hands on Saul, he said, "Brother Saul, the Lord, Jesus, who appeared to you on the road as you were coming here, has sent me so that you may see again and be filled with the Holy Spirit." 18Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptized, 19 and after taking some food, he regained his strength. Saul spent several days with the disciples in Damascus.
This is the beginning of a very important part of the Acts of the Apostles, the conversion and labors of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labors and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be preached to the Gentiles was a very important fact, and as the toils of the apostle Paul and his fellow laborers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labors; and that record we have in the remainder of this book. Saul had been engaged in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a
larger scale. He intensely desired to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them.

Philip’s Second Journey and Ethiopians Journey; Acts 8:26 – 40 – PART 2

Church History: Notice the means with which God sanctified and blessed the eunuch's conversion; it was the reading and expounding of the holy scriptures: The word of God, read and preached, is the great instrument in the hand of the Spirit for sinner’s illumination, conversion, and salvation; and blessed are they that hear and read the word with attention, affection, and application. How wonderful, the modesty and humility of this great man who thankfully accepts Philip's offer to instruct and teach him, (some would have taken it as a rude affront,) but he is willing to learn from one beneath him.
The appearance of the water to which they had come caused the eunuch to ask if he could be baptized. It could not have been done unless the eunuch had been previously been taught something concerning baptism as a religious ordinance. But he had enjoyed no opportunity for instruction on this subject, except through the teaching of Philip. Had Philip, then, preached him a sermon on baptism? No. Luke says Philip "preached to him Jesus." How, then, had he, while hearing Jesus preached, obtained instruction in reference to baptism? This shows that he had been instructed by Philip in the nature and design of baptism. It evinces also a purpose at once to give himself to Christ, to profess his name, and to be dedicated to his service.2
When Philip ascertained that the eunuch believed in the Lord Jesus, and desired to obey him, there was no delay, but his desire to be immersed was immediately gratified.
From the time he left the eunuch, Philip was not heard of until he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaze that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the old. It was given by Joshua to the tribe of Judah, (Joshua 15:47). It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north.
Philip preached in all the cities, till he came to Caesarea - This was Caesarea in Palestine, formerly called Strato's Tower, built by Herod the Great in honor of Augustus. There was an excellent harbor here made by Herod; and, after the destruction of Jerusalem, it became the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Caesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Caesarea. As there was a readier disposition to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from Acts 21:8 that Philip settled at Caesarea, where he had a house and family, four of his unmarried daughters being prophetesses. It is likely that his itinerant mission ended here; though he continued occasionally to perform the work of an evangelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute; and which none can neglect without endangering his own salvation.

Philip’s Second Journey and Ethiopians Journey; Acts 8:26 – 40 – PART 1

Church History: 26Now an angel of the Lord said to Philip, "Go south to the road--the desert road--that goes down from Jerusalem to Gaza." 27So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of Candace, queen of the Ethiopians. This man had gone to Jerusalem to worship, 28and on his way home was sitting in his chariot reading the book of Isaiah the prophet. 29The Spirit told Philip, "Go to that chariot and stay near it." 30Then Philip ran up to the chariot and heard the man reading Isaiah the prophet. "Do you understand what you are reading?" Philip asked. 31"How can I," he said, "unless someone explains it to me?" So he invited Philip to come up and sit with him. 32The eunuch was reading this passage of Scripture: "He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. 33In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth." 34The eunuch asked Philip, "Tell me, please, who is the prophet talking about, himself or someone else?" 35Then Philip began with that very passage of Scripture and told him the good news about Jesus. 36As they traveled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptized?" 37And Philip said, If you believe with all your heart, you may. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptized him. 39When they came up out of the water, the Spirit of the Lord suddenly took Philip away, and the eunuch did not see him again, but went on his way rejoicing. 40Philip, however, appeared at Azotus and traveled about, preaching the gospel in all the towns until he reached Caesarea.
Here we have the remarkable conversion of the eunuch by the preaching of Philip who was commanded by the angel in a vision to go to Gaza: but not the common way, or ordinary road, but by the way of the desert, a difficult, and perhaps a dangerous way, over mountains and through vallies: Philip was not sure where he was going; but God knew the way, and he guided him. O Philip! it was worth your going many steps out of the way, to convert and save a soul: Happy for the eunuch that you went out of the way, and that he has happily met with you.

Take note of the subject or person converted:

An Ethiopian, the most despised of all the Gentiles in the sight of the Jews.

A nobleman, a courtier, a treasurer to the queen; yet he concerns himself with religion, and, being a proselyte, travels in his chariot as far a Jerusalem, to worship God in a solemn manner. O how will this example rise up in judgment against those, who have more light, but less heat; more knowledge, but less love!

He was a bookish man, one that delighted in reading, and in reading of the scriptures too, and thus whilst he was riding in his chariot, to lose no time for gaining the knowledge of his duty. If our courtiers and great men read not at all in their coaches, or if so, plays or romances only, this ignorant Ethiopian lord did better, though he knew not so much as these.

Peter And John In Samaria; Acts 8:14 – 25 – Part 2

Church History: Another part of their mission was to advanced and improve those of them who were sincere. The Holy Spirit had not as yet fallen upon them. They had not received the extraordinary powers which were conveyed by the descent of the Spirit upon the day of Pentecost. There were none of them endued with the gift of tongues, which seems then to have been the most usual immediate effect of the pouring out of the Spirit. (Acts 10:45-46). This was both an eminent sign to those that believed not, and of excellent service to those that did. This, and other such gifts, they had not received. They were baptized in the name of the Lord Jesus, and so engaged in him and interested in him, which was necessary to salvation, and in this they had joy and satisfaction (Ac 8:8), though they could not speak with tongues. Those that are indeed given up to Christ, and have experienced the sanctifying influences and operations of the Spirit of grace, have great reason to be thankful, and no reason to complain, though they do not have those gifts that are for ornament, and would make them bright. But it is intended that they should go on to the perfection of the present dispensation, for the greater honor of the gospel.
While there, they discovered and discarded a hypocrite among them, and this was Simon Magus. The wicked proposal that Simon made, by which his hypocrisy was discovered (Acts 8:18-19): When he saw that through laying on of the apostles' hands the Holy Ghost was given (which should have confirmed his faith in the doctrine of Christ, and increased his veneration for the apostles), it gave him a notion of Christianity as no other than an exalted piece of sorcery, in which he thought himself capable of being equal to the apostles, and therefore offered them money, saying, Give me also this power. He did not want them to lay their hands on him, that he might receive the Holy Spirit himself (for he did not foresee that any benefit in that), but that they would convey to him a power to bestow the gift upon others. He was ambitious to have the honor of an apostle, but not at all the spirit and disposition of a Christian. He was more interested in bringing honor to himself than to do good for others.
The apostles returned to Jerusalem, when they had finished their business. In the city of Samaria, they were preachers: They testified the word of the Lord, solemnly attested the truth of the gospel, and confirmed what the other ministers preached. They did not pretend to bring them anything new, though they were apostles, but bore their testimony to the word of the Lord as they had received it. In their road home they were itinerant preachers; as they passed through many villages of the Samaritans they preached the gospel. Though the congregations there were not so considerable as those in the cities, either for number or figure, yet their souls were as precious, and the apostles did not think it below them to preach the gospel to them. God has a regard to the inhabitants of his villages in Israel (Judges 5:11), and so should we.

Peter And John In Samaria; Acts 8:14 – 25 – Part One

Church History: 14When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15When they arrived, they prayed for them that they might receive the Holy Spirit, 16because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. 17Then Peter and John placed their hands on them, and they received the Holy Spirit. 18When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money 19 and said, "Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit." 20Peter answered: "May your money perish with you, because you thought you could buy the gift of God with money! 21You have no part or share in this ministry, because your heart is not right before God. 22Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. 23For I see that you are full of bitterness and captive to sin." 24Then Simon answered, "Pray to the Lord for me so that nothing you have said may happen to me." 25When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages.
Philip had done a masterful job in his work as an evangelist at Samaria, but he was only an evangelist; there were some peculiar powers reserved to the apostles, for the keeping up of the dignity of their office, and here we have an account of what was done by two of them there, Peter and John. The twelve kept together at Jerusalem (Acts 8:1), and soon the good tidings were brought them that Samaria had received the word of God (Acts 8:14), that a great harvest of souls was gathered, and was likely to be gathered to Christ there. The word of God was not only preached to them, but received by them; they welcome it, admitted the light of it, and submitted to the power of it: When they heard it, they sent Peter and John to visit them. If Peter had been, as some say he was, the prince of the apostles, he would have sent other apostles, or, if he had seen cause, would have gone himself of his own accord; but he was so far from this that he submitted to an order of the house, and, as a servant to the body, went wherever they sent him. Two apostles were sent, the two most eminent, to Samaria. They were sent to encourage Philip, to assist him, and strengthen his hands. Ministers in a higher station, and that excel in gifts and graces, should endeavor to be helpful to those in a lower sphere, and contribute to their comfort and usefulness.

Philip’s First Journey; Acts 8:5 – 13

Church History: 5Philip went down to a city in Samaria and proclaimed the Christ there. 6When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. 7With shrieks, evil spirits came out of many, and many paralytics and cripples were healed. 8So there was great joy in that city. 9Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, 10and all the people, both high and low, gave him their attention and exclaimed, "This man is the divine power known as the Great Power." 11They followed him because he had amazed them for a long time with his magic. 12But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw.
Philip was one of the seven, and his name stands in the list next to that of Stephen (Acts 6:5). The reason why Luke selects his labors for this place in the history, is because he was the first to preach the gospel in Samaria. Jesus had commanded them to testify first in Jerusalem; then in Judea; then in Samaria; and then to the uttermost part of the earth (Acts 1:8). Luke follows them in the regular execution of this program.
When Philip first entered the city of Samaria, the public mind was in a condition most unfavorable to the reception of the gospel. The practice of magical arts was quite common among the Jews and Samaritans of that age; and the masses of the people of all nations were very superstitious in reference to them. At the time now referred to, the people of Samaria were so completely under the influence of a magician, that one less bold than Philip would have had no hope of success in preaching the gospel to them. But he had confidence in the power of the gospel, and commenced his labors with a firm purpose. His success was far beyond what could have been anticipated.
The unmistakable reality of the miracles performed by Philip convinced the people that he was attended by the power of God; and that was enough to make them acknowledge the authority of God in what he communicated to them. In order that men may believe the Gospel, it is only necessary that they believe it to be, in reality, the word of God. But the Holy Spirit convinced them that what they heard was the word of God, by attending it with a sensible demonstration of the power of God. That they believed was but the natural result of what they saw and heard.8
The most significant triumph achieved on this occasion was that over Simon himself. The commentators nearly all agree that Simon's faith was not real, but feigned; and that the statement that he believed is made according to the appearance, and not according to the reality. They urge that subsequent developments prove the insincerity of his professions, and compel us to adopt this conclusion. It must be confessed, that at the time Philip might have been deceived by him; but this could not be said of Luke, who wrote subsequent to all the developments in the case. If his object was to describe the events as it appeared to Philip, he might retain, in the first instance, the mistake of Philip; but we would expect, on this supposition, a subsequent correction. No such correction, however, is given; neither is there any evidence that Luke intended to represent the case as it appeared to Philip. On the contrary, he speaks from his own stand-point, and had all the facts before him which we have before us. His statement, therefore, should control our judgment, and he says, not that Simon feigned belief, but that he believed. We conclude, then, that he did, in the true and proper sense of the word, believe.

Persecution of the Church; Acts 8:1 - 4

Church History: 1And Saul was there, giving approval to his death. On that day a great persecution broke out against the church at Jerusalem, and all except the apostles were scattered throughout Judea and Samaria. 2Godly men buried Stephen and mourned deeply for him. 3But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison. 4Those who had been scattered preached the word wherever they went
Saul was pleased with Stephen being put to death, and approved it. Immediately following, the persecution arose on account of Stephen. The turmoil did not subside when Stephen was killed. Their anger continued against all Christians. They had become so embittered by the zeal and success of the apostles, and by their frequent charges of murder in putting the Son of God to death. They resolved at once to put an end to their progress and success. This was the first persecution against Christians; the first in a series that terminated only when the religion which they wished to destroy was fully established on the ruins of both Judaism and Paganism.
The Church was the collection of Christians who were now organized into a church. The church at Jerusalem was the first that was established.
Except for the apostles, the great mass of Christians scattered to other regions of Judea and Samaria. Probably, the other Christians fled from fear. Why the apostles, who were particularly in danger, did not flee also, is not stated by the historian. Having been, however, more fully instructed than the others, and having been taught their duty by the example and teaching of the Savior, they resolved, it seems, to remain and brave the fury of the persecutors. For them to have fled then would have exposed them, as leaders and founders of the new religion, to the charge of timidity and weakness. They therefore resolved to remain in the midst of their persecutors; and a merciful Providence watched over them, and defended them from harm. The dispersion extended not only to Judea and Samaria, but those who fled carried the gospel also to Phenice, and Cyprus, and Antioch, (Acts 11:19). There was a reason why this was permitted. The early converts were Jews. They had strong feelings of attachment to the city of Jerusalem, to the temple, and to the land of their fathers. Yet it was the design of the Lord Jesus that the gospel should be preached everywhere. To accomplish this, he suffered a persecution to rage; and they were scattered abroad, and bore his gospel to other cities and lands. Good thus came out of evil; and the first persecution resulted, as all others have done, in advancing the cause which was intended to be destroyed.2
Though persecution must not drive us from our work, yet it may send us to work elsewhere. Wherever the established believer is driven, he carries the knowledge of the gospel, and makes known the preciousness of Christ in every place. Where a simple desire of doing good influences the heart, it will be found impossible to shut a man out from all opportunities of usefulness.

The Case of Ananias and Sapphira; Acts 5:1 – 10

Church History: 1Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. 2With his wife's full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles' feet. 3Then Peter said, "Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? 4Didn't it belong to you before it was sold? And after it was sold, wasn't the money at your disposal? What made you think of doing such a thing? You have not lied to men but to God." 5When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. 6Then the young men came forward, wrapped up his body, and carried him out and buried him. 7About three hours later his wife came in, not knowing what had happened. 8Peter asked her, "Tell me, is this the price you and Ananias got for the land?" "Yes," she said, "that is the price." 9Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." 10At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband. 11Great fear seized the whole church and all who heard about these events.
The sin of Ananias and Sapphira was, that they were ambitious of being thought of as true disciples, when they were not. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and have material wealth They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his attempt to mislead the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think we can mislead God, we put ourselves in a fatal position concerning our own souls. How sad to see those who quicken one another to that which is good, harden one another in that which is evil! How hateful falsehood is to the God of truth. We should not only shun a direct lie, but also all advantages from the use of doubtful expressions, and double meaning in our speech

Stephen’s Address To The Sanhedrin; Acts 7: 1 – 29 – Part 2

Church History: Stephen was charged as a blasphemer of God, and an apostate from the church; therefore he shows that he is a son of Abraham, and values himself on it. The slow steps by which the promise made to Abraham advanced toward performance, plainly show that it had a spiritual meaning, and that the land intended was the heavenly. God owned Joseph in his troubles, and was with him by the power of his Spirit, both on his own mind by giving him comfort, and on those he was concerned with, by giving him favor in their eyes. Stephen reminds the Jews of their mean beginning as a check to priding themselves in the glories of that nation. Likewise of the wickedness of the patriarchs of their tribes, in envying their brother Joseph; and the same spirit was still working in them toward Christ and his ministers. The faith of the patriarchs, in desiring to be buried in the land of Canaan, plainly showed they had regard to the heavenly country. We know the nature and effects of justifying faith. We should study the character of the father of the faithful. His calling shows the power and freeness of Divine grace, and the nature of conversion. Here also we see that outward forms and distinctions are as nothing, compared with separation from the world, and devotedness to God.7
Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, "fair toward God;" it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defense of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not willfully shut their eyes against the light that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy