Chapter 2 relates the fulfilment of this promise, in answer to the spirit
of dependence manifested in their united prayers.
The Spirit comes from above, in His own power, to possess and fill the dwelling-place prepared for Him.
This event, important beyond all others with respect to man's condition
here below, has here a very simple character, because there is no question
of the causes of this marvellous gift, of the work on which it depends, of
the glory with which it is connected and which it reveals, and of which it
is the earnest: we have here only the fact of its power. The disciples
"were endued with power from on high."
The form of its appearance, however, is characteristic. On Jesus the Holy
Ghost descended in the shape of a dove, because He was not to make His
voice heard in the streets, nor break the bruised reed, nor quench the
smoking flax. But here it was the power of God in testimony, the word;
which was like consuming fire, judging all that came before it.
Nevertheless it was in grace, and was to go beyond the narrow limits of
Jewish ordinances to proclaim the wonderful works of God to every tongue
and nation under the sun. It was that mighty wind from heaven, which
manifested itself to the disciples, and came upon them in the form of
tongues of fire, each one divided into several. This marvel attracts the
multitude; and the reality of this divine work is proved by the fact that
persons from numerous countries hear these poor Galileans proclaim to them
the wonderful works of God, each one in the language of the country whence
he came up to Jerusalem. [see note #4]
The Jews, who did not understand these languages, mock; and Peter declares
to them in their own tongue, and according to their own prophecies, the
true character of that which had taken place. He takes his stand upon the
resurrection of Christ, foretold by the prophet-king, and upon His
exaltation by the right hand of God. This Jesus, whom they had crucified,
had there received the promise of the Father, and shed forth that which
produced the effects that they heard and saw. They were therefore to know
assuredly, that God had made that same Jesus whom they had rejected both
Lord and Christ.
The character of this testimony will be remarked here. It is essentially
that of Peter. It goes no farther than the affirmation of the fact, that He
who had been rejected by the Jews is made in heaven Lord and Christ. It
begins with Jesus known of the Jews on earth, and establishes the truth of
His being raised again, and exalted to the position of Lord. God has done
this. The apostle does not even proclaim Him as the Son of God. We shall
see that, if it is not done by Peter in the Acts, Paul on the contrary does
it from the first moment of his conversion. Peter states the result at that
moment in power, and does not speak of the kingdom. He only reminds them
that the Spirit was promised in the last days, and alludes to the terrible
day of the coming judgment, which would be preceded by alarming signs and
wonders. Without speaking of the fulfilment of the promise of the kingdom,
the time of which the Father had kept secret, he puts the fact of the gift
of the Holy Ghost in connection with the responsibility of Israel, to whom
God still acted in grace, by preaching to them a glorified Christ, and by
giving them proofs of His glory in the gift of the Holy Ghost, made
sensible to all. This is the presence of the Holy Ghost according to John
15:26, 27. The testimony as a whole, however, is founded on and carries
out the mission of Luke 24. Only in Luke we have nothing of baptism. See
Luke 24:47-49, to which this fully corresponds. The testimony was
addressed to the Jews; nevertheless it was not confined to them, [see note #5]
and it was separative. "Separate yourselves from this untoward generation."
This separation was founded on a real and moral work-"repent": the past was
all to be judged, and publicly demonstrated by their reception amongst
Christians by baptism, in order to receive the remission of their sins, and
participate in this heavenly gift of the Holy Ghost. "Repent, and be
baptised every one of you in the name of Jesus Christ, for the remission of
sins, and ye shall receive the gift of the Holy Ghost." This work is
individual. There was judgment on all the past, the admission amongst them
by baptism, and the consequent participation in the Holy Ghost, who dwelt
where they came. We see at once the difference between the moral change
already wrought, the repentance which their godly sorrow works, and the
reception of the Holy Ghost. This was consequent on the remission of their
sins to which they were brought. This gift depended in a regular way on
their admission amongst Christians, the house where He dwelt, built in the
name of Jesus. Afterwards the promise is declared to belong to them and to
their children-to the house of Israel as such-to them and to their children
after them. But it went beyond the limits of God's ancient people. The
promise was also to those that were afar off; for it was fulfilled, in
connection with faith in Christ, to all who through grace should come into
the new house-all whom the Lord, the God of Israel, should call. The call
of God characterised the blessing. Israel, with her children, was owned,
but a remnant called out from among them. The Gentiles, being called,
shared the blessing.
The result of this ineffable gift is related to us. It was not merely a
moral change, but a power which set aside all the motives that
individualised those who had received it, by uniting them as one soul and
in one mind. They continued steadfastly in the apostles' doctrine; they
were in communion with each other and the apostles; they broke bread; they
spent their time in prayer. The sense of God's presence was powerful among
them; and many signs and wonders were wrought by the hands of the apostles.
They were united in the closest bonds; no man called anything his own, but
all divided their possessions with those that needed. They were daily in
the temple, the public resort of Israel for religious exercises, whilst
having their own apart-breaking bread at home daily. They ate with joy and
gladness of heart, praising God, and having favour with all the people
around them.
Thus the assembly was formed; and the Lord added to it daily the remnant of
Israel, who were to be saved from the judgments that should fall on a
nation which had rejected the Son of God, their Messiah; and, thank God,
from yet deeper ruin. God brought into the assembly-thus owned of Him by
the presence of the Holy Ghost-those whom He spared in Israel. [see note #6]
A new order of things had commenced, marked by the presence of the Holy
Ghost. [see note #7]
Here was found the presence and the house of God, although the old order of
things still existed until the execution of judgment upon it.
The assembly was formed therefore by the power of the Holy Ghost come down
from heaven, on the testimony that Jesus, who had been rejected, was raised
up to heaven, being made of God both Lord and Christ. It was composed of
the Jewish remnant who were to be spared, with the reserve of bringing in
Gentiles whenever God should call them. It was as yet formed in connection
with Israel in the patience of God, yet apart in power, God's dwelling
place.
