VI.

"And they continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers."-Acts ii. 42.

THIS passage ought certainly to be rendered, "in the Apostles' doctrine, and in the fellowship," or "contribution." By the latter expression, the same Greek word (xovvia) is rightly translated in Rom. xv. 26.—“ a certain contribution for the poor saints which are at Jerusalem." In 2 Cor. ix. 13. it occurs in the same sense; "for your liberal distribution unto them, and unto all :" which would literally run" for the liberality of your contribution," &c. And again in Hebr. xiii. 16.-where our translators have rendered it verbally,— "to do good and to communicate forget not." And so the adjective Xovwvxos, formed from the substantive, is rendered willing to communicate, in 1 Tim. vi. 18. And in like manner the verb xovwvw, in Phil. iv. 15. Rom. xii. 13. and Gal. vi. 6.

These examples are more than sufficient to establish that the word recurring in Acts ii. 42. is employed in the Apostolic writings, for that communication of worldly goods to the necessities of their brethren, which the Christians were exhorted not to forget, and in which -as one of the stated ordinances-the Church at Jerusalem is declared to have "continued steadfastly." I say, as one of the stated ordinances; for, in this view, the contribution here spoken of is to be distinguished from such an occasional collection for the necessities of distant saints, as the Apostle speaks of and regulates in 1 Cor. xvi. 1-3. See also Acts xi. 29, and 2 Cor. viii.

But why might we not retain the common version of that passage, -"in the Apostles' doctrine and fellowship"? understanding, in fellowship with the Apostles, or in the Apostolic communion. I reply, because the structure of the original will not properly admit this version. [To warrant it, the words should run τη των αποστολων διδαχή και κοινωνία, instead of τη διδαχῃ των αποστόλων, και τη κοινωνίᾳ.] I insist the more upon the corrected version of this passage, because it tends to prove that the communication of goods, which went on among the disciples in the first church at Jerusalem, was no other than that which the other Apostolic churches practised, and which the disciples generally were exhorted to maintain; nothing like that theological fiction of an absolute community of goods among the Jerusalem Christians, to the exclusion of all private property. That fiction would represent the thing which took place in the first Apostolic church, as an exempt case, not to be brought into precedent in other churches for none but the wildest fanatics can hold, that Apostolic Christianity did away in general with the distinction between the two classes of rich brethren and poor. Now that fiction concerning the Jerusalem Church may, no doubt, be abundantly exposed from other considerations; as from its being related of Barnabas particu

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larly, that he sold a farm, and laid the price of it at the Apostles' feet, Acts, iv. 36, 37.-what all alike, who had any land, must have done, according to the popular hypothesis:-but especially from the following narrative concerning Ananias and Sapphira. There we have the express declaration of the Apostle, that the possession was his own before he sold it, and that after he had sold it, the price was in his own power; and this, so that he would have incurred no stigma, if he had kept either of them in his own hands.

These, and other considerations, do abundantly refute that supposed community of goods in the first church at Jerusalem: but so also, I repeat it, does the corrected version of the present passage; as it shews, in connexion with the other texts adduced, that the liberality of communication, in which the christians at Jerusalem continued steadfastly, was that which is recorded of the other churches also. And thus it appears, that none-in any age or place-who are followers of the Apostles, and of the Apostolic churches, can so count any thing they possess their own, (Acts iv. 32.) as to withhold, what they can spare themselves, from the real necessities of their brethren; even although this liberality of communication should oblige them at times to break in upon their capital. The reader may see the same subject treated in pages 366 and 367 of "Seven Letters on Primitive Christianity.”

VII.

"We are the children of God: and if children, the nheirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Rom. viii. 17.

[μπες συμπάσχομεν, ίνα και συνδοξασθωμεν.]

INSTEAD of the translation, if so be that, &c. the words ought to be rendered-"inasmuch as”. -“since"- -or "seeing that :"-" inasmuch as we share in his sufferings, that we may also share in his glory."

In the connexion, in which the words stand, there is really nothing conditional or uncertain intimated. Having stated the high blessedness of which believers were made partakers, as children of God by adoption and grace, in Him who is the first-born among many brethren, and consequently "heirs of God and joint heirs with Christ;" the apostle meets an objection, which the flesh might raise against the reality of this their blessedness,-an objection derived from the tribulations in this life, to which they are even peculiarly called. It is as if he said,-Yes, we are heirs with Christ in all the blessedness included in having the everlasting God for our portion;

we are thus blessed, though we are "a poor and an afflicted people :" for in all our sufferings here we are but conformed to Him, who was "a man of sorrows and acquainted with grief," and this, that we may be conformed to Him in his glory. What a cheering assurance to the Christian in his deepest trials!

To the Greek scholar it would be superfluous to add a word for proving, that the conjunction weg has most frequently the force, which I have here assigned to it, of since-inasmuch as, &c. But in order to confirm the justice of the alteration to the mere English reader, it may be sufficient to remark, that it is the very same word which occurs in 2 Thess. i. 6. where our translators have rightly assigned to it this interpretation :-" seeing it is a righteous thing with God to recompense tribulation to them that trouble you," &c.

I would make the same alteration in Rom. viii. 9. “inasmuch as the Spirit of God dwelleth in you :" and in 1 Pet. ii. 3. “ inasmuch as ye have tasted that the Lord is gracious." The Apostles, in their letters, address themselves to those whom they unequivocally consider as "saints in Christ Jesus,"-" appointed not unto wrath, but to obtain salvation," whom as such they call to a correspondent walk; and not in that language of uncertainty, which is very naturally employed by those who assume a kind of religious ministration over a mixed multitude, whom they pretend to manufacture into saints.

Many examples might be adduced of the same force in the simple conjunction, from which ing is formed. But I rather pass to notice one instance of it, in the cognate word y, as employed in 2 Cor. v. 3. In our English version the passage runs, "if so be that, being clothed, we shall not be found naked." I am quite satisfied that we ought to read—“ inasmuch as, EVEN when unclothed, we shall not be found naked :"—that is, when divested of the earthly tabernacle, we shall be invested with an heavenly. [The biblical scholar will perceive, that I adopt the reading of several manuscripts-ἐκδυσάμενοι for ἐνδυσαμενοι,—the two words differing only by a single letter, or part of a letter, but the one importing clothed, the other unclothed. This reading is marked by GRIESBACH, as worthy of attention; but appears to me decisively recommended to our adoption as well by the plain and consistent sense which it affords, as by allowing its proper force of EVEN to the conjunction xa:- KAI εκδυσάμενοι ἐν γυμνοι ευρεθησομεθα.]

VIII.

"And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the LORD."Jerem. xxx. 21.

INSTEAD of the plural expression-"their nobles," we ought indisputably to read it in the singular number,-" their noble," or "their glorious one." The original word is as decidedly singular as the following word, "their governor." Indeed, from the whole tenor of the rest of the verse, it is manifest, that ONE individual is spoken of, not several and so little room was there for any mistake in the translation, that I have often suspected that it originated in the indistinctness of dictation, the first letter of the word, shall" coalescing with the preceding word "noble." However this may be, there is no room at all to question the justice of the correction: and, small as it may appear, the remarks, which I am about to add, will perhaps convince the Christian reader of its importance.

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The words stand in immediate connexion with the 18th verse: "Thus saith the LORD, Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling places," &c. Now if we receive the distinct interpretation of all such promises assigned by the Apostles, we shall be certain that it is to the times of the MESSIAH, they all point,-to his coming, and to his kingdom. Thus, the promise in Amos ix. 11. "In that day will I raise up the tabernacle of David that is fallen. . . . and I will build it as in the days of old;"—is obviously similar to this in Jer. xxx. 18-20. But we have the express authority of an Apostle, (Acts xv. 13-18.) that the promise in Amos pointed to what took place in the MESSIAH'S kingdom and the Apostolic age; and we are therefore bound to interpret similarly the corresponding promise in Jeremiah.

We are therefore led at once to decide, that He who is marked in the 21st verse as the noble, or glorious one, of Israel,—as their governor who shall proceed from the midst of them,— is no other than the MESSIAH. We may leave it to the commentators and divines of the antichristian world to point to some earthly prince, or succession of earthly princes, raised up to the Jews after their return from the Babylonish captivity; as the unbelieving Jews still dream of such a prince to be yet raised up to them. The true Israel of God are called to "be joyful in their King," (Ps. cxlix. 2.); and to acknowledge with praise and thanksgiving to the Lord, that he "hath visited and redeemed his people;" that he "hath raised up an horn of salvation for us in the house of his servant David; to perform the mercy promised to our fathers, and to remember his holy covenant.' Luke i. 68, &c.

"

But it is delightful to see various scriptures reflecting multiplied

light upon each other. Must not the language-" their glorious one shall be of themselves, and their governor shall proceed from the midst of them," remind us of the promise uttered by the mouth of his servant Moses, and interpreted of the MESSIAH by the Apostle Peter? (Deut. xviii. 15. Acts iii. 22.) "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me.' [Rather "as me," as he hath raised up me. Gr. ὡς εμε.] Every high priest, being "ordained for men in things pertaining to God," is taken from among men," (Hebr. v. 1): and so our great High Priest, to be qualified for the office to which he was called, took part in flesh and blood with those whom he is not ashamed to call his brethren (Hebr. ii. 11-14), and was tempted in all things like unto them. They are bone of his bone, and flesh of his flesh, in a closeness of union, of which the marriage union is but a shadow. Eph. v. 25-32.

Again-does not the language, "I will cause him to draw near, and he shall approach unto me"-immediately refer us to that in Ps. lxv. 4. "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple." That holy one of JEHOVAH's choice has entered with his own blood into the holiest, as the great high Priest over his own house; is made most blessed for ever, crowned with glory and honour: and because He has drawn near with the offering for sin, which God has accepted, as taking it away, therefore we sinners are blessed in Him; and shall be satisfied with the goodness of the LORD's house, even of his holy temple, when we "shall see the King in his beauty," (Isa. xxxiii. 17.) and shall be with Him, where He is, for ever.

In perfect harmony with all these scriptures are the 15th and 24th Psalms; in which the character is given of THE MAN who shall abide in the tabernacle of JEHOVAH, and dwell in his holy hill;-some of the many Psalms perverted to their own destruction by unbelieving men, who apply the language to some imaginary excellence of character in sinners. And as, in the passage of the Prophet Jeremiah, we read of that glorious one "engaging his heart to approach" unto JEHOVAH; So, in these Psalms, He is described as "swearing to his own hurt, and changing not." He " Isware not deceitfully:" he failed not in the awful engagement which he made, as the surety of his people, to take upon himself their sin, and be made a curse in their stead. He drew not back from this, great as was the cost of suffering, in which the fulfilment of his engagement stood him. [The Hebrew expression in the prophet for engaging his heart, is commonly applied to the engagement of a surety, or one who becomes bondsman for another.]

In connexion with the Scriptures already cited, I shall refer the Christian reader to but one more, the history of Korah's rebellion given in the 16th chapter of Numbers, and the language of Moses in the 5th and 10th verses. Even to-morrow the LORD will shew who are his, and who is holy even him whom he hath chosen will he cause to come near unto him. Seek ye the priesthood also?" In the whole of the narrative we may see with what divine jealousy the