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REPENTANCE EXEMPLIFIED IN THE FIRST CONVERTS
THE doctrine of a crucified Saviour is that which God has exclusively honoured in converting sinners to himself. The terrors of Mount Sinai are often used by him to awaken men from their slumbers; but it is “the law of faith,” as published from Mount Zion, that alone captivates the souls of men. It was this, which, when exhibited in types and shadows, overcame the saints under the Jewish dispensation: and no sooner was it plainly preached by the Apostles, than thousands yielded to its all-powerful influence. The manner in which it operated we may see in the text. St. Peter had charged home upon his hearers the guilt of crucifying the Lord Jesus; and had declared that God had exalted that very Jesus to be the Sovereign “Lord” of all, and to be the “Christ,” the anointed Saviour of the world [Note: ver. 36.]. Instantly was a wonderful effect produced on the whole assembly: in order to illustrate which, we shall notice,
I. The penitent’s inquiry—
In the question which these first converts put each to the Apostle who stood nearest to him, we may observe,
1. Deep contrition—
[They were “pricked to the heart” with a sense of all their sins, and especially the sin of crucifying the Lord Jesus. And we also must be humbled in like manner; seeing that our sins were the procuring cause of Christ’s death [Note: Isa_53:4-5.]; yea, and we have crucified him afresh ten thousand times by our continuance in sin [Note: Heb_6:4-6.].]
2. Extreme earnestness—
[Nothing lay so near their hearts, as to obtain the knowledge of salvation. Thus must we also feel our whole souls engaged in this great concern.]
3. A determination to comply with God’s terms, whatever they should be—
[This is one of the strongest and most unequivocal marks of true penitence. And it must shew itself in us, as well as in them. We must not dispute about the terms, as too humiliating, or too strict, but be willing to be saved on the conditions prescribed in the Gospel.]
4. A respectful regard for those whom they once hated for their attachment to Christ—
[The Apostles had addressed them in these respectful and affectionate terms, “Men and Brethren.” They now, in their turn, use the same language towards the Apostles; though but one hour before, no words would have been too harsh to use in invectives against them. Thus must our hearts also be turned towards the ministers and the Disciples of Christ, however much we may have before hated and despised them. Nor are our inquiries after salvation such as they ought to be, if they be not accompanied with all these marks of penitence and contrition.]
This inquiry was not in vain, as we may see from,
II. God’s answer to it—
The reply given by God’s ambassador, contains,
1. A plain direction—
[The term “repent” imports in this place a change of mind [Note: ì å ô á í ï Þ ó á ô å .]: and it refers to their former apprehensions of Christ: they had lately crucified him as an impostor; now they must be persuaded that he was the true Messiah; yea, they must rely on his death as an atonement offered for them, and seek the remission of their sins through him alone: they must moreover “be baptized in his name,” and become his avowed, his faithful Disciples.
Such is the direction given to every one of us. We have scarcely thought Christ at all worthy of our regard; now he must be “precious to us”, “fairer than ten thousand, and altogether lovely.”
We must renounce every self-righteous method of seeking acceptance with God, and believe in him for the remission of our sins.
We need not indeed be baptized again; but we must do that which was implied in this part of the direction: we must give up ourselves to Christ in a perpetual covenant; we must join ourselves to his Church and people; we must confess him openly in the midst of a persecuting and ungodly world.]
2. A rich encouragement—
[The Apostle told them, that “they should receive the gift of the Holy Ghost.” We do not apprehend that this promise extended solely, or even primarily, to the miraculous powers with which the Apostles were invested; for it was made to all believers who should ever be called into the Church of God: we apprehend it referred chiefly to those sanctifying and saving operations of the Spirit which are necessary for all people in every age. All need the Holy Spirit to instruct and guide them into all truth, to strengthen them for their spiritual warfare, to comfort them under their afflictions, to renew them after the Divine image, and to make them “meet for their heavenly inheritance:” and for these ends and purposes did the Apostle engage that they should experience his operations.
He assured them that the promise of the Spirit for these ends and purposes was given to all who should believe in Christ. Accordingly we find that that promise was made [Note: Isa_44:3.]; that it was a part of the covenant of grace [Note: Isa_59:21.]; and that Jesus Christ himself referred to it as made in the Old Testament, and as to be fulfilled under the Christian dispensation, to all who should believe in him [Note: Joh_7:37-39.]: and St. Paul also mentions it as included in the promise made to Abraham, to be purchased by Christ for his believing seed, and to be conferred upon them all without distinction [Note: Gal_3:14.].
What further encouragement could they need? Were they guilty? the blood of Christ would cleanse them? Were they polluted? the Holy Ghost would sanctify them: he would come and dwell in them as in his temples, and perfect in them the good work that was now begun. The same promise is now made to us; and shall be fulfilled to all who seek for mercy through Christ alone — — —]
Application—
[Some possibly may be led to question whether this subject be properly addressed to them: since, having never crucified Christ, as the Jews did, they need not “repent;” and having been “baptized in the name of Christ,” they have “received the remission of their sins,” and “the gift of the Holy Ghost:” they have also been taught in their catechism, “What they must do to be saved;” and therefore need not, like those in our text, to make that inquiry.
But who amongst us has not “crucified the Son of God afresh,” by a continuance in sin? Who has not, in numberless instances, done what he ought not, and left undone what he ought to have done? Consequently, we need to repent as much as they — — — and need also, as much as they, to apply to Christ for the remission of our sins — — — Moreover, let any man look at his indwelling corruptions, and say, whether he do not need the influences of the Spirit, to mortify and subdue them: let him also look at his duties, and say, whether he do not need the Spirit to strengthen him for a more suitable performance of them — — — Brethren, the name of Christians, or a form of godliness, will profit us little. Religion must be taken up by us, as it was by those Jews, as a matter of infinite importance, and of indispensable necessity. Like them we must he humbled; like them must we flee to Christ for mercy: like them must we become his faithful followers. Let all of us then “look to Him, as pierced” for our sins; and expect from him that divine Comforter, who “shall teach us all things, and work in us as effectually for our salvation, as he wrought in Christ for his exaltation to glory [Note: Eph_1:19-21.].”]