God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.
How God anointed - That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See the notes on Matthew 1:1.
With the Holy Ghost - See the notes on Luke 4:19. The act of anointing kings and priests seems to have been emblematic of the influences of the Holy Spirit. Here it means that God impaled to him the influences of the Holy Spirit, thus consecrating him for the work of the Messiah. See Matthew 3:16-17; John 3:34, “God giveth not the Holy Spirit by measure unto him.”
And with power - The power of healing the sick, raising the dead, etc.
Who went about doing good - Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, from false prophets and from the mass of people.
And healing - Restoring to health.
All that were oppressed of the devil - All that were possessed by him. See the notes on Matthew 4:23-24.
God was with him - God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be performed only by God.
The angel, after his interview with Cornelius, went to Peter, in Joppa. At the time, Peter was praying upon the housetop of his lodging, and we read that he “became very hungry, and would have eaten: but while they made ready, he fell into a trance.” It was not for physical food alone that Peter hungered. As from the housetop he viewed the city of Joppa and the surrounding country he hungered for the salvation of his countrymen. He had an intense desire to point out to them from the Scriptures the prophecies relating to the sufferings and death of Christ. AA 135.1
In the vision Peter “saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.” AA 135.2
This vision conveyed to Peter both reproof and instruction. It revealed to him the purpose of God—that by the death of Christ the Gentiles should be made fellow heirs with the Jews to the blessings of salvation. As yet none of the disciples had preached the gospel to the Gentiles. In their minds the middle wall of partition, broken down by the death of Christ, still existed, and their labors had been confined to the Jews, for they had looked upon the Gentiles as excluded from the blessings of the gospel. Now the Lord was seeking to teach Peter the world-wide extent of the divine plan. AA 135.3Read in context »
Peter related the plain interpretation of these words, which was given him almost immediately in his summons to go to the centurion and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged all who feared Him. Peter told of his astonishment when, in speaking the words of truth to those assembled at the home of Cornelius, he witnessed the Holy Spirit taking possession of his hearers, Gentiles as well as Jews. The same light and glory that was reflected upon the circumcised Jews shone also upon the faces of the uncircumcised Gentiles. This was God's warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness. AA 193.1
Once before, Peter had reasoned with his brethren concerning the conversion of Cornelius and his friends, and his fellowship with them. As he on that occasion related how the Holy Spirit fell on the Gentiles he declared, “Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” Acts 11:17. Now, with equal fervor and force, he said: “God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” This yoke was not the law of Ten Commandments, as some who oppose the binding claims of the law assert; Peter here referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. AA 193.2
Peter's address brought the assembly to a point where they could listen with patience to Paul and Barnabas, who related their experience in working for the Gentiles. “All the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.” AA 194.1Read in context »
The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in A.D. 34. At that time, through the action of the Jewish Sanhedrin, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by persecution to flee from Jerusalem, “went everywhere preaching the word.” “Philip went down to the city of Samaria, and preached Christ unto them.” Peter, divinely guided, opened the gospel to the centurion of Caesarea, the God-fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings “far hence unto the Gentiles.” Acts 8:4, 5; 22:21. GC 328.1
Thus far every specification of the prophecies is strikingly fulfilled, and the beginning of the seventy weeks is fixed beyond question at 457 B.C., and their expiration in A.D. 34. From this data there is no difficulty in finding the termination of the 2300 days. The seventy weeks—490 days—having been cut off from the 2300, there were 1810 days remaining. After the end of 490 days, the 1810 days were still to be fulfilled. From A.D. 34, 1810 years extend to 1844. Consequently the 2300 days of Daniel 8:14 terminate in 1844. At the expiration of this great prophetic period, upon the testimony of the angel of God, “the sanctuary shall be cleansed.” Thus the time of the cleansing of the sanctuary—which was almost universally believed to take place at the second advent—was definitely pointed out. GC 328.2
Miller and his associates at first believed that the 2300 days would terminate in the spring of 1844, whereas the prophecy points to the autumn of that year. (See Appendix.) The misapprehension of this point brought disappointment and perplexity to those who had fixed upon the earlier date as the time of the Lord's coming. But this did not in the least affect the strength of the argument showing that the 2300 days terminated in the year 1844, and that the great event represented by the cleansing of the sanctuary must then take place. GC 328.3Read in context »
Remember the Needy Poor—If we represent the character of Christ, every particle of selfishness must be expelled from the soul. In carrying forward the work He gave to our hands, it will be necessary for us to give every jot and tittle of our means that we can spare. Poverty and distress in families will come to our knowledge, and afflicted and suffering ones will have to be relieved. We know very little of the human suffering that exists everywhere about us; but as we have opportunity, we should be ready to render immediate assistance to those who are under a severe pressure.9 AH 370.1
The squandering of money in luxuries deprives the poor of the means necessary to supply them with food and clothing. That which is spent for the gratification of pride in dress, in buildings, in furniture, and in decorations would relieve the distress of many wretched, suffering families. God's stewards are to minister to the needy.10 AH 370.2
God's Remedy for Selfishness and Covetousness—The giving that is the fruit of self-denial is a wonderful help to the giver. It imparts an education that enables us more fully to comprehend the work of Him who went about doing good, relieving the suffering, and supplying the needs of the destitute.11 AH 370.3Read in context »