Acts 4 commentary

The apostles preached through Jesus the resurrection from the dead. It includes all the happiness of the future state; this they preached through Jesus Christ, to be had through him only. Miserable is their case, to whom the glory of Christ's kingdom is a grief; for since the glory of that kingdom is everlasting, their grief will be everlasting also. The harmless and useful servants of Christ, like the apostles, have often been troubled for their work of faith and labour of love, when wicked men have escaped. And to this day instances are not wanting, in which reading the Scriptures, social prayer, and religious conversation meet with frowns and checks. But if we obey the precepts of Christ, he will support us.

Peter being filled with the Holy Ghost, would have all to understand, that the miracle had been wrought by the name, or power, of Jesus of Nazareth, the Messiah, whom they had crucified; and this confirmed their testimony to his resurrection from the dead, which proved him to be the Messiah. These rulers must either be saved by that Jesus whom they had crucified, or they must perish for ever. The name of Jesus is given to men of every age and nation, as that whereby alone believers are saved from the wrath to come. But when covetousness, pride, or any corrupt passion, rules within, men shut their eyes, and close their hearts, in enmity against the light; considering all as ignorant and unlearned, who desire to know nothing in comparison with Christ crucified. And the followers of Christ should act so that all who converse with them, may take knowledge that they have been with Jesus. That makes them holy, heavenly, spiritual, and cheerful, and raises them above this world.

All the care of the rulers is, that the doctrine of Christ spread not among the people, yet they cannot say it is false or dangerous, or of any ill tendency; and they are ashamed to own the true reason; that it testifies against their hypocrisy, wickedness, and tyranny. Those who know how to put a just value upon Christ's promises, know how to put just contempt upon the world's threatenings. The apostles look with concern on perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, therefore they are faithful in warning, and showing the right way. None will enjoy peace of mind, nor act uprightly, till they have learned to guide their conduct by the fixed standard of truth, and not by the shifting opinions and fancies of men. Especially beware of a vain attempt to serve two masters, God and the world; the end will be, you can serve neither fully.

Christ's followers do best in company, provided it is their own company. It encourages God's servants, both in doing work, and suffering work, that they serve the God who made all things, and therefore has the disposal of all events; and the Scriptures must be fulfilled. Jesus was anointed to be a Saviour, therefore it was determined he should be a sacrifice, to make atonement for sin. But sin is not the less evil for God's bringing good out of it. In threatening times, our care should not be so much that troubles may be prevented, as that we may go on with cheerfulness and courage in our work and duty. They do not pray, Lord let us go away from our work, now that it is become dangerous, but, Lord, give us thy grace to go on stedfastly in our work, and not to fear the face of man. Those who desire Divine aid and encouragement, may depend upon having them, and they ought to go forth, and go on, in the strength of the Lord God. God gave a sign of acceptance of their prayers. The place was shaken, that their faith might be established and unshaken. God gave them greater degrees of his Spirit; and they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa 17.

The disciples loved one another. This was the blessed fruit of Christ's dying precept to his disciples, and his dying prayer for them. Thus it was then, and it will be so again, when the Spirit shall be poured upon us from on high. The doctrine preached was the resurrection of Christ; a matter of fact, which being duly explained, was a summary of all the duties, privileges, and comforts of Christians. There were evident fruits of Christ's grace in all they said and did. They were dead to this world. This was a great evidence of the grace of God in them. They did not take away others' property, but they were indifferent to it. They did not call it their own; because they had, in affection, forsaken all for Christ, and were expecting to be stripped of all for cleaving to him. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world. In effect, they had all things common; for there was not any among them who lacked, care was taken for their supply. The money was laid at the apostles' feet. Great care ought to be taken in the distribution of public charity, that it be given to such as have need, such as are not able to procure a maintenance for themselves; those who are reduced to want for well-doing, and for the testimony of a good conscience, ought to be provided for. Here is one in particular mentioned, remarkable for this generous charity; it was Barnabas. As one designed to be a preacher of the gospel, he disentangled himself from the affairs of this life. When such dispositions prevail, and are exercised according to the circumstances of the times, the testimony will have very great power upon others.

1. And as they spoke Hereby it appeareth how watchful the wicked be, because they are always ready at an inch to stop the mouth of the servants of Christ. And, undoubt edly, they came together, as it were, to quench some great fire; which thing Luke signifieth, when as he saith that the ruler or captain of the temple came also; and he addeth, moreover, that they took it grievously that the apostles did teach. Therefore, they came not upon them by chance, but of set purpose, that, according to their authority, they might restrain the apostles, and put them to silence. And yet they have some show of law and equity; for if any man did rashly intrude himself, it was the office of the high priest to repress him; and also in like sort, to keep the people in the obedience of the law and the prophets, and to prevent all new doctrines. Therefore, when they hear unknown men, and such as had no public authority, preaching unto the people in the temple, they seem, according as their office did require, and they were commanded by God, to address themselves to remedy this. And surely, at the first blush, it seemeth that there was nothing in this action worthy of reprehension, but the end doth at length declare that their counsel was wicked, and their affection ungodly.

Again, it was a hard matter for the apostles to escape infamy and reproach, because they, being private and despised persons, did take upon them public authority; to wit, because, when things are out of order, many things must be essayed to [against] the common custom, and especially, when we are to avouch and defend religion and the worship of God, and the ringleaders themselves do stop all ways, and do abuse that office against God, which was committed unto them by God. The faithful champions of Christ must swallow up and pass through this ignominy in [under] Popery. For a thousand summers will go over their heads before any reformation or amendment will wax ripe amongst them for the better. Therefore, Luke standeth upon this point, when as he saith that they were grieved because the resurrection was preached in the name of Christ. For hereupon it followeth that they did hate the doctrine before they knew the same. He expresseth the Sadducees by name, as those which were more courageous “Animosiores,” more zealous. in this cause. For they were almost [usually] a part of the priests; but because the question is about the resurrection, they set themselves against the apostles more than the rest. Furthermore, this was most monstrous confusion amongst the Jews, in that this sect, which was profane, was of such authority. For what godliness could remain, when as the immortality of the soul was counted as a fable, and that freely? But men must needs run headlong after this sort, when they have once suffered pure doctrine to fall to the ground amongst them. Wherefore, we must so much the more diligently beware of every wicked turning aside, lest such a step do follow immediately.

Some men think that the ruler of the temple was chosen from among the priests, but I do rather think that he was some chief captain of the Roman army; for it was a place which was fortified both naturally and artificially. Again, Herod had built a tower there, which was called Antonia; so that it is to be thought that he had placed there a band of soldiers, and that the Roman captain had the government of the temple, lest it should be a place of refuge for the Jews, if they had stirred up any tumult, which we may likewise gather out of Josephus. And this agreeth very well, that the enemies of Christ did crave the help of the secular power, under color of appeasing some tumult. In the mean season, they seek favor at the hands of the Romans, as if they were careful to maintain the right of their empire.

4. And many of them which heard The apostles are put in prison, but the force of their preaching is spread far and wide, and the course thereof is at liberty. Of which thing Paul boasteth very much, that the Word of God is not bound with him, (2 Timothy 2:9.) And here we see that Satan and the wicked have liberty granted them to rage against the children of God; yet can they not (maugre their heads “Omnia machinando,” by all their machinations. ) prevail, but that God doth further and promote the kingdom of his Son; Christ doth gather together his sheep; and that a few men unarmed, furnished with no garrisons, do show forth more power in their voice alone, than all the world, by raging against them. This is, indeed, no common work of God, that one sermon brought forth such plentiful fruit; but this is the more to be wondered at, that the faithful are not terrified with the present danger, and discouraged from taking up the cross of Christ together with the faith. For this was a hard beginning for novices. Christ did more evidently declare by this efficacy and force of doctrine that he was alive, than if he should have offered his body to be handled with hand, and to be seen with the eyes. And whereas it is said that the number of those which believed did grow to be about five thousand, I do not understand it of those which were newly added, but of the whole church.

Acts 4: 5-12

5. And it came to pass, that the next day their rulers, and elders, and scribes, were gathered together at Jerusalem. 6. And Annas the high priest, and Caiaphas, and John, and Alexander, and so many as were of the kindred of the priests, 7. And when they had set them before them, they asked them, In what power, or in what name, have ye done that? 8. Then Peter, being filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9. If we be judged this day for healing the man which was lame, by what means he is made whole: 10. Be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of. Nazareth, whom ye have crucified, whom God hath raised up from the dead, this man standeth before you whole. 11. This is the stone which was refused of you the builders; it is placed in the head of the corner. 12. Neither is there salvation in any other. Neither is there any other name given under heaven unto men, wherein we must be saved.

5. It is a thing worthy to be noted in this place, that the wicked do omit no subtilty that they may blot out the gospel and the name of Christ, and yet do they not obtain that which they hoped for; because God doth make their counsels frustrate. For they make an assembly, wherein they do all things so tyrannously, that yet, notwithstanding, lust beareth a show of right, and liberty is driven far away, and at length the truth may seem to be condemned by good right. But the Lord bringeth upon them a sudden fear, so that they dare not do that which they can, and which they do most of all desire. Whatsoever the apostles shall bring in defense of their cause, that shall remain buried and shut up with the walls, where there is none which doth bear them any favor. And therefore there is no place left for the truth. Yet we see how the Lord bringeth their counsel to nought, whilst that being kept back with fear of the people, they stay themselves and bridle their fury, to the end they may avoid envy. But I marvel much why Luke doth make Annas the highest priest in this place, seeing that it appeareth by Josephus, that this honor was not taken from Caiaphas until Vitellius had entered Jerusalem to bear rule, after that Pilate was commanded to depart unto Rome. All men grant that the Lord was crucified in the eighteenth year of Tiberius. And that empire [the reign of Tiberius] did continue four years longer. And it must needs be, that there were three years complete, after the death of Christ, before Pilate was put from the office of the pro-consul. For when Tiberius was dead he came to Rome; so that Caiaphas was high priest yet three years after the death of Christ. Wherefore it is to be thought, that that whereof Luke speaketh in this place did not happen immediately after the resurrection of Christ; although the doubt cannot thus be answered. “Quanquam nec sic quidem soluta erit tota difficultas,” although not even in this way will the whole difficulty be solved. For Josephus reporteth, that Jonathas was chosen into the place of Caiaphas; but because this Jonathas was the son of Annas, it is a thing not unlike to be true, that the son was called by the name of the father; as Caiaphas also had two names; for they did also call him Joseph.

7. In what power They do yet seem to have some zeal of God. For they feign that they are careful that the honor due unto God may not be given to any other. Name is taken in this place for authority. In sum, they deal as if they were most earnest defenders and maintainers of God’s glory. In the mean season, their importunateness is wonderful, in that they go about to drive the apostles to make denial, by asking many questions concerning a manifest matter, and to wring out by fear some other thing than they had confessed. But God doth bring their crafty wiliness to nought, and maketh them hear that which they would not.

8. Peter, being filled with the Holy Ghost It is not without great cause that Luke addeth this, to the end we may know that Peter spake not with such a majesty of himself. And surely, seeing he had denied his Master, Christ, being afraid at the voice of a silly woman, (Matthew 26:70,) he should have utterly fainted in such an assembly, when he did only behold their pomp, unless he had been upholden by the power of the Spirit. He had great need of wisdom and strength. “Fortitudine et prudentia,” prudence and fortitude. He excelleth in both these so much, that his answer is indeed divine. He is another manner of man here than he was before. Furthermore, this profiteth us two manner of ways. For this title, or commendation, is of no small force to set forth the doctrine which shall follow immediately, when it is said that it came from the Holy God, [Spirit.] And we are taught to crave at the hands of the Lord the Spirit of wisdom and strength, when we make profession of our faith, to direct our hearts and minds. The fullness of the Spirit is taken for a large and no common measure.

9. If we be judged. Undoubtedly Peter layeth tyranny to the charge of the priests and the scribes, because they examine them unjustly concerning a benefit which deserveth praise, as if he and his fellow had committed some heinous offense. If, saith he, we be accused for this cause, because we have made a sick man whole. Peter hath in this place more respect unto the wicked affection of the mind than unto the very order of the question. For if, under color of a miracle, the apostles would have drawn away the people from the true and sincere worship of God, they should have been worthily called to answer for themselves; because religion doth far excel all the good things of this present life. But seeing they (having no cause at all) did wickedly make an offense of that which they ought to have honored, Peter, being supported with this confidence, doth at the first gird them wittily with a taunting preface, because they sit as judges to condemn good deeds. Yet he toucheth this point but lightly, that he may pass over unto the matter.

10. Be it known unto you. Peter might (as I have already said) have turned aside unto many starting-holes, “Subterfugia,” subterfuges. if he would not have entered the cause; “Si noluisset causam ingredi,” if he had been unwilling to enter upon the cause. but because the miracle was wrought, to this end, that the name of Christ might be glorified, he descendeth by and by unto this. For he knew that he was the minister of such excellent power of God, that he might have a seal to confirm his doctrine. In the meanwhile, the wicked, will they, nil they, are enforced to hear that which they would have had buried full deep. When they have done what they can, this is all; they cause Peter to avouch and object to their faces, that wherewith they were so grieved, when it was spoken to others. And, first he maketh Christ the author of the miracle. Secondly, because it seemed to be an absurd and incredible thing, that a dead man should be endued with divine power, he testifieth that Christ is alive, because God hath raised him up from the dead, howsoever they had crucified him. So that the miracle giveth him occasion to preach the resurrection of Christ. And by this testimony Peter meant to prove that he was the true Messias. He saith that they had crucified him, not only to the end he may upbraid this unto them, that they may acknowledge their fault; but also that they may understand that they have in vain striven against God; and so, consequently, cease to rage so unluckily and with such deadly success.

11. This is the stone. He confirmeth by testimony of Scripture that it is no new thing that the ringleaders “Praesules,” prelates. of the Church, which have glorious titles given them, and have the chief room in the temple of God, have, notwithstanding, wickedly rejected Christ. Therefore he citeth a place out of the 118th Psalm, (Psalm 118:22,) where David complaineth that he is rejected of the captains [leaders] of the people, and yet, notwithstanding, he boasteth that he was chosen of God to have the chief room. Moreover, he compareth the Church, or the state of the kingdom, by an usual metaphor to a building, he calleth those which have the government the masters of the work, “Architectos,” the architects. and he maketh himself the principal stone, whereon the whole building is stayed and grounded. For that is meant by the head of the corner. Therefore, this is David’s comfort, that howsoever the captains have rejected him, so that they would not grant him even the basest place, yet did not their wicked and ungodly endeavors hinder him from being extolled by God unto the highest degree of honor. But that was shadowed in David which God would have perfectly expressed in the Messias. Therefore Peter dealeth very aptly when as he citeth this testimony, as being spoken before of Christ, as they knew full well that it did agree properly to him. Now we know to what end Peter did cite the Psalm; to wit, lest the elders and priests being unadvisedly puffed up with their honor, should take to themselves authority and liberty to allow or disallow whatsoever they would. For it is evident that the stone refused by the chief builders is placed by God’s own hand in the chief place, that it may support the whole house.

Furthermore, this happeneth not once only, but it must be fulfilled daily; at least it must seem no new thing if the chief builders do even now reject Christ. Whereby the vain boasting of the Pope is plainly refuted, who maketh his boast of the bare title, that he may usurp whatsoever is Christ’s. Admit we grant to the Pope and his horned beasts that which they desire, to wit, that they are appointed to be ordinary pastors of the Church, they can go no farther at length than to be called chief builders with Annas and Caiaphas. And it is evident what account ought to be made of this title, which they think is sufficient to mix heaven and earth together. Now let us gather out of this place some things which are worth the noting. Forasmuch as they are called master-builders who have government of the Church, the name itself putteth them in mind of their duty. Therefore, let them give themselves wholly to the building of the temple of God. And because all men do not their duty faithfully as they ought, let them see what is the best manner of building aright, to wit, let them retain Christ for the foundation; that done, let them not mix straw and stubble in this building, but let them make the whole building of pure doctrine; as Paul teacheth in 1 Corinthians 3:12. Whereas God is said to have extolled Christ, who was rejected of the builders, this ought to comfort us, when as we see even the pastors of the Church, or, at least, those which are in great honor, wickedly rebel against Christ, that they may banish him. For we may safely set light by those visors which they object against us; so that we need not fear to give Christ that humor which God doth give to him. But if he wink for a time, yet doth he laugh at the boldness of his enemies from on high, whilst they rage and fret upon earth. Furthermore, though their conspiracies be strong and well guarded with all aids, yet must we always assure ourselves of this, that Christ’s honor shall remain safe and sound. And let the fruit of this confidence ensue also, that we be valiant and without fear in maintaining the kingdom of Christ, whereof God will be an invincible defender, as he himself affirmeth.

We have already spoken of Peter’s constancy, in that one simple man, having such envious judges, and yet having but one partner in the present danger, showeth no token at all of fear, but doth freely confess in that raging and furious company, that thing which he knew would be received with most contrary minds. And whereas he sharply upbraideth unto them that wickedness which they had committed, we must let [seek] from hence a rule of speech when we have to deal with the open enemies of the truth. For we must beware of two faults on this behalf, that we seem not to flatter by keeping silence or winking; for that were treacherous silence, whereby the truth should be betrayed. Again, that we be not puffed up with wantonness, or immoderate heat as men’s minds do oftentimes break out more than they ought in contention. Therefore, let us use gravity in this point, yet such as is moderate; let us chide freely, yet without all heat of railing. We see that Peter did observe this order. For at the first he giveth an honorable title; when he is once come to the matter he inveigheth sharply against them; neither could such ungodliness as theirs was be concealed. Those which shall follow this example shall not only have Peter to be their guide, but also the Spirit of God.

12. Neither is there salvation in any other. He passeth from the species [salvation] unto the genus, [or more particular,] and he goeth from the corporal benefit unto perfect health, [or general.] And assuredly Christ had showed this one token of his grace, to the end he might be known to be the only author of life. We must consider this in all the benefits of God, to wit, that he is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as he saith that there is salvation in none other save only in Christ, whom they went about to put quite out of remembrance. “Extinguere,” to extinguish or annihilate. As if he should say, that they are twice damned who did not only refuse the salvation offered them by God, but endeavor to bring the same to nought, and did take from all the people the fruit and use thereof. And although he seemeth to speak unto deaf men, yet doth he preach of the grace of Christ, if peradventure some can abide to hear; if not, that they may at least be deprived of all excuse by this testimony.

Neither is there any other name He expoundeth the sentence next going before. Salvation (saith he) is in Christ alone, because God hath decreed that it should be so. For by name he meaneth the cause or mean, as if he should have said, forasmuch as salvation is in God’s power only, he will not have the same to be common to us by any other means than if we ask it of Christ alone. Whereas he saith under heaven, they do commonly refer it unto creatures, as if he should say, that the force and power to save is given to Christ alone. Notwithstanding, I do rather think that this was added, because men cannot ascend into heaven, that they may come unto God. Therefore, seeing we are so far from the kingdom of God, it is needful that God do not only invite us unto himself, but that reaching out his hand he offer salvation unto us, that we may enjoy the same. Peter teacheth in this place, that he hath done that in Christ, because he came down into the earth for this cause, that he might bring salvation with him, Neither is that contrary to this doctrine, that Christ is ascended above all heavens, (Ephesians 4:10.) For he took upon him our flesh once for this cause, that he might be a continual pledge of our adoption. He hath reconciled the Father to us for ever by the sacrifice of his death: by his resurrection he hath purchased for us eternal life. And he is present with us now also, that he may make us partakers of the fruit of eternal redemption; but the revealing of salvation is handled in this place, and we know that the same was so revealed in Christ, that we need not any longer to say, “Who shall ascend into heaven?” (Romans 10:6.) And if so be this doctrine were deeply imprinted in the minds of all men, then should so many controversies concerning the causes of salvation be soon at an end, wherewith the Church is so much troubled. The Papists confess with us, that salvation is in God alone, but by and by they forge to themselves infinite ways to attain unto the same. But Peter calleth us back unto Christ alone. They dare not altogether deny that we have salvation given us by Christ; but whilst they feign so many helps, they leave him scarce the hundredth part of salvation. But they were to seek for salvation at the hands of Christ wholly; for when Peter excludeth plainly all other means, he placeth perfect salvation in Christ alone, and not some part thereof only. So that they are far from understanding this doctrine.

Acts 4:13-18

13. And when they saw the boldness of Peter and John, and considered that they were men unlearned and ignorant, they wondered; and they knew them, that they had been with Jesus. 14. And when they saw the man that had been healed standing with them, they could not say against it. 15. But when they had commanded them to depart out of the council, they consulted among themselves, 16. Saying, What shall we do to these men? For a manifest sign is done by them, and it is openly known to all the inhabitants of Jerusalem; neither can we deny it. 17. But lest it be noised any farther among the people, in threatening let us threaten them, that they speak not henceforth to any man in this name. 18. And then when they had called them, they charged them that they should not speak at all, or teach, in the name of Jesus.

13. Here may we see an evil conscience; for being destitute of right and reason, they break out into open tyranny, the hatred whereof they had essayed to escape. Therefore, he doth first declare that they were convict, that it may appear that they did war against God wittingly and willingly like giants. For they see a manifest work of his in the man which was healed, and yet do they wickedly set themselves against him. In as much as they know that Peter and John were men unlearned and ignorant, they acknowledge that there was somewhat more than belongeth to man in their boldness; therefore they are enforced to wonder whether they will or no. Yet they break out into such impudence, that they fear not to seek some tyrannous means to oppress the truth. When as they confess that it is a manifest sign, they condemn themselves therein of an evil conscience. When they say that it is known to all men, they declare that passing over God they have respect unto men only. For they betray their want of shame thereby, that they would not have doubted to turn their back if there had been any color of denial. And when they ask what they shall do, they make their obstinate wickedness known unto all men. For they would have submitted themselves unto God, unless devilish fury had carried them away to some other purpose. This is the spirit of giddiness and madness, therewith God doth make his enemies drunk. So when they hope shortly after that they can by threatenings bring it about, that the same shall go no farther, what can be more foolish? For after they have put two simple men to silence, shall the arm of God be broken?

17. In threatening let us threaten. Here may we see what a deadly evil power void of the fear of God is. For when that religion and reverence which ought doth not reign, the more holy the place is which a man doth possess, the more boldly “Audacius,” audaciously. doth he rage. For which cause we [should] always take good heed that the wicked be not preferred unto the government of the Church. And those which are called to this function must behave themselves reverently and modestly, lest they seem to be armed to do hurt. But and if it so happen they abuse their honor, the Spirit declareth there, as in a glass, what small account we ought to make of their decrees and commandments. “Quam pro nihilo ducendum sit quicquid decernunt et jubent,” that whatever they order and decree ought to be held as null. The authority of the pastors hath certain bounds appointed which they may not pass. And if they dare be so bold, we may lawfully refuse to obey them; for if we should, it were in us great wickedness, as it followeth now.

Acts 4:19-23

19. And Peter and John answered them, and said, Whether it be right in the sight of God to hearken unto you rather than to God, judge ye. 20. For we cannot but speak those things which we have seen and heard. 21. And when they had threatened them, they let them go, finding nothing. for which they might punish them, because of the people; for all men did glorify God because of that which was done. 22. For the man was more than forty years old on whom the sign of healing was showed. 23. Furthermore, when they were let go, they came to their fellows, and told them whatsoever things the priests and elders had said.

19. Whether it be right. Let us remember to whom they make this answer. For this council did undoubtedly represent the Church; but because they do abuse their authority, the apostles say flatly that they are not to be obeyed. And (as men use to do in an evident matter) they refer over the judgment unto their adversaries for a reproach unto them. Furthermore it is worth the noting, that they set the authority of God against their decrees; which thing should be done out of season, unless they were the enemies of God, who notwithstanding, were otherwise the ordinary pastors of the Church. Moreover, the apostles express a farther thing also to wit, that the obedience which men use toward evil and unfaithful pastors, howsoever they hold the lawful government of the Church, is contrary to God. This question doth the Pope answer pleasantly, “Hanc quaestionem lepide diremit Papa,” the Pope wittily disposes of this question. because he saith that all those things are divine oracles whatsoever it hath pleased him to blunder out un-advisedly. “Effutire,” to babble forth. By this means the danger of contrariety is taken away. But the bishops can challenge no more at this day than God had given then to the order of the priests. Therefore, this is a toy too childish, [viz.] that they can command nothing but that which is agreeable to the commandment of God. “Non posse eos nisi ex Dei mandato praecipere,” that no command can possibly proceed from them without being agreeable to the will of God. Yea, rather the thing itself declareth evidently that there shall be no conflict then if they suffer their vain and unbridled lust to range freely, having vanquished and renounced the doctrine of Christ.

Therefore, by what title soever men be called, yet must we hear them only upon this condition, if they lead us not away from obeying God. So that we must examine all their traditions by the rule of the Word of God. We must obey princes and others which are in authority, yet so that they rob not God (who is the chief King, Father, and Lord) of his right and authority. If we must observe such modesty in politic [civil] government, it ought to be of far more force in the spiritual government of the Church. And lest, according to their wonted pride, they think that their authority is abated, when God is extolled above them, Peter draweth them away from such pleasant flattering of themselves, telling them that this matter must be determined before the judgment-seat of God; for he saith plainly before [in the sight of] God; because, howsoever men be blinded, yet will God never suffer any man to be preferred before him. And surely the Spirit did put this answer in the mouth of the apostles, not only to the end he might repress the furiousness of the enemies, but that he might also teach us what we ought to do, so often as men become so proud, that having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to drive away the vain smoke of all man’s excellency.

20. For we cannot Many things which are found out by hearing and seeing may, yea, ought to be concealed, when as the question is concerning the redeeming of peace. For this is a point of discourtesy and of wicked stubbornness to move and raise a tumult about unnecessary matters; but the apostles do not speak generally, when as they say they cannot but speak. For the gospel of Christ is now in hand, wherein consisteth both the glory of God and the salvation of men. It is an unmeet thing, and sacrilegious wickedness, that the same should be suppressed by prohibitions and menacings “Interdictis,” the interdicts. of men; for God commandeth that his gospel be preached, especially since they did know that they were chosen to be witnesses and preachers of Christ, and that God had opened their mouth. Therefore, whosoever putteth them to silence, he endeavoreth so much as he is able to abolish the grace of God, and fordo [destroy] the salvation of men. And if so be that a prohibition so wicked do stop our mouths, woe be to our sluggishness. Now, let all men see what confession God requireth at their hands, lest, when they keep silence because of men, they hear a fearful voice proceed out of the mouth of Christ, whereby their unfaithfulness shall be condemned. And as for those which are called unto the office of teaching, let them be terrified with no threatenings of men, with no color of authority, but let them execute “Libere,” freely, omitted. that office which they know is enjoined them by God. Woe be unto me, saith Paul, if I preach not the gospel, because the function is committed unto me, (1 Corinthians 9:10.) Neither ought we only to set this commandment of God against the tyrannous commandments of men, but also against all lets which Satan doth oftentimes thrust in to break off and hinder the course of the gospel. For we have need of a strong buckler to bear off such sore assaults, which all the ministers of Christ do feel; but howsoever we speed, this is a brazen wall, that the preaching of the gospel doth please God, and therefore that it can for no cause be suppressed.

21. And when they had threatened them. And here is the end of sedition, that the wicked cease not to breathe out their fury, yet are they bridled by the secret power of God, so that they cannot tell how to do any hurt. “Ut illis nocendi via non pateat,” that they have no means of doing harm. How is it that being content with threatenings, they do not also rage against their bodies, save only because the power of God doth bind them as a chain? Not that the fear of God doth prevail with them, for it is the regard of the people alone which hindereth them; but the Lord doth bind them with his bonds, though they be ignorant thereof. Luke commendeth unto us the providence of God in preserving his children; and though it be hidden from the wicked, yet we may behold the same with the eyes of faith, Furthermore, the wonderful counsel of God doth show itself here, in that the glory of Christ is furthered by those which are his most deadly enemies. For whereas the priests do assemble themselves together, it is not done without great rumor. All men wait for some rare and singular event; the apostles depart, being let loose and acquitted. Therefore, the adversaries are not only vanquished, but they confirm the gospel against their will. Notwithstanding, it is expedient for us to mark again, that the faithful do so get the victory, that they are always humbled under the cross. For they are threatened again, and straitly charged, that they teach not henceforth in the name of Christ. Therefore, they do not so get the upper hand that they do not triumph, save only under the reproach of the cross. Whereas Luke saith that they did all glorified God, he noteth the fruit of the miracle now the second time, although it may be that they were not all brought unto the perfect end. For that man which is touched with the feeling of the power of God, and doth not come unto Christ, neither hath his faith confirmed by the miracle he stayeth, as it were, in the midway. Yet this was some thing, though not all, that the power of God was acknowledged in the healing of the man, so that the adversaries being ashamed, did cease off from their fury, or at least give back a little.

23. Furthermore when they were let go. It shall appear by and by to what end they declared to the other disciples what things had befallen them, to wit, that they might be the more emboldened and encouraged by the grace of God hereafter; secondly, that they might arm themselves with prayer against the furious threatenings of their enemies; and thus must the children of God do, one must prick forward another, and they must join hand in hand, that they may vanquish the common adversary fighting under Christ’s banner. They consider “Reputent,” let them consider. with themselves what dangers hang over their heads, to the end they may be the more ready to enter “Obcundis,” to obviate or face them. the same, although they see their enemies press sore upon them; yet lest it should grieve them “Ne pigeat,” let it not grieve them. to have a new combat ever now and then, they assure “Confidant,” let them confide. themselves that they shall be invincible “Semper inexpugnabiles,” always invincible. through the same power of God whereby they got the victory before. And it is to be thought (although Luke makes no mention thereof) that the apostles being contented with their former answer, did not contend with those furies, [furious men;] and yet we must persuade ourselves that they were not so forgetful of their former constancy that they did submit themselves unto their ungodly decree like slaves. “Ut serviliter excipient,” as servilely to submit.

Acts 4:24-31

24. And when they had heard it, they lifted up their voice unto God with one accord, and said, Lord,, thou art God, which hast made heaven and earth, the sea, and all things which are therein; 25. Which by the mouth of thy servant David hast said, Why have the heathen raged together, and why have the people imagined vain things? 26. The kings of the earth have stood up, and the rulers have met together against the Lord, and against his Christ. 27. For of a truth, Herod and Pontius Pilate, with the Gentiles, and the people of Israel, have come together in this city against thy holy Son, Jesus, 28. That they might do whatsoever thine hand and thy counsel had decreed before to be done. 29. And now, O Lord, look upon the threatenings of these men; and grant unto thy servants that they may speak thy word with boldness; 30. Reaching out thine hand to this end, that healing, and signs, and wonders, may be done by the name of thy only Son, Jesus. 31. And when they had prayed, the place moved wherein they were assembled: and they were all filled with the Holy Ghost, and did speak the word of God with boldness.

We are taught by this example what is our duty to do when our adversaries do imperiously threaten us; for we must not carelessly laugh in time of danger, but the fear of danger ought to drive us to crave help at the hands of God, and this is a remedy to comfort and set us up on foot, lest, being terrified with threatenings, we cease off from doing our duty. Here is a double fruit of this history, that the disciples of Christ do not jest when they hear that their enemies do threaten them so sore and press so sore upon them, as careless and sluggish men use to do; but being touched with fear, they fly to seek help at the hands of God; and again, they are not terrified, neither yet do they conceive any immoderate fear; “Qui eos ab efficio abducat,” which might draw them off from their duty. but crave of God “Eniti,” struggle after. invincible constancy with right godly petitions.

24. Thou art God, which hast created. Although this title and commendation of God’s power be general, yet it ought to be referred unto the present matter, for they do in such sort acknowledge the power of God in the creation of the whole world, that they apply the same therewithal unto the present use. In like sort, the prophets do oftentimes commend the same, to the end they may redress that fear which troubleth us when we behold the power of our enemies; secondly, they add thereunto the promise, and they make these two foundations of their boldness whereby they are emboldened to pray. And surely our prayers are such as they ought to be, and acceptable to God only then, when as staying ourselves upon his promises and power, we pray with certain hope to obtain that for which we pray, for we cannot otherwise have any true confidence unless God do will us to come unto him, and promise that he is ready to help us; and, secondly, unless we acknowledge that he is able enough to help us; wherefore let the faithful exercise themselves in this double meditation so often as they address themselves unto prayer. Furthermore, we gather hereby after what sort we ought to consider the creation of the world; to wit, that we may know that all things are subject to God, and ruled by his will, and when that the world hath done what it can, there shall no other thing come to pass but that which God hath decreed; yea, that the wantonness of the wicked is monstrous, as if the clay should resist the potter; for this is the meaning of the faithful generally, that whatsoever dangers hang over their heads, yet can God prevent the same infinite ways, forasmuch as all things are in his hand, and that he is able to make all the parts of heaven and earth (which he hath created) to obey him.

25. Who by the mouth of David. They descend now into the second member, that they ask nothing but that which God hath promised to perform, so that his will and power are joined together, to the end they may fully assure themselves that they shall obtain their requests; and because the kingdom of Christ is now in hand, they make rehearsal of the promise of God, wherein he promiseth to defend and maintain the same, so that when the whole world hath done what it can to overthrow it, yet all shall be in vain; and herein their godliness and sincere zeal, in that they are not so much careful for their own safety, as for the increasing and advancement of the kingdom of Christ.

Why have the Gentiles raged? We must need confess that David speaketh of himself, who after he was chosen king by the Lord, and anointed by Samuel the prophet, did enjoy the kingdom very hardly, “Per summas difficultates regno potitus est,” came to the kingdom through the greatest difficulties. because his enemies withstood him on every side. We know how the rulers and people conspired together with Saul and his family; after that the Philistines, and other strange enemies, despising him when he came newly to the crown, made war against him, striving who should begin first, wherefore it is not without cause that he complaineth that the kings rage and take counsel together, and that the people do go about divers things; nevertheless, because he knew that God was the supporter of his kingdom, he derideth their foolish enterprises, and affirmeth that they are vain; but because his kingdom was established, that it might be a figure or image of the kingdom of Christ, David doth not stay still in the shadow itself; but he apprehendeth the body, yea, the Holy Ghost, as the apostles do truly repeat the same, doth sharply reprove the foolish and ridiculous madness of the world, in that they dare invade the kingdom of Christ which God had esta-blished, as well in the person of David as of Christ himself. And this is a singular comfort, in that we hear that God is on our side, so long as we go on warfare under the kingdom of Christ. Hereby we may persuade ourselves, that howsoever all men, both high and low do wickedly conspire together against this kingdom, yet shall they not prevail, for what is all the whole world compared with God? But we must first of all know and assure ourselves of this, that God will continually maintain the kingdom of his Son, whereof he himself is the author, so that we may set his decree (which shall not be broken) against the rashness of men, that trusting to the help of his hand, we may not doubt to despise all the preparation and furniture of men, though they be terrible; and he doth diligently express how great the bands of the adversaries are; he saith, that they attempt all things, he doth also reckon up their counsels, lest any of these do terrify us. Furthermore, when as the Psalm teacheth, that the kingdom of Christ shall endure, maugre the heads of the adversaries, it doth also show that there shall be many adversaries, which shall endeavor to overthrow the same. On the one side, he bringeth in the kings raging, on the other, the people all out of quiet, “Tumultuantes,” in tumult. whereby he signifieth that all estates shall be offended at it; “Infensos illi,” hostile to it. and no marvel, because nothing is more contrary to the flesh than the spiritual sword of the gospel wherewith Christ killeth us, that he may make us obey him, (Romans 15:16.) Therefore, we must know this for a surety, that the kingdom of Christ shall never be quiet in the world, lest when we are to fight, we be afraid as at some strange thing.

26. Against the Lord, and his Christ. The Spirit teacheth by this word, that all those do make war against God which refuse to submit themselves to Christ; they do full little think this oftentimes, notwithstanding it is so that because God will reign in the person of his Son alone, we refuse to obey him so often as we rebel against Christ, as the Lord himself saith in John, “He which honoreth not the Son, honoreth not the Father.” Wherefore let the hypocrites profess a thousand times that they mean nothing less than to make war against God, yet shall they find this true, that God is their open enemy, unless they embrace Christ with his gospel. The use of this doctrine is double, for it armeth us against all the terrors of the flesh, because we must not fear, lest they get the victory of God which withstand the gospel. Again, we must beware, lest, through the contempt of godly doctrine, we advance ourselves against God to our own destruction.

27 Have met together in this city. They declare that this prophecy was proved to be true by the event, to the end they may believe the same more assuredly, for the sense is, Lord, thou hast spoken it and we have in truth tried [experienced] the same to be true; and they call to mind that which was done four years before, or thereabout. In like sort, it is expedient for us to apply the events of things which are foretold to the confirmation of our faith; but because it might seem that the matter fell out far otherwise then than the Psalm pronounceth, forasmuch as they raged not in vain, neither were the assaults of the enemies frustrate when they had put Christ to death; and their violence went further afterwards after a fearful manner. The faithful remove this offense, and say that the enemies could do no more than God had appointed; therefore, howsoever the wicked did suppose that Christ was quite taken away by death, and did now vainly triumph, yet the faithful confess that their rage was all but vain. But here may a question be moved, why he calleth them the Gentiles and people of Israel, seeing there was but one body? I think that the diversity of countries is noted in this place, out of which the Jews came together to the feast, as if they should have said, that the Jews which were born in divers places, having made, as it were, a concourse, did assault the kingdom of Christ, yet was their fury frustrate and of none effect.

Thy holy Son Jesus. The Grecians use the very same word which I translated even now, servant, when mention was made of David, for they call [πᾶιδα] sometimes a servant sometimes a son; and David is so called, because he was the minister of God, as well in ruling the people as in the office of a prophet; but this word, son, agreeth better with the person of Christ, unless some man had liefer take it thus, that Luke meant to allude unto that likelihood [resemblance] which David had with Christ when he setteth down a word of a double signification. It is expressly said, that God hath anointed his Son, that that may truly agree to him which is in the Psalm, for in anointing him God made him a King, and yet we must note therewithal what anointing this was, for we know that he was not anointed with visible oil, but with the Holy Ghost.

28. That they might do. I have already declared to what end this is spoken; that the kingdom of Christ was so far from being overrun by that conspiracy, that in truth it did then flourish. Notwithstanding herein is contained a singular doctrine, that God doth so govern and guide all things by his secret counsel, that, he doth bring to pass those things which he hath determined, even by the wicked. Not that they are ready willingly to do him such service, but because he turneth their counsels and attempts backward; so that on the one side appeareth great equity and most great righteousness; on the other appeareth nought but wickedness and iniquity. Which matter we have handled more at large in the second chapter. Let us learn here, by the way, that we must so consider the providence of God, that we know that it is the chief and only guider of all things which are done in the world, that the devil and all the wicked are kept back with God’s bridle, lest they should do us any harm; that when they rage fastest, yet are they not at liberty to do what they list, but have the bridle given them, yet so far forth as is expedient to exercise us. Those men which do acknowledge the foreknowledge of God alone, and yet confess not that all things are done as it pleaseth him, are easily convict by these words, That God hath appointed before that thing to be done which was done. Yea, Luke being not contented with the word counsel, addeth also hand, improperly, yet to the end he might the more plainly declare that the events of things are not only governed by the counsel of God, but that they are also ordered by his power and hand.

29. And now O Lord. They do very well extend that unto themselves which they cited concerning Christ; because he will not, be separated from the gospel; yea, what trouble so ever befalleth his members, he applieth that to his own person. And they crave at God’s hands that he will beat down the cruelty of the adversaries; yet not so much for their own sake that they may live quietly and without vexation, as that they may have liberty to preach the gospel in all places. Neither was it for them to desire a life which they might spend idly, having forsaken their calling. For they add, “Grant unto thy servants, O Lord, that they may speak boldly.” And by the way we must note this speech, that the Lord would behold their threatenings. For seeing it belongeth properly to him to resist the proud, and to throw down their lofty looks; the more proudly they brag and boast, the more do they undoubtedly provoke God to be displeased with them, and it is not to be doubted but that God, being offended with such indignity and cruelty, will redress the same. So Ezechias, to the end he may obtain help in extremity, declareth before the Lord the arrogancy of Sennacherib and his cruel threatenings, (Isaiah 37:14 and 17.) Wherefore let the cruelty and reproaches of our enemies rather stir up in us a desire to pray, than any whit discourage us from going forward in the course of our office.

30. Grant unto thy servants. Seeing that one miracle had stinged the enemy so sore how is it that these holy men do desire to have new miracles done daily? Therefore we gather that hence which I have already touched, that they make so great account of the glory of God, that in comparison of this, they set light by all other things. They have respect unto this one thing only, that the power of God may be declared by miracles, which the godly ought always to desire, although the adversaries burst, and all the whole hell do rage. The same must we also think of boldness to speak. They knew that the wicked could abide nothing worse than the free course of the gospel; but because they know that that is the doctrine of life which God will have published whatsoever befall; they do undoubtedly prefer the preaching thereof before all other things, because it is acceptable to God. And we are taught that we do then rightly acknowledge the benefits of God as we ought, if by this occasion we be pricked forward to pray, that he will confirm that which he hath began. The apostles had showed a token of heroic fortitude; now again they pray that they may be furnished with boldness. So Paul desireth the faithful to pray unto the Lord that his mouth may be opened, whereas, notwithstanding, his voice did sound everywhere (Ephesians 6:19.) Therefore, the more we perceive ourselves to be holpen by the Lord, let us learn to crave at the hands of God that we may go forward hereafter; and especially seeing the free confession of the gospel is a singular gift of God, we must continually beseech him to keep us in the same.

31. And when they had prayed. Luke declareth now that God did not only hear this prayer, but did also testify the same by a visible sign from heaven. For the shaking of the place should, of itself, have done them small good; but it tendeth to another end, that the faithful may know that God is present with them. Finally, it is nothing else but a token of the presence of God. But the fruit followeth, for they are all filled with the Holy Ghost, and endowed with greater boldness. We ought rather to stand upon this second member. For whereas God did declare his power then by shaking the place it was a rare and extraordinary thing; and whereas it appeared by the effect, that the apostles did obtain that which they desired, this is a perpetual profit of prayer, which is also set before us for an example.

Acts 4:32-37

32. And the multitude which believed had one heart and one soul; and no man did say that any of those things which he possessed was his own; but they had all things common. 33. And the apostles did bear witness of the resurrection of Jesus Christ with great power; and great grace was upon them all. 34. For there was one among them that kicked: for so many as possessed lands or houses, setting them, they brought the price of those things which were sold, 35. And they laid it at the feet of the apostles: and it was distributed to every man according as he had need. 36. And Joses, which was suremined of the opostles Barnabas, (which is, the son of comfort,) a Levite, of the country of Cyprus, 37. Whereas he had land, he sold it, and brought the money, and laid it at the apostles’ feet.

32. And the multitude. In this place there are three things commended; that the faithful were all of one mind; that there was a mutual partaking of goods amongst them; that the apostles behaved themselves stoutly in announcing the resurrection of Christ. He saith that the multitude had one heart; because this is far more excellent than if a few men should have a mutual consent. And heretofore he hath declared, that the Church did grow to be about five thousand. And now he saith that there was wonderful concord in so great a multitude, which is a very hard matter.

And surely where faith beareth the chief sway, it doth so knit the hearts of men together, that all of them do both will and nill one thing. For discord springeth hence because we are not all governed with the same Spirit of Christ. It is well known that by these two words, heart and soul, he meaneth the will. And because the wicked do oftentimes conspire together to do evil, this concord was laudable and holy therefore because it was amongst the faithful.

And no man did say. This is the second member; that they coupled this love with external benefits. But we shall see anon, after what sort they had their goods common. This is now worth the noting in the text of Luke that the inward unity of minds goeth before as the root, and then the fruit followeth after. And surely even we ought to observe the same order, we must love one another, “Sincero cordis affectu,” with sincere affection of heart, omitted. and then this love of ours must show itself by external effects. “Nam et externa beneficentia nisi oriatur ex corde, nihili est coram Deo,” for even an external beneficence, if it comes not from the heart, is of no value in the sight of God, omitted. And in vain do we boast of a right affection, unless there appear some testimony thereof in external offices. Moreover, Luke declareth therewithal, that they were not of one mind for any respect of their own commodity, forasmuch as the rich men, when they did liberally bestow their goods, sought nothing less than their own gain.

33. And with great power. This third member appertaineth to doctrine. For Luke doth signify that the zeal which the apostles had to preach the gospel was so far from being diminished, that they were rather endowed with new power. Whereas he doth only name the resurrection of Christ, it is synecdoche; for this part is put for the whole gospel. But Luke maketh mention of the resurrection alone, because it is, as it were, the furnishing or fulfilling of the gospel; and, secondly, because they had endured a sore combat for the same, and the Sadducees were sore grieved at it, who aid then bear the chief swinge, [sway.]

And great grace was He signifieth that this served not a little to the spreading abroad of doctrine, in that, by helping the poor so bountifully, they found favor at the hands of strangers. For he saith that they were beloved, because they were beneficial. “Benefici,” beneficient. Therefore, there is a showing of a reason in these words, No man amongst them did lack. Although we need not doubt of this, but that their honesty, and temperance, and modesty, and patience, and other virtues, did provoke many to bear them good-will. He declareth “Latius exponit,” expoundeth more at large. afterward, after what sort they had their goods common, which he had touched before, to wit, that the rich men sold their lands and houses, that they might relieve the poverty of the poor,

34. For so many as were. Although this be an universal speech, yet is it all one as if it were indefinite. And assuredly it is to be thought that there were many which did not diminish their possessions, and that may be gathered out of the text, [context.] For when he speaketh of Joses anon, undoubtedly he meant to note a notable example, passing all others. Therefore he saith, that all did that which many did every where; neither doth this disagree with the common use of the Scripture. Again, he meaneth not that the faithful sold all that they had, but only so much as need required. For this is spoken for amplification’s sake, that the rich men did not only relieve the poverty of their brethren of the yearly revenue of their lands, but they were so liberal, that they spared not their lands. And this might be, though they did not rob themselves of all, but only a little diminish their revenues; which we may gather again out of the words of Luke, for he saith that this was the end, that no man might lack. He showeth further, that they used great wisdom, “Adhibitam fuisse prudentiam,” that prudence was used. because it was distributed as every man had need. Therefore the goods were not equally divided, but there was a discreet distribution made, lest any should be out of measure oppressed with poverty. And, peradventure, Joses hath this commendation given him by name, because he sold his only possession. For by this means he passed all the rest.

Hereby it appeareth what that meaneth, that no man counted anything his own, but they had all things common. For no man had his own privately to himself, that he alone might enjoy the same, neglecting others; but as need required, they were ready to bestow upon all men. And now we must needs have more than iron bowels, seeing that we are no more moved with the reading of this history. The faithful did at that day give abundantly even of that which was their own, but we are not only content at this day wickedly to suppress that which we have in our hands, but do also rob others. They did and faithfully bring forth their own; we invent a thousand subtile shifts to draw all things unto us by hook or by crook. They laid it down at the apostles’ feet, we fear not with sacrilegious boldness to convert that to our own use which was offered to God. They sold in times past their possessions, there reigneth at this day an insatiable desire to buy. Love made that common to the poor and needy which was proper to every man; such is the unnaturalness of some men now, that they cannot abide that the poor should dwell upon the earth, that they should have the use of water, air, and heaven. “Ut communem terrae habitationem, communem aquae, aeris, et coeli usum pauperibus invideant,” that they envy the poor a common dwelling on the earth, the common use of water, air, and sky.

Wherefore, these things are written for our shame and reproach. Although even the poor themselves are to blame for some part of this evil. For seeing goods cannot be common after this sort, save only where there is a godly agreement, and where there reigneth one heart and one soul; many men are either so proud or unthankful, or slothful, or greedy, or such hypocrites, that they do not only so much as in them lieth quite put out the desire to do well, but also hinder ability. And yet must we remember that admonition of Paul, that we be not weary of well-doing, (Galatians 6:9.) And whereas, under color of this, the Anabaptists and fantastical [fanatical] men have made much ado, as if there ought to be no civil property of goods amongst Christians, I have already refuted this folly “Delirium,” delirium. of theirs in the second chapter. For neither doth Luke in this place prescribe a law to all men which they must of necessity follow, while that he reckoneth up what they did in whom a certain singular efficacy and power of the Holy Spirit of God did show itself; neither doth he speak generally of all men, that it can be gathered that they were not counted Christians which did not sell all that they had.

Chapter 5

Acts 5:1-6

1. And a certain man called Ananias, with Sapphira his wife, sold a possession, 2. And he kept back part of the price, his wife knowing thereof, and bringing part, he laid it at the apostles’ feet. 3. And Peter said, Ananias, why hath Satan filled thine heart that thou shouldest lie to the Holy Ghost, and keep back part of the price of the ground? 4. Did it not, remaining, remain to thee? and, being sold, was it not in thy power? How is it that thou hast put this thing in thy heart? Thou hast not lied to men, but to God. 5. And when Ananias heard these words, falling, he yielded up the ghost; and there came great fear upon all those which had heard these things. 6. Furthermore, the young men which were present gathered him up, and, carrying him out, they buried him.

CHAPTER 4

Ac 4:1-13. Peter and John before the Sanhedrin.

1-12. the captain--of the Levitical guard.

of the temple--annoyed at the disturbance created around it.

and the Sadducees--who "say that there is no resurrection" (Ac 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.

13-17. perceived that they were unlearned and ignorant men--that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.

took knowledge of them that they had been with Jesus--recognized them as having been in His company; remembering possibly, that they had seen them with Him [Meyer, Bloomfield, Alford]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!

18-22. Whether it be right ... to hearken to you more than ... God, judge ye.

Ac 4:23-37. Peter and John Dismissed from the Sanhedrin, Report the Proceedings to the Assembled Disciples--They Engage in Prayer--The Astonishing Answer and Results.

23-30. being let go, they went to their own company--Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.

31-37. place was shaken--glorious token of the commotion which the Gospel was to make (Ac 17:6; compare Ac 16:26), and the overthrow of all opposing powers in which this was to issue.

they were all filled with the Holy Ghost, and spake, &c.--The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Ac 4:29, 31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

The priests - These persons had evidenced the most implacable enmity against Christ from the beginning.

The captain of the temple - See this office particularly explained in the note on Luk 22:4 (note).

The Sadducees - Whose whole system was now in danger by the preaching of the resurrection of Christ; for they believed not in the immortality of the soul, nor in any future world. These made a common cause with the priests, etc., to suppress the evidence of Christ's resurrection, and silence the apostles.

Being grieved - Διαπονουμενοι, They were thoroughly fatigued with the continuance of this preaching; their minds suffered more labor, through vexation at the success of the apostles, than the bodies of the apostles did in their fatiguing exercise of preaching during the whole day.

The number - was about five thousand - That is, as I understand the passage, the one hundred and twenty which were converted before pentecost, the three thousand converted at pentecost, and one thousand eight hundred and eighty converted since the conversion of the three thousand; making in the whole five thousand, or ὡσει about that number: there might have been more or less; the historian does not fix the number absolutely. A goodly flock in one city, as the commencement of the Christian Church! Some think all the five thousand were converted on this day; but this is by no means likely.

Their rulers, and elders, and scribes - Those with the high priest Annas formed the Sanhedrin, or grand council of the Jews.

Annas - Though this man was not now actually in the office of high priest, yet he had possessed it for eleven years, bore the title all his life, and had the honor of seeing five of his sons fill that eminent place after him - an honor that never happened to any other person from the commencement of the Mosaic institution. He is the same who is called Ananus by Josephus, Ant. b. xx. c. 8.

And Caiaphas - He was son-in-law to Annas, Joh 18:13, was now high priest, and the same who, a short time before, condemned Christ to be crucified.

And John - Dr. Lightfoot conjectures, with great probability that this was Jochanan ben Zaccai, who was very famous at that time in the Jewish nation. Of him it is said in the Talmud, Jucas. fol. 60: "Rabbin Jochanan ben Zaccai the priest lived 120 years. He found favor in the eyes of Caesar, from whom he obtained Jafneh. When he died, the glory of wisdom ceased." The following is a remarkable passage: Yoma, fol. 39: Forty years before the destruction of the city, (the very time of which St. Luke now treats), when the gates of the temple flew open of their own accord, Rab. Jochanan ben Zaccai said, "O temple! temple! why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the Prophet Zachary hath spoken concerning thee: open thy doors, O Lebanon! that the fire may devour thy cedars." See Lightfoot and Schoettgen.

And Alexander - This was probably Alexander Lysimachus, one of the richest Jews of his time, who made great presents to the temple, and was highly esteemed by King Agrippa. See Calmet. He was brother to the famous Philo Judaeus, and father of Alexander Tiberius, who married Berenice, the daughter of Agrippa the elder, and was governor of Judea after Cuspius Fadus. See Josephus, Ant. l. xix. c. 5, s. 1.

Of the kindred of the high priest - Or rather, as Bp. Pearce renders it, "of the race of the high priests, i.e. of the family out of which the high priests were chosen." It may, however, comprehend those who belonged to the families of Annas and Caiaphas, and all who were connected with the sacerdotal family. Luke distinctly mentions all these, to show how formidable the enemies were against whom the infant Church of Christ had to contend.

By what power, or by what name, have ye done this? - It seems that this council were convinced that the lame man was miraculously healed; but it is very likely that they believed the whole to be the effect of magic; and, as all intercourse with familiar spirits, and all spells, charms, etc., were unlawful, they probably hoped that, on the examination, this business would come out, and that then these disturbers of their peace would be put to death. Hence they inquired by what power, εν ποιᾳ δυναμει, by what supernatural energy; or in what name, by what mode of incantation; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, etc., were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned, according to the evidence. Some think the words should be thus understood: Who gave you authority to teach publicly! This belongs to the sanhedrin. What, therefore, is your authority, and who is he who gave it to you?

Then Peter, filled with the Holy Ghost - Which guided him into all truth, and raised him far above the fear of man; placing him in a widely different state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the promise of Christ, Mat 10:18-20; And ye shall be brought before governors and kings for my sake; but take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.

The good deed done - Επι ευεργεσιᾳ, The benefit he has received in being restored to perfect soundness.

By the name of Jesus Christ of Nazareth - This was a very bold declaration in the presence of such an assembly; but he felt he stood on good ground. The cure of the lame man the day before was notorious; his long infirmity was well known; his person could be easily identified; and he was now standing before them whole and sound: they themselves therefore could judge whether the miracle was true or false. But the reality of it was not questioned, nor was there any difficulty about the instruments that were employed; the only question is, How have ye done this? and in whose name? Peter immediately answers, We have done it in the name of Jesus of Nazareth whom ye crucified, and whom God hath raised from the dead.

This is the stone which was set at nought of you builders - By your rejection and crucifixion of Jesus Christ, you have fulfilled one of your own prophecies, Psa 118:22; and, as one part of this prophecy is now so literally fulfilled, ye may rest assured, so shall the other; and this rejected stone shall speedily become the head stone of the corner. See the note on Mat 21:42.

Neither is there salvation in any other - No kind of healing, whether for body or soul, can come through any but him who is called Jesus. The spirit of health resides in him; and from him alone its influences must be received.

For there is none other name - Not only no other person, but no name except that divinely appointed one, Mat 1:21, by which salvation from sin can be expected - none given under heaven - no other means ever devised by God himself for the salvation of a lost world. All other means were only subordinate, and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of the world; and no man ever came, or can come, to the Father but by him.

The boldness of Peter and John - Την παρῥησιαν, The freedom and fluency with which they spoke; for they spoke now from the immediate influence of the Holy Ghost, and their word was with power.

That they were unlearned and ignorant men - Αγραμματοι, Persons without literature, not brought up in nor given to literary pursuits - and ignorant, ιδιωται, persons in private life, brought up in its occupations alone. It does not mean ignorance in the common acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men; for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense.

They took knowledge of them - Επεγινωσκον may imply that they got information, that they had been disciples of Christ, and probably they might have seen them in our Lord's company; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him.

That they had been with Jesus - Had they not had his teaching, the present company would soon have confounded them; but they spoke with so much power and authority that the whole sanhedrin was confounded. He who is taught in spiritual matters by Christ Jesus has a better gift than the tongue of the learned. He who is taught in the school of Christ will ever speak to the point, and intelligibly too; though his words may not have that polish with which they who prefer sound to sense are often carried away.

They could say nothing against it - They could not gainsay the apostolic doctrine, for that was supported by the miraculous fact before them. If the doctrine be false, the man cannot have been miraculously healed: if the man be miraculously healed, then the doctrine must be true that it is by the name of Jesus of Nazareth that he has been healed. But the man is incontestably healed; therefore the doctrine is true.

A notable miracle hath been done - A miracle has been wrought, and this miracle is known, and acknowledged to be such; all Jerusalem knew that he was lame - lame from his birth, and that he had long begged at the Beautiful gate of the temple; and now all Jerusalem knew that he was healed; and there was no means by which such a self-evident fact could be disproved.

But that it spread no farther - Not the news of the miraculous healing of the lame man, but the doctrine and influence which these men preach and exert. More than a thousand people had already professed faith in Christ in consequence of this miracle, (see Act 4:4), and if this teaching should be permitted to go on, probably accompanied with similar miracles, they had reason to believe that all Jerusalem (themselves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified.

Let us straitly threaten them - Απειλῃ απειλησωμεθα, Let us threaten them with threatening, a Hebraism, and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken.

That they speak ...to no man in this name - Nothing so ominous to them as the name of Christ crucified, because they themselves had been his crucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had been the betrayers and murderers, and who was soon likely to have no enemies but themselves.

Not to speak ...nor teach in the name of Jesus - Any other doctrine, and any other name, scribes and Pharisees, hypocrites and infidels will bear, but the doctrine which is according to godliness, proclaiming salvation through the blood of Christ crucified, they will not bear. If their doctrine were not the truth of God it could not be so unpopular; there is such an enmity in human nature against all that is good and true, that whatever comes from God is generally rejected by wicked men.

Whether it be right in the sight of God - As if they had said: Worldly prudence and a consideration of our secular interests would undoubtedly induce us to obey you; but acting as before God, and following the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences testify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard.

When they had farther threatened them - Προσαπειλησαμενοι, When they had added to their former threatenings, repeating the former menaces, and adding new penalties.

Finding nothing how they might punish them - Or, as the Codex Bezae reads, μηεὑρισκοντες αιτιαν, πως κολασωνται, not finding a cause why they might punish them. This reading is supported by the Syriac and Arabic. Bp. Pearce says, "This is better sense and better Greek."

Because of the people - The people saw the miracle, confessed the finger of God, believed on the Lord Jesus, and thus became converts to the Christian faith; and the converts were now so numerous that the sanhedrin was afraid to proceed to any extremities, lest an insurrection should be the consequence.

The man was above forty years old - The disease was of long standing, and consequently the more inveterate; but all difficulties, small or great, yield equally to the sovereign power of God. It is as easy with God to convert a sinner of forty or four-score, as one of ten years old. But he who now refuses to obey the call of God has neither reason nor revelation to support himself even in the most distant hope that he shall get, in a future time, the salvation which he rejects in the present.

They went to their own company - This was properly the first persecution that had been raised up against the Church since the resurrection of Christ; and as the rest of the disciples must have known that Peter and John had been cast into prison, and that they were to be examined before the sanhedrin, and knowing the evil disposition of the rulers toward their brethren, they doubtless made joint supplication to God for their safety. In this employment it is likely Peter and John found them on their return from the council, and repeated to them all their treatment, with the threats of the chief priests and elders.

Lord, thou art God - Δεσποτα, συ ὁ Θεος, Thou God art the sovereign Lord. Thy rule is universal, and thy power unlimited; for thou hast the heaven and its glories, the earth and the sea, and their endlessly varied and numerous inhabitants, under thy direction and control.

By the mouth of thy servant David hast said - Several add, but impertinently, δια πνευματος ἁγιου, by the Holy Spirit; but it is sufficient that God has said it; and thugs we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity.

Against the Lord and against his Christ - Κατα του Χριστου αυτου should be translated, against his Anointed, because it particularly agrees with ὁν εχρισας, whom thou hast Anointed, in the succeeding verse.

There is a parenthesis in this verse that is not sufficiently noticed: it should be read in connection with Act 4:28, thus: For of a truth against thy holy child Jesus, whom thou hast anointed, (for to do whatsoever thy hand and thy counsel determined before to be done), both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together.

It is evident that what God's hand and counsel determined before to be done was not that which Herod, Pontius Pilate, the Gentiles, (Romans), and the people of Israel had done and were doing; for, then, their rage and vain counsel would be such as God himself had determined should take place, which is both impious and absurd; but these gathered together to hinder what God had before determined that his Christ or Anointed should perform; and thus the passage is undoubtedly to be understood.

Were gathered together - Εν τῃ πολει ταυτῃ, In this very city, are added by ABDE, and several others; all the Syriac, the Coptic, Ethiopic, Armenian, Slavonian, Vulgate, Itala, and several of the primitive fathers. This reading Griesbach has received into the text. This makes the words much more emphatic; in this thy own city, these different and in all other cases dissentient powers are leagued together against thine Anointed, and are determined to prevent the accomplishment of thy purpose.

And now, Lord, behold their threatenings - It is not against us, but against thee, that they conspire: it is not to prevent the success of our preaching, but to bring to nought thy counsel: the whole of their enmity is against thee. Now, Lord, look upon it; consider this.

And grant unto thy servants - While we are endeavoring to fulfill thy counsels, and can do nothing without thee, sustain our courage, that we may proclaim thy truth with boldness and irresistible power.

By stretching forth thine hand to heal - Show that it is thy truth which we proclaim, and confirm it with miracles, and show how highly thou hast magnified thy Son Jesus, whom they have despised and crucified, by causing signs and wonders to be wrought in his name.

Thy holy child Jesus - Του ἁγιου παιδος σου should be translated, thy holy Servant, as in Act 4:25. Δαβιδ παιδος σου, thy servant David, not thy Child David: the word is the same in both places.

The place was shaken - This earthquake was an evidence of the presence of God, and a most direct answer to their prayer, as far as that prayer concerned themselves. The earthquake proclaimed the stretched-out arm of God, and showed them that resistance against his counsels and determinations must come to nought.

And they were all filled with the Holy Ghost - And, in consequence of this, they spake the word of God with boldness; a pointed answer to a second part of their request, Act 4:29. A right prayer will always have a right and ready answer. Though these disciples had received the Holy Spirit on the day of pentecost, yet they were capable of larger communications; and what they had then received did not preclude the necessity of frequent supplies, on emergent occasions. Indeed, one communication of this Spirit always makes way and disposes for another. Neither apostle nor private Christian can subsist in the Divine life without frequent influences from on high. Had these disciples depended on their pentecostal grace, they might have sunk now under the terror and menaces of their combined and powerful foes. God gives grace for the time being, but no stock for futurity, because he will keep all his followers continually dependent on himself.

With boldness - Παντι τῳ θελοντι πιστευειν, To all who were willing to believe, is added by DE, two others, Augustin, Irenaeus, and Bede.

The multitude of them that believed - The whole 5000, mentioned Act 4:4, and probably many others, who had been converted by the ministry of the other apostles since that time.

Were of one heart and of one soul - Were in a state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, και ουκ ην διακρισις εν αυτοις ουδεμια, and there was no kind of difference or dissension among them. This remarkable reading is found in the Codex Bezae, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ερωτηθεις, τι εστι φιλος; being asked, What is a Friend? εφη, μια ψυχη δυο σωμασιν ενοικουσα answered, One soul dwelling in Two bodies. This saying has been justly celebrated: but what would this wonderful philosopher have thought and said, had he seen these disciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies!

They had all things common - See the notes on Act 2:44, where this subject is examined. See below, Act 4:34.

With great power gave the apostles witness - This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins - he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life.

Great grace was upon them all - They all received much of the favor or grace of God; and they had much favor with all who feared God. In both these ways this clause may be understood; for χαρις means favor, whether that be evidenced by benevolence or beneficence, or by both. The favor of God is the benevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favor of God always implies a blessing or gift from the hand of his mercy and power. The favor or benevolence of men may exist without beneficence, because it may not be in their power to communicate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favor may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompanied by his good work; and every soul that is an object of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for All have been purchased by his sacrificial death. This by the way.

Neither was there any among them that lacked - It was customary with the Jews to call the poor together, to eat of the sacrifices, but as the priests, etc., were incensed against Christ and Christianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a common stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on Act 2:44.

Laid ...down at the apostles' feet - To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the kingdom of heaven.

Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not.

Surnamed Barnabas - Or, Barsabbas, according to the Coptic.

The son of consolation - Υἱος παρακλησεως; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, 1Cor 14:3, the original name was probably בר נבא Bar naba, or בר נביא Bar nebia, which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See Act 11:23. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord.

A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned Act 15:36-39.

It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man's advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God?

Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit: A blockhead never did, and never can, make a minister.

And as they were speaking to the people, the priests - came upon them - So wisely did God order, that they should first bear a full testimony to the truth in the temple, and then in the great council; to which they could have had no access, had they not been brought before it as criminals.

The priests being grieved - That the name of Jesus was preached to the people; especially they were offended at the doctrine of his resurrection; for as they had put him to death, his rising again proved him to be the Just One, and so brought his blood upon their heads. The priests were grieved, lest their office and temple services should decline, and Christianity take root, through the preaching of the apostles, and their power of working miracles: the captain of the temple - Being concerned to prevent all sedition and disorder, the Sadducees - Being displeased at the overturning of all their doctrines, particularly with regard to the resurrection.

The number of the men - Beside women and children, were about five thousand - So many did our Lord now feed at once with the bread from heaven!

Rulers, and elders, and scribes - Who were eminent for power, for wisdom, and for learning.

Annas, who had been the high priest, and Caiaphas, who was so then.

By what name - By what authority, have ye done this? - They seem to speak ambiguously on purpose.

Then Peter, filled with the Holy Ghost - That moment. God moves his instruments, not when they please, but just when he sees it needful. Ye rulers - He gives them the honour due to their office.

Be it known to you all - Probably the herald of God proclaimed this with a loud voice. Whom God hath raised from the dead - They knew in their own consciences that it was so. And though they had hired the soldiers to tell a most senseless and incredible tale to the contrary, Matt 28:12,15, yet it is observable, they did not, so far as we can learn, dare to plead it before Peter and John.

Psalm 118:22.

There is no other name whereby we must he saved - The apostle uses a beautiful gradation, from the temporal deliverance which had been wrought for the poor cripple, by the power of Christ, to that of a much nobler and more important kind, which is wrought by Christ for impotent and sinful souls. He therein follows the admirable custom of his great Lord and Master, who continually took occasion from earthly to speak of spiritual things.

Illiterate and uneducated men - Even by such men (though not by such only) hath God in all ages caused his word to be preached before the world.

Yet that it spread no farther - For they look upon it as a mere gangrene. So do all the world upon genuine Christianity. Let us severely threaten them - Great men, ye do nothing. They have a greater than you to flee to.

They charged them not to speak - Privately; nor teach - Publicly.

Whether it be just to obey you rather than God, judge ye - Was it not by the same spirit, that Socrates, when they were condemning him to death, for teaching the people, said, "O ye Athenians, I embrace and love you; but I will obey God rather than you. And if you would spare my life on condition I should cease to teach my fellow citizens, I would die a thousand times rather than accept the proposal."

They all glorified God - So much wiser were the people than those who were over them.

The sense is, Lord, thou hast all power. And thy word is fulfilled. Men do rage against thee: but it is in vain.

Psalm 2:1.

Whom thou hast anointed - To be king of Israel.

The sense is, but they could do no more than thou wast pleased to permit, according to thy determinate counsel, to save mankind by the sufferings of thy Son. And what was needful for this end, thou didst before determine to permit to be done.

Thou stretchest forth thy hand - Exertest thy power.

They were all filled - Afresh; and spake the word with boldness - So their petition was granted.

And the multitude of them that believed - Every individual person were of one heart and one soul - Their love, their hopes, their passions joined: and not so much as one - In so great a multitude: this was a necessary consequence of that union of heart; said that aught of the things which he had was his own - It is impossible any one should, while all were of one soul. So long as that truly Christian love continued, they could not but have all things common.

And great grace - A large measure of the inward power of the Holy Ghost, was upon them all - Directing all their thoughts, words, and actions.

For neither was there any one among them that wanted - We may observe, this is added as the proof that great grace was upon them all. And it was the immediate, necessary consequence of it: yea, and must be to the end of the world. In all ages and nations, the same cause, the same degree of grace, could not but in like circumstances produce the same effect. For whosoever were possessors of houses and lands sold them - Not that there was any particular command for this; but there was great grace and great love: of which this was the natural fruit.

And distribution was made - At first by the apostles themselves, afterward by them whom they appointed.

A son of consolation - Not only on account of his so largely assisting the poor with his fortune; but also of those peculiar gifts of the Spirit, whereby he was so well qualified both to comfort and to exhort.

Having an estate - Probably of considerable value. It is not unlikely that it was in Cyprus. Being a Levite, he had no portion, no distinct inheritance in Israel.

ANd as they spake unto the people, the priests and the captain of the temple , and the Sadduces came upon them ,

The Commander over those Soldiers who were appointed to guard the Temple, and provide that no disorder might happen, by reason of the multitudes that came to worship there; and most probably was a Roman, and not of the Iewish Nation, much less the chief of any of the courses of the Priests, to whom this term cannot agree.

These were most inveterate against the Gospel, whose main Article is the Resurrection, which they denied; and thus each man, Iews and Gentiles, agree against Christ, as was foretold, Psal. 2.1, 2.

Marginal references: Or, [illegible: 1 word]

2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

Or angry to such a degree, that it was a great trouble to them.

The Doctrine of the Resurrection alone, could not but vex the Sadduces who denied it: but it did more afflict them, that the Apostles Preached it through Jesus; asserting, not onely the Resurrection of our Saviour, which the Iews gave so much money unto the Soldiers to hinder the report of, Matth. 28.12, 13. but also that Christ was the Author of the Resurrection, and the first fruits of them that sleep; and because they inferred from Christs Resurrection, that his Disciples should rise from the dead also.

3 And they laid hands on them, and put them in hold unto the next day: For it was now eventide.

Some think, this not to have been so strait a custody as that of a prison: but that rather the Apostles were delivered to some, that promised that they should be forth coming; the prediction of our Saviour began now to be fulfilled, Luke 21.12. They shall lay their hands on you, and persecute you. Howsoever, God was pleased to suffer persecution to come by degrees on his Church; after the Sun was down, (Christ was gone from them) it was not presently pitch-darkness with them. God always remembers his peoples condition, and his own promise; and lays no more upon them, than they are able to bear.

4 Howbeit, many of them which heard the word, believed ; And the number of the men was about five thousand :

Faith cometh by bearing, and hearing by the word of God, Rom. 10.17. It being the ordinary means which God hath appointed; the Apostles themselves make use of it towards the conviction of this people.

The number of the hearers is not intended to be set here, or in any other place; but either these five thousand, were such as were Converted at this Sermon, or rather the number Converted by St. Peters former Sermon, Chap. 2.14, 41. were at this Sermon made thus many; howsoever the increase which God gave was very great.

5 ¶ And it came to pass on the morrow, that their rulers , and elders , and scribes,

The Sanhedrim or great Council.

The Magistrates of the City, Scribes, Doctors, or Teachers of the Law, &c howsoever these might be distinguished, they are all as one against the Doctrine of the Gospel, and endeavour to put out the light, as soon as it began to shine, as Herod would have killed Christ in the manger.

6 And Annas the high priest, and Caiaphas , and John , and Alexander , and as many as were of the kindred of the high priest , were gathered together at Jerusalem .

Both these are said to be High Priests, Luke 3.2. whether they bare this Office by turn each other year, as some think; or that the Roman Power, put in and out whom they pleased, and in courtesie he that was laid aside, still retained the title during his life, is not very material.

Thought to be the Son of Annas.

A man of great repute amongst them, as Iosephus says.

Their relation many times preferring them to a place in their great Councel or Sanhedrim.

Or in Ierusalem; either such as were in the City, being called together on such an extraordinary occasion; or else they sent also unto men of greatest note, that lived nigh thereunto.

Marginal references: John 11.49.

7 And when they had set them in the midst , they asked , By what power , or by what name have ye done this?

The Sanhedrim or great Council, did sit in a circular form; and the Apostles being to answer for themselves, were placed so as they might better hear, and be heard.

Natural, or Supernatural and Divine.

At whose command, or in whose Authority, they inquire whether they did pretend to be Prophets, or persons extraordinarily sent, &c. Tho the Miracle which they had wrought, shewed sufficiently by whose power it was done; yet of this they were willingly ignorant, and enquire onely that they might find matter out of the Apostles own mouths, for which they might blame or punish them.

Marginal references: Exod. 2.14. Matth. 21.23. Chap. 7.27.

8 Then Peter filled with the holy Ghost , said unto them, Ye rulers of the people, and elders of Israel,

Guiding, and strengthning of him, in what he did speak, by which so mightily Peter differed from himself, that tho formerly he was afraid of a servant, and denied our Saviour, now he is not afraid before the Rulers to confess him.

See ver. 5. These were especially the great Council, in imitation of the Seventy, which Moses appointed by Gods command to help him in the burden of his Government, Numb. 11.16, 24.

9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

Juridi[illegible: 1 letter]ally called in question; 'tis a forensical word of the good deed; tho they disputed not the Authority of the Court, yet they assert their integrity; that it was no other than a good deed they had done, which Rulers ought not to be a terror unto, Rom. 13.3.

That is, in the words of the question which was propounded unto them, ver. 7. By what Power, or by what Name he is made whole?

10 Be it known unto you all, and to all the people of Israel , that by the Name of Jesus Christ of Nazareth , whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

The Apostles are not dismayed, but make their boldness spoken of, ver. 13. to appear; they Preach Christ to all of them, and wish they could make him known to all others.

See Chap. 2.22. i. e.

God the Father: our Surety was discharged by God himself, who had laid him in the prison of the grave for our debts. This

the lame man that was made whole being present, and an ocular demonstration of the Miracle wrought upon him.

11 This is the stone which was set at nought of you builders , which is become the head of the corner .

Alluding to the Psal. 118.22. in which there is a Prophecy of what was now fulfilled, see Chap. 2.23.

So by their Office they were, and ought to have been so indeed, and are here so called, that they might be minded of their duty, viz. to increase, strengthen, and beautifie the building, and not to demolish, weaken▪ or deface it.

Or the corner stone; Christ is frequently so called, Matth. 21.42. Mark 12.10. and that, 1. Because he sustains and upholds the whole building. 2. He is a Rock or stone of offence, Rom. 9.33. as many run upon, and are hurt by a corner-stone. 3. He is most precious, 1 Peter 2.6. as the corner-stones are usually the largest, firmest, and best. 4. Christ is a light to lighten the Gentiles, as well as the glory of the people of Israel; and both Gentile and Iew are united in him, and saved by him, as the corner-stone is equally necessary for both sides, which are united in it, and born up by it.

12 Neither is there salvation in any other : for there is none other Name under heaven given among men whereby we must be saved,

For Soul or Body.

Person or thing.

Because in distress men did usually call upon their many false gods by name, as O Baal hear us, 1 Kings 18.26.

Whether Patriarch or Prophet, Priest or King; especially referring unto Moses, in whom they did trust, and therefore under the Gospel especially, we must lift up our hearts.

Marginal references: Mat. 1.21. Chap. 10.43. 1 Tim. 2.5, 6.

13 ¶ Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men , they marvelled, and they took knowledge of them, that they had been with Jesus .

Not wholly unlearned, but such as were without any polite Learning, or more than ordinary Education, such as every one amongst them had.

Idiots, so the Greek word from whence ours come, signifying such as was brought up at home, and never acted in a larger sphere, than the walls of their own house; having never been Magistrates, or Teachers of the Law, or any way publick persons; and spake onely their mother Tongue.

Which these Rulers might easily take notice of; many of them frequenting his company too, Matth. 21.23. Luke 18.8. Iohn 12.42.

14 And beholding the man which was healed standing with them, they could say nothing against it .

Whereas, before he was either carryed, or was forced to lay down.

They could not deny but that it was a good deed, and that it was miraculously done.

15 But when they had commanded them to go aside out of the council , they conferred among themselves .

The place where the Council met; for the Apostles were not dismissed to go away at their liberty.

It was their joynt indeavour to stifle the Gospel, and would now consult about the best expedient, but they would not let the Apostles hear, lest they might discover the weakness of their proofs against them, and against the truth.

16 Saying , What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem, and we cannot deny it.

At what a loss are these great men, about the manner of their proceeding with the Apostles! they might seem to have the victory in their hands, and yet they are evidently overcome by three witnesses, viz. by both the Apostles and the lame man, and especially by the evidence of this fact its self; tho they did not boggle at being unjust, yet they were loath to seem to be so, and therefore they take Counsel to hide it, or palliate it before men; more valuing their credit, than the Salvation of their own, or other mens Souls.

Marginal references: John 11.47.

17 But that is spread no further among the people, let us straitly threaten them , that they speak henceforth to no man in this name .

The Pleonasin here used▪ implies a very sore and heavy threatning; as of the grievousest punishment upon the most heinous fact.

Either 1. by Preaching, or 2. by praying in it, or 3. by doing Miracles again by it.

18 And they called them, and commanded them not to speak at all u, nor teach in the name of Jesus .

As his Apostles and Ministers sent from him.

Neither privately nor publickly.

19 But Peter and John answered and said unto them. Whether it be right in the sight of God , to hearken unto you more than unto God, judge ye .

Both spake by one and the same Spirit, and agreed in one and the same answer; they are not sollicitous what will best bring them off at present, but

from whom nothing is hid, and who is the avenger of all wrong. The Apostles seem to refer to a commonly received rule amongst their Rabbins, which also they make use of, Chap. 5.29. We ought to obey God rather than men.

In the greatest matters of our most holy Religion, God hath not left himself without a witness, or a thousand witnesses in our own breasts and consciences, Amos 2.11.

20 For we cannot but speak the things which we have seen and heard.

In a moral, not in a Physical sense: they could not refrain speaking, because of the necessity which was laid upon them, and the woe which would have befall'n them, if they had not Preached the Gospel, 1 Cor. 9.16. If any man denies to bear testimony for man to a truth, he sins; how much more does he sin, who forbears to witness for God, and at the command, or the sending of God?

21 So when they had further threatned them, they let them go , finding nothing how they might punish them , because of the people : for all men glorified God for that which was done.

For the present; for amongst them no acquittal was so peremptory or absolute, but that they might be tryed again for the same fact upon further evidence.

It was not the sense of the evil, or sin, nor the apprehension of Gods displeasure and wrath which deterred them; but the fear or favour of the people. The corruptions that are in the world, are over-ruled for the good of Gods children in it;

not onely such as believed, but others also could not but confess, that this was the hand of God, which had made the lame to walk, and rejoice in it, and by consequence have a very great veneration for the Apostles, who were the instruments of it.

Marginal references: Mat. 21.26. Luke 20.6, 19. and 22.2. Chap. 5.26.; Chap. 3.7, 8.

22 For the man was above forty years old , on whom this miracle of healing was shewed.

1. Therefore the harder to be cured. 2. The man was the more credible, who had so long known what it was to be without the use of his limbs, which now he injoyed. 3. Whom they could not themselves but have often seen, and heard begging. But if he had laid so many years in the porch of the Temple through which our Saviour frequently entred, how came it to pass that he was not cured before? We do not read that our Saviour denied any who came for cure. There need no other answer, but that all times and seasons are in Gods hands, who justly forbore to send deliverance till this very time, and now mercifully sent it; especially, reserving this Miracle for the confirmation of the truth of the Gospel, and of the Apostles themselves in the Preaching of it.

23 ¶ And being let go , they went to their own company, and reported all that the chief priests and elders had said unto them.

They went to their own company; the rest of the Apostles and believers, who have a special propriety and delight in one another, sheep with sheep, and goats with goats; tho the separation will be made at the last day, the foundation of it is laid here.

To forewarn them of what they might expect, and encourage them to hope for the like deliverance

What hath been said concerning them, might be added, that these it may be were the first or chief in the courses, which David divided the Priests unto, which division was observed till our Saviours time, Luke 1.5.

Marginal references: Chap. 12.12.

24 And when they heard that, they lift up their voice to God with one accord, and said , Lord, thou art God which made heaven and earth, and the sea, and all that in them is:

Their own company, believers, unto whom they went.

Either jointly with one heart and Spirit agreeing in the same words, or saying Amen to the same thing.

They begin prayer with such a reverend compellation, as suited best to the matter of their prayer and praises; whether by Lord they meant their Saviour, who was usually so called by them, or God the Father (because the word here is not [non-Latin text not transcribed], but [non-Latin text not transcribed]) is not material; for when any person in the Trinity is invoked, the other are included; for we worship the Trinity in Vnity, and the Vnity in Trinity.

The Creation and Government of the World, is a good consideration to confirm us under all things that befall us here.

25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

Through the Holy Ghost by the mouth of David; so 'tis read in many ancient copies; and shews, that what David and other holy men spake, was from the Holy Ghost, and is to be attended unto, and believed as spoken by him.

Servant or Son; Davids relation to God, is mentioned as a greater dignity than his being ruler over so great a people.

Shews the unreasonable fury wherewith the enemies of God persecute his people

without cause, but what themselves imagine or make, and in the event failing of their end; for all things work for the good of them that love God, Rom. 8.28. And the blood of Martyrs have been found to be the seed of the Church. These words are quoted out of Psal. 2.1.

26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

Not onely such who in a strict sense we call Kings, but any chief Governors, as Herod and Pilate were.

The Sanhedrim or great Counsel of the Iews.

God looks upon it as done against him, whatsoever is done against them that fear him; thus the Israelites are said to be gathered together against the Lord, Numb. 16.11. who were gathered against Moses and Aaron.

Our Saviour was at the right hand of his Father; but they who afflict his members, afflict him; he cries from Heaven to Saul, Why persecutest thou me? Chap. 9.4. and had before told his Disciples, Luke 10.16 He that despiseth you, despiseth me.

These words do not vary in sense from what we read, Psal. 2.2. but are the same for substance.

27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together,

It speaks Christs dearness to God as a Child, and obeying of God as a Servant.

To be a King, Priest, and Prophet to his Church.

A strange agreement against Christ, his truths and people, (Gentiles and Iews never combin'd so together.) Henceforth it is no dishonour to any, if they follow that which is good, to have great and many enemies, for so had our Saviour; nor is it any honour to any, to persecute and despise such; so did Herod, Pilate, Iudas, &c.

Marginal references: Mat. 26.3. Luke 23.18.

28 For to do whatsoever thy hand and thy counsel determined before to be done.

The Apostles mind not so much second causes, in what our Saviour or themselves suffered, but see and acknowledg God in all; who makes a streight line with a crooked stick; and is Holy, Wise and Good in over-ruling, and permitting the greatest evils, and does deserve to have praise for all things, Ephes. 5.20. see Chap. 2.23.

Thy Power and right to dispose of all persons and things; alluding to Levit. 16.8. as the lot cast for the two goats, (the disposing of which being from the Lord, Prov. 16.33.) did determine, whether of the goats should be Sacrificed, and whether should escape; so it was not without a Divine disposition, that Christ was made a sin-offering for us; tho this no way excuse the wicked instruments of his death and suffering.

29 And now Lord, behold their threatnings: and grant unto thy servants, that with all boldness they may speak thy word,

They had acknowledged God the maker of Heaven, ver. 24. and accordingly here they desire, that from Heaven his dwelling place, he would behold them and their sufferings; as all things are visible to such as sit above us.

Freeness, or presence of mind, here translated boldness, which in a good cause (for Christ and his truth) is (as all good gifts) from the Father of lights, Iames 1.17. and our Saviour hath promised that it shall be given unto us in that hour what to say, Luke 12.11, 12.

30 By stretching forth thine hand to heal: and that signs and won[illegible: 1 letter]ers may be done by the name of thy holy child Jesus.

They desire nothing else to embolden them, but Gods owning them and their work.

Miracles were then necessary, as being the seal of their Commission from God; they desire to have this Patent with them, to shew as often as occasion served. By the Power and Authority of Christ; for Christ alone they sought to advance and magnifie, and not themselves by all the wonders they wrought.

31 ¶ And when they had prayed , the place was shaken where they were assembled together; and they were all filled with the holy Ghost, and they spake the word of God with boldness .

Miraculously moved up and down on the waves of the Sea, to evidence Gods presence with them, and acceptance of them and their prayers in an extraordinary manner.

According to their conditions, whether Apostles (for whom these prayers were especia[illegible: 1 letter]ly made) or private believers.

This was the grace they asked, ver. 29. God gave it them, and with it all other graces necessary for them; In their difficulties and wants, the greatest and holiest in the Church of God, must go to God to be supplied, and prayer is the most successful means.

Marginal references: Chap. 2.24. and 16.26.

32 And the multitude of them that believed, were of one heart, and of one soul : neither said any of them, that ought of the things which he possessed, was his own , but they had all things common.

As if one heart and one soul, had moved that multitude; to be sure there was one spirit in them all, that is, the Spirit of God, by whose grace they agreed in all truths, and in hearty affections towards one another.

Insomuch, they were as willing, that what they had might be injoyed by their necessitous brethren, as by themselves: The community of goods was not commanded, but left at liberty, and was chosen as most expedient at such a time in that place; that it was not even then commanded, we may see Chap. 5.4. neither was it practised any where but at Ierusalem; and the rather it was practised there, that believers might shew what credit they gave to our Saviours prediction concerning the destruction of that place; in which they did not care to have or retain any thing. There might be something too to command this practice of the Church in that season: The whole Church upon the matter being in Ierusalem, and consisting of such as lived a far off, and were by persecution to be driven suddenly farther; had not such a means been yielded to, it must have perished without a miracle.

Marginal references: 1 Pet. 3.8.; Chap. 2.44.

33 And with great power gave the apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all.

By sundry miracles which they wrought, as also by their boldness with which they spake; it being no small wonder to see and hear such illeterate men testifying the truths of the [illegible: 1 letter]ospel, amidst so many Learned Rabbins.

The Resurrection was the greatest point in controversie, which being granted, all things concerning Christ and the Gospel could not be denied; and therefore here it is especially mentioned.

Favour and acceptation; men could not but think well of their Doctrine and ways, whom they saw so Innocent and Holy, Meek and Good, especially Gods Grace was manifest in their words and actions.

Marginal references: Chap. 2.47.

34 Neither was there any among them that lacked: for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold,

So far forth as might relieve the present necessities of believers; not that every one parted with all he had, for that had taken away (at least) the use and force of the eighth commandment, as Chap. 2.44. (for where there is no propriety, there can be no theft) now Christ came not to dissolve any Law, but to fulfil it; the meaning then is, that these early Christians, would not onely part with their revenue, but rather than their brethren should want, they would, and did [illegible: 1 letter]ell their free-simple.

35 And laid them down at the apostles feet: and distribution was made unto every man according as he had need.

Submitted them to the Apostles disposal; this metaphor is used▪ 1 Cor. 15.27. He hath put all things under his feet.

The poor mans want, is the fittest measure for our relief.

36 And Joses , who by the apostles was surnamed Barnabas (which is, being interpreted, The son of consolation) a Levite, and of the countrey of Cyprus ,

Some read Ioseph; the Hebrew names when turned into Greek, meet with divers terminations or endings.

Full of Consolation; not onely in that he gave so liberally towards the relief of the poor, parting with his possessions for them; but that he excelled in propounding inward and Spiritual comfort unto poor and rich; being of a mild disposition, and fitted to handle gently such wounds as the terrors of the Law had made.

Tho a Levite, he might have Land, either in right of his Wife, or given to him and his Ancestors; as we read was to Phineas, Iosh. 24. ult. otherwise the Lord was the Levites portion in an especially manner.

The Iews being dispersed all over the known World; some dwelt in Cyprus, as Ioses's parents, Sauls's parents dwelt at Tarsus, tho at this time both Saul and Ioses dwell in Ierusalem.

37 Having land, sold it, and brought the money, and laid it at the apostles feet.

This is an instance of what was said, ver. 34, 35. and Ioses probably is instanced in it, either because he sold a greater quantity of Land, as having large possessions; or as being one of the first that was remarkable in this kind of charity.

vid. ver. 35.

Peter and John Imprisoned.

1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

We have here the interests of the kingdom of heaven successfully carried on, and the powers of darkness appearing against them to put a stop to them. let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute.

I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit enabled the ministers to do their part, and the people theirs.

1. The preachers faithfully deliver the doctrine of Christ: They spoke unto the people, to all that were within hearing, v. 1. What they said concerned them all, and they spoke it openly and publicly. They taught the people, still taught the people knowledge; taught those that as yet did not believe, for their conviction and conversion; and taught those that did believe, for their comfort and establishment. They preached through Jesus the resurrection from the dead. The doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ had risen from the dead, as the first, the chief, that should rise from the dead, ch. xxvi. 23. They preached the resurrection of Christ as their warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state. This they preached through Jesus Christ, attainable through him (Phil. iii. 10, 11), and through him only. They meddled not with matters of state, but kept to their business, and preached to the people heaven as their end and Christ as their way. See ch. xvii. 18.

2. The hearers cheerfully receive it (v. 4): Many of those who heard the word believed; not all—perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit. Though the preachers were persecuted, the word prevailed; for sometimes the church's suffering days have been her growing days: the days of her infancy were so.

II. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied awhile, but their hearts were not in the least changed. Now here observe, 1. Who they were that appeared against the apostles. They were the priests; you may be sure, in the first place, they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Cæsar for his monarchy, and would not bear one they thought their rival now, when he was preached as a priest, as much as when he himself preached as a prophet. With them was joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison placed in the tower of Antonia, for the guard of the temple: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also, who denied the being of spirits and the future state, were zealous against them. "One would wonder" (saith Mr. Baxter) "what should make such brutists as the Sadducees were to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them? But in depraved souls all faculties are vitiated. A blind man has a malignant heart and a cruel hand, to this day." 2. How they stood affected to the apostles' preaching: They were grieved that they taught the people, v. 2. It grieved them, both that the gospel doctrine was preached (was so preached, so publicly, so boldly,), and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prejudices against his doctrine; and now it vexed them to see themselves disappointed, and that his gospel got ground, instead of losing it. The wicked shall see it, and be grieved, Ps. cxii. 10. They were grieved at that which they should have rejoiced in, at that which angels rejoice in. Miserable is their case to whom the glory of Christ's kingdom is a grief; for, since the glory of that kingdom is everlasting, it follows of course that their grief will be everlasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and, though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus. 3. How far they proceeded against the apostles (v. 3): They laid hands on them (that is, their servants and officers did at their command), and put them in hold, committed them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by less trials prepares them for greater; now they resist unto bonds only, but afterwards to blood.

Peter and John Examined before the Sanhedrim.

5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it.

We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men.

I. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat (v. 5)—on the morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where—in Jerusalem (v. 6); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matt. xxiii. 37. It was in the foresight of Jerusalem's standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes, v. 5. The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas executed the high priest's office alternately, year for year. These two were most active against Christ; then Caiaphas was high priest, now Annas was; however they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas; and Alexander is mentioned by Josephus as a man that made a figure at that time. There were others likewise that were of the kindred of the high priest, who having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many.

II. The prisoners are arraigned, v. 7. 1. They are brought to the bar; they set them in the midst, for the sanhedrim sat in a circle, and those who had any thing to do in the court stood or sat in the midst of them (Luke ii. 46), so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Ps. xxii. 16. They compassed me about like bees, Ps. cxviii. 12. They were seated on every side. 2. The question they asked them was, "By what power, or by what name, have you done this? By what authority do you these things?" (the same question that they had asked their Master, Matt. xxi. 23): "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. xix. 13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus (v. 2), yet they asked them, to tease them, and try if they could get any thing out of them that looked criminal.

III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those to whom otherwise they could not have had access, and it should be a testimony against them. Mark xiii. 19. Observe,

1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mark xiii. 11.

2. To whom it was given in: Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people, and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for."

3. What the plea is: it is a solemn declaration,

(1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them (v. 9, 10): "If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man,—if this be the ground of the commitment, this the matter of the indictment,—if we are put to the question, by what means, or by whom, he is made whole, we have an answer ready, and it is the same we gave to the people (ch. iii. 16), we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole, a monument of the power of the Lord Jesus." Here, [1.] He justifies what he and his colleague had done in curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beggar. "Now, if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. ii. 20; ch. iv. 14, 16. Let those be ashamed who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est—To do well and to suffer punishment is the Christian's lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. "It is by him, and not by any power of ours, that this man is cured." The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what becomes of us." [3.] He charges it upon the judges themselves, that they had been the murderers of this Jesus: "It is he whom you crucified, look how you will answer it;" in order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience—their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: "They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: "Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good-will to men."

(2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] We are obliged to it in duty to God, and in compliance with his designs (v. 11): "This is the stone which was set at nought of your builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God's building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw it by as good for nothing but to make a stepping-stone of; but this stone is now become the head of the corner; God has raised up this Jesus whom you rejected, and, by setting him at his right hand, has made him both the corner stone and the head stone, the centre of unity and the fountain of power." Probably St. Peter here chose to make use of this quotation because Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matt. xxi. 42. Scripture is a tried weapon in our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone (v. 12): Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So. Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts—our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness; and we cannot be saved by any other. How far those may find favour with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favour such may receive it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me, Isa. xlv. 4.

IV. The stand that the court was put to in the prosecution, by this plea, v. 13, 14. Now was fulfilled that promise Christ made, that he would give them a mouth and wisdom, such as all their adversaries should not be able to gainsay nor resist.

1. They could not deny the cure of the lame man to be both a good deed and a miracle. He was there standing with Peter and John, ready to attest the cure, if there were occasion, and they had nothing to say against it (v. 14), either to disprove it or to disparage it. It was well that it was not the sabbath day, else they would have had that to say against it.

2. They could not, with all their pomp and power, face down Peter and John. This was a miracle not inferior to the cure of the lame man, considering both what cruel bloody enemies these priests had been to the name of Christ (enough to make any one tremble that appeared for him), and considering what cowardly faint-hearted advocates those disciples had lately been for him, Peter particularly, who denied him for fear of a silly maid; yet now they see the boldness of Peter and John, v. 13. Probably there was something extraordinary and very surprising in their looks; they appeared not only undaunted by the rulers, but daring and daunting to them; they had something majestic in their foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isa. l. 7; Ezek. iii. 9. The courage of Christ's faithful confessors has often been the confusion of their cruel persecutors. Now, (1.) We are here told what increased their wonder: They perceived that they were unlearned and ignorant men. They enquired either of the apostles or themselves or of others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the rabbin, had never been conversant in courts, camps, or colleges; nay, perhaps, talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the most learned judge upon the bench is not able to answer them, nor to enter the lists with them. They were ignorant men—idiotai, private men, men that had not any public character nor employment; and therefore they wondered they should have such high pretensions. They were idiots (so the word signifies): they looked upon them with as much contempt as if they had been mere naturals, and expected no more from them, which made them wonder to see what freedom they took. (2.) We are told what made their wonder in a great measure to cease: they took knowledge of them that they had been with Jesus; they, themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them; or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to show with whom they had had their education. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them may take knowledge of them that they have been with Jesus; and this makes them so holy, and heavenly, and spiritual, and cheerful; this has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces.

The Resolution of Peter and John.

15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was showed.

We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer. xii. 5.

I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.

1. The prisoners were ordered to withdraw (v. 15): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord.

2. A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Ps. ii. 2. The question proposed was, What shall we do to these men? v. 16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness (Rom. i. 18), they will find them a burdensome stone that they will not know what to do with, Zech. xii. 3.

3. They came at last to a resolution, in two things:—

(1.) That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnoston semeion—a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.

(2.) That it was nevertheless necessary to silence them for the future, v. 17, 18. They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, v. 18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas—They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name," v. 17. There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, ch. ix. 1.

II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20. Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things:—1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?" Here they appeal to one of the communes notitiæ—to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job xxxii. 18, 20. (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer. xx. 9. (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2 Cor. v. 11, 14.

III. Here is the discharge of the prisoners (v. 21): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication (John ix. 22), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For (v. 22) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, ch. iii. 2. The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John ix. 21.

The Apostles Return to Their Company; The Devout Appeal of the Apostles.

23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon—with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

1. Their adoration of God as the Creator of the world (v. 24): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6. They said, "O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler" (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. ii. 1, 2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ—against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth—it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute—in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luke ii. 27, 43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa. xlii. 1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v. 17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die—therefore he must be slain; yet not by his own hands—therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. xvi. 11. And as David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him. God's hand and his counsel determined it—his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev. xvi. 8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. xvi. 33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job xiii. 26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan. x. 21), and in the volume of the book it was written of Christ, Ps. xl. 7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa. xxxvii. 17): "Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Ps. x. 14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. lxxvi. 10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, "Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa. lxv. 2), or in curing, ch. ix. 17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mark xvi. 17, 18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (v. 31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1 Cor. xiv. 31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (ch. ii. 1, 2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag. ii. 7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. xvii. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luke xi. 13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. l. 7.

The Prosperity of the Church; The Liberality of the Disciples.

32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles' feet.

We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus sæculi—a view of that age of infancy and innocence.

I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the multitude of those that believed were of one heart, and of one soul (v. 32), and there was no such thing as discord nor division among them. Observe here, 1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. lx. 1, 8. 2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet this occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.

II. The ministers went on in their work with great vigour and success (v. 33): With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts of Christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant, 1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or, 2. The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.

III. The beauty of the Lord our God shone upon them, and all their performances: Great grace was upon them all, not only all the apostles, but all the believers, charis megale—grace that had something great in it (magnificent and very extraordinary) was upon them all. 1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above. 2. There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price. 3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.

IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.

1. They insisted not upon property, which even children seem to have a sense of and a jealousy for, and which worldly people triumph in, as Laban (Gen. xxxi. 43): All that thou seest is mine; and Nabal (1 Sam. xxv. 11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his own, v. 32. They did not take away property, but they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say that aught was their own; for we can call nothing our own but sin. What we have in the world is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said that what he had was his own, idion—his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family his poor neighbours were welcome to. Those that had estates were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world; for meum—mine, and tuum—thine, are the great makebates. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.

2. They abounded in charity, so that, in effect, they had all things common; for (v. 34) there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Those that gather much have nothing over, because what they have over they have for those who gather little, that they may have no lack, 2 Cor. viii. 14, 15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.

3. They did many of them sell their estates, to raise a fund for charity: As many as had possession of lands or houses sold them, v. 34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money. Now,

(1.) We are here told what they did with the money that was so raised: They laid it at the apostles' feet—the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them—but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit. [2.] That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio—that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

(2.) Here is one particular person mentioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul's colleague. Observe, [1.] The account here given concerning him, v. 36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue—worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas—the son of prophecy (so it properly signifies), he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying paraklesis, and therefore by that word it is rendered here: A son of exhortation (so some), one that had an excellent faculty of healing and persuading; we have an instance of it, ch. xi. 22-24. A son of consolation (so we read it); one that did himself walk very much in the comforts of the Holy Ghost—a cheerful Christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable facility that way. There were two among the apostles that were called Boanerges—sons of thunder (Mark iii. 17); but here was a son of consolation with them. Each had his several gift. Neither must censure the other, but both case one another; let the one search the wound, and then let the other heal it and bind it up. [2.] Here is an account of his charity, and great generosity to the public fund. This is particularly taken notice of, because of the eminency of his services afterwards in the church of God, especially in carrying the gospel to the Gentiles; and, that this might not appear to come from any ill-will to his own nation, we have here his benevolence to the Jewish converts. Or perhaps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. xiii. 2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.

The Priests. It is probable that these priests were a part of the sanhedrim, or great council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles. And the whole transaction seems to show that they did not come upon them in a tumultuous manner, but as keepers of the peace.

The captain of the temple. Mt 26:47. Lk 22:4. This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was their duty to preserve order, and prevent any tumult. The captain of the temple came at this time to prevent a tumult or suppress a riot, as it was supposed that the teaching of the apostles, and the crowd collected by the healing of the lame man, would lead to a tumult.

And the Sadducees. Mt 3:7. One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence they were particularly opposed to the apostles for preaching it, and because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people.

Came upon them. This expression implies that they came in a sudden and violent manner. See Lk 20:1.

(1) "Captain of the temple" "ruler" (e) "came upon them" Mt 22:23, Acts 23:8

Being grieved. The word thus translated occurs but in one other place in the New Testament, Acts 16:18. It implies more than simple sorrow; it was a mingled emotion of indignation and anger. They did not grieve because they thought it a public calamity, but because it interfered with their authority, and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and men in authority, have this kind of grief at the zeal of men in spreading the truth, and thus undermining their influence and authority.

That they taught the people. The ground of their grief was as much the fact that they should presume to instruct the people, as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Men easily fancy that all power to instruct others is lodged in their hands; and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was, whether these Galileans gave proof that they were sent by God. The fact of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really wrought; but the only inquiry was, whether they had conformed to their views of doctrine and order.

And preached through Jesus, etc. The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger; and they joined with the priests in endeavouring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark, that it excited so much and so speedily the enmity of those in power; and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour: and this remarkable change in their conduct is one among the many proofs that they were influenced from above.

Put them in hold. That is, they took them into custody, or into safe keeping. Probably they committed them to the care of a guard.

Eventide. Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the sanhedrim at that hour.

(*) "put them in hold" "In prison" (+) "eventide" "Evening"

Howbeit. But; notwithstanding.

Many of them, etc. This was one of the instances which has since been so often repeated, in which persecution has only had a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb, that "the blood of the martyrs is the seed of the church ;" and there is no lesson which men have been so slow to learn, as that to oppose and persecute men is the very way to confirm them in their opinions, and to spread their doctrines. It was supposed here that the disciples were few, that they were without power, wealth, and influence, and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.

And the number, etc. It seems probable that in this number of five thousand there were included the one hundred and twenty who are mentioned in Acts 1:15, and the three thousand who were converted on the day of Pentecost, Acts 2:41. It does not appear probable that five thousand should have been assembled and converted in Solomon's porch, (Acts 3:11,) on occasion of the cure of the lame man. Luke, doubtless, means to say that, up to this time, the number of persons who had joined themselves to the apostles was about five thousand. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned; but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.

Of the men. Of the persons. The word men is often used without reference to sex, Lk 11:31, Rom 4:8, 11:4.

(+) "Howbeit" "Nevertheless" (a) "many of them" Acts 28:24

Their rulers. The rulers of the Jews; doubtless the members of the sanhedrim, or great council of the nation. Comp. Acts 4:15. Mt 2:4, 5:22. The expression their rulers, looks as if this book was written for the Gentiles, or Luke would have said our rulers.

Elders. Presbyters; or those who were chosen from among the people to sit in the sanhedrim. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the great council.

Scribes. Mt 2:4.

And Annas, etc. Jn 18:13. It is by no means certain that Annas was at that time the high priest, but he had been, and doubtless retained the title. He was father-in-law to Caiaphas the high priest; and from this fact, together with his former dignity, he is mentioned first.

Caiaphas. Son-in-law of Annas, and now exercising the office of the high priest, Jn 18:13.

John, and Alexander, etc. Of these persons nothing more is known. It is clear that they were members of the great council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wickedness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles.

At Jerusalem. εις. This was the usual place of assembling the sanhedrim. But the Jewish writers (see Lightfoot on this place) say, that forty years before the destruction of the city, on account of the great increase of crime, etc., the sanhedrim was removed from place to place. The declaration of Luke, that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the sanhedrim were not in the city at the time mentioned in Ac 4:3, and this was the reason why the trial was deferred to the next day.

(b) "Annas the High Priest" Jn 18:13

In the midst. In the presence of the great council.

By what power, etc. A similar question was put to Christ in the temple, Mt 21:23.

By what name. That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question, whether this acknowledged miracle did not prove that they were sent by God; but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and, when argument falls, to attempt to silence Christians by appealing to their fears.

(c) "By what power" Mt 21:23

Filled with the Holy Ghost. Acts 2:4.

Ye rulers, etc. Peter addressed the sanhedrim with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favourable opportunity to declare the truth, and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterwards gave, 1Pet 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the great council of the nation; the body that was clothed with the highest authority. And Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned. Nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him. That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Comp. Lk 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin, Lk 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion; and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonour to his Master and his cause, in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him--one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree at least, to repair the evil. Before the same council and the same men, in the same city, and in the presence of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the Divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the great council, Peter also has shown us that it is proper to evince respect for office, and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mt 22:21, Rom 13:7, 1Pet 2:13-17.

(d) "filled with the Holy Ghost" Acts 7:55 (+) "Holy Ghost" "Spirit"

(+) "impotent man" "Infirm" (&) "whole" "Hath been restored"

Be it known, etc. Peter might have evaded the question, or he might have resorted to many excuses and subterfuges, (Calvin,) if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honour of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness; and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, Jn 1:42, Mt 16:17,18. The timid, trembling, yielding, and vacillating Simon, he who just before was terrified by a servant girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the great council of the nation, and in an unwavering tone asserting the authority of Him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honour and preferment which they had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by the apostles. Their Master had died; and all their hopes of human honour and power had been buried in his grave. Nothing but the conviction of the truth could have wrought this change, and transformed this timid disciple to a bold and uncompromising apostle.

By the name. By the authority or power, Acts 3:6.

Of Jesus Christ. The union of these two names would be particularly offensive to the sanhedrim. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word Christ, affirmed that he was. In the language then used, it would be, "By the name of Jesus, the Messiah."

Of Nazareth. Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion.

Whom ye crucified. There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, Acts 2:23, 3:14,15; but he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the sanhedrim, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, Job 5:13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.

(a) "that by the name" Acts 3:6,16 (*) "whole" "well"

This is the stone. This passage is found in Ps 118:22. It is quoted also by our Saviour, as applicable to himself. Mt 21:42. The ancient Jews applied this to David. In the Targum on Ps 118:22, this passage is rendered, "The child who was among the sons of Jesse, and was worthy to be constituted King, the builders rejected." The New Testament writers, however, apply it without any doubt to the Messiah. Comp. Isa 28:16, Rom 9:33, Eph 2:20. And from this passage we may learn, that God will overrule the devices and plans of wicked men, to accomplish his own purposes. What men despise and set at nought, he esteems of inestimable value in his kingdom. What the great and the mighty contemn, he regards as the very foundation and corner-stone of the edifice which he designs to rear. Nothing has been more remarkable than this in the history of man; and in nothing is more contempt thrown on the proud projects of men, than that what they have rejected he has made the very basis of his schemes.

(b) "the stone" Ps 118:22, Isa 28:16, Mt 21:42 (+) "at nought" "rejected"

Neither is there salvation. The word salvation properly denotes any preservation, or keeping anything in a safe state; a preserving it from harm. It signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Acts 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, "to seek and to save that which was lost," Lk 19:10. This work refers primarily to a deliverance of the soul from sin, Mt 1:21, Acts 5:31, Lk 4:18, Rom 8:21, Gal 5:1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which shall be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these: (1.) He was discoursing of the deliverance of the man that was healed--his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The mention of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, so it was by his power only that men could be saved from death and hell. Deliverance from any temporal calamity should lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul.

(2.) This was a favourable opportunity to introduce the doctrines of the gospel to the notice of the great council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of his whole work. Peter would not have done justice to the character and work of Christ, if he had not introduced that great design which he had in view to save men from death and hell. It is probable, also, that he advanced a sentiment in which he expected they would immediately concur, and which accorded with their well-known opinions, that salvation was to be obtained only by the Messiah. Thus Paul Acts 26:22,23 says that he taught nothing else than what was delivered by Moses and the prophets, etc. Comp. Acts 23:6, 26:6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not in fact constitute a part of the creed of the Jewish nation.

In any other. Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is entrusted to the hands of Jesus the Messiah.

For there is none other name. This is an explanation of what he had said in the previous part of the verse. The word name here is used to denote the person himself; there is no other being, or person. As we should say, there is no one who can save but Jesus Christ. The word name is often used in this sense. Acts 3:6,16. That there is no other Saviour, or Mediator between God and man, is abundantly taught in the New Testament; and it is indeed the main design of revelation to prove this. See 1Timm 2:5,6, Acts 10:43.

Under heaven. This expression does not materially differ from the one immediately following, "among men." They are designed to express with emphasis the sentiment that salvation is to be obtained in Christ alone, and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah.

Given. In this word it is implied that salvation has its origin in God; that a Saviour for men must be given by him; and that salvation cannot be originated by any power among men. The Lord Jesus is thus uniformly represented as given, or appointed by God for this great purpose, Jn 3:16, 17:4, 1Cor 3:5, Gal 1:4, 2:20, Eph 1:22, 5:25; 1Timm 2:6, Rom 5:15-18, 6:23 and hence Christ is called the "unspeakable gift" of God, 2Cor 9:15.

Whereby we must be saved. By which it is fit, or proper --δει-- that we should be saved. There is no other way of salvation that is adapted to the great object contemplated; and therefore, if saved, it must be in this way, and by this plan. All other schemes by men's own devices are not adapted to the purpose, and therefore cannot save. The doctrine that men can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. By a laboured argument Paul there shows Rom 1 that the Gentiles had failed in their attempt to justify themselves; and in Rom 2, Rom 3, that the same thing was true also of the Jews. If both these schemes failed, then there was need of some other plan; and that plan was that of salvation by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the heathen, we may remark,

(1.) that his design was primarily to address the Jews, "Whereby we must be saved." But

(2) the same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that, there would have been no promise of salvation. No offer has been made except by the Mediator; and to him doubtless is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the heathen are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song, Rev 5:9, and be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the heathen will be saved, who have not the gospel. The contrary is more than implied in the New Testament, Rom 2:12. Neither has the Scripture affirmed that all the heathen shall certainly be cut off. It has been discovered by missionaries among the heathen that individuals have, in a remarkable way, been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state, and that they at once embraced the gospel when it was offered to them, as exactly adapted to their state of mind, and meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country: "The Flat-head Indians living west of the Rocky Mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstance that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penetrated into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people away towards the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to take this subject into consideration. Some said, If this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to St. Louis, to see their great father, general Clark, to inquire of him the truth of this matter. They were cordially received by the general, who gave them a succinct history of Revelation, and the necessary instruction relative to their important mission. Two of them sunk under the severe toils attending a journey of three thousand miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned to carry back those few rays of Divine light to their benighted countrymen." In what way their minds were led to this state we cannot say; or how this preparation for the gospel was connected with the agency and merits of Christ, we perhaps cannot understand. But we know that the affairs of this entire world are placed under the control of Christ, Jn 17:2, Eph 1:21,22, and that the arrangements of events by which they were brought to this state of mind are in his hands. Another remark may here be made: it is, that it often occurs that blessings come upon us from benefactors whom we do not see, and from sources which we cannot trace. On this principle we receive many of the mercies of life; and from anything that appears, in this way many blessings of salvation may be conferred on the world, and possibly many of the heathen be saved. Still, this view does not interfere with the command of Christ to preach the gospel, Mk 16:15. The great mass of the heathen are not in this state: and this fact, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the heathen for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness.

(c) "for there is" Acts 10:43, 1Timm 2:5,6 (d) "other name" Ps 45:17

Boldness. This word properly denotes openness or confidence in speaking. It stands opposed to hesitancy, and to equivocation in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them.

Peter and John. It was they only who had been concerned in the healing of the lame man, Acts 3:1.

And perceived. When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking.

Unlearned. This word properly denotes those who were not acquainted with letters, or who had not had the benefit of an education.

Ignorant men--ιδιωται--. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education, (comp. Mt 4:18-21,) and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. 1Cor 1:27, Mt 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mt 26:73, Mk 14:70.

They marvelled. They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness.

And they took knowledge. This expression means simply that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by the miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of deep conviction of the truth of what they spoke; and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless.

Had been with Jesus. Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here,

(1.) that if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of that which they deliver.

(2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his Spirit, pondered his instructions, studied the evidences of his Divine mission, and are thoroughly convinced that he was from God.

(3.) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain.

(4.) God often employs the ignorant and unlearned to confound the wise, 1Cor 1:27,28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness, and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry, by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education, in those who are invested with the sacred office.

(5.) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.

(a) "unlearned" Mt 11:25, 1co 1:27 (*) "ignorant" or, "obscure"

They could say nothing, etc. The presence of the man that was healed was an unanswerable fact in proof of the truth of what the apostles alleged. The miracle was so public, clear, and decisive; the man that was healed was so well known, that there was no evasion or subterfuge by which they could escape the conclusion to which the apostles were conducting them. It evinced no little gratitude in the man that was healed that he was present on this occasion, and showed that he was deeply interested in what befell his benefactors. The miracles of Jesus and his apostles were such that they could not be denied; and hence the Jews did not attempt to deny that they wrought them. Comp. Mt 12:24, Jn 11:45,46; Acts 19:36.

(+) "healed" or "cured" (b) "say nothing" Acts 19:36

What shall we do to these men? The object which they had in view was evidently to prevent their preaching. The miracle was wrought; and was believed by the people to have been wrought. This they could not expect to be able successfully to deny. Their only object, therefore, was to prevent the apostles from making the use which they saw they would, to convince the people that Jesus was the Messiah. The question therefore was, in what way they should prevent this; whether by putting them to death, by imprisoning them, or by scourging them; or whether by simply exerting their authority and forbidding them. From the former they were deterred, doubtless, by fear of the multitude. And they therefore adopted the latter, and seemed to suppose that the mere exertion of their authority would be sufficient to deter them from this in future.

The council. Greek, The sanhedrim. This body was composed of seventy-one or seventy-two persons, and was entrusted with the principal affairs of the nation. It was a body of vast influence and power; and hence they supposed that their command might be sufficient to restrain ignorant Galileans from speaking. Before this same body, and probably the same men, our Saviour was arraigned; and by them condemned before he was delivered to the Roman governor, Mt 26:59, etc. And before this same body, and in the presence of the same men, Peter had just before denied his Lord, Mt 26:70, etc. The fact that the disciples had fled on a former occasion, and that Peter had denied his Saviour, may have operated to induce them to believe that they would be terrified by their threats, and deterred from preaching publicly in the name of Jesus.

A notable miracle. A known, undeniable miracle.

That it spread. That the knowledge of it may not spread among them any further.

Let us straitly threaten them. Greek, Let us threaten them with a threat. This is a Hebraism, expressing intensity, certainty, etc. The threat was a command Acts 4:18 not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after, Acts 5:40, they added beating to their threats, in order to deter them from preaching in the name of Jesus.

(*) "out of the council" "Withdraw from"

(&) "straitly threaten" "Strictly" (b) "they speak henceforth" Acts 5:40

Whether it be right, etc. The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah.

In the sight of God. That is, whether God will judge this to be right. The grand question was, how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; but it was a question of conscience before God. And we have here a striking instance of the principle on which Christians act. It is to lay their safety, reputation, and life out of view, and to bring everything to this test, WHETHER IT WILL PLEASE GOD. If it will, it is right; if it will not, it is wrong.

To hearken. To hear and to hearken are often used to denote to obey, Jn 5:24, 8:47, etc.

Judge ye. This was an appeal to them directly as judges, and as men. And it may be presumed that it was an appeal which they could not resist. The sanhedrim acknowledged itself to have been appointed by God; and to have no authority which was not derived from his appointment. Of course God could modify, supersede, or repeal their authority; and the abstract principle, that it was better to obey God than man, they could not call in question. The only inquiry was, whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied; and that the rulers could not deny. It may be remarked, that this is one of the first and most bold appeals on record in favour of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favour of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this; and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Acts 5:29--"We ought to obey God rather than men."

(c) "hearken unto you more" Acts 5:29

For, etc. This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received so direct and solemn a command (Mk 16:15) to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach the gospel. See 1Cor 9:16; comp. Jer 20:9, Acts 18:5, Job 32:18,19; Ps 39:1-3.

It has already been remarked, that these two verses contain an important principle in favour of religious liberty --the liberty of conscience, and of private judgment. They contain the great principle of the Christian, and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated.

(1.) Religion, from the commencement, has been favourable to liberty. There was no principle more sacred among the Jews, than that they were to be independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, and so difficult to be broken down by oppression and by arms, as were the Jews. So true was this, that it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors, and threw off the yoke. No people has been found who were so difficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and he remained quietly in bondage. But not so the Jew. Nothing ever tamed his spirit. No bribes, or threats, or chains could induce him to violate the laws of his religion. Even in captivity, we are told that the Jewish slaves at Rome would observe the Sabbath, would keep the feasts of their nation, and never would conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. But it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favourable to liberty, and implied responsibility only to God. Familiarity with the sacred books had taught them these lessons; and neither time nor distance could obliterate them. In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land were sacrificed, rather than yield this great principle.

(2.) This same principle was evinced by the apostles and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood; and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No men evermore firmly defended liberty than the early martyrs; and each one that died, died in defence of a principle which is now the acknowledged right of all men.

(3.) The designs of tyranny and superstition have been to destroy this principle. This was the aim of the sanhedrim; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants; and this the effect of all superstition. Hence the church of Rome has taken away the Scriptures from the people; and has thus furnished incontestable evidence that in its view the Bible is favourable to liberty. For centuries tyranny reigned in one black night over Europe; nor was the darkness dispelled until the Bible, that taught men the principles of freedom, was restored to them.

(4.) The effect of the principle avowed by the apostles has been uniform. Luther began the Reformation by finding in a monastery a copy of the Bible, when himself more than twenty years of age--a book which till that time he had never seen. The effect on the liberties of Europe was immediately seen. Hume admitted, that whatever liberty England possessed was to be traced to the Puritans. Our own land is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad will men seek for freedom, and break the chains of oppression. The best way to promote universal liberty is to spread the Bible to the ends of the earth. There is not a precept in it that is not favourable to freedom. It tends to enlarge and liberalize the mind; to teach men their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice, truth and order. It shows man that he is responsible to God, and that no one has a right to ordain anything which contravenes the liberty of his fellow.

If it be asked here what the principle is, I answer,

(1.) that men have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society.

(2.) No magistrate, church, council, or parent has a right to impose a creed on others, and to demand subscription to it by mere authority.

(3.) No magistrate, church, or parent has a right to control the free exercise of private judgment in this case. The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect, to examine with candour, to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law and he must obey God rather than man, even a father or a mother, Mt 10:37,38.

(4.) Every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, What is right in the sight of God? It is not what is expedient, or safe, or pleasurable, or honourable among men; but what is right in the sight of God. Neither in their opinions nor their conduct are men free from responsibility. From this whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tyranny and superstition; if we wish to extend the knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a copy of the sacred Scriptures.

(d) "For we can not but speak" Jer 20:9 (e) "which we have seen and heard" Acts 22:15, 1Jn 1:1,3

Finding nothing, etc. That is, not being able to devise any way, of punishing them, without exciting a tumult among the people, and endangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Comp. Mt 21:26.

All men. That is, the great mass or body of the people.

Glorified God. Praised God for the miracle. This implies,

(1.) that they believed that the miracle was genuine.

(2.) That they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle. Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture.

(a) "because of the people" Mt 21:25, Acts 5:26

For the man, etc. The age of the man is mentioned to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years, or if it had been a child or a very young man, the case would not have been so remarkable. But, after a continuance of forty years, all hope of healing him by any ordinary means must have been abandoned; and all pretence that this was jugglery or deception must have been absurd.

Their own company. They joined the other apostles and Christians, Acts 2:44,45.

And reported, etc. It doubtless became a subject of interesting inquiry, what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry; and they very properly sought the counsel of their brethren, and looked to God for direction; an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.

(b) "went to their own company" Acts 2:44-46

They lifted up their voice. To lift up the voice, among the Hebrews, was a phrase denoting either an address to the people, Jud 9:7, or a phrase expressive of weeping, Gen 29:11; Jud 2:4, Ruth 1:9, 1Sam 24:16, or was expressive of prayer. To lift up the voice to God means, simply, they prayed to him.

With one accord. Unitedly. Properly with one mind, or purpose. Acts 1:14. The union of the early Christians is often noticed in the Acts of the Apostles. Thus far there was no jar or dissension in their society, and everything has the appearance of the most entire affection and confidence.

Lord. Greek, δεσποτα. From this word is derived the word despot.

This is not the usual word employed by which to address God. The word commonly translated Lord is Κυριος. The word here used denotes one who rules over others, and was applied to the highest magistrate or officer. It denotes authority, power, absoluteness in ruling. It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes absolute rule. It is applied to God, in Lk 2:29, Rev 6:10, Jude 1:4 to Jesus Christ, 2Pet 2:1; to masters, 1Timm 6:1, Tit 2:9, 1Pet 2:18; to husbands, 1Pet 3:6; and to a possessor or owner, 2Ti 2:21.

Thou art God. This ascription of praise seems to have been designed to denote their sense of his power to deliver them; and his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to direct, and to dispose of them for his own glory, in times of danger and perplexity we should remember that God has a right to do with us as he pleases; and we should go cheerfully and commit ourselves into his hands.

Which hast made, etc. Gen 1. This passage is taken directly from Ps 146:6; comp. Rev 14:7.

(c) "Lord, thou art God" 2Kgs 19:15

Who by the mouth, etc. Ps 2:1,2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles made in solemn prayer, that God spake himself by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy. They plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Ps 2:1,2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David; on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah.

Why did the heathen. The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity; and not merely to the opposition made to the Messiah himself, and to the act of putting him to death.

Rage. This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means, that the progress of the gospel would encounter tumultuous opposition; and that the excited nations would rush violently to put it down and destroy it.

And the people. The expression, "the people," does not refer to a class of men different essentially from the heathen. The "heathen"-- Hebrew and Greek, "the nations" --refer to men as organized into communities; the expression, the people, is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; or the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the Sacred Poetry of the Hebrews.)

Imagine. The word imagine does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed thought, plan, purpose, in opposing the Messiah.

Vain things. The word here used κενα is a literal translation of the Hebrew----and means usually empty, as a vessel which is not filled; then useless, or that which amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain, or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain, because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and he could overrule even their opposition to advance his cause.

(d) "Why did the heathen rage" Ps 2:1,2

The kings of the earth. The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already by the opposition made to the Messiah by the rulers of the Jewish people; and it would be still more evinced by princes and kings, as the gospel should spread among the nations.

Stood up. The word here used παριστημι commonly means, to present one's self, or to stand forth, for the purpose of aiding, counselling, etc. But here it means that they rose, or presented themselves, to evince their opposition. They stood opposed to the Messiah, and offered resistance to him.

The rulers. This is another instance of the Hebrew parallelism. The word does not denote another class of men from kings, but expresses the same idea in another form, or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel.

Were gathered together. Hebrew, consulted together; were united in a consultation. The Greek implies that they were assembled for the purpose of consultation.

Against the Lord. In the Hebrew, "against Jehovah." This is the peculiar name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Messiah whom he had chosen.

Against his Christ. Hebrew, against his Messiah, or his Anointed. Mt 1;1. This is one of the places where the word Messiah is used in the Old Testament. The word occurs in about forty places, and is commonly translated his anointed, and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This passage implies that opposition to the Messiah is opposition to Jehovah. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him neglects God. He that despises him despises God, Mt 10:40, 18:5, Jn 12:44,45, Lk 10:16, "He that despiseth me despiseth him that sent me." The reasons of this are,

(1.) that the Messiah is "the brightness of the Father's glory, and the express image of his" subsistence, Heb 1:3.

(2.) He is equal with the Father, possessing the same attributes, and the same power, Jn 1:1, Php 2:6, etc. To despise him, therefore, is to despise God.

(3.) He is appointed by God to this great work of saving men. To despise him, or to oppose him, is to despise and oppose him who appointed him to this work, to contemn his counsels, and to set him at nought.

(4.) His work is dear to God. It has engaged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestation of his approbation and love. To oppose the Messiah is, therefore, to oppose that which is dear to the heart of God, and which has long been the object of his tender solicitude. It follows from this, that they who neglect the Christian religion are exposing themselves to the sore displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him, who does not embrace the Messiah whom he has appointed to redeem the world.

For of a truth. Truly; in reality.

Thy holy child Jesus. The word child is commonly applied to infants, or to sons and daughters in very early life. The word which is used here παις is different from that which is commonly applied to the Lord Jesus, υιος. The latter expresses sonship, without respect to age. The word which is here used also sometimes expresses sonship without any regard to age; and the word son would have been a more happy translation. Thus the same word is translated in Acts 3:13,26. In Acts 20:12, it is translated "young man."

Both Herod, etc. Lk 23:1-12.

With the Gentiles. The Romans, to whom he was delivered to be crucified.

The people of Israel. The Jews, who were excited to this by the rulers, Mt 27:20.

(a) "both Herod, and Pontus Pilate" Lk 23:1-8 (+) "together" "combined"

For to do, etc. Acts 2:23; Acts 3:18. The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these:

(1.) That the Jewish rulers were opposed to the Messiah, and slew him.

(2.) That the very people to whom he came, and for whose benefit he laboured, joined in the opposition, so that it became the act of a united people.

(3.) That the Romans who were there, as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners.

(4.) That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah.

(5.) That the rulers of the Roman people, the emperors, and statesmen, and philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress.

(6.) That the people of the empire, the mass of men, were easily prevailed upon to join in the persecution, and endeavour to arrest its progress. And,

(7.) that the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of men. It has become a very serious question why this has been; or on what pretence this opposition has been vindicated; or how it can be accounted for. A question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and the most gross accounts given of their scandalous conduct were propagated by those who chose to persecute them. (See Lardher's Credibility.) But such accounts are not now believed; and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on this account that the first opposition arose to Christ and his religion.

It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words.

(1.) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a different monarch; and all their prejudices rose at once against his claims to this high office, Mt 27:18, Mk 15:10.

(2.) The common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death, Mt 27:20.

(3.) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent.

(4.) The Christian religion in its advances struck at once at the whole fabric of superstition in the Roman empire, and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven With all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officers, who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs, whose thrones were based on the existing state of things; and the people, who venerated the religion of their ancestors, would be opposed to the new system.

(5.) Christianity was despised. It was regarded as one form of the superstition of the Jews. And there was no people who were regarded with so much contempt by all other nations as the Jews. The writings of the Romans, on this point, are full proof.

(6.) The new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of this wickedness; sought the great cities where crimes and pollutions were condensed; and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes, it is not wonderful that the early Christians were persecuted. If it be asked

(7.) why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked,

(a) that the human heart is the same that it always was, opposed to truth and righteousness;

(b) that religion encounters still a host of sins that are opposed to it--pride, envy, malice, passion, the love of the world, and shame of acknowledging God;

(e) that there has always been a peculiar opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and

(d) that all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, and self-denial, and love.

On the whole, We may remark here,

(1.) that the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its Divine origin. It has been fairly tried, and still survives and flourishes. It was well to put it to the test, and to bring to bear on it everything which had a tendency to crush it, and thus to furnish the highest proof that it is from God.

(2.) This religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose that which God is intending to establish in the earth. Sinners who stand opposed to the gospel should tremble and be afraid; for sooner or later they must fall before its triumphant advances. It is not SAFE to oppose that which has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wise to risk one's eternal welfare on the question of successful opposition to that which God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should "break" his enemies "with a rod of iron," and "dash them in pieces like a potter's vessel," Ps 2:9.

(b) "For to do whatsoever" Acts 3:18 (c) "determined before to be done" Prov 21:30, Isa 46:10, 53:10

Behold their threatenings. So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message.

And grant, etc. This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those ill power, when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that we may not be deterred from the path of duty.

(a) "boldness" Acts 4:13,21, 14:3, 28:31, Eph 6:19

By stretching forth thine hand, etc. The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself by establishing his kingdom among men.

Signs and wonders. Miracles. Acts 2:43.

(b) "Signs and wonders" Acts 2:43, 5:12 (c) "child" "son"

And when they had prayed. The event which followed was regarded by them as an evidence that God heard their prayer.

The place was shaken. The word which is translated "was shaken," commonly denotes violent agitation, as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind, Mt 11:7, Acts 16:26, Heb 12:26. The language here is fitted to express the idea of an earthquake. Whether the motion was confined to the house where they were, is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them,

(1.) because it was sudden and violent, and was not produced by any natural causes;

(2.) because it occurred immediately, while they were seeking Divine direction;

(3.) because it was an exhibition of great power, and was an evidence that God could protect them; and

(4) because a convulsion so great, sudden, and mighty, was fitted at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Acts 16:25,26. Comp. Acts 2:1,2. It may be added, that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Jehovah, Isa 29:6, Ps 68:8, "The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." See also the sublime description in Hab 3:6-11. Comp. Mt 27:54. Among the heathen, an earthquake was regarded as proof of the presence and favour of the deity. (See Virgil, AENid 3.89.)

They were all filled, etc. Acts 2:4. Their being filled with the Holy Ghost, here, rather denotes their being inspired with confidence or boldness, than being endowed with new powers, as in Acts 2:4.

(c) "had prayed" Acts 2:2,4, 16:26 (+) "Holy Ghost", "Spirit" (d) "they spake the word" Acts 4:29

And the multitude. The number of believers at this tune had become large. In Acts 4:4, it is said that it was five thousand; and the number was constantly increasing.

One heart. This expression denotes tender union. They felt alike, or were attached to the same things, and this preserved them from jars and dissensions.

One soul. This phrase also denotes close and tender union. No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica, with this very expression, "Two friends, one soul." (Grotius.) Thus Diogenes Laertius also (5 i. 11) says respecting Aristotle, that "being asked what was a friend, answered, that it was one soul dwelling in two bodies." (Kuinel.) The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together, that they had one soul! And this union they evinced in every way possible; in their conduct, in their prayers, and in their property. How different would have been the aspect of the church, if the union had continued to the present time!

Neither said, etc. That is, they did not regard it as their own, but to be used for the benefit of the whole society. Acts 2:44.

(e) "one heart" Rom 15:5,6, 2Cor 13:11, Php 2:2, 1Pet 3:8 (f) "but they" Acts 1:8

And with great power. See Ac 1:8. The word power here denotes efficacy; and means that they had ability given them to bear witness of the resurrection of the Saviour. It refers, therefore, rather to their preaching, than to their miracles.

Gave the apostles witness, etc. The apostles bore testimony to the resurrection of the Lord Jesus. This was the main point to be established. If it was proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this; and their success was such as might have been expected. Multitudes were converted to the Christian faith.

And great grace, etc. The word grace means favour. Jn 1:16. And the expression here may mean either that the favour of God was remarkably shown to them, or that they had great favour in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man's own soul; to their personal advancement in the Christian graces of humility, etc.; but to the favour or success that attended their preaching. The meaning probably is, that the favour of the people towards them was great; or that great success attended their ministry among them. Thus the same word grace (Greek) is used in Acts 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of men. But this is not all, nor probably is it the main idea. It is that their union, their benevolence, their liberality in supplying the wants of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, or to bring them to be Christians, nothing is better adapted to it than to show them kindness, and even to minister to their temporal wants. Benevolence towards them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence our Saviour was engaged in healing the diseases, and supplying the wants of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus God is love, and is constantly doing good, that his goodness may lead men to repentance, Rom 2:4. And hence no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilities, than those who have it in their power to do good; or than those who are habitually engaged in bestowing favours. Thus physicians have access to the hearts of men which other persons have not. Thus parents have an easy access to the minds of children, for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.

(g) "power" Acts 1:8 (h) "witness of the resurrection" Lk 1:48,49, Acts 1:22 (i) "great grace" Jn 1:16

That lacked. That was in want; or whose wants were not supplied by the others.

As many as, etc. The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done when it was necessary; they parted with whatever property was needful to supply the wants of their poor brethren. That it was by no means considered a matter of obligation, or enjoined by the apostles, is apparent from the case of Ananias, Acts 5:4. The fact that Joses is particularly mentioned, Acts 4:36, shows that it was by no means a universal practice thus to part with all their possessions. He was one instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was needful to supply the wants of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom--the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But all were not so. Some of them, it seems, were men of affluence. The effect of religion was to bring them all, in regard to feeling at least, on a level. They felt that they were members of one family; belonging to the same Redeemer; and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel. They were to leave their native country; and they cheerfully parted with their lands, that they might go and proclaim the unsearchable riches of Christ. Acts 2:44.

(*) "lacked" "wanted"

And laid them down, etc. That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had especial charge of it, Acts 6:1,2, etc.

(a) "laid them down" Acts 4:37 (b) "distribution" Acts 2:45, 6:1

And Joses. Many manuscripts, instead of Joses, here read Joseph. The reasons why this individual is selected and specified particularly were, doubtless, because he was a foreigner; because it was a remarkable instance of liberality; and because he subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labours of the gospel. He is elsewhere mentioned with honour in the New Testament, Acts 11:24,30; and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was, when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul, and went to Tarsus to seek him, and brought him with him to Antioch, Acts 11:22-26. Before this, he had been acquainted with him, and had introduced him to the other apostles at a time when they were afraid of Paul, and unwilling to acknowledge him as an apostle, Acts 9:26,27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion Paul, Gal 2:13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark; and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas with Mark sailing for his native place, Cyprus, Acts 15:35-41. See the following places for particulars of his history: Acts 11:22,25,30, 12:25; Acts 13:1,2,50, 14:12, 15:12, 1Cor 9:6, Gal 2:1,9.

Who by the apostles was surnamed, etc. This name was doubtless given by the apostles. The practice of giving surnames, as expressive of character, was not uncommon. Thus Simon was called Peter, or Cephas, Jn 1:42; and thus James and John were surnamed Boanerges, Mk 3:17.

Barnabas, which is, etc. This word properly denotes the son of prophecy. It is compounded of two Syriac words, the one meaning son, and the other prophecy. The Greek word which is used to interpret this, παρακλησεως, translated consolation, means properly also, exhortation, entreaty, petition, or advocacy. It also means consolation, or solace; and from this meaning the interpretation has been given to the word Barnabas, but with evident impropriety. It does not appear that the name was bestowed on account of this; though it is probable that he possessed it in an eminent degree; but on account of his talent for speaking, or exhorting the people to holiness, and his success in preaching. Comp. Acts 11:23,24.

A Levite. One of the descendants of Levi, employed in the lower services of the temple. The whole tribe of Levi was set apart to the service of religion. It was divided into Priests and Levites. The three sons of Levi were Gershon, Kohath, and Merari. Of the family of Kohath. Aaron was descended, who was the first high priest, His eldest son succeeded him, and the remainder of his sons were priests.

All the others of the tribe of Levi were called Levites, and were employed in the work of the temple, in assisting the priests in performing sacred music, etc., Nu 3; De 12:18,19, 18:6-8; 1Chr 23:24.

Of the country of Cyprus. Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, etc. It is mentioned in Acts 13:4, 15:39. The island is near to Cilicia, and is not far from the Jewish coast. It is mentioned by Dion Cassius, (lib. 68, 69,) that the Jews were very numerous in that island.--Clark.

Barnabas afterwards became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that both were born in heathen countries, though by descent Jews; and as they were trained in heathen lands, they were better fitted for their peculiar work. The case of Barnabas is that of a man who had property, who entered the ministry, and gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, have been taken from the poor, and from humble ranks in life. But all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more wealth in some other profession than they do in the ministry. The ministry is a work of self-denial; and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ.

Observe here, 1. How the apostles preaching to, and instructing the people, stirs up the devil's rage, and brings upon themselves a severe persecution: Well might Luther say, Quid est evangelium pradicare, nisi in nos furorem diaboli derivare? "At the preaching of the gospel gates of Satan's prison fly open, and the walls of his kingdom are shaken; he finds himself in danger of losing his principality." No wonder then that he raises all the powers of hell, and stirs up all his instruments on earth to stop the mouths of the preachers of the gospel.

Observe, 2. The persons by whom, and the cause for which this persecution was now stirred up against the apostles; namely, the Jewish priests, the Gentile captain, and the sottish Sadducees: As they spake, the captain of the temple, the priest and Saducees came upon them. These were distinct persons, and they were differently distasted; the captain, who was placed with the band of soldiers near the temple to guard it, was offended for fear of a tumult from such a vast appearance of people as came to see the recovered cripple. The priests were offended, because the apostle, being private men, went about publicly to teach and instruct the people, not considering the extraordinary call which the apostles had. The Sadducees were displeased, because they preached the resurrection from the dead; that is, through the power and efficacy of Jesus: Asserting Christ to be doth the efficient and also the exemplary cause of the resurrection; and inferring from Christ's resurrection, that all his followers should arise with him, and like unto him.

Observe, 3. How far God suffered these persecutors and this persecution to proceed: They laid hands upon them, and put them in hold. How easily might this band of soldiers have taken away the lives, as well as imprisoned the bodies of the apostles! But God restrained them, and led on the apostles to their suffering gradually; they were yet but young pupils in Christ's school; therefore they shall not have trials beyond their strength. God will not call his servants to a martyr's fire, till he has first endued them with a martyr's faith; for this reason God sufered not the storm of persecution to break forth with over much violence upon this new planted church at first.

Observe, 4. What was the event of that violence which was now offered to the apostles; God over-ruled it for his church's advantage, and a wonderful increase, by a new addition of five thousand souls more added to it.

O wonderful draught of fish at the second casting out of the gospel net! These fishermen, Peter and John, now became, by the help of the Holy Spirit, fishers of men, according to their Master's prediction, Follow me, and I will make you fishers of men. Matt 4:19

Many which heard the word believed, and the number of them was about five thousand Acts 4:4, This infant-church flourished the more by the frownings of men upon her. Plures efficimur, quoties metimur ab illis, Tertull. "Like a green meadow, which the oftener it is mowed, springs the faster, and becomes thicker."

s

Here observe, 1. What a combined force did unite and join together of rulers, Scribes, elders, high priests, high priests kindred, and who not? They all, though of different interests, yet hold together as one, to extinguish and put out the light of the gospel, as soon as it began to shine forth. Need we wonder that the devil struggled so hard at the dawning of the reformation to blow out the light of the gospel; when we consider what opposition he discovered against the first plantation and propagation of the gospel? As Herod would have strangled Christ in his cradle, so would the high priest have stifled Christianity in its infancy. They all gathered together at Jerusalem. Sad! that a message of such glad tidings as the gospel, should meet with so bad entertainment.

Observe, 2. How the apostles are here arraigned and questioned. By what name and authority; that is, by what power or virtue they had done this? Some think, they suspected the apostles to have wrought by the black art, being assisted by the devil. But did not this miracle give a sufficient convincing light to demonstrate that it was heaven-born, and shewed evidently that it was wrought by a supernatural and divine power? Cursed men! who accounting it a credit for themselves to do evil, make it a crime for the apostles to do good: Was there any reason for their asking, by what power, when the thing itself proclaimed it to be done by the power of God?

Observe, 3. The bold and resolute answer of St. Peter, to the foregoing malicious and ridiculous question.

Where note, 1. His holy courage.

2. The cause of it.

He was filled with the Holy Ghost. In the 5th and 6th verses, we find a full bench, not of justices, but of professed enemies, enough to have dashed ten prisoners at the bar out of countenance. But behold the ingenuous and holy boldness of a good Christian in a good cause. St. Peter, who formerly, when full of himself, was baffled by a damsel, and frighted into a denial of Christ by a silly wench; now being filled with the Holy Ghost silences and confounds his most potent and malicious accusers.

Lord! how woefully weak are we when we rely on our own strength, but how able to do all things when Christ strengthens us! In te stas et non stas, says St. Austin. "Thou art sure to come down when thou stands on thine own legs; but shall be mightily upheld and carried on, when supported and conducted by God's hand."

Observe, 4. A singular instance of the apostles' boldness: namely, in preaching Jesus Christ to them that had imprisoned them. Be it known unto you, that this Jesus whom ye crucified, is the stone which was set at naught of you builders, and is become the head of the corner; neither is ther salvation in any other &c.

Where note, 1. The title given to the rulers of the Jewish church, Builders; So they were by office, and here are called so, to remind them of their duty; namely, to increase, strengthen, and beautify the building, the church of God; not to demolish, weaken, or deface it.

Note, 2. The contempt which these builders cast upon Christ the chief corner stone; they refused him and set him at naught, according to the prophecy, Ps 118:22 which was a prophecy of the rejection of the Messiah, though the Jews would not so understand it; for they dreamt of such a pompous Messias coming according to their hearts desire, that it should be incredible that any Jews should ever reject or despise him.

Note, 3. the title given to Christ, the corner stone; so called, because he supports and sustains the whole building; and as the corner stone is equally necessary for both sides of the building, which are united to it and borne up by it, in like manner both Jew and Gentile are united in Christ, and saved by him.

Observe here, 1. A positive assertion, that there is no salvation but by Christ; or, that besides, or without him, there is no possibility of salvation, either for Jew of Gentile; both those under the Old Testament have, one and the same common Saviour.

Observe, 2. The ground and reason of this confident assertion, That there is no salvation but by Christ; namely, because there is no other name given under heaven by which we must be saved:

That is, no other person designed or appointed by God, to be the author of redemption to, and procurer of salvation for, a lost and miserable world, but only Christ.

Take we good heed then, that we do not reject or set him at naught; for in rejecting of Christ, we reject the wisdom of God, the authority of God, the love of God, yea, the salvation of God.

Observe here, 1. How convincing the boldness of the apostles was, together with the undeniable evidence of the miracle wrought by them: When the council observed both, they marvelled, the apostles being unlearned men, yet now able to speak all languages, and the cripple born lame, now able to leap and walk. These men were convinced, but not converted; silence, but not satisfied; they marvelled, but not believed: they were full of admiration, but far from faith. The evidence of the fact, with the courage of the apostles, stopped their mouths at present, but did not cure their hard hearts.

Observe, 2. At what a nonplus the council was, to know what to do with the apostles; they confess the miracle, but consult upon ways and means how to conceal it; and at last conclude upon threatening them, That for the time to come they speak no more in the name of Jesus; that is, not to preach in his name, nor work miracles by a power and authority derived pretendedly from him. Bt the apostles soon let them understand, that they esteemed not the threatenings of the counsel, nor looked upon them as any excuse for the forebearing of their duty; as appeareth by the next words.

Observe here the prudence and integrity of the apostles in referring it back to the judgment of their very adversaries, whether it was reasonable to obey their command, when they charged them to preach no more in the name of the Lord Jesus.

As if the apostles had said, "We have received a command from God to preach, Go teach all nations, Matt 28:19 and we have received a command from you not to preach: now we leave it with you whether it be fittest and most reasonable to obey God or you?" It is a strong way of conviction to refer a matter to their judgment and conscience, against whom we make opposition.

Learn, That when the commands of God's vicegerents run counter to the commands of God himself, God is to be obeyed, and not man.

Here observe, 1. That notwithstanding this rational plea, which the apostles used, the council added further threatenings and so dismissed them, because of the people, who looked upon the miracle with admiration, and glorified God for working it by the apostles' hands.

Where note, That it was not the sense of sin, nor any apprehensions of God's displeasure that influenced the council to set the apostles at liberty; but either the fear or favour of the people. Thus God made the people a restraint to the ruler's rage.

Observe, 2. That the apostles thus dismissed, went immediately to their own company, (that-is, to the hundred and twenty mentioned, Acts 1:15) and acquainted them both with their danger and deliverance, the better to prepare them for sufferings, and encourage them to hope for the like support under them.

Observe, 3. What use the church makes thereof: they hearing how their enemies lay in wait to persecute and destroy them, apply themselves to God by fervent prayer.

Thence learn, That it is the church's duty when enemies combine together to do mischief, to give themselves much unto prayer. Thus did the church here, and the like, Acts 12:1-12.

Observe, 4. The prayer itself, which they jointly put up at the throne of grace, with one heart and spirit.

And here note, 1. They began their prayer with invocation, and a reverent compellation, suitable to their present sufferings; adoring God's omnipotency in creating and governing of the word. Lord ! thou art God, who hast made heaven and earth, and the sea, and all that is therein.

Whence learn, That the power and wisdom of God in creating and governing the world, doth afford singular support and comfort under the sense of present of future sufferings. He that made all things by his power, will over-rule all things by his providence for his own glory and his church's good.

Note, 2. The apostles used scripture-language and expressions in their prayer: they allude to Ps 2:1-12 and acknowledge that all that enraged malice of men and devils against the Messias, which was foretold long ago by the prophet David, was now come to pass: For both the Jewish council and the Roman governors had combined together against Christ, and in opposing him, had opposed the Father that sent him. Of a truth against thy holy child Jesus are they gathered together, to do what thy hand and thy counsel had determined before to be done.

Where we see, 1. That all the sufferings of Christ were fore-ordained and determined by God the Father; God from all eternity decreed that Christ should die a sacrifice for sin.

2. That this decree of God did not necessitate the Jews to sin; but they acted freely and voluntarily, according to the wicked determinations of their own wills. God foresaw and permitted it, but no ways influenced or compelled them to it. He over-ruled those evil instruments to fulfil his holy purposes, while they intended only to fulfil their own wicked counsels.

Observe lastly, They close their prayer with a fervent petition, that God would strengthen them, and glorify his Son.

1. That God would strengthen them against their fears; steel them with courage, and fortify them ith impregnable resolution; Grant that with all boldness we may speak thy word. Boldness to preach the gospel, when unjustly forbidden, is a special gift of God, and a great effect of God's grace unto his servants.

2. They request that God would magnify, not them, but his Son by them, in giving them power to work miraculous cures in the name of Jesus, for confirming of the gospel, Grant that signs and wonders may be done by the name of the holy child Jesus.

Where note, That the gift of miracles, though promised by Christ, is yet prayed for by the apostles. God will have the performance of his promises to be the answer of our prayers.

Observe here, 1. The special and speedy answer which the Lord gave to the apostles' prayer: As a testimony thereof, the place where they prayed is miraculously shaken, and many eminent graces and special gifts of the holy Spirit were poured out upon the apostles, particularly a greater measure of boldness to preach the gospel; and, as some think, the wonderful gift of conferring the Holy Ghost was now conferred upon the twelve; so Dr. Lightfoot. The Holy Spirit, which caused them thus to pray, gave them that holy boldness which they prayed for; with signal shaking of the place which they prayed in.

O! how ready is God to hear and answer the prayers and pleading of his righteous servants, especially when suffering for righteousness sake!

Observe, 2. The great unity, and happy unanimity which was found amongst the ministers and members of this infant church, this purest and most primitive Christian church; They were of one heart and of one soul: That is, they were one in doctrine and opinion, and they were one in heart and affection; A singular pattern for succeeding Christians to the end of the world, so to carry it one towards another, as members of the same body, and influenced by the same head.

Observe, 3. At their unanimity, so their liberality, in contributing to the necessities of each other. They called nothing their own, when their brethrens' wants required it; the rich readily sold their possesions and goods, to help and relieve the poor. Notwithstanding, this example cannot be a copy for after-times, to follow as a command, or to imitate as a perfection: Seeing that such was the state of the church at that time, as was never since, nor like to be; it was but newly born: It was all in one city; all in a possibility to be soon scattered by persecution. Res qua erat temporaria necessitatis et lieri arbitrii, non debet in exemplum trahi, multo minus ut necessaria obtrudi.

The lesson to be gathered from this instance for our instruction, is this, That those who are of ability, ought to abound always in ordinary, and sometimes in extraordinary acts of charity. We must always relieve the saints' wants as we are able, and sometimes upon an extraordinary occasion, above what we are well able.

Observe, 4. How the apostles with great authority and assurance gave testimony to the resurrection of Christ, and their doctrine found great favour and acceptation with the people, With great power gave the apostles witness of the resurrection of the Lord Jesus, and great grace was upon them all Acts 4:33. The resurrection of Christ from the dead, was the great point now in controversy, therefore with evident miracles and wonderful gifts of the holy Spirit, did the apostles perform their testimony of his resurrection. So that as Christ was declared to the apostles to be the Son of God with power, by the resurrection from the dead; in like manner, the apostles by miracles and wonderful gifts did bear witness to the certainty of our Saviour's resurrection, and their doctrine found acceptance with the people.

Learn hence, 1. That our Lord Jesus Christ by the almighty power of his Godhead revived and rose again from the dead, to the consternation of his enemies, and the consolation of all believers.

2. That the doctrine of Christ's resurrection being not only attested by the preaching, but confirmed by the miracles of the apostles, found deservedly belief in the world, and is a point of infallible certainty amongst all those whom willful obstinacy has not blinded.