Acts 5 commentary

The sin of Ananias and Sapphira was, that they were ambitious of being thought eminent disciples, when they were not true disciples. Hypocrites may deny themselves, may forego their worldly advantage in one instance, with a prospect of finding their account in something else. They were covetous of the wealth of the world, and distrustful of God and his providence. They thought they might serve both God and mammon. They thought to deceive the apostles. The Spirit of God in Peter discerned the principle of unbelief reigning in the heart of Ananias. But whatever Satan might suggest, he could not have filled the heart of Ananias with this wickedness had he not been consenting. The falsehood was an attempt to deceive the Spirit of truth, who so manifestly spoke and acted by the apostles. The crime of Ananias was not his retaining part of the price of the land; he might have kept it all, had he pleased; but his endeavouring to impose upon the apostles with an awful lie, from a desire to make a vain show, joined with covetousness. But if we think to put a cheat upon God, we shall put a fatal cheat upon our own souls. How sad to see those relations who should quicken one another to that which is good, hardening one another in that which is evil! And this punishment was in reality mercy to vast numbers. It would cause strict self-examination, prayer, and dread of hypocrisy, covetousness, and vain-glory, and it should still do so. It would prevent the increase of false professors. Let us learn hence how hateful falsehood is to the God of truth, and not only shun a direct lie, but all advantages from the use of doubtful expressions, and double meaning in our speech.

The separation of hypocrites by distinguishing judgments, should make the sincere cleave closer to each other and to the gospel ministry. Whatever tends to the purity and reputation of the church, promotes its enlargement; but that power alone which wrought such miracles by the apostles, can rescue sinners from the power of sin and Satan, and add believers to His worshippers. Christ will work by all his faithful servants; and every one who applies to him shall be healed.

There is no prison so dark, so strong, but God can visit his people in it, and, if he pleases, fetch them out. Recoveries from sickness, releases out of trouble, are granted, not that we may enjoy the comforts of life, but that God may be honoured with the services of our life. It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. They must preach to the lowest, whose souls are as precious to Christ as the souls of the greatest. Speak to all, for all are concerned. Speak as those who resolve to stand to it, to live and die by it. Speak all the words of this heavenly, divine life, in comparison with which the present earthly life does not deserve the name. These words of life, which the Holy Ghost puts into your mouth. The words of the gospel are the words of life; words whereby we may be saved. How wretched are those who are vexed at the success of the gospel! They cannot but see that the word and power of the Lord are against them; and they tremble for the consequences, yet they will go on.

Many will do an evil thing with daring, yet cannot bear to hear of it afterward, or to have it charged upon them. We cannot expect to be redeemed and healed by Christ, unless we give up ourselves to be ruled by him. Faith takes the Saviour in all his offices, who came, not to save us in our sins, but to save us from our sins. Had Christ been exalted to give dominion to Israel, the chief priests would have welcomed him. But repentance and remission of sins are blessings they neither valued nor saw their need of; therefore they, by no means, admitted his doctrine. Wherever repentance is wrought, remission is granted without fail. None are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of sin; who are turned from it, and turned against it. Christ gives repentance, by his Spirit working with the word, to awaken the conscience, to work sorrow for sin, and an effectual change in the heart and life. The giving of the Holy Ghost, is plain evidence that it is the will of God that Christ should be obeyed. And He will surely destroy those who will not have Him to reign over them.

The Lord still has all hearts in his hands, and sometimes directs the prudence of the worldly wise, so as to restrain the persecutors. Common sense tells us to be cautious, while experience and observation show that the success of frauds in matters of religion has been very short. Reproach for Christ is true preferment, as it makes us conformable to his pattern, and serviceable to his interest. They rejoiced in it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enabled us so to do. The apostles did not preach themselves, but Christ. This was the preaching that most offended the priests. But it ought to be the constant business of gospel ministers to preach Christ: Christ, and him crucified; Christ, and him glorified; nothing beside this, but what has reference to it. And whatever is our station or rank in life, we should seek to make Him known, and to glorify his name.

1. Those things which Luke hath reported hitherto did show that that company, which was gathered together under the name of Christ, was rather a company of angels than of men, Moreover, that was incredible virtue, that the rich men did despoil themselves of their own accord, not only of their money, but also of their land, that they might relieve the poor. But now he showeth that Satan had invented a shift to get into that holy company, and that under color of such excellent virtue; for he hath wonderful wiles of hypocrisy to insinuate himself. This way doth Satan assault the Church, when as he cannot prevail by open war. But we must specially in this place have respect unto the drift of the Holy Ghost. For in this history he meant to declare, first, how acceptable singleness of heart is to God, and what an abomination hypocrisy is in his sight; secondly, how greatly he alloweth [approves] the holy and pure policy and govermnent of his Church. For this is the principal point, the punishment wherewith punished Ananias and his wife. As the greatness thereof did at that time terrify them all, so it is unto us a testimony that God cannot abide this unfaithfulness, when as bearing a show of holiness where there is none, we do mock him contemptibly. For if, having weighed all the circumstances, we be desirous to know the sum, Luke condemneth no other fault in Ananias than this, that he meant to deceive God and the Church with a reigned offering. Yet there were more evils packed under this dissimulation: the contempt of God, whom he feareth not, though he knew his wickedness; sacrilegious defrauding, because he keepeth back part of that which he professeth to be holy to God; perverse vanity and ambition, because he vaunteth himself in the presence of men, without having any respect unto God’s judgment; want of faith, because he would never have gone this way to work, unless he had mistrusted God; the corrupting of a godly and holy order; furthermore, the hypocrisy itself was a great offense of itself. “Accedit huc quoque obstinata mentiendi audacia,” to this was also added an obstinate audacity in lying, omitted. The fact of Ananias did bear a goodly show, “Praeclarum in speciem et memorabile,” in appearance noble and memorable. although he had given only the half of his land. Neither is this a small virtue, for a rich man to bestow the half of his goods upon the poor; but the sacrifices of the ungodly are an abomination to God, (Proverbs 15:8;) neither can any thing please him where the singleness of heart is wanting. For this cause is it that Christ maketh more account of the two mites offered by the widow, than of the great sums of others, who of their great heaps gave some part, (Luke 21:2.) This is the cause why God doth show an example of such sharp punishment in Ananias. Now, let us note every point by itself. He laid it at the feet of the apostles. Lo, what ambition doth! Ananias is ashamed not to be accounted one of the best; therefore, although he be greedy of money, yet to the end he may purchase a name amongst men, he depriveth himself of some part of his riches. In the meanwhile, he doth not consider that he lieth and deceiveth in the sight of God, and that God will punish this lie. So it is, that he honoreth the apostles’ feet more than God’s eyes. Wherefore, we must take good heed, that when we do well, we do not seek to be praised of the bystanders; “Theatri plausum appetamus,” long for the plaudits of a theatre. and it is not without cause that Christ saith, that it is profitable for us when we give our alms, to have the left hand ignorant of that which the right hand doth.

3. And Peter said. How did Peter know Ananias’ fraud (and purloining?) Undoubtedly by the revelation of the Spirit. Therefore, Luke signifieth unto us, that the apostles did after a sort represent God’s person, and supply his room. If the Spirit of God, by the mouth of a mortal man, do so sore urge an hypocrite, being otherwise painted with the beautiful color of virtues, how shall the reprobate abide the voice of God himself, with the sound of the trumpet, when they shall appear before his judgment-seat? Furthermore, Peter pointeth out the cruelness and horribleness of the offense “Criminis atrocitatem,” the atrocity of the crime. by his question, when he saith, that Satan had filled the heart of Ananias. For there is no man whose heart is not pricked with the pricks of Satan, and all men are also many ways tempted, yea, these temptations pierce into their minds; but where Satan possesseth the heart, he reigneth in the whole man, having, as it were, expelled God. This is a sign of a reprobate, to be so addicted and given over to Satan, that the Spirit of God hath no place. That which followeth afterward concerning lying may have a double sense; either that he did falsely bear a show of the Spirit, or that he lied against the Spirit. And, indeed, it is word for word mentiri Spiritum; but forasmuch as the Greek word [ψευδεσθαι] is joined with a double accusative case and that doth better agree with the text [context,] I am rather of this mind, that Ananias is reprehended, because he did lie falsely to the Holy Ghost. Which he confirmeth shortly after, when he upbraideth this unto him, that he hath lied unto God, and not unto men. Wherefore we must take great heed, that hypocrisy reign not in us, which hath this wickedness proper to it, to go about to deceive God, and, as it were cornicum oculos configere. To go about to make blind those which are most wise; “Veluti cornici, uti proverbio dicitur, configere oculos,” and as the proverb says, “put out the eyes of the crow.” which cannot be without a disloyal and unseemly mock. Wherefore it is not without cause that Peter saith, that where this cometh to pass the heart is possessed of Satan. For who durst (unless he were void of reason) so blaspheme God? Therefore Peter asketh him as of some wonder, because such blindness is horrible.

4. Did it not remaining. This amplifieth the offense because he sinned, being enforced by no necessity. For seeing it is no just or lawful excuse to have been provoked by some other means, how much worse is it to run headlong unto wickedness willingly, and, as it were of set purpose to pull down God’s vengeance? We gather out of this, that no man was enforced to sell his goods or lands. For Peter saith, that Ananias had free liberty to keep both his land and his money; because in the second member, the field which was sold is taken for the price itself. Therefore he should nevertheless have been counted faithful, though he had kept that which was his own. Whereby it appeareth that they are men destitute of their right wits, who say that it is not lawful for the faithful to have anything of their own.

Thou hast not lied to men, but to God. Although the words be diversely construed, yet do I not doubt but that this confirmeth the former sentence. For hypocrites do so enwrap themselves in so many shifts, that they think they have nothing to do with God. And Peter speaketh thus expressly, because Ananias had deceived the Church. But he ought to have considered, that

“where two or three be gathered together in the name of Christ, he is present there as the chief governor,” (Matthew 18:20;)

yea, he ought to have behaved himself no otherwise in that assembly, than if he should have seen God with his eyes. For seeing that God will reign in the Church, if we give him any reverence, we must reverence that rule and government religiously which he exerciseth by his Word. The apostles were indeed men, but not private men, because God had put them in his stead. Furthermore, we must note, that he saith that he lieth to God who doth lie to the Holy Ghost. For the divinity of the Holy Ghost is manifestly proved by this form of speech. In like sort Paul saith, “Ye are the temples of God, because his Spirit dwelleth in you,” (1 Corinthians 3:16, 17; and 6:19.)

5. When Ananias heard these things. The death of Ananias doth, indeed, declare and prove the force of the word, which Paul cloth highly extol; to wit, that it is the savor of death unto death to those which perish, (2 Corinthians 2:16.) He speaketh, indeed, of the spiritual death of the soul, but there was a visible sign in the body of Ananias of that punishment which cannot be seen with the eyes of men. He was not slain with sword, by force, nor hand, but was stricken dead with the only hearing of the voice. When we hear this, let the threatenings of the gospel terrify us, and humble us in time, lest we also feel the like effect. For that which is spoken of Christ,

“He shall slay the wicked with the breath of his mouth.” (Isaiah 11:4,)

doth not only appertain to the head of the wicked, but also to every member. For those which refuse the salvation offered in his word, it must needs be deadly to them, which was naturally wholesome. But and if any man do think it an absurd thing that the apostle did punish Ananias bodily, first, I answer, that this was an extraordinary thing; secondly, that this was one of the gifts of the Spirit, as it appeareth by the 19th chapter of the First to the Corinthians, (verse 10.) After which sort we shall afterward see Elymas, the sorcerer, stricken with blindness by Paul, (Acts 13:8.) Therefore, Peter did nothing which was impertinent to his function, when he did in time shoot that dart which the Holy Ghost had given him. And whereas some think that this was too cruel a punishment, this cometh to pass, because, weighing Ananias’ sin in their own and not in God’s balance, they count that but a light offense which was a most great and grievous crime, being full of such heinous offenses as I have already declared. Other some do think that this was nothing so, because they see many hypocrites escape scot free daily, which do no less mock God than did Ananias; yea, because they themselves being most gross contemners of God, are yet notwithstanding unpunished for their wickedness. But as God hath poured out visible graces upon his Church in the beginning, to the end we may know that he will be present with us by the secret power of his Spirit, yea, he showed that openly by external signs, which we feel inwardly by the experiment of faith; so he declared by the visible punishment of two, how horrible a judgment remaineth for all hypocrites, which shall mock God and his Church.

And there came great fear This was the Lord’s purpose, by punishing one to make the rest afraid, that they might reverently beware of all hypocrisy. And that which Luke saith, that they feared, doth appertain unto us also. For God meant to give all ages a lesson at that time, that they may learn to deal sincerely and uprightly with him. In the mean season, the punishment of this wicked person ought to have encouraged the godly hereafter to consecrate their goods more freely to God and the poor; because they might gather how precious alms was in the sight of God, seeing the profaning thereof was so punished. “Tam graviter,” so grievously, severely.

Acts 5:7-11

7. And there was passed about the space of three hours, when his wife came in, ignorant of that which was done. 8. And Peter said unto her, Tell me, sold ye the field for so much? She answered, Surely, for so much. 9. And Peter said unto her, What is this that ye are agreed together to tempt the Spirit of the Lord? Behold, the feet of those which have buried thy husband are at the door, which shall carry thee out. 10. And immediately she fell down at his feet, and gave up the ghost. Furthermore, when the young men came in, they found her dead, and when they had carried her out, they buried her beside her husband. 11. And there came great fear upon all the church, and upon all which heard these things.

7. That punishment wherewith the Lord punished Sapphira containeth no new thing, save only that the example was the more confirmed thereby. And it came to pass by the certain providence of God, that the Church should see apart the obstinate wickedness and treacherous mind of them both. Seeing their faults were alike, they might have been known together; but this was more fit and profitable for the Church, that they might severally bewray their own wickedness. Neither was Sapphira provoked by the sight of her husband to dissemble, (as it falleth out oftentimes,) that the fault could be ascribed to shamefacedness, but of her own accord, and being pricked forward by no other means, she seemeth to be no better than her husband. Moreover, their wickedness in lying was like, forasmuch as she may see by Peter’s interrogation that their guile was found out.

8. Tell me. We see that God doth not by and by “Subito impetu,” by sudden impulse. punish her, but first he trieth the matter thoroughly, lest he should send vengeance upon any save the obstinate, and those which will not be pardoned. “Qui sibi veniam praecidunt,” who cut themselves off from pardon. For although Sapphira did know that the matter was hidden, she ought to have been stricken with this question of Peter, no otherwise than if she had been cited to appear before the judgment-seat of God. She hath a time granted her to repent; yea, this is, as it were, a pleasant “Placida,” calm. inviting unto repentance. But she, in holding on so carelessly, “Pergendo secure,” in proceeding securely. doth declare that she was incurable, because she is touched with no fear of God.

And hereby are we taught to labor diligently to bring sinners into the way. For the Spirit of God keepeth this moderation; but when as stubbornness and the stubborn contempt of God is added unto the offense, it is now high time to punish. Therefore, those men are too arrogant who are displeased with the immoderate rigor of God. It is rather our duty to consider how we shall in time to come “Olim,” one day. stand before the judgment-seat of God; although this is too much to despise his holy power and majesty, if we will have him mocked freely without any punishment. Moreover, so many circumstances, which before I have gathered, do sufficiently prove that Ananias and Sapphira were not worthy of one death only. For, first of all, hypocrisy is of itself very abominable to God. Secondly, whereas they are determined to lie unto God, this ariseth of great contempt, in that they do not reverence and fear Christ, being the Chief Governor of those amongst whom they were. It is ungodliness joined with impudency; because, so they can escape shame and reproach amongst men, before whom they were determined to vaunt and brag, they pass not to deny their manifest wickedness unto God. Whereas they do stubbornly deny their offense, this doth, as it were, make up the heap and measure. And whereas innumerable hypocrites do no less mock God and the Church daily, who, notwithstanding, are not punished with death, I have already showed why this ought to seem to be no inconvenient thing. “Absurdum,” absurd or strange. Forasmuch as God is the only Judge of the world, it belongeth to him to punish every man at his pleasure, when and how it seemeth good to him. Wherefore we must not prescribe unto him a certain mean and manner of punishment. But the greatness of the spiritual judgment, which is as yet hid, hath been set before us in the bodily punishment of two, as in a mirror. For if we consider what it is to be cast into eternal fire, we shall not judge that this is the greatest evil and punishment of all, to fall down dead before men. Look the 10th chapter of the First to the Corinthians, verse 5.

9. To tempt the Spirit. He uttereth the same thing in other words which he had said before; to wit, that they did mock God unreverently and contemptibly. But he said that they tempted the Spirit, because they had cunningly packed their fraud, as if the Spirit of God were not the knower of the hearts. For it was a point of too great carelessness, seeing the one made the other privy to their wickedness, to make their match between themselves, having, as it were, excluded God. For the Scripture saith, that God is tempted either when his power is taken from him, or the knowledge of all things is denied him. Furthermore, he meaneth that Spirit which governed the Church by the apostles. For when Christ saith, When the Spirit cometh, he shall judge the world, he noteth no other kind of authority than that which he exerciseth by the ministry of the Church.

11. And there came fear. He saith, again, that the punishment of one was a lesson to all. But he plainly expresseth in this place a double fear. He saith that the Church feared, because the faithful do never so perfectly fear God, but that they profit yet more, being admonished by his judgments. Therefore, by all those punishments which we read have been laid upon men in times past, and do daily see to be laid upon them, doth God call us back from the enticements and liberty of sinning. For our flesh must be bridled every now and then after this sort, because one bridle will scarce serve the turn. There was another manner [of] fear in the strangers, yet no such fear as brought them unto the sincere worship of God; yet, notwithstanding, it was such as caused them to give the glory to God.

Acts 5:12-16

12. And by the hands of the apostles were done many signs and wonders amongst the people. And they were all with one accord in the Porch of Solomon. 13. And of the other durst no man join himself to them: but the people magnified them. 14. And the multitude of those that believed in the Lord, both of men and women, grew more and more. 15. So that they brought forth the sick into the streets, and laid them in beds and couches, that at the least way the shadow of Peter, as he came, might shadow some of them. 16. And a multitude of the next cities came together to Jerusalem, bringing their sick, and those which were vexed with unclean spirits, which were all healed.

12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural “Genuino,” genuine. office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily “Quasi accidentale erat,” was, as it were, accidental. Luke saith that the Church was increased by miracles, because they serve for faith, “Fidei subserviunt,” are subservient to faith. (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semblance.) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.

And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers’ sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, “Intra privates parietes se teneret,” as to keep himself within a private buildings. neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.

13. And of other durst no man. This was the second fruit of the miracles, in that these which believed not, being convict with the excellent power of God, dare not despise the apostles, but are rather enforced to reverence the Church. Yet that might seem an absurd thing, that being terrified with miracles, they flee from God and his people. I answer, that they were letted through their own fault from coming; and it is not to be doubted but that God doth call us unto himself by miracles. Therefore, whosoever they be that go not so far, as willingly to embrace the grace of God which shineth in them, they are letted and hindered by their own perverse and evil conscience. Yet this is some fruit, in that God wringeth some fear out of them; although Luke doth ascribe this not only to the miracle, but rather comprehendeth all together which might serve to the increasing of the dignity of the Church. For all things were so ordered, that there shined there a certain divine majesty; for they did no less differ from the other than angels from men.

For there is a certain secret majesty in holy discipline and in sincere godliness, which doth even fast bind the wicked whether they will or no. But we know not at this day of what sort the same is; yea, rather, we cause ourselves to be despised together with the gospel, through our profane liberty of evil living. Furthermore, the punishment of Ananias and his wife did not a little terrify the wicked, and keep them from breaking in unadvisedly into the company of those men, where God had showed himself so sharp a Judge. Yet we must note that he speaketh of men which were indifferent in this place, and of those which were not of the worst sort; for there were at that time many at Jerusalem, whom neither the reverence of signs, neither yet of the angelic holiness of the godly, could move. Therefore Luke meaneth moderate men, in whom there are some seed of the fear of God; like as we see at this day certain, whom the vanity of the world keepeth back from submitting their necks unto the yoke of Christ; yet because they smell out some divine thing in our doctrine, “Sed quia illis divinum aliquid subolet nostra doctrina,” but because our doctrine has somewhat of a divine savor to them. they dare not despise the same; yet we may see also in what deadly grins [gins] Satan insnareth all those which have not the Spirit of Christ, that they do not only fear to provide for themselves, but purposely avoid those remedies which are offered them unto salvation. They both see and allow those things which are both holy and profitable, and yet, notwithstanding, they are either carried headlong unto things which are worse, or else they wax drowsy in their filthiness.

15. The shadow of Peter, as he came. The Papists abuse this text, [as a pretexts] not only to the end they may commend reigned miracles, which they say are done at the graves of martyrs, but also that they may boast of their relics. Why (say they) shall not the grave, or garment, the touching of the bones of Peter, have power to heal, as well as his shadow had this power? I answer, we must not by and by think that that is right which Luke saith was done by ignorant men, and those which knew not the pure faith. Yet we have a more certain answer in readiness than this. For the apostles were endued with such power for this cause, because they were ministers of the gospel. Therefore they used this gift, inasmuch as it served to further the credit of the gospel; yea, God did no less show forth his power in their shadow than in their mouth. Those miracles whereof the Papists babble are so unlike to these, that they are rather altogether contrary. For this is the end of their miracles, to lead away the world from Christ unto saints.

Acts 5:17-26

17. And the high priest rose, and all that were with him, that is to say, the sect of the Sadducees, and were. filled with zeal, [or indignation.] 18. And they laid hands on the apostles, and put them in the common prison. 19. And the angel of the Lord opened the door of the prison in the night season, and bringing them out, said, 20. Go, and standing, speak in the temple unto the people all the word, of this life. 21. When they heard this early in the morning, they entered into the temple and taught. But when the high priest came, and those which were with him, they called a council, and all the whole senate of the children of Israel, and sent into the common prison to fetch them. 22. But when the ministers came, they found them not. Therefore they returned and told, saying, 23. The prison truly found we shut with all diligence, and the keepers standing at the door; but when the prison was opened, we found none within. 24. When the chief priest, and the captain of the temple, and the priests, heard these sayings, they doubted of these things, what this would be. 25. Furthermore, a certain man coming told them, saying, Behold, the men whom ye had put in prison stand in the temple, teaching the people. 26. Then the captain going with the ministers, brought them without violence. For they feared the people, lest they should be stoned.

17. Luke hath hitherto declared that the Church was wonderfully increased, that it was furnished “Magnifice ornatum,” magnificently furnished. with divers gifts, that it excelled in miracles; finally, that the kingdom of Christ did flourish there by all means. Now he beginneth to show that the fury of the wicked was kindled with these things, so that they raged sorer afresh. “Ut de integro violentius saevirent,” so that they anew become more violently enraged. Whence we may gather with what blind fury and rage Satan driveth them forward, when as they are so little terrified with such evident power of God, that they run headlong more boldly, and with greater force, and bend all their force, as it were, to overthrow the very heaven. As this so great blindness is a horrible punishment of Almighty God, so ought it to teach all men to submit themselves betimes to God, lest that they themselves, being taken with the spirit of giddiness, (whilst they run against the hand of God,) be broken in pieces with the same. Nevertheless, let us know that God will so increase his Church with spiritual good things, that yet, notwithstanding, he suffereth the same to be vexed of the wicked. Therefore we must alway be ready for the combat; for our estate at this day is not unlike to theirs. Especially the knowledge of the gifts of God, whereby he testifieth that he is present with us, ought to encourage us, lest the fury and boldness of the wicked do terrify and dismay us. For this is no small comfort, when we know that God is present with us.

Which were with him. He meaneth those which were most familiar, and the highest linked in friendship with the chief priest, whose counsel he was wont to use, and whom he had, being, as it were, gathered and culled out of the whole order, not for judgment, or discretion, but for the love of his faction; as they did then contend among themselves shamelessly, like mortal enemies. Furthermore, Luke saith again, that the Sadducees did bear the greatest swing at that day; to the end we may know that the government was then confused with horrible wasteness; “Totem Ecclesiae gubernationem horrenda vastitate tunc fuisse confusam,” that the whole government of the Church was then confused and lying waste. when as such a sect could bear rule. But God suffered the synagogue to be drowned in such extreme reproach, after that he had separated his Church from it, to the end they might have the less excuse, who despising the gospel, did continue in such a sink of filthiness. In the mean season, what did enforce and drive forward those swine, who were touched with no care of the life to come, save only mere ambition, and desire to keep that lordship and pre-eminence which they had gotten?

They were filled with zeal. I had liefer keep the Greek word still (especially seeing it is common enough otherwise) than to translate it emulation (or indignation;) for he speaketh generally of the perverse and violent force wherewith hypocrites are carried and inflamed to maintain their superstitions; whereby it appeareth what account God maketh of zeal, and what praise it deserveth, when as it is not governed by reason and wisdom, that is, when it is not led and guided by the Spirit of God. We see at this day those men moved and stirred with devilish fury, who will be counted the most devout of all men, who rage horribly to shed innocent blood. Nevertheless, let us note that he speaketh not in this place of an unadvised or blind zeal, which was in many of the Jews, as Paul affirmeth, but we understand rather a hot and unbridled violence; for although the wicked be accused of their own consciences, because they wittingly resist godliness, yet do they deceive themselves with a false show of zeal, because it is lawful to prevent new things. “Novis rebus,” a revolution. So at this day almost in all Popery they boast only of zeal, whereas notwithstanding they are zealous for their belly. But admit we grant that that is true which they pretend, how can this excuse the heat of their cruelty whereunto they are enforced by their blindness? as if this were a chief virtue to grant liberty to their wrath, “Frena iracundiae suae laxare,” to give loose reins to their wrath. to be avenged of that which displeaseth them; but this was former in order, to make a difference between good and evil, lest any thing be dissolved “Atqui hoc ordine prius erat, habere boni et mali discrimen, ne temere quicquam improbetur,” but the first thing in order was to observe the distinction between good and evil, that nothing might be rashly disapproved. unadvisedly.

19. The angel of the Lord. The Lord brought the apostles out of prison, not because he would rid them quite out of the hands of their enemies, for he suffered them afterwards to be brought back again, and to be beaten with rods; but he meant to declare, by this miracle, that they were in his hand and tuition, to the end he might maintain the credit of the gospel; partly that the Church might have another confirmation thereby, partly that the wicked might be left without excuse wherefore we must not hope always, nay, we must not always desire that God will deliver us from death; but we must be content with this one thing, that our life is defended by his hand, so far as is expedient. In that he useth the ministry of an angel, in this he doth according to his common custom; for he testifieth every where in the Scriptures, that the angels are ministers of his goodness towards us. Neither is that a vain speculation, for this is a profitable help for our infirmity, that we know that not only God doth care for us, but also that the heavenly spirits do watch for our safety. Again, this was no small pledge of God’s love towards us, that the creatures of all other most noble are appointed to have regard of our safety. The angel openeth the prison in the night, because he would not work the miracle when the wicked might see him, although he would have the same being wrought known by the event itself.

20. Speak in the temple. This is the end of their deliverance, that they employ themselves stoutly in preaching the gospel, and provoke their enemies courageously, until they die valiantly. For they were put to death at length when the hand of God ceased, after that they had finished their course; but now the Lord openeth the prison for them, that they may be at liberty to fulfill their function. That is worth the marking, because we see many men, who, after they have escaped out of persecution, do afterwards keep silence, as if they had done their duty towards God, (and were no more to be troubled;) other some, also, do escape away by denying Christ; but the Lord doth deliver his children, not to the end they may cease off from the course which they have begun, but rather that they may be the more zealous afterward. The apostles might have objected, It is better to keep silence for a time, forasmuch as we cannot speak one word without danger; we are now apprehended for one only sermon, how much more shall the fury of our enemies be inflamed hereafter, if they shall see us make no end of speaking? But because they knew that they were to live and to die to the Lord, they do not refuse to do that which the Lord commanded; so we must always mark what function the Lord enjoineth us. There will many things meet us oftentimes, which may discourage us, unless being content with the commandment of God alone, we do our duty, committing the success to him.

The words of this life. A singular commendation of the gospel, that it is a lively doctrine, bringing salvation unto men; for the righteousness of God is revealed unto us in it, (Romans 1:17;) and in it Christ offereth himself unto us with the sacrifice of his death, with the Spirit of regeneration, with the earnest of our adoption. And this is spoken expressly to the apostles, to the end they may the more courageously enter all manner of combats for the gospel, forasmuch as they hear that they are ministers of eternal salvation. The demonstrative is added for the more certainty, as if the angel did point out life with his finger, as assuredly we need not to seek the same far, when we have the word in our mouth and in our heart; unless peradventure some man had rather take it by hypallage, the words of this life, for these words, which I do not reject, yet that former sense me thinks is better, for it was a new revelation of Christ wherein they had life present.

21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity “Speciosi juris praetextus,” the specious pretexts of law. do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circumstances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.

These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out “Extinguendam,” to extinguish. the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, “Ambitu,” by intrigue. to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, “Mutuis caedibus,” mutual slaughter. yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a representing of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abominations with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2 Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.

He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think “Neque enim mihi probabile est,” for it does not seem to me probable. that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.

Acts 5:27-28

27. And when they had brought them, they set them before the council; and the chief priest asked them, 28. Saying, Did not we, in commanding, command you, that you should not teach in this name? And behold ye have filled Jerusalem with your doctrine, and you will bring the blood of this man upon us.

28. The chief priest layeth two crimes to the charge of the apostles, for he accuseth them of contumacy or stubbornness, “Inobedientiae et contumaciae,” of contumacy and disobedience. because they obeyed not the decree of the council. In the second member he betrayeth an evil conscience, or, at least, he showeth that he handled rather a private business than any public cause, for he complaineth that the apostles will cause the priests and the scribes to be hated for the death of Christ. Behold, therefore, what that is which nettleth them, because they fear the revenge and punishment of wicked murder. He pretendeth, at the first, doctrine; but we may gather out of the end that he was not so careful for doctrine. In the mean season, he accuseth the apostles of sedition; for he taketh that for a thing which all men, for the most part, did grant, “Pro confesso sumit,” he takes for granted. that Christ was put to death justly. Notwithstanding this is the principal point of the accusation, that they did not obey the commandment of the priests. It was an heinous offense not to obey the chief priest; how much more heinous was it, then, to despise the whole order? But the chief priest doth not consider what is his duty towards God and the Church; “Vicissim,” in his turn, is omitted in the translation. he abuseth his authority tyrannously, as if the same were not under any laws, as the Pope dealeth with us at this day; for seeing that he taketh to himself an unbridled authority and government, he feareth not to condemn us for schismatics, so soon as he seeth us refuse his decrees; for he catcheth at these sentences: “He which despiseth you despiseth me,” (Luke 10:16;) and thereupon he concludeth that we will rebel “Esse rebelles,” are rebels. against God. But if he will be heard as the ambassador of Christ, he must speak out of the mouth of Christ.

Now, forasmuch as he doth manifestly play the minister of Satan, he borroweth authority, without shame and color, of the name of Christ; yea, the very form of speech which the chief priest useth doth prove how carelessly spiritual tyrants who usurp such authority and lordship as is not subject to the word of God, dare grant liberty to themselves to attempt whatsoever pleaseth them. With a commandment (saith he) have we commanded. Whence cometh such strait rigor, save only because they think that all that must be received without exception which they shall command?

Acts 5:29-33

29. And Peter and the apostles answering, said, We ought rather to obey God than men. 30. The God of our fathers hath raised up Jesus, whom ye slew, hanging him upon a tree. 31. Him God hath lifted up with his right hand, to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 32. And we are his witnesses of these words [or things,] and the Holy Ghost also, whom God hath given to them that obey him. 33. And when they heard these things, they were cut in sunder, and would slay them.

29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God’s ministers and officers if we will obey him. “Eadem in parentibus et dominis ratio,” the same holds in parents and masters, omitted in the translation. But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God’s power and Christ’s mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, nevertheless, lie hid under the name of Christ. “Dei,” of God.

30. The God of our fathers. They descend unto the matter whereof they are to speak, that they may declare that they made small account of the commandment of the priests, not without cause, nor yet unadvisedly. For (as I have already said) the comparison between God and man taketh no place save only when there is some contrariety. Therefore they prove by this, that they are enforced by the fear of God to refuse the commandment of the priests; because God commandeth that which they forbid. Therefore, first of all, they say that God had raised up Christ, after the common custom of the Scriptures. For this speech is common, that God raised up prophets or judges, or rather ministers, whom he determined to use into some great work; which importeth as much as that all excellency of nature is weak, unless God do furnish those with singular gifts whom he preferreth unto any excellent office. Peradventure, also they allude unto that famous place of Moses, which Peter cited in his first sermon, (Deuteronomy 18:15, above 3:22.) They cite the God of the fathers by name, as the author, that they may declare that they bring in no new form of religion, neither yet will they enforce upon the people any new god. For they were to make answer to that false slander, that they went about to lead away the people from the law and the prophets. Not that they allow all that worship which was used by the fathers, as profane men are content with this only argument, that the fathers taught thus, that they do all things according to the custom and decree of their ancestors; but the apostles speak in this place of those fathers with whom God hath made his covenant, who followeth right and pure doctrine, who embraceth the promise of salvation with true faith; finally, who had their beginning of the heavenly Father, and who, through the only begotten Son of God, were the children of God together with their posterity.

Whom ye. In this member the apostles declare unto them plainly that they were the enemies of God who would have the chief honor given them as unto the governors and prelates of the Church. Whereupon it followeth that they are unworthy even of the smallest authority. Although there is also a prevention, being a token of boldness, when as he speaketh of that thing boldly and freely which they did account a shameful thing, to wit, lest any part of Christ’s glory should seem to be diminished because he suffered a slanderous “Ignominosam,” ignominious. death upon the cross; as if it had been said, You have slain him. Neither was your cruelty satisfied with a plain and common death; for he was hanged upon a tree. But neither could death extinguish his power; neither could that shame and reproach which he suffered amongst you take away his honor. Therefore the calling of God continueth firm and stable. Therefore, as the apostles hit the priests in the teeth with that wickedness and heinous offense which they had committed, so they prevent, by a granting, to express the manner of the reproachful death which Christ suffered, lest the authors of the wickedness triumph as having gotten the victory.

31. Him has God lifted up. Therefore the apostles do signify that whatsoever the wicked do go about, it did not hinder and keep back Christ from fulfilling his function which was enjoined him by his Father. The right hand of God is taken for his power. Neither is the same metaphor used in this place, which we had before, chapter 2, and which is common elsewhere, when Christ is said to be lift up unto the right hand of the Father; but the meaning of this place is, that Christ, which was slain by the hand of men, was lifted up on high by the power of God, that he might bear rule over angels and men. And this seemeth secretly to be set against all the enterprises of Satan and the world; as if he should say that they shall have no good success, because they shall never climb so high as to hinder the hand of God, whereby he hath both wrought mightily already in his only begotten Son, neither will he ever cease to work. Yet the end is added also, that he may be a captain and Savior. For so often as God did put his people in hope of salvation, he was wont to promise a prince or a king, by whose hand he would restore all things. The apostles do testify that this principality was granted to Christ. Notwithstanding they do more plainly express his office by the other adjunct. “Epitheto,” epithet. The sum is this, that Christ is placed in the highest degree of honor, that he may govern the people of God, and not that only, but that he may show himself to be a saving captain, or the author of salvation.

To give repentance. They show in this place how Christ reigneth to save the people, to wit, when he bringeth his own to repentance, and doth reconcile them unto God through the remission of sins. Furthermore, we know that the sum of the gospel is contained in these two things. Wherefore the apostles do not only stand upon the defense of their cause, but they preach the office of Christ plentifully, “Luculenter,” clearly. that they may win even some of the mortal enemies of Christ, “Pietatis,” of piety. if it may be. Furthermore, we have declared before what the word repentance doth signify, to wit, that it is an inward turning of man unto God, which showeth itself afterwards by external works. For Christ giveth us the Spirit of regeneration for this cause, that he may renew us inwardly; to the end that a new life may afterward follow the newness of the mind and heart. And if it belong to Christ to give repentance, then it followeth that it is not a thing which is in man’s power. And surely, seeing that it is a certain wonderful reformation, (or fashioning again,) which maketh us new creatures, repaireth in us the image of God, bringeth us out of the bondage of sin unto the obedience of righteousness; it is a thing as impossible for men to convert themselves as to create themselves. Repentance is, I grant, a voluntary conversion, but whence have we this will, save only because God changeth our heart, that it may be made fleshy of a stony heart; flexible, of hard and stubborn; and, finally, righteous of wicked, (Ezekiel 11:19.) And this cometh to pass when Christ regenerateth thus by his Spirit. Neither is this given in a moment, but it must be increased daily during our whole life, until we be fully joined to God; which shall be then when we have put off our flesh.

This is, indeed, the beginning of repentance, when a man, who before was turned away from God, renounceth the world and himself, and doth purpose to lead a new life. But because when we have entered the way, we are far from the mark, we must needs go forward continually. We have “Consequimur,” obtain. a both through the benefit of Christ. For as he beginneth repentance in us, so doth he also give us perseverance. This is an inestimable grace; but it should do us but a little good, unless it were coupled with forgiveness of sins. For Christ doth both find us the enemies of God at the first, and also there are always vices remaining in us, which cause disagreement between him and us; so that he may justly be offended with us, rather than merciful unto us. And therein doth our righteousness consist, if God do not impute our sins unto us. Therefore, this latter grace must never be separated from them. Yea, rather the gospel shall be lame “Mutilum,” mutilated. and corrupt, unless it consist upon [of] these two members, that is, unless men be taught that they are reconciled to God by Christ by the free imputation of righteousness, and that they are fashioned again unto newness of life by the Spirit of regeneration. So that we understand briefly how we must obtain salvation in Christ.

32. And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary defense, as it is for all the ministers of the gospel, to wit, that they make this openly known to all men that they teach nothing but that which they have received of God. Secondly, that they are called hereunto, so that they cannot avoid the necessity of teaching, unless they will resist God. Luke putteth words in this place, instead of things, according to the Hebrew phrase. Although if any man had rather understand it of the speech itself, I do not deny but that it may be so. The sum is, seeing they are brought forth by God to be witnesses, they may not give back, “Tergiversari,” turn their back, backslide. but they must publish things which he hath commanded.

And also the Spirit. They confirm their calling by the effect; for this was a seal to approve their doctrine, seeing that God gave the Holy Spirit to those which believed. Forasmuch, as it appeared manifestly by this, that he allowed the faith of the gospel, and it was acceptable to him. In that they say to those which obey him, I refer it unto Christ, as if they should have said, those which believe in Christ are plentifully rewarded for their obedience. Therefore God will have Christ obeyed. Wherefore even our ministry doth please him in that thing. Yet here may a question be moved, Seeing that we have saith by the revelation of the Spirit, how is it said in this place, that the same is given after faith? I answer, that the gift of tongues, of prophecy, of interpretation, of healing, and such like, are spoken of in this place, wherewith God did beautiful his Church. As Paul saith, where he asketh the Galatians, whether they received the Spirit by the law, or by the hearing of faith, (Galatians 3:2.) Therefore the illumin-ation of the Spirit goeth before faith, because it is the cause thereof; but there follow other graces afterward, that we may go forward, according to that, “To him that hath shall be given,” (Matthew 13:12.) And if we will be enriched every now and then with new gifts of the Spirit, let us hold out unto God the lap of faith. “Fidei sinum aperiamus Deo,” let us open a bosom of faith to God. But the reward wherewith our want of faith is rewarded at this day is far unlike; “Sed longe diversum praemium hodie reportat nostra incredulitas,” but our incredulity in the present day receiveth a very different recompence. for the most part being destitute of the Spirit of God doth neither see nor understand anything.

33. They were cut in sunder. The priests ought to have been thoroughly moved, though they had had hearts of iron, but they burst. “Sed rumpuntur,” but they burst (with rage.) Whence we gather that no reasons can prevail with the reprobate, to bring them unto the obedience of Christ; for unless God speak within, the outward doctrine shall be able to do nothing else but to beat the cars. The apostles were able so to overcome their enemies, that they should not have had one word to say; but their fury was so untamed, and unbridled that they do rather go mad. Yet we must therewithal note the force of the word, because although the reprobate are not thereby changed, that they may become better, yet it pierceth into their hearts, so that it urgeth their consciences; for thence springeth their fury, because they saw themselves “Se sentiunt,” they feel themselves. urged by their judge. They would gladly mock all the gospel, as they attempt whatsoever they can, that they may count it as nothing; but there is in the same a certain hidden majesty, which driveth away mightily all their delicacy. “Quae omnes illorum delicias violenter discutit,” which, with a strong hand, dispels all their delights. And chiefly when they are cited by the sound of the trumpet to appear before the judgment-seat of God, then appeareth their madness and fury.

Acts 5:34-39

34. And a certain Pharisee, named Gamaliel, a doctor of the law, precious to all the people, rising in the council, commanded the apostles to be carried out a little space. 35. Then he said unto them, Men of Israel, take heed to yourselves, what ye intend to do touching these men. 36. For before these days there arose one Theudas, saying, that he was some great man, to whom consented a number of men, about four hundred, who perished; and they were all scattered abroad which had obeyed him, and were brought to nought. 37. After him arose one Judas of Galilee, in the days of the tribute, and led away much people after him, and he likewise perished; and all which had obeyed him were scattered abroad. 38. Now, therefore, I say unto you, Abstain from these men, and let them atone; for if this counsel or this work be of men, it shall come to nought: 39. But if it be of God, you cannot destroy it; lest, at any time, ye be found to fight with God.

34. Luke showeth now after what manner God brought to nought the fury of the wicked. They were purposed to put the apostles to death; Gamaliel standeth up amidst them, to break off that mad consultation. Furthermore, he noteth the circumstances, to the end we may know how it could be, that one man could prevail so much against so many. He saith he was a Pharisee which sect was in great estimation, as we know. He saith that he was in price, or honored amongst the people; and they feared the people. Hereby it cometh to pass that they are the more afraid to do any thing contrary to his mind. So God doth oftentimes set sudden terrors against his enemies, (when they look not for them,)to stay their violence. Furthermore, Gamaliel commandeth the apostles to go aside, lest they should be the more emboldened by his words. For we must not think that he spake thus, because he did allow “Probaret,” he approved. the doctrine of the gospel, or that he meant to defend the same; but because he saw all the rest inflamed with fury, he being a man moderate and courteous, doth with sober speech temper that excess.

But if we consider all things well, this judgment and opinion is unmeet for a wise man. I know that many count it as an oracle, but it appeareth sufficiently hereby that they judge amiss, because by this means men should abstain from all punishments, neither were any wicked fact any longer to be corrected. Yea, all helps of life were to be refused, which we cannot prolong one moment. “In arbitrio nostro,” at our pleasure. Both things are true, that no endeavor of men can destroy that which is of God; and that that which is of men is not so strong that it can stand. But he gathereth amiss hence, that men must sit still and say nothing in the mean season. We must rather mark what God commandeth us to do, and he will have us to restrain wickedness. To this end hath he appointed magistrates, and armed them with the sword; to this end hath he set elders over his Church, to bring the froward in order, and that they may not suffer sin licentiously to rage without punishment. Therefore it is gathered amiss that we must refrain from punishing, because God is sufficient of himself to take away evils. Although his whole counsel is such, Gamaliel willeth the scribes and elders to take heed that they make not open war against God. And he speaketh as it were touching a doubtful matter; whereby it appeareth that he hath no certainty from the foundation, when as he doubteth in the quality of the cause, neither dare set down whether it be good or evil, but doth only command to defer it for a time, until the cause appear more plainly.

In sum, Gamaliel setteth an evil consequent from true grounds; “Ex veris principiis perversam consequentiam deducit,” deduces a false consequence from true principles. because he applieth that amiss unto the external office and manner of doing which ought to serve for faith only. On the other side, let this be our logic, That which is of God must needs stand, though all the world say nay; therefore faith must stand without all fear, against all the assaults of Satan and men, seeing faith is under-propped and supported with the eternal truth of God; although heaven fail, our salvation is safe, which hath God to be the author and keeper thereof; because God doth defend the kingdom of Christ, it can never be overthrown with any violence; because the doctrine of the gospel is grounded in God, howsoever men resist or shake the same, yet shall it nevertheless continue firm. Again, although the wicked attempt whatsoever they can, and seek all means “Nullosque non moveant lapides,” and leave not a stone unturned. to destroy the Church, although they furiously strive against Christ and his Church so much as they are able, yet they shall not prevail, because it is the property of God to bring the counsels of men to nought; and by this means doth he punish their rashness. We see that both members are well applied to faith. But, in the mean season, there is no cause why the servants of Christ should be less diligent in maintaining the truth; why they should suffer the Church to decay through their fault; “Ignavia,” sluggishness. why they should carelessly wink at their wickedness who endeavor to turn all things topsy-turvy.

36. There arose one Theudas. If we credit Josephus, Gamaliel altereth in this place the true course of the history. For he reporteth that Judas Gaulanites, who was born in Gamala, at such time as Quirinius, or Cyrenius, was proconsul, did raise a tumult with his adherents, because they would not have their goods taxed; “Ne census ageretur,” to prevent a census from being taken. and that Theudas, at such time as Cuspius Fadus was procurator, did boast that he was a prophet of God. And Fadus was sent into Judea by Claudius Caesar. The former history is recorded in the Eighteenth Book of Antiquities; and the other in the Twentieth. But I think that when Luke saith, After him was there one Judas, he meant not to note the course of time, as if he were the latter; but forasmuch as Gamaliel brought in two like examples, he might put the one in place of the other, “Promiscue miscere,” mix promiscuously, confound the two. without having respect of time. Therefore the word post is as much as moreover, or besides.

Furthermore, even these examples wherewith Gamaliel confirmeth his opinion do not sufficiently agree with the present cause. For, because they did not by and by resist Judas, that sedition which he had raised was the occasion of many murders, and at length he was vanquished with hand and weapon. Theudas also had done far more hurt, unless he had been put to flight in time by Cuspius Fadus. But Gamaliel hath respect unto this alone, that men have unlucky success when as they advance themselves un-advisedly; and that cometh to pass by the just judgment of God. But because the priests refuse to hearken when God giveth them good counsel, they are worthy to be made amazed by man with frivolous reasons, wavering hither and thither through foolish perplexity. Furthermore, if we cast the time, we shall find that it was twelve years at least after the death of Christ before the apostles were beaten. For unto the five years which remained of the government of Tiberius, we must add three and a half which Caligula reigned. Fadus was not sent by Claudius into Judea before the second or third year of his reign. Gamaliel rehearsed not the act within a day or two after. Therefore that space of time is complete whereof I spake. Wherefore the constancy of the apostles was the more excellent, who, though they be so evil rewarded for those long pains which they had endured, yet are they not discouraged, neither do they cease to hold on as they had begun.

That he was some great man. Some books “Codices,” manuscripts. have, Saying that he was somebody; yet both carry one sense. For he boasted that he was such a prophet that he could dry up Jordan, that those which were with him might go over dry foot. Nevertheless, we see how far Gamaliel is from true knowledge, who compareth the holy ministers of Christ unto seducers and robbers; although he mitigateth his words afterward, and, inclining toward the better part, leaveth it indifferent whether they have taken this matter in hand, having God for their author or no. Yet he speaketh doubtfully, because he provideth “Consulit,” consulteth. only for quietness, all inquiry being set apart. This is only to be allowed “Probandum,” to be approved. in his speech, that he feareth [deterreth] the wicked from wicked boldness, because there is nothing more to be feared than to strive against God.

Acts 5:40-42

40. And they obeyed him. And when they had called the apostles, having beaten them, they commanded them that they should not speak in the name of Jesus; and they let them go. 41. Therefore they went rejoicing from the face of the council, because they were counted worthy to suffer reproach for his name. 42. And they did not cease daily in the temple, and in every house, to teach and preach Christ Jesus.

40. Having beaten them, they commanded. He saith that Gamaliel’s counsel was allowed; yet the apostles are beaten, and forbidden to preach. “Docere,” to teach. Hereby we gather how great the rage of the enemies was, who being now pacified, or at least mitigated, do yet, notwithstanding, rage immoderately. “Adeo tamen intemperanter se gerunt,” yet conduct themselves to intemperately. And it appeareth also what evil success those doubtful counsels have, wherein men alone are respected, and the truth of God set aside. Gamaliel obtaineth thus much, that the lives of the apostles may be saved; “Parcatur,” may be spared. but, in the mean season, the Son of God is blasphemed and slandered in their person; the truth of the gospel is buried in eternal silence, so much as in the enemies lieth, God surely doth by this means wonderfully spread abroad his word; yet that counsel ceaseth not to be evil. Which we must note for this cause, because most men at this day do think, that they do not a little obey God, if they save the lives of those men which come in hazard for the doctrine of the gospel, or somewhat appease “Flectant ad lenitatem.” incline to lenity. the enemies who are otherwise bloody. In the mean season, they are not afraid to drive them unto the wicked denial of Christ, the confessing of whom is far more precious in the sight of God than the life of all men. But what could they do who, casting away all care of godliness, go about to redeem God’s favor with the duty of courtesy? “Humanitatis officio se qpud Deum redimere volunt,” would purchase the favor of God to themselves by an act of humanity.

41. Then they went rejoicing. We must not think that the apostles were so senseless but that they felt some shame and did also lament, when they felt the punishment; for they had not quite put off nature; “Ac dolerent etiam mali sui sensu; neque enim naturam prorsus exuerent,” and were not insensible to their suffering; for they did not altogether divest themselves of their natural feelings. but when they considered the cause, then joy got the upperhand. So the faithful must be two manner of ways affectioned so often as they suffer persecution for the gospel; they must be touched with the bitterness of punishments, “Malorum,” sufferings. yet so that they overcome this sorrow with spiritual joy. For they should have (changed their mind, and) stricken sail by and by, unless they had been strengthened and encouraged by that joy. “Nam mox retro vela flexissent, nisi novum vigorem dedisset ex gaudio nata alacritas,” for they would immediately have altered their sails, (changed their course,) had not the alacrity produced by joy given them new vigor. And it is not to be doubted, but that even death was sweet, and pleasant to Peter on this fashion, which, notwithstanding the Lord doth testify shall be bitter unto him. Let us, therefore, learn that we must wrestle with sorrow and care, “Anxietate,” anxiety. that we hold on courageously to suffer the cross, and that we bear the same when it is laid upon us.

That they were counted worthy. This might seem at the first blush absurd, in that Luke placeth honor in reproach; “Dedecore,” disgrace. but the disagreement which is between God and the world causeth this, that that which is counted amongst men most reproachful, excelleth in dignity and glory in the sight of God and his angels. We know that the kind of death which Christ suffered was of all other most shameful, and yet did he triumph most nobly upon the cross; so, when we are made like unto him, we may worthily boast that it is a point of singular excellency, that we suffer rebuke in the sight of the world. Thus doth Paul boast of the marks of Christ, (Galatians 6:17.) For we must here respect the cause which doth associate us unto Christ, “Filio Dei,” the Son of God. who doth not only swallow up the shame of the world with his glory, but doth also turn reproaches, slanders, and mocks of the world, into great honor. Wherefore, it is no marvel that there be so few found which are strong and stout to bear the cross, because we are almost all drowned and overwhelmed with the sense of the flesh; and there is scarce one amongst an hundred which considereth that the reproach of Christ doth far excel all the triumphs of the world, which is the only matter of comfort. Wherefore, we must use the greater diligence in thinking upon this sentence; that we are at this day made partakers “Socii et consortes,” companions and sharers. of the sufferings of Christ, that we may be partakers of his glory.

42. They ceased not. Constancy did also accompany their Joy. For how is it that we are discouraged with persecution, save only because none lifteth up himself unto Christ, that he may in mind lay hold upon the fruit of victory, and so be pricked forward unto patience? But that man which thinketh with himself that he is happy when he suffereth for Christ’s sake, shall never faint, though he must suffer hard conflicts. Therefore the apostles are, after a sort, armed with stripes, so that they valiantly make haste unto death. Therefore, woe be to our daintiness, who, having suffered a little persecution, do by and by resign up the light “Facem resignamus,” resign the torch. to another, as if we were now old worn soldiers.

CHAPTER 6

Acts 6:1-6

1. And in those days, when the number of the disciples grew, there arose a murmuring of the Greeks against the Hebrews, because their widows were despised in the daily ministry. 2. Therefore, when the twelve had called unto them the multitude of the disciples, they said, It doth not please [or it is not good] that we should serve tables, having left the word of God. 3. Therefore, brethren, look out seven men of you, of known honesty, full of the Holy Ghost, and of wisdom, whom we will appoint over this business, 4. And we will give ourselves unto prayer, and to the ministration of the word. 5. The speech pleased the whole multitude; and they chose Stephen, a man full of faith and the Holy Ghost; and Philip, and Prochorus, [Nicanor,] and Timon, and Parmenas, and Nicolas, a proselyte of Antioch; 6. These did they set before the apostles: and when they had prayed, they laid their hands upon them.

CHAPTER 5

Ac 5:1-11. Ananias and Sapphira.

"The first trace of a shade upon the bright form of the young Church. Probably among the new Christians a kind of holy rivalry had sprung up, every one eager to place his means at the disposal of the apostles" [Olshausen]. Thus might the new-born zeal of some outrun their abiding principle, while others might be tempted to seek credit for a liberality which was not in their character.

2. kept back part of the price, his wife also being privy to it--The coolness with which they planned the deception aggravated the guilt of this couple.

brought a certain part--pretending it to be the whole proceeds of the sale.

3-6. why hath Satan filled--"why ... fill--"why hast thou suffered him to fill"

thine heart--so criminally entertaining his suggestion? Compare Ac 5:4, "why hast thou conceived this thing in thine heart?" And see Joh 13:2, 27.

to lie to the Holy Ghost--to men under His supernatural illumination.

7-11. Tell me whether ye sold the land for so much--naming the sum.

Ac 5:12-26. The Progress of the New Cause Leads to the Arrest of the Apostles--They Are Miraculously Delivered from Prison, Resume Their Teaching, but Allow Themselves to Be Conducted before the Sanhedrin.

12. Solomon's Porch--(See on Joh 10:23).

13-16. of the rest durst no man join himself, &c.--Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.

17-23. sect of the Sadducees--See on Ac 4:1 for the reason why this is specified.

24-26. they doubted--"were in perplexity."

Ac 5:27-42. Second Appearance and Testimony before the Sanhedrin--Its Rage Calmed by Gamaliel--Being Dismissed, They Depart Rejoicing, and Continue Their Preaching.

27-28. ye have filled Jerusalem with your doctrine--noble testimony to the success of their preaching, and (for the reason mentioned on Ac 4:4) to the truth of their testimony, from reluctant lips!

29-30. Then Peter, &c.--(See on Ac 2:22, and Ac 3:13, &c.).

31. Prince and a Saviour--the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Ac 3:15; He 2:10).

to give--dispensing as a "Prince."

repentance and remission of sins--as a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare Ac 2:38; 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!

32-33. we are his witnesses ... and the Holy Ghost--They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.

34. Then stood up ... Gamaliel--in all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, Lu 2:25-35), and grandson of Hillel, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [Lightfoot].

35-39. Theudas--not the same with a deceiver of that name whom Josephus mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.

40-42. beaten them--for disobeying their orders (compare Lu 23:16).

But a certain man named Ananias - Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, etc., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.

Kept back part of the price - Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτημα, (of what kind we know not), which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin.

Why hath Satan filled thine heart - The verb πληροειν, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, etc., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices.

To lie to the Holy Ghost - Ψευσασθαι το Πνευμα το Ἁγιον, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is God.

To keep back part of the price - Νοσφισασθαι απο της τιμης. The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.

Whiles it remained, was it not thine own? - See the note on Act 5:2, and see that also on Act 2:44 (note).

Fell down, and gave up the ghost - Πεσων εξεψυξε, Falling down, he expired, breathed his last: "Gave up the ghost" is a very improper translation here. See the notes on Gen 25:8, and on Mat 27:50 (note). Two things may be remarked here:

1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment.

2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church.

The young men arose - Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion.

Buried him - This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial.

To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person.

Yielded up the ghost - See Act 5:5. It was not by Peter's words, nor through Peter's prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, 1Jn 5:16, calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God's displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just.

Great fear came upon all the Church - This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the observations at the end of Matthew 16 (note). It has been properly observed that we have in this place a native specimen of a New Testament Church:

1. Called by the Gospel;

2. grafted into Christ by baptism;

3. animated by love;

4. united by all kinds of fellowship;

5. and disciplined by the exemplary punishment of hypocrites.

See Dodd.

By the hands of the apostles - This verse should be read with the 15th, to which it properly belongs.

Solomon's porch - See the note on Joh 10:23.

And of the rest, durst no man join him self to them - Who were these called the rest, των λοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honor upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles' doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Act 5:17.

And believers were the more added to the Lord - Believers:

1. Those who credited the Divine mission of Christ.

2. That he was the Messiah.

3. That he died for their sins.

4. That he rose again.

5. That he ascended into heaven.

6. That he sent down the gift of the Holy Spirit.

7. That he ever appeared in the presence of God for them.

8. That it was he who gives repentance and remission of sins. And,

9. He by whom the world is to be judged.

These were simple articles, of the truth of which they had the fullest evidence.

Insomuch that they brought forth the sick - This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th. Act 5:11. And great fear came upon all the Church, and upon as many as heard these things. Act 5:13. And of the rest durst no man join himself to them; but the people magnified them: Act 5:14. And believers were the more added to the Lord, both men and women. Act 5:12. (last clause.) And they were all with one accord in Solomon's porch. Act 5:12. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people; Act 5:15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, etc., etc.

How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed.

That - the shadow of Peter passing by - I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening), they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people's minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favor of the wonderful efficacy of relics! For, says he, "if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!" Now, before this conclusion can be valid, it must be proved:

1. That the shadow of Peter did actually cure the sick;

2. That this was a virtue common to all the apostles;

3. That all eminent saints possess the same virtue;

4. That the bones, etc., of the dead, possess the same virtue with the shadow of the living;

5. That those whom they term saints were actually such;

6. That miracles of healing have been wrought by their relics;

7. That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done.

I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle.

After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading.

Sick folks, and them which were vexed with unclean spirits - Here it is evident that sick people are distinguished from those who were vexed with unclean spirits; and therefore they were not one and the same thing. The same distinction is made Mat 4:24; Mat 10:1; Mar 1:32, Mar 1:34; Mar 16:17, Mar 16:18; and Luk 4:40, Luk 4:41; Luk 7:21.

The high priest - and - the sect of the Sadducees - Αἱρεσις των Σαδδουκαιων, The heresy of the Sadducees. In this place, as well as in several others, the word αἱρεσις, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Αἱρεσις, heresy, comes from αἱρεω, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραιων αἱρεσις, the heresy of the Nazarenes, Act 24:5; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, Act 24:14; and it was according to the strictest Hersey in the Jewish Church, ακριβεστατην αἱρεσιν, that St. Paul lived before his conversion, Act 26:5; and we find, from Act 28:22, that the whole Church of Christ was termed this heresy, ταυτης αἱρεσεως, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, etc. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests' power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics!

Were filled with indignation - Ζηλου, With zeal. Ζηλος, from ζεω, to be hot, and λα or λιαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not be surprised that the Sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on Act 4:2 (note).

Put them in the common prison - It being too late in the evening to bring them to a hearing. To this verse the Codex Bezae adds, και επορευθη εἱς ἑκαστος εις τα ιδια, And each of them went to his own house.

But the angel of the Lord - opened the prison doors - This was done:

1. To increase the confidence of the apostles, by showing them that they were under the continual care of God; and,

2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel.

This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

All the words of this life - All the doctrines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another periphrasis for Gospel. Go to the temple - the most public place, and speak to the people - who come there to worship according to the law, the words of this life - the whole doctrine of salvation from sin and death; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.

Called the council together - Συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known.

The prison truly found we shut - All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!

They doubted of them whereunto this would grow - They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.

Then came one and told them - While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!

Brought them without violence - On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord's sake, and so cheerfully went with them, trusting in the Lord their God.

Did not we straitly command you - Ου παραγγελιᾳ παρηγγειλαμεν, With commanding did we not command you; a Hebraism - another proof of the accuracy and fidelity of St. Luke, who seems always to give every man's speech as he delivered it; not the substance, but the very words. See Act 4:17.

Not teach in this name? - That is, of Jesus as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses.

Intend to bring this men's blood upon us - You speak in such a way of him to the people as to persuade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us.

We ought to obey God rather than men - The same answer they gave before, Act 4:19, founded on the same reason, which still stood good. We have received our commission from God; we dare not lay it down at the desire or command of men. See the note on Act 4:19.

The God of our fathers raised up Jesus - It was well to introduce this, that the council might at once see that they preached no strange God; and that he who so highly honored the patriarchs, Moses, and the prophets, had yet more highly honored Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it.

Whom ye slew - They charge them again with the murder of Christ, as they had done before, Act 4:10-12, where see the notes.

Him hath God exalted with his right hand - By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of δεξιᾳ, the right hand, the Codex Bezae has δοξῃ, to glory.

A Prince - The leader or director in the way. See the notes on Act 3:15, Act 3:19.

And a Savior - Σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. Jesus and Saviour are nearly of the same import. See the note on Joh 1:17. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.

To give repentance - See this explained, Mat 3:2 (note).

Forgiveness of sins - Αφεσιν των ἁμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Savior to give repentance and remission of sins to Israel? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom Judas himself was a saint.

The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them.

We are his witnesses - The word αυτου, his, is omitted by AD, and several others of good note; the Syriac, all the Arabic, Ethiopic, and Vulgate. It does not seem to be necessary.

Of these things - Των ῥηματων τουτων, Of these transactions: i.e. of Christ's life and miracles, and of your murderous proceedings against him.

And so is also the Holy Ghost - In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord's resurrection.

To them that obey him - We obey God, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power.

The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul.

They were cut to the heart - Διεπριοντο, Literally, they were sawn through, from δια through, and πριω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.

A Pharisee, named Gamaliel, a doctor of the law - "This," says Dr. Lightfoot, "was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

What ye intend to do - Τι μελλετε πρασσειν, What ye are about to do: they had already intended to destroy them; and they were now about to do it.

Rose up Theudas - Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labor has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks "the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke's Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in Joh 14:22, and Luk 6:16, and called Jude in Jde 1:1, is, in Mar 3:18, called Thaddeus; and, in Mat 10:3, is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas." Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.

Boasting himself to be somebody - Λεγων ειναι τινα ἑαυτον, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After ἑαυτον, himself, μεγαν, great one, is added by several very respectable MSS. and versions.

Judas of Galilee - Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: "In this time there were three sects: for, besides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above." Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: see the note on Luk 2:2. Bp. Pearce supposes that there were two απογραφαι, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in Luk 2:1-5. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretense for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.

Refrain from these men - Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honor, and avenge himself.

But if it be of God, ye cannot overthrow it - Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.

Lest haply ye be found - to fight against God - Μηποτε και θεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle. Τῳ δ' αιει παρα εἱς γε θεων, ὁς λοιγον αμυνει· Και νυν οἱ παρα κεινος Αρης, βροτῳ ανδρι εοικως. Αλλα προς Τρωας τετραμμενοι αιεν οπισσω Εικετε, μηδε Θεοις μενεαινεμεν ιφι μαχεσθαι.

Iliad, lib. v. 603.

Protected always by some power divine;

And Mars attends this moment at his side,

In form a man. Ye therefore still retire,

But facing still your foes: nor battle wage,

However fierce, yet fruitless, with the gods.

Cowper.

To him they agreed - That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them - probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of Jesus they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary - If we do not put down this Printing, it will put us down: They labored to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

Rejoicing that they there counted worthy, etc. - The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonored on account of The Name. The word, αυτου, his, is omitted by ABCD, several others; Erpen's Syriac, and the Coptic. The Name, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.

Daily in the temple - That is at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker.

They ceased not to teach and preach Jesus - Far from desisting, they became more zealous, yea, incessant, in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Savior at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages - persecution and stripes, and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labors with similar success.

But a certain man named Ananias - It is certain, not a believer, for all that believed were of one heart and of one soul: probably not baptized; but intending now to offer himself for baptism.

And bringing a certain part - As if it had been the whole: perhaps saying it was so.

To lie to the Holy Ghost - Who is in us. And to keep back - Here was the first instance of it. This was the first attempt to bring propriety of goods into the Christian Church.

While it remained, did it not remain thine? - It is true, whosoever among the Christians (not one excepted) had houses or lands, sold them, and laid the price at the feet of the apostles. But it was in his own choice to be a Christian or not: and consequently either to sell his land, or keep it. And when it was sold, was it not in thy power? - For it does not appear that he professed himself a Christian when he sold it. Why hast thou conceived this thing in thy heart? - So profanely to dissemble on so solemn an occasion? Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears: since lying to him, Ac 5:3, is lying to God.

And Ananias fell down and expired - And this severity was not only just, considering that complication of vain glory, covetousness, fraud, and impiety, which this action contained: but it was also wise and gracious, as it would effectually deter any others from following his example. It was likewise a convincing proof of the upright conduct of the apostles, in managing the sums with which they were intrusted; and in general of their Divine mission. For none can imagine that Peter would have had the assurance to pronounce, and much less the power to execute such a sentence, if he had been guilty himself of a fraud of the same kind; or had been belying the Holy Ghost in the whole of his pretensions to be under his immediate direction.

About the space of three hours - How precious a space! The woman had a longer time for repentance.

If ye sold the land for so much - Naming the sum.

The Church - This is the first time it is mentioned: and here is a native specimen of a New Testament Church; which is a company of men, called by the Gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship, and disciplined by the death of Ananias and Sapphira.

And they were all - All the believers.

None of the rest - No formalists or hypocrites, durst join themselves - In an outward show only, like Ananias and Sapphira.

But so much the more were true believers added, because unbelievers kept at a distance.

The high priest - and the sect of the Sadducees - A goodly company for the priest! He, and these deniers of any angel or resurrection, were filled with zeal - Angry, bitter, persecuting zeal.

The words of this - That is, these words of life: words which show the way to life everlasting.

We found the prison shut - The angel probably had shut the doors again.

They doubted what this should be - They were even at their wits' end. The world, in persecuting the children of God, entangle themselves in numberless difficulties.

Did not we strictly command you, not to teach? - See the poor cunning of the enemies of the Gospel. They make laws and interdicts at their pleasure, which those who obey God cannot but break; and then take occasion thereby to censure and punish the innocent, as guilty. Ye would bring the blood of this man upon us - An artful and invidious word. The apostles did not desire to accuse any man. They simply declared the naked truth.

Then Peter - In the name of all the apostles, said - He does not now give them the titles of honour, which he did before, Ac 4:8; but enters directly upon the subject, and justifies what he had done. This is, as it were, a continuation of that discourse, but with an increase of severity.

Hath raised up Jesus - Of the seed of David, according to the promises made to our fathers.

Him hath God exalted - From the grave to heaven; to give repentance - Whereby Jesus is received as a Prince; and forgiveness of sins - Whereby he is received as a Saviour. Hence some infer, that repentance and faith are as mere gifts as remission of sins. Not so: for man co - operates in the former, but not in the latter. God alone forgives sins.

And also the Holy Ghost - A much greater witness.

But a certain Pharisee - And as such believing the resurrection of the dead; a doctor, or teacher of the law - That is, a scribe, and indeed one of the highest rank; had in honour by all the people - Except the Sadducees; rising up in the council - So God can raise defenders of his servants, whensoever and wheresoever he pleases.

Before these days - He prudently mentions the facts first, and then makes the inference.

Let them alone - In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice is eminently useful. If this counsel or this work - He seems to correct himself, as if it were some sudden work, rather than a counsel or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day.

Rejoicing - to suffer shame - This is a sure mark of the truth, joy in affliction, such is true, deep, pure.

BUt a certain man named Ananias with Sapphira his wife, sold a possession,

A dreadful instance of Gods indignation against Hypocrisie and Sacriledge, which we have an infallible testimony of; which is the more remarkable, because such sins escape the punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them, slumbreth not, 2 Pet. 2.3. It being the glory of God to search out matters farther than men can, or list to do.

An Estate, House, or Farm.

2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles feet.

When they had vowed the whole to God and his service, which made it a robbing of God; whatsoever pretence they might possibly have, of detaining some part for their own necessities in old age, or time of sickness; arguing a great distrust in that God, whom, when they had made their vow, they pretended to give themselves and their substance unto.

Her subjection to her husband, not excusing her partaking in his sin and punishment.

Their ambition carried them thus far; they would seem devout, charitable, &c. and their covetousness hindred them from going further,

vid. Chap. 4.35.

3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the holy Ghost, and to keep back part of the price of the land?

Peter knew this deceit by the inspiration of the holy Ghost; it being most probably, not otherwise likely ever to be discovered.

As when the heart is filled with hot spirits, it is daring and bold so when Satan filled their heart, these wretches venture upon desperate courses, and provoking sins.

This sin is said to be lying to the Holy Ghost, because against their own consciences, and the Spirit of God too witnessing with their spirits, Rom. 9.1. As also 2dly. because they pretended to holiness, and the service of God, when they intended onely to serve their own turns; now the Spirit is in a peculiar manner the Spirit of holiness, and the author of it in us; whom they pretended to have been moved by, but falsly. And lastly, defrauding the poor members of Christ of their right; (for so by their vow it became to be) they lyed to the holy Ghost, who constitutes and establishes the Church, and accepteth these gifts as given to God, and not to men.

Marginal references: Or, To deceive.

4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.

A sufficient argument, that there was no command (even then) to necessitate them to part with their Estates; but onely what the present and eminent necessity of the Church did perswade them voluntarily unto.

The doubling of this expostulation, makes the conviction the more forcible.

As a Steward under God, to do what thou wouldest with it according to his Will; and none are, or can be otherwise disposers of what they possess.

It seems hence, that it was a deliberate, and propensed iniquity.

In that lying unto God is so often charged, and not express mention is made of Ananias's vow; some excuse him of Sacriledge, and charge him the deeplier with Ambition, Covetousness, Lying, and Hypocrisie, to the Apostles, whom he intended to deceive.

5 And Ananias hearing these words, fell down and gave up the ghost: And great fear came on all them that heard these things.

Exspired, and dyed. Some instances of Gods extraordinary Judgments upon sinners, were in the beginning of the Iewish Church; as upon the man that gathered sticks on the Sabbath-day, Numb. 15.35. and upon Nadab and Abihu, Levit. 10.1. And so here in the beginning of the Christian Church, to be as marks to teach us to shun such sins, and to teach us, that the God with whom we have to do, is greatly to be feared; and this miraculous way of punishing notorious sinners in the Church, was accommodated to such a time, in which Magistrates were so far from defending the Church, that they themselves were the greatest enemies unto it.

Let others also hear, and fear, and do so no more.

6 And the young men arose , wound him up, and carried him out, and buried him.

Such as were present at that time, and fittest for that imploy;

according as they were wont to do to such as they intnded to prepare for Sepulture. Read what was done to the body of our Saviour, Mark 15.46.

7 e And it was about the space of three hours after, when his wife, not knowing what was done, came in.

This circumstance is expressed to confirm the truth of this History:

not suspecting any such thing, she was the less inquisitive; and such a consternation and dread was upon all that were there, that they durst not tell her, lest they should offend Peter; as also probably, lest they should with so sudden and sad news grieve her.

Into the Church or place, where they were met together.

8 And Peter answered unto her, Tell me whether ye sold the land for so much. And she said , Yea, for so much.

An ordinary Hebraism, by which one that speaketh, first is said to answer, if it be tending towards any discourse especially.

The certain price is not mentioned, as not being necessary to the intent of the Holy Ghost in this narrative; but be it more or less, it was the same which her husband had said the land was sold for.

She had agreed with her husband what to say; and one sin draws on another, till it ends in perdition.

9 And Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold , the feet of them which have buried thy husband, are at the door, and shall carry thee out.

This expression of tempting God, or the Spirit of God, is not used amongst prophane Writers; and this sin is not (at lest to such a degree) committed amongst Pagans and Heathens, and is to be dreaded by all that profess the Gospel. As often as men sin against their conscience, and their consciences condemn them in what they do, so often they dare, tempt, or try, whether God be Omniscient, and knows of, or Holy, and Powerful, and will punish their sins; which they find at last to their cost.

This the Apostle foretells ere it came to pass; the more to confirm his Authority and the truth of the Gospel.

After thou art dead, to thy burial.

10 Then she fell down straightway at his feet, and yielded up the ghost: And the young men came in and found her dead, and carrying her forth, buried her by her husband.

The same sins meet with the same punishment; God is no respector of Persons, Iew or Gentile, Male or Female.

11 And great fear came upon all the church, and upon as many as heard these things.

Thus upon the smiting of so many men in and about Beth-shemeth, 1 Sam. 6.20. They wisely demand, who is able to stand before this holy Lord God; and upon the s[illegible: 1 letter]aying of Vzzah, 2 Sam. 6.9. David was afraid of the Lord, Discite justitiam moniti.

Out of the pale of the Church, Gods judgments do restrain in a great measure wicked men.

12 ¶ And by the hands of the apostles were many signs and wonders wrought among the people And they were all with one accord in So[illegible: 1 letter]lomons porch.

By the Apostles Ministry; tho they were holy and excellent men, they were but instruments; the power they acted by, was Gods; which also they had prayed for, and acknowledged, Chap. 4.30.

Generally among the meaner sort, according to that question, have any of the Rul[illegible: 1 letter]rs believed on him? Iohn 7.48. Not many mighty, not many noble are called, 1 Cor. 1.26.

A large and capacious place, where they might with greatest convenience hear, and see what was done and said.

Marginal references: Chap. 2.43.; Chap 3 11.

13 And of the rest durst no man joyn himself to them: but the people magnified them.

Such who were not of the common sort of people, and here seem to be distinguished from them; or of the rest, (more largely) who had not joyned themselves to the Church, being amazed at this judgment on these two Hypocrites, durst not make a formal shew of Religion, unless they had a thorow perswasion in their mind concerning the truth of it, and a firm resolution in their conversation to live answerably unto it.

Marginal references: John 9 22. and 12.42. and 19.38.

14 And believers were the more added to the Lord, multitudes both of men and women.

This explains the former verse, and helps us against mistaking it; for this wonderful judgment was so far from being a hinderance to the truth of the Gospel, that it is turned to the furtherance of it; for tho great men, and such as were insincere, were terrified from owning Christ and his Doctrine, others did more readily imbrace them by reason of it.

15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least , the shadow of Peter passing by, might overshadow some of them.

Into every street generally taken, it being a common practice where they came, and not in one street onely.

These weak and unlikely means, did more shew the power to be of God, and was the greater confirmation to the truth of the Gospel; and thus was fulfilled what our Saviour had promised to the Apostles, and such as should believe in him, Iohn 14.12. that they should do greater works than he did.

Marginal references: Or, In every street.

16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

The variety and grievousness of these evils, did but the more commend the power which was present with the Apostles.

An evidence, that these cures were not wrought by second causes; for the best Medicines do not always succeed; as also, in that they were perfectly and suddenly cured, who were thus miraculously cured; the God of Nature, restoring Nature, beyond what means and art could do.

Marginal references: Ma[illegible: 1 letter]. 16.17.

17 ¶ Then the high priest rose up, and all they that were with him, which is the sect of the Sadduces and were filled with indignation,

Moved at the report of these things, went out of the Council to observe what was done.

There were both Pharises and Sadduces in their Sanhedrim or great Council, as appears Acts 23.6. but the High Priest and a great part, were at this time Sadduces.

Or zeal, which is the best, when kindled (as the fire on the Altar) from Heaven, regularly acting for Gods truth and word; and the worst, when enflamed by carnal affections, and set upon wrong objects for self ends. The pick these Sadduces had against the Apostles and their Doctrine, was, because they taught the Resurrection, which the Sadduces denied.

Marginal references: Or, Envy.

18 And laid their hands on the apostles, and put them in the common prison.

See Acts 4.3.

19 But the angel of the Lord by night opened the prison-doors, and brought them forth, and said,

God useth the Ministry of Angels, tho he might otherwise do what pleaseth him; An Angel rolled away the stone from the door of the Sepulchre. Angels ministred to Christ, Matth. 4.11. And are all ministring spirits, sent forth to minister for them who shall be heirs of salvation, Hebr. 1.14. And encamp round about them that fear God, Psal. 34.7.

And shut them again, after that the Apostles were gone out, as appears ver. 23.

Marginal references: Chap. 12.7, and 16.26.

20 Go , stand and speak in the temple to the people , all the words of this life.

The word implies courage and stedfastness of mind, as well as such a posture of the body.

Without preferring some acceptable truths, before others more ingrateful, it necessary towards their Salvation: Christ for a time did limit them; they might not tell any that he was Jesus the Christ, Matth. 16.20. nor the vision which they had seen in his transfiguration, Matth. 17.9. Now this prohibition is taken off. Thus the Sun does not shine in his full glory all at once.

Some admit of an Hypailage, and joyn the pronoun to the other substantive, reading in this place, These words of life; and the rather because by this life, is ordinarily understood the present, temporary life, as in 1 Cor. 15.19. but there needs not this translatiti[illegible: 1 letter]us sense; by this life, the Angel might very well understand eternal life and Salvation, for that was it which the Sadduces denied, and for the Preaching of which life the Apostles were imprisoned.

21 And when they heard that, they entred into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the h council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

Having received a command from God, they resolve to obey him rather than man.

Taking the first opportunity, tho they could not but be sensible of the danger they ran into.

The Judges of their inferior Courts, or the chief amongst the Priests or Senators; either living in the City, or coming thither upon that festival occasion.

The San[illegible: 1 letter]edrim or great Council.

22 But when the officers came, and [illegible: 1 letter]ound them not in the prison, they returned, and told,

These men, thus sent to hinder the spreading of the Gospel, could not be a means of confirming it, when they saw and declared what they found; so easily can God make use of what is intended against his truth and people, unto the advantage of either.

23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

All means imaginable were used to secure their prisoners; but when God will deliver, what can keep them? when God will work, who can hinder? Iob 11.10. It is strange, that so great evidence of the innocency of the Apostles, and truth of their Doctrine, should be ineffectual; but prejudice is insuperable, unless to the mighty Power of the grace of God, and this boldness cannot be cured, but by Gods Ephphat ha

24 Now when the high priest, and the captain of the temple, and the chief priests heard these things, they doubted of them whereunto this would grow.

The Commander over the Soldiers, who were set to guard the Temple, either to secure the treasure there, or to be in a readiness to suppress any tumult thereabouts; Pilate speaks of this, Matth. 27.65.

The heads of the Families, or chief of the courses of the Priests.

By what means these wonderful things were done; for they were loath to see and acknowledge God in them.

Marginal references: Luke 22.4.

25 Then came one and told them, saying, Behold, the men whom ye put in prison, are standing in the temple, and teaching the people.

So true is that in Isaiah 8 10. Take counsel together, and it shall come to nought; but the counsel of the Lord standeth for ever. Psal. 33.11.

26 Then went the captain with the officers, and brought them without violence: For they feared the people, lest they should have been stoned.

They might peradventure, think it needless or impossible, to bind them against their wills, who had opened the prison, and so miraculously came out; howsoever another more certain reason is given of it: They feared men more than God, who had done so great things amongst them.

Marginal references: Mat. 21.26. Chap. 4.21.

27 And when they had brought them, they set them before the council: And the high priest asked them,

When they are about to do the greatest injuries, they pretend to right; and will not judge them, without giving them leave to answer for themselves.

28 Saying, Did not we straitly command you, that you should not teach in this name? and behold, ye have filled [illegible: 1 letter]erusalem with your doctrine, and intend to bring this mans blood upon us.

As indeed they had, Acts 4.18. hence they aggravated the Apostles crime as done out of malice, and not out of ignorance.

This Name, and this mans blood, are odious reflections, full of con[illegible: 1 letter]umely against our blessed Saviour; as if he had not been worthy the naming by them.

They shunned not the sin of murder, but are afraid or ashamed of the imputation of it; as many scruple not to commir that wickedness, which they would be loath to be thought guilty of.

The punishment of his blood-shedding.

29 ¶ Then Peter and the other apostles answered and said, We ought to obey God rather than men.

This they all agree in; and it is the common sense of all considering men. As Socrates in his Apology told the Athenians; I imbrace and love you, O Athenians, and yet I will obey God rather than you; this the Apostles had formerly asserted, Chap. 4.19.

30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

This is the rather mentioned by the Apostle, that they might not think our Saviour, or they his Ministers, Preached any other God unto them, but him whom they had worshipped from their fore-fathers.

A tree, or wood, which is rather mentioned than a Cross, that the allusion to Deut. 21.23. might be more full; where he that is hanged on a tree is accursed; and in that Christ was made a curse for us, Gal. 3.13.

Marginal references: Cha. 3.13, 15.; Chap. 10.39. and 13.29. 1 Pet. 2.24.

31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to e give repentance to Israel, and forgiveness of sins.

See Chap. 2.33.

To conquer and subdue all his enemies, to defend and protect his subjects.

To save from sin according to his name Jesus, Matth. 1.21. viz. from the condemnation that is due unto it, and the pollution that is required by it; repentance is the gift of God; and nothing does more avail with us to repent, than the loss of Christ, (his bitter suffering and death) by whom the world is crucified unto us, Gal. 6.14. and if repentance includes newness of life, (as it does) who would not walk in that way which our blessed Lord hath recommended, and in which onely we can injoy him? that doing as he did, we may come at last to be where he is,

which never fails to accompany true repentance; and is therefore also called repentance unto life, Chap. 11.18.

Marginal references: Heb. 2.10. See Luke 24.46, 47.

32 And we are his witnesses of these things, and so is also holy Ghost , whom God hath given to them that i obey him.

They refuse not to [illegible: 1 letter]ear their testimony for Christ, who witnessed a good profession for us.

The holy Ghost does witness, 1. By the Apostles, through his grace and strength they bear their record. 2. By all the miracles that were wrought, for they were onely done by his Power. 3. By enabling any to believe these things, which belief is his work. 4. Not to say that the holy Ghost was a witness of the things concerning Christ at his Baptism, and the several attestations he gave, saying, This is my beloved So[illegible: 1 letter], Matth. 3.17.

Some read, believe in him, which is to the same purpose; for there is no true repentance where there is no faith: nor no saving faith, where there is no repentance and amendment.

Marginal references: Joh. [illegible: 2 letters].26, 27.; Chap. 2.4.

33¶ When they heard that, they were cut to the heart, and took counsel to slay them▪

They grinned with their teeth, visibly shewing the rage and fury that was within them, by which they were as sawn and divided asunder; malice and rage being a grievous torment to the cruel and malicious, [non-Latin text not transcribed].

Marginal references: Chap. 7.54.

34 Then stood there up one in the councel, a Pharisee , named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space.

This Sect was accounted more mild than the Sadduces.

'Tis thought that this man was the same, at whose feet Paul sate, Chap. 22.3. that he was the instructor to Barnabas and St. Stephen, with many other stories concerning him are doubtful; howsoever God made use of him, tho as yet an enemy to his Church and people, to plead for, and protect them to his Power; God can effect any thing without, or against means, and suddenly to make such as were against him, to be for him and his truth.

That they might consult amongst themselves what to do with them: thus Chap. 4.[illegible: 1 letter]5.

35 And said unto them, Ye men of Israel , take heed to your selves, what ye intend to do as touching these men.

A wise and good caution; for he that injures another, brings the worse mischief upon himself; both in the sense of having done evil, and in being exposed to the revengeing hand of God, whose property vengeance is, Hebr. 10.30.

36 For before these days rose up, Theudas boasting himself to be some body, to whom a number of men, about four hundred, joyned themselves: who was slain, and all, as many as obeyed him, were scattered and brought to nought.

Probably under the reign of Augustus, as he whom Iosephus mentions, was another under the reign of Claudius.

Some suppose it a contracted name of Theodorus, as Demas is thought to be of Demetrius; tho others think it to be of an Hebrew original.

Marginal references: Or, Believed.

37 After this man rose up Judas of Galilee, in the days of the taxing, and drew away much people after him: he also perished▪ and all, even as many as obeyed him, were dispersed.

Whether this was the same Iudas, who was called Gaulonite, from the place of his birth, a Town in or near Galilee; and Galileus from the Province its self in which he was born, it is not so material to discuss▪ Iosephus makes mention of two of this name.

Setting down all their names at the command of the Roman Emperor, whereby, 1 They professed themselves to be his subjects. 2. They payed him a certain rate, in token of subjection, for every head, as Poll[illegible: 1 letter] money. 3. By this means he knew the number of his subjects, and the strength or weakness of every Province; this was another tax than that, mentioned Luke 2.2. which is there called the first.

38 And now I say unto you , Refrain from these men, and let them alone: for if this counsel, or this work be of men, it will come to nought.

He undertakes to advise them what they should do in the present case.

Have nothing to do with them, as Pilates wife advised him concerning our Saviour, Matth. 27.19. Gamaliel interposes, partly, out of his moderate and mild disposition; partly out of fear, lest if they slew the Apostles, they might incense the Romans, who were very jealous of their Authority▪ and had taken away the power of Capital punishments from the Iews.

This Argument, or Dilemma, which Gamaliel uses for the sparing of the Apostles, is of force either way; (as that question our Saviour propounds concerning the baptism of Iohn, Matth. 21.25.)

This first part is evident, for that building must needs fall which is built upon the sand, Matth. 7.27.

Marginal references: Prov. 21.30. Isa. 8.10. Matth. 15.13.

39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.

The other part of the Dilemma, Prov. 19.21. Isaiah 46.10. The counsel of the Lord, that shall stand; and it must needs be so, for all power is his, in whom we live and move, Chap. 17.28.

They who afflict, and contend with his people unjustly, tho they little think so, set themselves against God, who will overcome at the last, and triumph over his, and his peoples enemies.

Marginal references: Chap. 9.5. and 23▪9.

40 And to him they agreed; And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.

They yielded to his reason and argument, being perswaded and convinced by it.

This was what our Saviour had foretold them, Ma[illegible: 1 letter]th. 1[illegible: 1 letter].17. and thus the husbandmen took the housholders servants and beat them, Matth. 21.35. They had power yet left them by the Romans, to punish offenders in their Synagogues, but not capitally nor publickly.

In this they left the good advice of Gamaliel, who had warned them not to fight against God.

41 ¶ And they departed from the presence of the council , rejoycing that they were counted worthy to suffer shame for his name.

It argued full perswasion of the truth, and great resolution to abide by it, that they could account so frail a disgrace for Christs sake, to be an honour.

'Tis a condescension and favour, when God uses any to give testimony unto his truth, altho it be by their suffering, Phil. 1.29. Vnto you it is given, not onely to believe, but to suffer; as if to suffer for Christ, were as great, if not a greater gift than to believe in him.

Scourging being a servile and disgraceful punishment.

Christs name, or for Christs sake, to assert his truth, &c. some do not read the Pronoun, but the name put absolutely for God, as was usual amongst the Iews, out of reverence to Gods name, lest they should prophane it.

Marginal references: Mat. 5.12. Heb. 10.34. James 1.2. 1 Pet. 4.13.

42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

This is the same with what we read, Acts 20.20. publickly, and from house to house; that is, in the Temple, and publick places, they preached unto the Iews, and in more private places, (or houses) where they saw it needful; unto such they conversed with.

They visited their flock, and instructed, exhorted, comforted them as their condition required: See the power of the grace of God; these we[illegible: 1 letter]e the men who forsook Christ, when the Souldiers came to apprehend him; they durst not be seen in his company: yet now they profess his Name, and abide by their profession, though they are derided and beaten for it.

The Case of Ananias and Sapphira.

1 But a certain man named Ananias, with Sapphira his wife, sold a possession, 2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6 And the young men arose, wound him up, and carried him out, and buried him. 7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11 And great fear came upon all the church, and upon as many as heard these things.

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples that they came up to that perfection which Christ recommended to the rich young man—they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here,

I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; they may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair show in the flesh with it, and so would mock God, and deceive others, when they knew they could not go through with the Christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of. 2. That they were covetous of the wealth of the world, and distrustful of God and his providence: They sold their land, and perhaps then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but, when the money was received, their heart failed them, and they kept back part of the price, (v. 2), because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; though now all things were common, yet it would not be so long, and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon—God, by bringing part of the money to the apostles' feet, and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so they were found faulty, Hos. x. 2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and, if they had been thorough-paced Christians, they would not have detained part of the price. 3. That they thought to deceive the apostles, and make them believe they brought the whole purchase-money, when really it was but a part. They came with as good an assurance, and as great a show of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.

II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it, He, without any enquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays a load upon him for it, showing it to him in its own colour, v. 3, 4. The Spirit of God in Peter not only discovered the fact without any information (when perhaps no man in the world knew it but the man and his wife themselves), but likewise discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bidden him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here showed him,

1. The origin of his sin: Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart.

2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart.

(1.) The phrase which we render lying to the Holy Ghost, pseusasthai se to pneuma to hagion, some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); yet he durst thus, by dissembling, belie and shame that gift. Or thus; Those who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness that he was not under the influence of the good Spirit at all; for, had it been his work, it would have been perfect. [2.] That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were entrusted with (which was a base suggestion, as if they were false to the trust reposed in them), or by an assurance that they could not discover the fraud. He belied the Holy Ghost when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost might as easily be imposed upon as other men; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? 2 Kings v. 26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer. v. 11, 12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See 1 Cor. xii. 8-11. Those that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice—that say they are moved from above when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.

(2.) But we read it, to lie unto the Holy Ghost, which reading is countenanced by v. 4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie: or perhaps he said nothing; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Prov. xxv. 14), we must not boast even of a true gift, which is the meaning of our Saviour's caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, v. 4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. "Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."

3. The aggravations of the sin (v. 4): While it remained, was it not thine own? And, after it was sold, was it not in thine own power? Which may be understood two ways:—(1.) "Thou wast under no temptation to keep back part of the price; before it was sold it was thy own, and not mortgaged nor encumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou was a transgressor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver (2 Cor. ix. 7), and Philemon must do a good work, not as it were of necessity, but willingly, Philem. 14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have pretended to do the good work than thus to do it by the halves. "When it was sold, it was in thine own power; but it was not so when it was vowed: thou hadst then opened thy mouth to the Lord, and couldst not go back." Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother whose own the child was not, would take up with a half; but God will have all or none.

4. All this guilt, thus aggravated, is charged upon him: Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz, not wearying men only, but wearying my God also! Isa. vii. 13. And Moses upon that of Israel, Your murmurings are not against us, but against the Lord! Exod. xvi. 8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.

III. The death and burial of Ananias, v. 5, 6.

1. He died upon the spot: Ananias, hearing these words, was speechless, in the same sense that he was who was charged with intruding into the wedding feast without a wedding garment: he had nothing to say for himself; but this was not all: he was struck speechless with a witness, for he was struck dead: He fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it is probable that he did, for to Sapphira his wife Peter particularly spoke death, v. 9. Some think that an angel struck him, that he died, as Herod, ch. xii. 23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convicted of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles. As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns. This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for, if they could not by the Spirit discover this fraud, how could they by this Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers should be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth commandments were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established. The doing of this by the ministry of Peter, who himself with a lie denied his Master but a little while ago, intimates that it was not the resentment of a wrong done to himself; for then he, who had himself been faulty, would have had charity for those that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted.

2. He was buried immediately, for this was the manner of the Jews (v. 6): The young men, who it is probable were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and polinctores; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance.

IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them (v. 12), a part of the temple where Christ used to walk, John x. 23. She came in about three hours after, expecting to share in the thanks of the house for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what had been done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps some one did, and she was not at home; and so when she came to present herself before the apostles, as a benefactor to the fund she met with a breach instead of a blessing.

1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her (v. 8): Tell me whether you sold the land for so much? naming the sum which Ananias had brought and laid at the apostles' feet. "Was this all you received for the sale of the land, and had you no more for it?" "No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good harden one another in that which is evil.

2. Sentence was passed upon her, that she should partake in her husband's doom, v. 9.

(1.) Her sin is opened: How is it that you have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shows her the evil of her sin. Observe, [1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us, or is he not? after they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?" Can he judge through this dark cloud? Job xxii. 13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves. [2.] That they agreed together to do it, making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations—a discord in good or concord in evil. It seems to intimate that their agreeing together to do it was a further tempting of the Spirit; as if, when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated? What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized Christians, do not understand yourselves better? How durst you run so great a risk?"

(2.) Her doom is read: Behold, the feet of those who have buried thy husband are at the door (perhaps he heard them coming, or knew that they could not be long): and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world.

3. The sentence executed itself. There needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spoke kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed (v. 10): Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt and took her away as with a whirlwind. And many instances there are of sudden deaths which are not to be looked upon as the punishment of some gross sin, like this. We must not think that all who die suddenly are sinners above others; perhaps it is in favour to them, that they have a quick passage: however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion if there had been any space given them to repent, as there was to the incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there, where she should have laid the whole price and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals coming in found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; and probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought was not polluted to those to whom they brought it; but what they kept back was polluted to those that kept it back. Use was made of the censers of Korah's mutineers.

V. The impression that this made upon the people. Notice is taken of this in the midst of the story (v. 5): Great fear came upon all that heard these things, that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again (v. 11), Great fear came upon all the church, and upon as many as heard these things. 1. Those that had joined themselves to the church were thereby struck with an awe of God and of his judgments, and with a greater veneration for this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this were afraid of keeping back any part of the price. 2. All that heard it were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in the apostles? As 1 Sam. vi. 20.

The Progress of the Gospel.

12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.

I. Here is a general account of the miracles which the apostles wrought (v. 12): By the hands of the apostles were many signs and wonders wrought among the people, many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission. They were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power. They were not done in a corner, but among the people, who were at liberty to enquire into them, and, if there had been any fraud or collusion in them, would have discovered it.

II. We are here told what were the effects of these miracles which the apostles wrought.

1. The church was hereby kept together, and confirmed in its adherence both to the apostles and to one another: They of the church were all with one accord in Solomon's porch. (1.) They met in the temple, in the open place that was called Solomon's porch. It was strange that the rulers of the temple suffered them to keep their meeting there. But God inclined their hearts to tolerate them there awhile, for the more convenient spreading of the gospel; and those who permitted buyers and sellers could not for shame prohibit such preachers and healers there. They all met in public worship; so early was the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up. (2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent nor murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron about the death of Korah and his company: You have killed the people of the Lord, Num. xvi. 41. The separation of hypocrites, by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel ministry.

2. It gained the apostles, who were the prime ministers in Christ's kingdom, very great respect. (1.) The other ministers kept their distance: Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spoke with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration, spoke of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves; they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for those that humble themselves shall be exalted, and those honoured that honour God only.

3. The church increased in number (v. 14): Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira that they were rather invited by it into a society that kept such a strict discipline. Observe, (1.) Believers are added to the Lord Jesus, joined to him, and so joined to his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished. (2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.

4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of them all, v. 15, 16. So many signs and wonders were wrought by the apostles that all manner of people put in for the benefit of them, both in city and country, and had it. (1.) In the city: They brought forth their sick into the streets; for it is probable that the priests would not suffer them to bring them into the temple to Solomon's porch, and the apostles had not leisure to go to the houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall you do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a king are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body (ch. xix. 12), no doubt both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd to infer hence a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should if there had been any such thing. (2.) In the country towns: Multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and those that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people's judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.

The Apostles Imprisoned; The Apostles Released by an Angel; The Disappointment of the Council.

17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

Never did any good work go on with any hope of success, but it met with opposition; those that are bent to do mischief cannot be reconciled to those who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange if the apostles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them, the one to drive them off from this good work, the other to animate them in it,

I. The priests were enraged at them, and shut them up in prison, v. 17, 18. Observe, 1. Who their enemies and persecutors were. The high priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should get ground and prevail among the people. Those that were most forward to join with the high priest herein were the sect of the Sadducees, who had a particularly enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion. 2. How they were affected towards them, ill affected, and exasperated to the last degree. When they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick,—at the people for hearing them, and bringing the sick to them to be cured,—and at themselves and their own party for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one. 3. How they proceeded against them (v. 18): They laid their hands on them, perhaps their own hands (so low did their malice make them stoop), or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed, (1.) To put a restraint upon them; though they could not lay any thing criminal to their charge worthy of death or of bonds, yet while they had them in prison they kept them from going on in their work, and this they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To put a terror upon them, and so to drive them off from their work. The last time they had them before them, they only threatened them (ch. iv. 21); but now, finding that this did not do, they imprisoned them, to make them afraid of them. (3.) To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it appear despicable.

II. God sent his angel to release them out of prison, and to renew their commission to preach the gospel. The powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.

1. The apostles are discharged, legally discharged, from their imprisonment (v. 19): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see v. 23), gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter (ch. xii. 7, &c.); but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleased, fetch them out of it. This discharge of the apostles out of prison by an angel was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it.

2. They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, v. 20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might to on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Ps. cxix. 175. Bring my soul out of prison (as the apostles here), that I may praise thy name, Ps. cxliii. 7. See Isa. xxxviii. 22. Now in this charge given them, observe, (1.) Where they must preach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for this is the place of concourse, this is your Father's house, and it is not to be as yet quite left desolate." It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach: "Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach: Go, stand, and speak, which intimates, not only they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely: Stand and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it." (4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another's encouragement in prison: "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God." Or, "of this life which the Sadducees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at." Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name." Or, "these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life; words whereby we may be saved—that is the same with this here, ch. xi. 14. The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ's witnesses are sworn to speak the whole truth.

III. They went on with their work (v. 21): When they heard this, when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch, v. 12. 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to this, and then we may cheerfully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temples early in the morning (as soon as the gates were opened, and people began to come together there), and taught them the gospel of the kingdom: and did not at all fear what man could do unto them. The case here was extraordinary: the whole treasure of the gospel is lodged in their hands; if they be silent now the springs are shut up, and the whole work falls to the ground and is made to cease, which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far rather than let go such an opportunity.

IV. The high priest and his party went on with their prosecution, v. 21. They, supposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,

1. How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody they convened them only before a committee of those that were of the kindred of the high priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, pasan ten gerousian—all the eldership, that is (says Dr. Lightfoot), all the three courts or benches of judges in Jerusalem, not only the great sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer-court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each; so that, if there was a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies, and the apostles' testimony against them, might be more public, and that those might hear the gospel who would not hear it otherwise than from the bar. Howbeit, the high priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once.

2. How they were disappointed, and had their faces filled with shame: He that sits in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the high priest makes a solemn speech to them, setting forth the occasion of their coming together—that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church (which never was in such danger as now), speedily and effectually to suppress—that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, despatched immediately to fetch the prisoners to the bar. But see how they are baffled. (1.) The officers come, and tell them that they are not to be found in the prison, v. 22, 23. They last time they were forthcoming when they were called for, ch. iv. 7. But now they were gone, and the report which the officers make is, "The prison-doors truly found we shut with all safety" (nothing had been done to weaken them); "the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary but that the prisoners were all safe: but when we went in we found no man therein, that is, none of the men we were sent to fetch." It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door and fastening it closely again (the keepers all the while asleep), we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them. Now think how confused the court looked, when the officers made this return upon their order (v. 24): When the high priest, and the captain of the temple, and the chief priests, heard these things, they were all at a plunge, and looked one upon another, doubting what this thing should be. They were extremely perplexed, were at their wits' end, having never been so disappointed in all their lives of any thing they were so sure of. It occasioned various speculations, some suggesting that they were conjured out of the prison, and made their escape by magic arts; others that the keepers had played tricks with them, knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others that, though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill they have made it worse. Note, Those often distress and embarrass themselves that think to distress and embarrass the cause of Christ. (2.) Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple (v. 25): "Behold, the men whom you put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, under your nose and in defiance of you, teaching the people." Prisoners, that have broken prison, usually abscond, for fear of being retaken; but these prisoners, that here made their escape, dare to show their faces even where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but those are uncommon ones that have courage enough to avow it when they have so done.

The Seizing of the Apostles; The Examination of the Apostles; The Advice of Gamaliel.

26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

We are not told what it was that the apostles preached to the people; no doubt it was according to the direction of the angel—the words of this life; but what passed between them and the council we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,

I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?" But this was designed to humble the pride, and check the fury, of their persecutors; and now he would show that they were discharged, not because they feared a trial, for they were ready to surrender themselves and make their appearance before the greatest of their enemies. 1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, nor drag them along, but accosted them respectfully; and one would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence was their fear of the people, who had such a veneration for the apostles that they would have stoned the officers if they had offered them any abuse. 2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them (v. 27): They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers became so to the good.

II. Their examination. Being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28. 1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them (v. 28), "Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and gone on to preach not only without our licence, but against our express order." Thus those who make void the commandments of God are commonly very strict in binding on their own commandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God's authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered form Moses's chair. "You have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment." Some take this for a haughty scornful word: "This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town." They are angry that men, whom they look upon as despicable, should make themselves thus considerable. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: "You intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us." Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great deal of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecution they could cry daringly enough, "His blood be upon us and upon our children; let us bear the blame for ever." But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt in which they were not afraid to involve themselves.

III. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether severally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it.

1. They justified themselves in their disobedience to the commands of the great sanhedrim, great as it was (v. 29): We ought to obey God rather than men. They do not plead the power they had to work miracles (this spoke sufficiently for them, and therefore they humbly decline mentioning it themselves), but they appeal to a maxim universally owned, which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God.

2. They justified themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down, and if they thereby bring his blood upon them they may thank themselves. It is charged upon them as a crime that they preached Christ and his gospel. "Now," say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear."

(1.) The chief priests are told to their faces the indignities they did to this Jesus: "You slew him and hanged him on a tree, you cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it: "It was you that slew him; it was your act and deed," Note, People's being unwilling to hear of their faults is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove must not be awed by this; the times must bear it, and shall bear it. Cry aloud and spare not; cry aloud and fear not.

(2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; not did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him. [1.] He raised him up; he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave: "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?" [2.] He exalted him with his right hand, hypsose—hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?" God has exalted him, te dexia autou—with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. "He has invested him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name." [3.] "He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour." Observe, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed primarily and principally for them; and none that truly loved their country could be against this. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin, that are turned from it and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and, when he has given repentance, if he should not give remission he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: "We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But this is not all: The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name (John xiv. 26), and in answer to his prayer (John xiv. 16), nay, it was Christ that sent him from the Father (John xv. 26; xvi. 7), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ (1 Tim. iii. 16), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine, else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "judge then whether we ought to obey you in opposition to him."

IV. The impression which the apostles' defence of themselves made upon the court. It was contrary to what one would have expected from men that pretended to reason, learning, and sanctity. Surely such fair reasoning could not but clear the prisoners, and convert the judges. No, instead of yielding to it, they raged against it, and were filled, 1. With indignation at what the apostles said: They were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and consequently was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. ii. 37. These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. 2. With malice against the apostles themselves. Since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they shall cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a constant perplexity and perturbation of mind, and vexation to themselves.

V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them. Paul was brought up at his feet (ch. xxii. 3), and tradition says that so were Stephen and Barnabas. Some say he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple, and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct, it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the world on fire. Now observe here,

1. The necessary caution he gives to the council, with reference to the case before them: He commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered (it was fit that the prisoners should withdraw when their case was to be debated); and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought: You men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, v. 35. It is not a common case, and therefore should not be hastily determined. He calls them men of Israel, to enforce this caution: "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves now that you are angry with these men, lest you meddle to your own hurt." Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad. 2. The cases he cites, to pave the way to his opinion. Two instances he gives of factious seditious men (such as they would have the apostles thought to be), whose attempts came to nothing of themselves; whence he infers that if these men were indeed such as they represented them the cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. (1.) There was one Theudas, that made a mighty noise for awhile, as one sent of God, boasting himself to be somebody, some great one (so the word is), either a teacher or a prince, with a divine commission to effect some great revolution in the church or in the state; and he observes here (v. 36) concerning him, [1.] How far he prevailed: "A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to better themselves; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed: "When he was slain" (probably in war) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this. You have slain Jesus, the ringleader of this faction; you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers." From what has been we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep: and, if the God of peace had not brought again from the dead that great Shepherd, the dispersion of the sheep, at his death, had been total and final. (2.) The case was the same with Judas of Galilee, v. 37. Observe, [1.] The attempt he made. It is said to be after this, which some read, besides this, or, Let me mention, after this,—supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, namely, that at our Saviour's birth (Luke ii. 1), and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but this was in the days of Claudius Cæsar, some years after Gamaliel spoke this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory. This Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great sanhedrim, or any decree of theirs against him (it did not need it); he also perished, and all, even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.

3. His opinion upon the whole matter.

(1.) That they should not persecute the apostles (v. 38): Now I say unto you, ta nyn—for the present, as the matter now stands, my advice is, "Refrain from these men; neither punish them for what they have done nor restrain them for the future. Connive at them; let them take their course; let not our hand be upon them." It is uncertain whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved better treatment, at least a fair trial. Or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience' sake. Or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time. We are sure there was an overruling Providence in it, that the servants of Christ might not only come off, but come off honourably.

(2.) That they should refer this matter to Providence: "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself; if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword. What Christ asked concerning John's baptism, Was it from heaven or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him. Now they, having owned, concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter. But, take it which way you will, it is a reason why they should not be persecuted. [1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who under colour of religion are setting up a secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But," [2.] "If it should prove (and as wise men as you have been mistaken) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old-Testament prophets were, then what do you think of persecuting them, of this attempt of yours (v. 33) to slay them? You must conclude it to be," First, "A fruitless attempt against them: If it be of God, you cannot overthrow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven laughs at you." It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule and his glory as their end, that whatsoever is of God cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply you be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker; for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. Those that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God, for he takes what is done against them as done against himself. Whoso touches them, touches the apple of his eye. Well, this was the advice of Gamaliel: we wish it were duly considered by those that persecute for conscience' sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists is that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.

VI. The determination of the council upon the whole matter, v. 40. 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a reminder of their wrath was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken (v. 41) of the ignominy of it. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus, that, if they could find no other fault with their preaching, they might have this ground to reproach it, that it was against law, and not only without the permissions, but against the express order of their superiors.

VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them. When they were dismissed they departed from the council, and we do not find one word they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again; and when they suffered they threatened not; but committed their cause to him to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration.

1. They bore their sufferings with an invincible cheerfulness (v. 41): When they went out, perhaps with the marks of the lashes given them on their arms and hands appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, katexiothesan atimasthenai—that they were honoured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out (Matt. v. 11, 12): When men shall revile you, and persecute you, rejoice and be exceedingly glad. They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables us so to do.

2. They went on in their work with indefatigable diligence (v. 41): They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached—daily; not only on sabbath days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their Master did (Matt. xxvi. 55, Luke xix. 47), not fearing that they should either kill themselves or cloy their hearers. (2.) Where they preached—both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted, and in the select assemblies of Christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them according as their case required, even to the children and servants. (3.) What was the subject matter of their preaching: They preached Jesus Christ; they preached concerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests, who were willing they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing besides this but what is reducible to it.

But a certain man. In the previous chapter, the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of hypocrisy, and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to imitate the people of God, or to assume the appearance of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in attempting to imitate this appearance, and to impose in this way on the early Christians and on God.

With Sapphira his wife. With her concurrence, or consent. It was a matter of agreement between them, Acts 5:2,9.

Sold a possession. The word here used κτημα does not indicate whether this was land or some other property. In Acts 5:3, however, we learn that it was land that was sold; and the word here translated possession, is translated in the Syriac, Arabic, and the Latin Vulgate, land. The pretence for which this was sold was doubtless to have the appearance of religion. That it was sold could be easily known by the Christian society, but it might not be so easily known for how much it was sold. Hence the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But having sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.

And kept back. The word here used means, properly, to separate, to part; and then it means to separate surreptitiously or clandestinely for our own use a part of public property, as taxes, etc. It is used ut three times in the New Testament, Acts 5:3, Tit 2:10, where it is rendered purloining. Here it means that they secretly kept back a part, while professedly devoting all to God.

His wife also being privy to it. His wife knowing it, and evidently concurring in it.

And laid it at the apostles' feet. This was evidently an act professedly of devoting all to God. Comp. Acts 4:37, 5:8,9. That this was his profession, or pretence, is further implied in the fact that Peter charges him with having lied unto God, Acts 5:3,4.

(a) "brought a certain part" Acts 4:34,37

But Peter said, etc. Peter could have known this only by revelation. It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being revealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God.

Why hath Satan. Great deeds of wickedness in the Scripture are traced to the influence and temptation of Satan. Compare Lk 22:3; Jn 13:27. Especially is Satan called the father of lies, Jn 8:44,55. Comp. Gen 3:1-5. As this was an act of falsehood, or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his yielding to the temptation. Nowhere in the Bible are men supposed to be free from guilt, from the fact that they have been tempted to commit it. God requires them to resist temptation; and if they yield to it, they must be punished.

Filled thine heart. A man's heart or mind is full of a thing when he is intent on it; when he is strongly impelled to it; or when he is fully occupied with it. The expression here means, that he was strongly impelled or excited by Satan to this crime.

To lie to. To attempt to deceive. The deception which he meant to practise was to keep back a part of the price, while he pretended to bring the whole of it; thus tempting God, and supposing that he could not detect the fraud.

The Holy Ghost. τοπνευματοαγιον. The main inquiry here is, whether the apostle Peter intended to designate in this place the Third Person of the Trinity; or whether he meant to speak of God as God, without any reference to the distinction of persons; or to the Divine influence which inspired the apostles, without reference to the peculiar offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a distinction here recognised between the Father and the Holy Spirit? That there is will be apparent from the following considerations:

(1.) If no such distinction is intended, it is remarkable that Peter did not use the usual and customary name of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the Holy Ghost, and the Spirit of the Lord, Acts 5:9.

(2.) The name here used is the one employed in the Scriptures to designate the Third Person of the Trinity, as implying a distinction from the Father. See Mt 3:16, 1:18,20, 3:11, 12:32, 28:19, Mk 1:8; Mk 3:29, 12:36, Lk 12:10, Jn 14:26, 7:39, 20:22, Acts 4:8, 5:32, etc.

(3.) Peter intended, doubtless, to designate an offence as committed particularly against the Person, or Influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection: and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Ghost as distinct from the Father. See Jn 14:16,17,26, 15:26, 16:7-11, 20:22. Comp. Acts 5:32. The offence, therefore, beeing against Him who was sent by the Father, who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father.

(4.) A farther incidental proof of this may be found in the fact that the sin here committed was one of peculiar magnitude; so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Ghost is uniformly represented to be of this description. Comp. Mt 12:31,32, Mk 3:28,29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the Third Person of the Trinity. Two remarks may be made here.

(1.) The Holy Ghost is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the Divine Nature that may be denominated by the word person. This is clear from the fact that sin is said to have been committed against him; a sin which it was supposed could not be detected. Sin cannot be committed against an attribute of God, or an influence from God. We cannot lie unto an attribute, or against wisdom, or power, or goodness; nor can we lie unto an influence, merely, of the Most High. Sin is committed against a being, not against an attribute; and as a sin is here charged on Ananias against the Holy Ghost, it follows that the Holy Ghost has a personal existence; or there is such a distinction in the Divine Essence as that it may be proper to specify a sin as committed particularly against him. In the same way sin may be represented as committed peculiarly against the Father, when his name is blasphemed; when his dominion is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against the Son, when his atonement is denied, his Divinity assailed, his character derided, or his invitations slighted. And thus sin may be represented as committed against the Holy Ghost, when his office of renewing the heart, or sanctifying the soul, is called in question, or when his work is ascribed to some malign or other influence. See Mr 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Ghost prove that in some sense he is distinct from the Father and the Son.

(2.) The Holy Ghost is Divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Comp. Jer 17:10, 1Chr 28:9, 1Cor 2:10, "The Spirit searcheth all things, yea, the deep things of God;" Rev 2:23. And he is expressly called God. Acts 5:4.

(b) "filled thine heart" Lk 22:3 (1) "to lie", "to deceive" (c) "to lie", Acts 5:9 (d) "keep back" Nu 30:2, De 23:21, Eccl 5:4

An Ananias hearing these words, etc. Seeing that his guilt was known; and being charged with the enormous crime of attempting to deceive God. he had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and terribly, like a bolt of thunder.

Fell down. Greek, Having fallen down.

Gave up the ghost. This is an unhappy translation. The original means simply, he expired, or he died. Mt 27:50. This remarkable fact may be accounted for in this way:

(1.) It is evidently to be regarded as a judgment of God for the sin of Ananias and his wife. It was not the act of Peter, but of God; and was clearly designed to show his abhorrence of this sin. Acts 5:11.

(2.) Though it was the act of God, yet it does not follow that it was not in connexion with the usual laws by which he governs men, or that he did not make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fact that it was known--the solemn charge that he had lied unto God --struck him with horror, His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his act of wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect commonly is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the want of rest and peace, it sinks exhausted into the grave. But there have not been wanting instances where the shock has been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improbable that the shock in the case of Ananias was so great as at once to take his life.

Great fear came, etc. Such a striking and awful judgment on insincerity and hypocrisy was fitted to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connexion with crime is fitted much more deeply to affect the mind.

(f) "these words" Acts 5:10,11 (*) "gave up the ghost" "died" (a) "great fear" Ps 64:9

And the young men. The youth of the congregation; very probably young men who were in attendance as servants, or those whose business it was to attend on the congregation, and perform various offices when Christians celebrated their worship, (Mosheim.) The word used here sometimes denotes a servant. It is used also Acts 5:10, to denote soldiers, as they were commonly enlisted of the vigorous and young. The fact that they took up Ananias voluntarily, implies that they were accustomed to perform offices of servitude to the congregation.

Wound him up. It was the usual custom with the Jews to wind the body up in many folds of linen before it was buried; commonly also with spices, to preserve it from putrefaction. Jn 11:44. It may be asked why he was so soon buried; and especially why he was hurried away without giving information to his wife. In reply to this, it may be remarked,

(1.) that it does not appear from the narrative that it was known that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife. Ananias came himself and offered the money; and the judgment fell at once on him.

(2.) It was customary among the ancient Persians to bury the body almost immediately after death, (Jahn;) and it seems probable that the Jews, when the body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Gen 23:19, 25:9, 35:29, 48:7, 1Kgs 13:30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb.

(3.) There might have been some danger of an excitement and tumult in regard to this scene, if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust.

(b) "wound him" Jn 19:40

And it was about the space, etc. As Sapphira had been no less guilty than her husband, so it was ordered, in the Providence of God, that the same judgment should come upon both.

For so much. That is, for the sum which Ananias had presented. This was true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much more than they actually did for the land. Falsehood consists in making an erroneous representation of a thing in any way for the purpose of deceiving. And this species is much more common than an open and bold lie, declaring what is in no sense true.

(+) "answered" "Said"

Agreed together. Conspired, or laid a plan. From this, it seems that Sapphira was as guilty as her husband.

To tempt. To try; to endeavour to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy.

At the door. Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and this space of three hours, it seems, had elapsed before they returned from the burial.

Shall carry thee out. This passage shows that it was by Divine interposition or judgment that their lives were taken. The judgment was in immediate connexion with their crime, and was designed as an expression of the Divine displeasure.

If it be asked here, why Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations:

(1.) This was an atrocious crime; a deep and dreadful act of iniquity. It was committed knowingly, and without excuse, Acts 5:4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a pure society, and be regarded as a body of holy men. Much was gained by making this impression on the people, that sin could not be allowed in this new community, but would be detected and punished.

(2.) God has often, in a most solemn manner, showed his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See Mt 23 throughout, for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mk 12:15; Lk 12:1, 1Timm 4:2, Job 8:13, 13:16, 15:34, 20:5, 36:13, Mt 7:5, Lk 11:44. In the very beginning of the Christian church, therefore, it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very threshold, therefore, he set up this solemn warning to guard it; and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practise iniquity in the church, they cannot plead ignorance of the fact that God intends to detect and punish them.

(3.) The apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the Divine authority of their message. At the commencement of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher.

(4.) This case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See 1Cor 11:30. See the case of Elymas the sorcerer, in Acts 13:8-11.

(5.) Neither does this event stand alone in the history of the world Acts of judgment sometimes occur as sudden and decided, in the Providence of God, as in this case. The profane man, the drunkard, the profligate is sometimes as suddenly stricken down as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until all such eases are disposed of; nor can this infliction be regarded as unjust, until all the instances where men die by remorse of conscience, or by the direct judgment of heaven, are proved to be unjust also.

In view of this narrative, we may remark,

(1.) that God searches the heart, and knows the purposes of the soul. Comp. Ps 139.

(2.) God judges the motives of men. It is not so much the external act, as it is the views and feelings by which it is prompted, that determines the character of the act.

(3.) God will bring forth sin that man may not be able to detect; or that may elude human justice. The day is coming when the secrets of all hearts shall be revealed, and God will reward every man according as his works shall be.

(4.) Fraud and hypocrisy will be detected. They are often revealed in this life. The Providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand revealed to an assembling universe.

(5.) We have here an illustration of the powers of conscience. If such was its overwhelming effect here, what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell. Through eternity the conscience shall do its office; and these terrible inflictions shall go on from age to age, for ever and ever, in the dark world of hell.

(6.) We see here the guilt of attempting to impose on God in regard to property. There is no subject in which men are more liable to hypocrisy; none in which they are more apt to keep back a part. Christians professedly devote all that they have to God. They profess to believe that God has a right to the silver and the gold, and the cattle on a thousand hills, Ps 50:10. Their property, as well as their bodies and their spirits, they have devoted to him; and profess to desire to employ it as he shall direct and please. And yet, is it not clear that the sin of Ananias has not ceased in the church? How many professing Christians there are who give nothing really to God; who contribute nothing for the poor and needy; who give nothing, or next to nothing, to any purposes of benevolence; who would devote "millions" for their own gratification, and their families, but not a penny for "tribute" to God. The case of Ananias is to all such a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their property to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear the wrath of God than on this very subject.

(7.) Sinners should fear and tremble before God. He holds their breath in his hands, he can cut them down in an instant. The bold blasphemer, the unjust, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard, that he will again become sober; nor the seducer, that God will not arrest him in his act of wickedness, and send him down to hell! The sinner walks over his grave, and over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which must soon overtake the ungodly.

(c) "agreed together" Acts 5:2, Ps 50:18 (+) "tempt" "try"

And by the hands, etc. By the apostles. This verse should be read in connexion with Acts 5:15, to which it belongs.

Signs and wonders. Acts 2:43. Miracles. Acts 2:43.

With one accord. With one mind, or intention. Acts 1:14.

In Solomon's porch. Mt 21:12, Jn 10:23. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple-service; the other was that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.

(b) "many signs" Acts 4:30, Rom 15:19, Heb 2:4 (*) "one accord" "consent"

And of the rest. Different interpretations have been given of this expression. Lightfoot supposes that by the rest are meant the remainder of the one hundred and twenty disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far- fetched. Kuinel supposes that by the rest are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Priceeus, Morns, Rosenmiiller, Schleusner, etc., suppose that by the rest are meant the rich men, or the men of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because

(1.) there is an evident contrast between them and the people: the rest, i.e. the others of the rich and great, feared to join with them; but the people, the common people, magnified them.

(2.) The fate of Ananias was fitted to have this effect on the rich and great.

(3.) Similar instances had occurred before, that the great, though they believed on Jesus, yet were afraid to come forth publicly and profess him before men. See Jn 12:42,43, 5:44.

(4.) The phrase the rest denotes sometimes that which is more excellent, or which is superior in value or importance to something else. See Lk 12:26.

Join himself. Become united to, or associated with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus.

But the people. The mass of the people; the body of the nation.

Magnified them. Honoured them; regarded them with reverence and fear.

(c) "and of the rest" Jn 12:42 (d) "but the people" Acts 4:21

And believers. This is the name by which Christians were designated, because one of the main things that distinguished them was that they believed that Jesus was the Christ. It is also an incidental proof that none should join themselves to the church who are not believers, i.e. who do not profess to be Christians in heart and in life.

Were the more added. The effect of all things was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, all tended to impress the minds of the people, and to lead them to the Lord Jesus Christ. Comp. Acts 4:4. Though the judgment of God had the effect of deterring hypocrites from entering the church, though it produced awe and caution, yet still the number of true converts was increased. An effort to keep the church pure by wholesome discipline, by cutting off unworthy members, however rich or honoured, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. Men will not seek to enter a corrupt church; or regard it as worth any thought to be connected with a society that does not endeavour to be pure.

Multitudes. Comp. Acts 4:4.

(e) "multitudes, both men and women" Acts 2:47

Insomuch. So that. This should be connected with Acts 5:12. Many miracles were wrought by the apostles, insomuch, etc.

They brought forth. The people, or the friends of the sick, brought them forth.

Beds. κλινων. This word denotes usually the soft and valuable beds on which the rich commonly lay. And it means that the rich, as well as the poor, were laid in the path of Peter and the other apostles.

Couches. κραββατων. The coarse and hard couches on which the poor used to lie, Mk 2:4,9,11,12, 6:55, Jn 5:8-12, Acts 9:33.

The shadow of Peter. That is, they were laid in the path so that the shadow of Peter, as he walked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account of the crowd; and they imagined that if they could any how come under his influence, they might be healed. The sacred writer does not say, however, that any were healed in this way; nor that they were commanded to do this. He simply states the impression which was on the minds of the people that it might be. Whether they were healed by this, it is left for us merely to conjecture. An instance somewhat similar is recorded in Acts 19:12, where it is expressly said, that the sick were healed by contact with handkerchiefs and aprons that were brought from the body of Paul. Comp. also Mt 9:21,22, where the woman said respecting Jesus, "If I may but touch his garment, I shall be whole."

Might overshadow. That his shadow might pass over them. Though there is no evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. Peter was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed, Acts 3:4-6, and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem.

(1) "into the streets" "in every street"

There came also, etc. Attracted by the fame of Peter's miracles, as the people formerly had been by the miracles of the Lord Jesus.

Vexed. Troubled, afflicted, or tormented.

Unclean spirits. Possessed with devils; called unclean because they prompted to sin and impurity of life. Mt 4:23,24.

And they were healed. Of these persons it is expressly affirmed that they were healed. Of those who were so laid as that the shadow of Peter might pass over them, there is no such affirmation.

(a) "bringing sick folks" Mk 16:17,18, Jn 14:12 (b) "and they were healed" Jas 5:16

Then the High Priest. Probably Caiaphas. Comp. Jn 11:49. It seems from this place that he belonged to the sect of the Sadducees. It is certain that he had signalized himself by opposition to the Lord Jesus and to his cause, constantly.

Rose up. This expression is sometimes redundant, and at others it means simply to begin to do a thing, or to resolve to do it. Comp. Lk 15:18.

And all they that were with him. That is, all they that coincided with him in doctrine or opinion; or, in other words, that portion of the sanhedrim that was composed of Sadducees. There was a strong party of Sadducees in the sanhedrim; and perhaps at this time it was so strong a majority as to be able to control its decisions. Comp. Acts 23:6.

Which is the sect. The word translated sect here is that from which we have derived our word heresy. It means simply sect, or party, and is not used in a bad sense, as implying reproach, or even error. The idea which we attach to it of error, and of denying fundamental doctrines in religion, is one that does not occur in the New Testament.

Sadducees. Mt 3:7. The main doctrine of this sect was the denial of the resurrection of the dead. The reason why they were particularly opposed to the apostles, rather than the Pharisees, was that the apostles dwelt much on the resurrection of the Lord Jesus, which, if true, completely overthrew their doctrine. All the converts, therefore, that were made to Christianity, tended to diminish their numbers and influence; and also to establish the belief of the Pharisees in the doctrine of the resurrection. So long, therefore, as the effect of the labours of the apostles was to establish one of the main doctrines of the Pharisees, and to confute the Sadducees, so long we may suppose that the Pharisees would either favour them or be silent; and so long the Sadducees would be opposed to them, and enraged against them. One sect will often see with composure the progress of another that it really hates, if it will humble a rival. Even opposition to the gospel will sometimes be silent, provided the spread of religion will tend to humble and mortify those against whom we may be opposed.

Were filled with indignation. Greek, Zeal. The word denotes any kind of fervour or warmth, and may be applied to any warm or violent affection of the mind, either envy, wrath, zeal, or love, Acts 13:45, Jn 2:17, Rom 10:2, 2Cor 7:7, 11:2. Here it probably includes envy and wrath. They were envious at the success of the apostles; at the number of converts that were made to a doctrine that they hated; they were envious that the Pharisees were deriving such an accession of strength to their doctrine of the resurrection; and they were indignant that they regarded so little their authority, and disobeyed the solemn injunction of the sanhedrim. Compare Acts 4:18-21.

(c) "and were filled" Acts 4:1,2 (1) "indignation" "envy"

The common prison. The public prison; or the prison for the keeping of common and notorious offenders.

(d) "common prison" Acts 12:5-7, 16:23-27

But the angel of the Lord. This does not denote any particular angel, but simply an angel. The article is not used in the original. The word angel denotes, properly, a messenger, and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. Mt 1:20. The case here was evidently a miracle. An angel was employed for this special purpose; and the design might have been,

(1.) to reprove the Jewish rulers, and to convince them of their guilt in resisting the gospel of God;

(2.) to convince the apostles more firmly of the protection and approbation of God;

(3.) to encourage them more and more in their work, and in the faithful discharge of their high duty; and,

(4.) to give the people a new and impressive proof of the truth of the message which they bore. That they were imprisoned would be known to the people. That they were made as secure as possible was also known. When, therefore, the next morning, before they could have been tried or acquitted, they were found again in the temple, delivering the same message still, it was a new and striking proof that they were sent by God.

In the temple. In a public and conspicuous place. In this way there would be a most striking exhibition of their boldness; a proof that God had delivered them; and a manifestation of their purpose to obey God rather than man.

All the words. All the doctrines. Comp. Jn 6:68, "Thou hast the words of eternal life."

Of this life. Pertaining to life, to the eternal life which they taught through the resurrection and life of Jesus. The word life is used sometimes to express the whole of religion, as opposed to the spiritual death of sin. See Jn 1:4, 3:36. Their deliverance from prison was not that they might be idle, and escape to a place of safety. Again they were to engage at once in the toils and perils which they had just before encountered. God delivers us from danger sometimes, that we may plunge into new dangers; he preserves us from calamity, that we may be tried in some new furnace of affliction; and he calls us to encounter trials simply because he demands it, and as an expression of gratitude to him for his gracious interposition.

(e) "all the words" Ex 24:3 (f) "of this life" Jn 6:63,68, 17:8

Early in the morning. Greek, At the break of day. Comp. Lk 24:1, Jn 8:2.

Called the council together. The sanhedrim, or the great council of the nation. This was clearly for the purpose of trying the apostles for disregarding their commandments.

And all the senate. Greek, Eldership. Probably these were not a part of the sanhedrim, but were men of age and experience, who (in Acts 4:8, 25:15) are called elders of the Jews, and who were present for the sake of counsel and advice in a case of emergency.

(g) "the high priest" Acts 4:5,6

Found we shut. It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that anything had happened, and the officers had the only means of entering the prison.

The captain of the temple. Acts 4:1.

Doubted of them. They were in perplexity about these things. The word rendered doubted denotes that state of anxiety which arises when a man has lost his way, or when he does not know what to do to escape from a difficulty. See Lk 9:7.

Whereunto this would grow. What this would be; or what would be the result or end of these events. For,

(1.) their authority was disregarded;

(2.) God had opposed them by a miracle;

(3.) the doctrines of the apostles were gaining ground;

(4.) Their efforts to oppose themhad been in vain. They need not have doubted; but sinners are not disposed to be convinced of the truth of religion.

(h) "and captain of the temple" Acts 4:1 (*) "this would grow" "what this would become"

Without violence. Not by force; not by binding them. Comp. Mt 27:22. The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. Acts 25:11, "If I be an offender, or have committed anything worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, Rom 13:1-7.

For they feared the people. The people were favourable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been a tumult and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though they would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land.

(a) "for they feared" Mt 21:26

Straitly command you. Did we not command you with a threat? Acts 4:17,18,21.

In this name. In the name of Jesus.

Ye have filled Jerusalem. This, though not so designed, was an honourable tribute to the zeal and fidelity of the apostles. When Christians are arraigned or persecuted, it is well if the only charge which their enemies can bring against them is that they have been distinguished for zeal and success in propagating their religion. See 1Pet 4:16, "If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." Also Acts 5:13-15.

Intend to bring this man's blood upon us. To bring one's blood upon another is a phrase denoting to hold or to prove him guilty of murdering the innocent. The expression here charges them with designing to prove that they had put Jesus to death when he was innocent; to convince the people of this, and thus to enrage them against the sanhedrim; and also to prove that they were guilty, and were exposed to the Divine vengeance for having put the Messiah to death. Comp. Acts 2:23,36, 3:15, 7:52. That the apostles did intend to charge them with being guilty of murder, is clear; but it is observable that on this occasion they had said nothing of this; and it is further observable that they did not charge it on them except in their presence. See the places just referred to. They took no pains to spread this among the people, except as the people were necessary to the crime of the rulers, Acts 2:23,36. Their consciences were not at ease, and the remembrance of the death of Jesus would occur to them at once at the sight of the apostles.

(b) "straitly command" Acts 4:18 (c) "this man's blood" Mt 27:25, Acts 2:23,36, 3:15, 7:52

We ought to obey, etc. Acts 4:19

(d) "ought to obey" Acts 4:19

Raised up Jesus. This refers to his resurrection.

Hanged on a tree. That is, on the cross, Gal 3:13, 1Pet 2:24; Acts 10:39, 13:29. This is the amount of Peter's defence. He begins with the great principle, (Acts 5:29,) which they could not gainsay, that God ought to be obeyed rather than man. He then proceeds to state that they were convinced that God had raised up Jesus from the dead. And as they had such decisive evidence of that, and were commanded by the authority of the Lord Jesus to be witnesses of that, and had constant evidence that God had done it, they were not at liberty to be silent. They were bound to obey God rather than the sanhedrim, and to make known eerywhere the fact that the Lord Jesus was risen. The remark that God had raised up Jesus, whom they had slain, does not seem to have been made to irritate or to reproach them, but mainly to identify the person that had been raised. It was also a confirmation of the truth and reality of the miracle. Of his death they had no doubt, for they had been at pains to certify it, Jn 19:31-34. It is certain, however, that Peter did not shrink from charging on them their guilt; nor was he at any pains to soften or mitigate the severe charge that they had murdered their own Messiah.

(e) "hanged" Gal 3:13 (*) "tree" "Cross"

Him hath God exalted. Acts 2:33.

To be a Prince. αρχηγον, Acts 3:16. In that place he is called "the Prince of life." Here it means that he is actually in the exercise of the office of a Prince or a King, at the right hand of his Father. The title Prince, or King, was one which was well known as applied to the Messiah. It denotes that he has dominion and power, especially the power which is needful to give repentance and the pardon of sins.

A Saviour. Mt 1:21.

To give repentance. The word repentance here is equivalent to reformation, and a change of life. The expression here does not differ from what is said in Acts 3:26.

To Israel. This word properly denotes the Jews; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the Gentiles. The reasons why the Jews are particularly specified here are, probably,

(1.) because the Messiah was long promised to the Jewish people, and his first work was there; and,

(2,) because Peter was addressing Jews, and was particularly desirous of leading them to'repentance.

Forgiveness of sins. Pardon of sin; the act which can be performed by God only, Mk 2:7.

If it be asked in what sense the Lord Jesus gives repentance, or how his exaltation is connected with it, we may answer,

(1.) His exaltation is evidence that his work was accepted, and thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of forgiveness, sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder would be of no avail, unless the executive can consistently pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance may be accepted.

(2.) He is entrusted with all power in heaven and earth with reference to this, to apply his work to men; or, in other words, to bring them to repentance. See Jn 17:2, Mt 28:18.

(3.) His exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence men are brought to repentance, Jn 16:7-11. The Spirit is represented as being sent by him as well as by the Father, Jn 15:26, 16:7.

(4.) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his goodness, and by a sense of his mercies; and especially he can so present a view of his life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached; and in an instant he can overwhelm the soul with the remembrance of crime.

It was proper that the power of pardon should be lodged with the same Being that has the power of producing repentance. Because,

(1.) the one appropriately follows the other.

(2.) They are parts of the same great work, the work which the Saviour came to do, to remove sin with all its effects from the human soul. This power of pardon Jesus exercised when he was on the earth; and this he can now dispense in the heavens, Mk 2:9-11.

And from this we may learn,

(1.) that Jesus Christ is Divine. It is a dictate of natural religion that none can forgive sins against God, but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of pardoning sin is one that God claims as his prerogative; and it is clear that it can appertain to no other. See Isa 43:25, Dan 9:9, Ps 130:4. Yet Jesus Christ exercised this power when on earth; gave evidence that the exercise of that power was one that was acceptable to God by working a miracle, and removing the consequences of sin with which God had visited the sinner, (Mt 9:6;) and exercises it still in heaven. He must, therefore, be Divine.

(2.) The sinner is dependent on him for the exercise of repentance and forgiveness.

(3.) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at his hands. No step is more humUiating than this for proud and hardened men; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it must be done, or the soul must be lost for ever.

(4.) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is fitted to his work. Even his murderers he could pardon; and no sinner need fear that he who is a Prince and a Saviour at the right hand of God is unable to pardon every sin. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we must feel that we deserve eternal death, we may confidently roll all on his arm.

(f) "exalted" Php 2:9 (g) "a Prince" Isa 9:6 (h) "Saviour" Mt 1:21

And we are his witnesses. For this purpose they had been appointed, Acts 1:8,21,22, 2:32, 3:15, Lk 24:48.

Of these things. Particularly of the resurrection of the Lord Jesus, and of the events which had followed it. Perhaps, however, he meant to include everything pertaining to the life, teachings, and death of the Lord Jesus.

And so is also, etc. The descent of the Holy Ghost to endow them with remarkable gifts, (Acts 2:1-4,) to awaken and convert such a multitude, (Acts 2:41, 4:4, 5:14,) was an unanswerable attestation of the truth of these doctrines, and of the Christian religion. So manifest and decided was the presence of God attending them, that they could have no doubt that what they said was true; and so open and public was this attestation, that it was an evidence to all the people of the truth of their doctrine.

(a) "witnesses" Lk 24:48 (*) "Holy Ghost" "Holy Spirit" (b) "whom God hath given" Acts 2:4

When they heard that. That which the apostle Peter had said; to wit, that they were guilty of murder; that Jesus was raised up; and that he stir lived as the Messiah.

They were cut to the heart. The word used here properly denotes to cut with a saw; and as applied to the mind, it means, to be agitated with rage and indignation, as if wrath should seize upon the mind as a saw does upon wood, and tear it violently, or agitate it severely. It is commonly used in connexion with the heart; and means that the heart is violently agitated, and rent with rage. See Acts 7:54. It is not used elsewhere in the New Testament. The reasons why they were thus indignant were, doubtless,

(1.) because the apostles had disregarded their command;

(2.) because they charged them with murder;

(3.) because they affirmed the doctrine of the resurrection of Jesus, and thus tended to overthrow the sect of the Sadducees. The effect of the doctrines of the gospel is, often, to make men enraged.

Took counsel. The word rendered took counsel denotes, commonly, to will; then, to deliberate; and, sometimes, to decree, or to determine. It doubtless implies here that their minds were made up to do it; but probably the formal decree was not passed to put them to death.

(c) "they were cut" Acts 7:54 (+) "slay" "Kill"

Then stood there up one. He rose, as is usual in deliberative assemblies, to speak.

In the council. In the sanhedrim, Acts 4:15.

A Pharisee. The high priest and those who had been most active in opposing the apostles were Sadducees. The Pharisees were opposed to them particularly on the doctrine in regard to which the apostles were so strenuous, the resurrection of the dead. Mt 3:7. Comp. Acts 23:6.

Gamaliel. This name was very common among the Jews. Dr. Lightfoot says, that this man was the teacher of Paul, (Acts 22:3,) the son of the Simon who took the Saviour in his arms, (Lk 2) and the grandson of the famous Hillel, and was known among the Jews by the title of Rabban Gamaliel the elder. There were other men of this name, who were also eminent among the Jews. This man is said to have died eighteen years before the destruction of Jerusalem; and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the sanhedrim.

A doctor of the law. That is, a teacher of the Jewish law; one whose province it was to interpret the laws of Moses, and probably to preserve and transmit the traditional laws of the Jews. Mt 15:3. So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions, Acts 22:3.

Had in reputation among all the people. Honoured by all the people. His advice was likely, therefore, to be respected.

To put the apostles forth. This was done doubtless, because, if the apostles had been suffered to remain, it was apprehended that they would take fresh courage, and be confirmed in their purposes. It was customary, besides, when they deliberated, to command those accused to retire, Acts 4:15.

A little space. A little time, Lk 22:58.

(d) "a doctor of the law" Acts 22:3 (&) "a little space" "To send the apostles our for a short time"

(*) "touching" "with respect to"

For before these days. The advice of Gamaliel was to suffer these men to go on. The arguments by which he enforced his advice were,

(1.) that there were cases or precedents in point, (Acts 5:36,37;) and,

(2.) that if it should turn out to be of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before those days this transaction occurred cannot now be determined, as it is not certain to what case Gamaliel refers.

Rose up. That is, commenced or excited an insurrection.

Theudas, This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus (Antiq. b. xx. chap. v.) mentions one Theudas, in the time of Fadus the procurator of Judea, in the reign of the emperor Claudius, (A.D. 45 or 46,) who persuaded a great part of the people to take their effects with him, and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river, and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive, and conveyed to Jerusalem, and there beheaded. But this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. Lightfoot supposed that Josephus had made an error in chronology. But there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred to by Gamaliel, does not militate at all against the account in the Acts. For

(1.) Luke, for anything that appears to the contrary, is quite as credible an historian as Josephus.

(2.) The name Theudas was a common name among the Jews; and there is no improbability that there were two leaders of an insurrection of this name. If it is improbable, the improbability would affect Josephus's credit as much as that of Luke.

(3.) It is altogether improbable that Gamaliel should refer to a case which was not well authenticated; and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to detect the error.

(4.) Josephus has recorded many instances of insurrection and revolt. He has represented the country as in an unsettled state, and by no means professes to give an account of all that occurred. Thus he says, (Antiq. xvii. x.  4,) that there were "at this time ten thousand other disorders in Judea;" and (&8) that "Judea was full of robberies." When this Theudas lived cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not far from the time that our Saviour was born--at a time when many false prophets appeared, claiming to be the Messiah.

Boasting himself to be somebody. Claiming to be an eminent prophet probably, or the Messiah.

Obeyed him. The word used here is the one commonly used to denote belief. As many as believed on him, or gave credit to his pretensions.

(1) "these days" "In the third year before the account called A. D." (2) "obeyed" "believed"

Judas of Galilee. Josephus has given an account of this man, (Antiq. b. xvii. chap. x.  5,) and calls him a Galilean. He afterwards calls him a Gualonite, and says he was of the city of Gamala, (Antiq. xviii, i. 1.) In this place, he says that the revolt took place under Cyrenius, a Roman senator, who came into "Syria to be judge of that nation, and to take account of their substance." "Moreover," says he, "Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus's money." "Yet Judas taking with him Saddouk, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty," etc. This revolt, he says, was the commencement of the series of revolts and calamities that terminated in the destruction of the city, temple, and nation.

In the days of the taxing. Or, rather, the enrolling, or the census. Josephus says, it was designed to take an account of their substance. Comp. Lk 2:1,2.

(*) "taxing" "enrollment" (a) "he also perished" Lk 13:1,2 (b) "let them alone" Prov 21:30, Isa 8:10, Mt 15:13

Refrain from these men. Cease to oppose them, or to threaten them. The reason why he advised this, he immediately adds: that if it were of men, it would come to nought; if of God, they could not overthrow it.

This counsel. This plan, or purpose. If the apostles had originated it for the purposes of imposture.

It will come to nought. Gamaliel inferred that from the two instances which he specified. They had been suppressed without the interference of the sanhedrim; and he inferred that this would also die away if it was a human device. It will be remembered that this is the mere advice of Gamaliel, who was not inspired; and that this opinion should not be adduced to guide us, except as it was an instance of great shrewdness and prudence. It is, doubtless, right to oppose error in the proper way and with the proper temper--not with arms, or vituperation, or with the civil power, but with argument and kind entreaty. But the sentiment of Gamaliel is full of wisdom in regard to error. For,

(1.) the very way to exalt error into notice, and to confirm men in it, is to oppose it in a harsh, authoritative, and unkind manner.

(2.) Error, if left alone, will often die away itself. The interest of men in it will often cease as soon as it ceases to be opposed; and having nothing to fan the flame, it will expire. It is not so with truth.

(3.) In this respect the remark may be applied.to the Christian religion. It has stood too long, and in too many circumstances of prosperity and adversity, to be of men. It has been subjected to all trials from its pretended friends and real foes; and it still lives as vigorous and flourishing as ever. Other kingdoms have changed; empires have risen and fallen since Gamaliel spoke this; systems of opinion and belief have had their day, and expired; but the preservation of the Christian religion, unchanged through so many revolutions, and in so many fiery trials, shows that it is not of men, but of God. The argument for the Divine origin of the Christian religion from its perpetuity, is one that can be applied to no other system that has been, or that now exists. For Christianity has been opposed in every form. It confers no temporal conquests, and appeals to no base and strong native passions. Mohammedanism is supported by the sword and the state; paganism relies on the arm of the civil power and the terrors of superstition, and is sustained by all the corrupt passions of men; atheism and infidelity have been short-lived, varying in their forms--dying today, and tomorrow starting up in a new form--never organized, consolidated, or pure, and never tending to promote the peace or happiness of men. Christianity, without arms or human power, has lived, holding its steady and triumphant movements among men, regardless alike of the opposition of its foes, and of the treachery of its pretended friends. If the opinion of Gamaliel was just, it is from God; and the Jews particularly should regard as important an argument derived from the opinion of one of the wisest of their ancient Rabbins.

(b) "let them alone" Prov 21:30, Isa 8:10, Mt 15:13

But if it be of God. If God is the Author of this religion. From this it seems that Gamaliel supposed that it was at least possible that this religion was Divine. He evinced a far more candid mind than did the rest of the Jews; but still it does not appear that he was entirely convinced. The arguments which could not but stagger the Jewish sanhedrim, were those drawn from the resurrection of Jesus, the miracle on the day of Pentecost, the healing of the lame man in the temple, and the release of the apostles from the prison.

Ye can not overthrow it. Because

(1) God has almighty power, and can execute his purposes;

(2.) because he is unchanging, and will not be diverted from his plans, Job 23:13,14. The plan which God forms must be accomplished. All the devices of man are feebleness when opposed to him, and he can dash them in pieces in an instant. The prediction of Gamaliel has been fulfilled. Men have opposed Christianity in every way, but in vain. They have reviled it; have persecuted it; have resorted to argument and to ridicule, to fire, and fagot, and sword; they have called in the aid of science; but all has been in vain. The more it has been crushed, the more it has risen, and still exists with as much life and power as ever. The preservation of this religion amidst so much and so varied opposition, proves that it is of God. No severer trial can await it than it has already experienced; and as it has survived so many storms and trials, we have every evidence that, according to the predictions, it is destined to live, and to fill the world. Mt 16:18; Isa 54:17, 55:11, Dan 4:35.

Lest. That is, if you continue to oppose it, you may be found to have been opposing God.

Haply. Perhaps. In the Greek this is lest at any time; that is, at some future time, when too late to retract your doings, etc.

Ye be found. It shall appear that you have been opposing God.

Even to fight against God. Greek, θεομαχοι. The word occurs nowhere else in the New Testament. To fight against God is to oppose him, or to maintain an attitude of hostility against him. It is an attitude that is most fearful in its character, and will most certainly be attended with an overthrow. No condition can be more awful than such an opposition to the Almighty; no overthrow more terrible than that which must follow such opposition. Comp. Acts 9:5, 23:9. Opposition to the gospel, in the Scriptures, is uniformly regarded as opposition to God, Mt 12:30, Lk 11:23. Men may be said to fight against God in the following ways, or on the following subjects:

(1.) When they oppose his gospel, its preaching, its plans, its influence among men; when they endeavour to prevent its spread, or to withdraw their families and friends from its influence.

(2.) When they oppose the doctrines of the Bible. When they become angry that the real truths of religion are preached; and suffer themselves to be irritated and excited, by an unwillingness that those doctrines should be true, and should be presented to men. Yet this is no uncommon thing. Men by nature do not love those doctrines, and they are often indignant that they are preached. Some of the most angry feelings which men ever have arise from this source; and man can never find peace until he is willing that God's truth should exert its influence on his own soul, and rejoice that it is believed and loved by others.

(3.) Men oppose the law of God. It seems to them too stern and harsh. It condemns them; and they are unwilling that it should be applied to them. There is nothing which a sinner likes less than he does the pure and holy law of God.

(4.) Sinners fight against the providence of God. When he afflicts them, they rebel. When he takes away their health, or property, or friends, they murmur. They esteem him harsh and cruel; and, instead of finding peace by submission, they greatly aggravate their sufferings, and infuse a mixture of wormwood and gall into the cup, by murmuring and repining. There is no peace in affliction but in the feeling that God is right. And until this belief is cherished, the wicked will be like the troubled sea, which cannot rest, whose waters cast up mire and dirt, Isa 57:20. Such opposition to God is as wicked as it is foolish. The Lord gave, and has a right to remove our comforts; and we should be still, and know that he is God.

(5.) Sinners fight against God when they resist the influences of his Spirit; when they oppose serious thoughts; when they seek evil or gay companions and pleasures rather than submit to God; and when they resist all the entreaties of their friends to become Christians. All these may be the appeals which God is making to men to be prepared to meet him. And yet it is common for sinners thus to stifle conviction, and refuse even to think of their eternal welfare. Nothing can be an act of more direct and deliberate wickedness and folly than this. Without the aid of the Holy Spirit none can be saved; and to resist his influences is to put away the only prospect of eternal life. To do it, is to do it over the grave; not knowing that another hour or day may be granted; and not knowing that, if life is prolonged, the Spirit will ever strive again with the heart.

In view of this verse we may remark,

(1.) that the path of wisdom is to submit at once to all the requirements of God. Without this, we must expect conflicts with him, and perils and ruin. No man can be opposed to God without endangering himself every minute.

(2.) Submission to God should be entire. It should extend to every doctrine and demand; every law, and every act of the Almighty. In all his requirements, and in all afflictions, we should submit to him, and thus only shall we find peace.

(3.) Infidels and scoffers will gain nothing by opposing God. They have thus far been thwarted and unsuccessful; and they will be still. None of their plans have succeeded; and the hope of destroying the Christian religion, after the efforts of almost two thousand years, must be vain, and will recoil with tremendous vengeance on those who make them.

(c) "if it be of God" Job 34:29, 1Cor 1:25 (*) "haply" "Perhaps" (d) "fight against God" Acts 9:5, 23:9

And to him they agreed. Greek, They were persuaded by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design. But they did not comply with his advice to let them entirely alone.

And beaten them. The usual amount of lashes which were inflicted on offenders was thirty-nine, 2Cor 11:24. Beating, or whipping, was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this, Mt 10:17. The reason why they did not adopt the advice of Gamaliel altogether, doubtless was, that if they did, they feared that their authority would be despised by the people. They had commanded them not to preach; they had threatened them, (Acts 4:18, 5:28;) they had imprisoned them, (Acts 5:18;) and now, if they suffered them to go without even the appearance of punishment, their authority, they feared, would be despised by the nation, and it would be supposed that the apostles had triumphed over the sanhedrim. It is probable, also, that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a whipping. Men, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity, rather than let it alone.

(a) "beaten them" Mt 10:17 (b) "commanded" Acts 4:18

Rejoicing. Nothing to most men would seem more disgraceful than a public whipping. It is a punishment inflicted usually not so much because it gives pain, as because it is esteemed to be attended with disgrace. The Jewish rulers, doubtless, desired that the apostles might be so affected with the sense of this disgrace as to be unwilling to appear again in public, or to preach the gospel any more. Yet in this they were disappointed. The effect was just the reverse. If it be asked why they rejoiced in this manner, we may reply,

(1.) because they were permitted thus to imitate the example of the Lord Jesus. He had been scourged and reviled, and they were glad that they were permitted to be treated as he was. Comp. Php 3:10; Col 1:24, 1Pet 4:13, "Rejoice, inasmuch as ye are partakers of Christ's sufferings."

(2.) Because, by this, they had evidence that they were the friends and followers of Christ. It was clear they were engaged in the same cause that he was; enduring the same sufferings; and striving to advance the same interests. As they loved the cause, therefore they would rejoice in enduring even the shame and sufferings which the cause of necessity involved. The kingdom of the Redeemer was an object so transcendantly important, that for it they were willing to endure all the afflictions and disgrace which it might involve.

(3.) They had been told to expect this; it was a part of their enterprise. They had been warned of these things, and they now rejoiced that they had this evidence that they were engaged in the cause of truth, Mt 5:11,12, 10:17,22, 2Cor 12:10, Php 1:29, Jas 1:2.

(4.) Religion appears to a Christian so excellent and lovely, that he is willing, for its sake, to endure trial, and persecution, and death. With all this, it is infinite gain; and we should be willing to endure these trials, if, by them, we may gain a crown of glory. Comp. Mk 10:30.

(5.) Christians are the professed friends of Christ. We showy attachment for friends by being willing to suffer for them; to bear contempt and reproach on their account; and to share their persecutions, sorrows, and calamities.

(6.) The apostles were engaged in a cause of innocence, truth, and benevolence. They had done nothing of which to be ashamed; and they rejoiced, therefore, in a conscience void of offence, and in the consciousness of integrity and benevolence. When other men disgrace themselves by harsh, or vile, or opprobrious language or conduct towards us, we should not feel that the disgrace belongs to us. It is theirs; and we should not be ashamed or distressed, though their rage should fall on us. See 1Pet 4:14-16.

Counted worthy. Esteemed to be deserving. That is, esteemed fit for it by the sanhedrim. It does not mean that God esteemed them worthy, but that the Jewish council judged them fit to suffer shame in this cause. They evinced so much zeal and determination of purpose, that they were judged fit objects to be treated as the Lord Jesus had himself been.

To suffer shame. To be dishonoured or disgraced in the estimation of the Jewish rulers. The particular disgrace to which reference is made here was whipping. To various other kinds of shame they were also exposed. They were persecuted, reviled, and finally put to death. Here we may remark, that a profession of the Christian religion has been in all ages esteemed by many to be a disgrace. The reasons are,

(1.) that Jesus is himself despised;

(2.) that his precepts are opposed to the gaiety and follies of the world;

(3.) that it attacks that on which the men of the world pride themselves--rank, wealth, fashion;

(4.) that it requires a spirit which the world esteems mean and grovelling-- meekness, humility, self-denial, patience, forgiveness of injuries; and,

(5.) that it requires duties--prayer, praise, seriousness, benevolence-which the men of the world despise. All these things the world esteem degrading and mean; and hence they endeavour to subject those who practise them to disgrace. The kinds of disgrace to which Christians have been subjected are too numerous to be mentioned here. In former times they were subjected to the loss of property, of reputation, and to all the shame of public punishment, and to the terrors of the dungeon, the stake, or the rack. One main design of persecution was to select a kind of punishment so disgraceful as to deter others from professing religion. Disgrace even yet may attend it. It may subject one to the ridicule of friends--of even a father, mother, or brother. Christians hear their opinions abused; their names vilified; their Bible travestied; the name of their God profaned, and of their Redeemer blasphemed. Their feelings are often wantonly and rudely torn by the cutting sarcasm, or the bitter sneer. Books and songs revile them; their peculiarities are made the occasion of indecent merriment on the stage and in novels; and in this way they are still subjected to shame for the name of Jesus. Every one who becomes a Christian should remember that this is a part of his inheritance, and should not esteem it dishonourable to be treated as his Master was before him, Jn 15:18-20, Mt 10:25.

For his name. For attachment to him. Acts 2:46.

(c) "rejoicing" Mt 5:12, 2Cor 12:10, Php 1:29, Jas 1:2, 1Pet 4:13-16

And daily. Comp. 2Ti 4:2. Acts 2:46.

(d) "daily in the temple" 2Ti 4:2

The last verses of the foregoing chapter acquainted us with the practice of the primitive Christians at the first plantation of the gospel, in selling their possessions for charitable uses, and laying down the money at the apostles' feet, for the relief of their fellow brethren and members in Christ.

Now this chapter informs us, that according to their example, one Anania, and Sapphira his wife, consecrated a possession unto God, and sold the same to that purpose; but fraudulently kept back part of the price; and thus, as St. Chryostom notes, was found stealing his own goods: He had the formality to sell his lands as others did; but had not the sincerity to part with his money as others had.

Observe here, 1. The true nature of Ananias's sin, it as sacrilege; that is, a purloining or stealing of that which by vow and inward purpose of heart: covetousness and vain-glory, lying and hypocrisy, did all attend and accompany this sin; but the sin itself was sacrilege.

Learn hence, 1. That what is consecrated to God, must not be alienated or applied to to other uses.

2. That such an alienation is sacrilege, and a sin against God, being a breach of vow or promise made unto him; a lying unto God, as the text calls it.

3. That it is a heinous sin, which God will severely punish.

Observe, 2. How this secret sin, lying in the intention of the heart, was known to God, and by divine revelation made known to St. Peter.

Learn thence, That not only our outward actions are taken notice of by God, but even the purposes and intents of our hearts are all manifest and open to him, and thoroughly understood by them.

Observe, 3. How St. Peter justly aggravates their sin from the divinity of the person, (the Holy Ghost,) against whom it was committed, Why hath Satan filled thine heart to lie unto the Holy Ghost? Thou hast not lied unto man, but unto God.

But why is Ananias said to lie unto the Holy Ghost, rather than to God the Father or Jesus Christ the Son?

Answer, Either, 1. Because it is the power work of the Spirit search the heart, and to know the thoughts and purposes thereof:

Or, 2. Because the wealth brought in to the apostles and laid at their feet, was an effect of the Holy Spirit inclining the hearts of believers so to do.

Learn hence, The divinity of the Holy Ghost, that he is truly and really God: he whom the scripture calls the great and true God, is God; but the scripture calls the Holy Ghost the great and true God; therefore the Holy Ghost is God. Either the Holy Ghost is man, and God's messenger, or God himself; but the antithesis or opposite shews, that he is not man; for says the apostles, Thou hast not lied unto man:

And if the Holy Ghost had been only God's messenger, it had been as great a sin to lie to Peter, (he being God's extraordinary messenger,) as to lie to the Holy Ghost; therefore the apostle, in the fourth verse, doth explain what he meant, by lying to the Holy Ghost, in the third verse; namely, lying unto God: Thou hast not lied unto man, a creature like thyself, but unto God, even to the Holy Ghost who is God.

Observe here, 1. The justice of the punishment inflicted upon Ananias for his sin; he is struck dead upon the spot for his sacrilege, covetousness, hypocrisy and lying: Doubtless it was a very heinous sin which God so severely punished, and it was the first sin of this kind under the New Testament. This was the first consecration of goods that ever was made unto Christ our Lord, after he was exalted at the right hand of God in heaven; and this was the first sacrilege: The first sin of this kind, and therefore the first persons that were found guilty of it met with this severity, in terrorem, to make all others afraid of it. The first transgressors in any kind have been made public examples. Thus the angels befoe the Jewish church; Nadab and Abihu at the beginning of the Jewish church; and here Ananias and Sapphira, at the beginning of the Christian church.

Observe, 2. How Sapphira, the wife's, subjection to her husband, doth not excuse her from partaking in his sin, nor exempt her from the severity of the punishment.

God's authority in commanding or forbidding, must be first observed and obeyed, otherwise we put the creature in God's place, debase him and set up and idol, which the jealousy and holiness of God will never endure.

Observe, 3. How the same sin meets with the same punishment. Husband and wife had here agreed both what to do and what to say, and they that sinned together suffered together.

God is no respector of persons, male and female, Jew or Gentile, prince or subject, husband or wife; the soul that sinneth, it shall die; Then fell she down straightaway at his feet, and yielded up the ghost, Acts 5:10.

Observe, 4. That this miraculous way of punishing offenders with immediate death by the apostles, was not common: This is the only instance in the New Testament of so severe a punishment inflicted by the mouth of the apostles for any sin whatsoever; and it seems accommodated and suited to that particular time, in which magistrates were so far from defending the church, that they furthered the persecution, and endeavoured the extirpation of it.

Observe lastly, The effect which this tremendous miracle had upon the whole church; it awfully affected them with fear and trembling; Great fear came upon all the church, and upon as many as heard these things.

God's extraordinary providences, either judgments or mercies, towards ourselves or towards others, ought to affect us with holy fear, and that fear which works righteousness, When his judgments are abroad in the earth, the inhabitants of the world will learn righteousness; Isa 26:9 that is, they ought to do so, and, if ever they will do it, they will do it then: Judgments work fear, and fear works righteousness.

Three things are here observable:

1. How that act of severity upon Ananias and Sapphira for their hypocrisy, is instantly succeeded with acts of clemency and mercy upon others: The former acts of severity in the apostles were necessary to prevent the intrusion of hypocrites into the Christian church: These subsequent acts of mercy were as necessary for the propagating of the gospel, and to invite people to the love of Christianity.

Accordingly, the apostles, after the death of Ananias, are endued with power from on high to work signs and wonders, to heal diseases, to cast out devils; insomuch, that the people brought forth their sick into the streets, and laid them upon beds, and couches, hoping that the shadow of Peter, as he passed by, might reach and recover some of them.

The church of Rome makes a noise with this text, and produces it to prove St. Peter's supremacy over the rest of the apostles, because his very shadow cured the diseased: But very groundlessly; for

1. By the same argument they may prove St. Peter to be superior to Christ himself; this being more than what Christ himself wrought, according to what he foretold, Greater works than these shall ye do &c. Joh 14:12.

2. The papists might observe, were they not wilfully blind, that the napkins and handkerchiefs, which were carried from St. Paul's body, cured diseases also, and dispossessed devils, Acts 19:12.

3. Besides all this, it is not here expressly said, that any sick were actually healed by St. Peter's shadow, but that the diseased were brought, in hopes that his shadow might produce such effects; and, if it did so, Almighty God thereby put honour upon the gospel, and upon all the apostles, without any particular respect, or special regard to the person of St. Peter.

Observe, 2. The place where the apostles assembled to preach the gospel, and work miracles for the confirmation of the same, They were all with one accord in Solomon's porch.

Where note, 1. Their unity and unanimity: There were no persons among them guilty of schismatical separation in forsaking the public assembly; but with one mouth, as well as with one mind and heart, they glorified God.

2. Their prudential boldness and holy courage appeared in preaching to the people in Solomon's porch; for the Sanhedrin, or great council, sat in, or very near that place, even that council, which in the former chapter imprisoned them, and in this beat them. Acts 5:40.

Learn thence, That nothing better becomes the ministers and messengers of Jesus Christ, than an holy and humble, a wise and meek, a zealous and convincing boldness, in asserting the truths of the gospel, and in reproving sin, and denouncing judgments against impenitent sinners. Consider we, how bold and zealous our Lord and Master was in his ministry, We know thou teachest the way of God truly, and acceptest not the person of any. Luke 20:21

And the apostles learnt the same of their Master, Acts 4:13. When the high priest saw the boldness of Peter and John, they took knowledge of them that they had been with Jesus.

Observe, 3. How God over ruled the judgment inflicted upon Ananias and Sapphira, and caused it to work for special good.

Thus, such of the apostles' hearers, who were unsound and insincere, durst not join themselves to them, having seen a great instance of severity upon concealed hypocrisy! They were afraid to come among them anymore, or to make a shew of such piety and zeal as Ananias did, for fear of the same, or such like punishment as he had.

But however the people extolled and magnified, admired and applauded them, and multitudes were daily added to the church. This seems to be the sense of And of the rest durst no man join himself to them, but the people magnified them, and believers were added to the Lord multitudes both of men and women. Acts 4:13 Nothing doth more affect and afflict unsound and drossy hypocrites, than the sight of God's judgments inflicted upon others in this world, and the fear of the righteous judgment of God upon themselves in the world to come.

Note here, 1. How the persecution of the holy apostles did gradually advance and increase. In the former chapters the apostles were only secured, kept in hold for a night and dismissed with a threatening next day; but now being filled a second time with the Holy Spirit, they are better enabled to grapple with sufferings, and to glorify God under them: and accordingly here they are committed to the common prison amongst malefactors, and afterwards beaten and exposed to public shame, Acts 5:40.

O the tenderness of God towards his tender servants! While these apostles were striplings, their faith feeble, and their grace weak, God stayeth the rough wind, keeps off the storm of persecution from them. God will evermore suit the stroke to his peoples strength, proportion their burden to their back, and never suffer them to be tempted above what they are able.

Note, 2. The apostles being prisoners for Christ and his Gospel, they have an angel for their keeper and deliverer, who opens the prison door, and overpowers and puts out the devil. God could otherwise have delivered them, but he makes use of the ministry of angels for the confirming of their faith, and to let them see by experience that he had given his angels charge over them. Since the establishment of the gospel, God will have us live more by faith, and to walk less by sense, and therefore we must not now (ordinarily) see those ministering and beneficent spirits: but although their visible operations for the heirs of salvation shall never cease, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Heb 1:14

Note, 3. The apostles being thus brought out of prison by an angel, are commanded to preach, and they have their text given them by the angel that opened both the prison and the pulpit door for them. The angel said unto them, Go, and speak unto the people all the words of this life, Acts 5:20. That is, of this life for which you were imprisoned, this life which the Sadducees, who imprisoned you, deny; namely, the resurrection of the body, and eternal life.

Learn, That not the things of this life, but the things of eternity and the to come, the unseen things of another world, ar the things which all the ministers of Christ ought to preach, and press their people to the pursuit of; Go, and speak unto the people all the words of this life: That is, the gospel, which is the word of life, and directs them how to attain eternal life and salvation by Jesus Christ.

Observe here, 1. No sooner were the apostles out of prison, but they enter into the temple and preach, with a redoubled zeal and diligence; no doubt, Satan had better have let these holy men alone, than have cast them into prison; for the cold blasts of persecution and imprisonment beating upon their outward man, by a spiritual anitiperistasis, augmented the heat of grace within. There is no such way to be even with the devil and his instruments, for all their spite and malice against us, as by doing all the good we can to the souls of men.

Observe, 2. How the deliverance which God wrought for the apostles, in bringing them miraculously out of prison by the conduct of an angel, did confound the council which laid them in: They were nonplussed and horribly perplexed at it: They doubted whereunto this would grow. They stood amused and amazed, and knew not what measures to take; but were at their wits-end, Sin oft-times brings men into straits, but straits do not always bring men off from their sins.

Thus here, notwithstanding their present perplexity of spirit, they spur on, and bring them again before the council, Then went the captain with the officers of the temple, and brought them without violence. Acts 5:26

Observe, 3. The crimes which the holy apostles were unjustly accused of; namely, obstinacy and sedition. They are charged with obstinacy for persisting to preach the gospel, when they had strictly (but very wickedly) forbidden them: And they are accused of sedition, as if they endeavoured to stir up the people to avenge the blood of Christ upon the rulers, as being unjustly shed by them. The greatest innocency cannot protect the holiest persons from slander and false accusation. The best of men have sometimes been charged withe the blackest crimes. No wonder that the Sanhedrin, or great counsel, which charged Christ himself with imposture and blasphemy, did accuse the apostles of sedition and contumacy; The disciple is not above his Master.

Observe, 4. The contumelious reflection which they had made upon our Lord Jesus Christ himself: You intend, says the council, to bring this man's blood upon us: As if the holy Jesus had not been worthy the naming by them. Christ told his disciples, Luke 6:22. that the world should cast out their name as evil. Behold! his own is used no better: He is homo nullius nominis. This man, this fellow, this deceiver, were the opprobrious titles which the learned Rabbies thought fit to impose upon the best man that ever the world had. Lord! how can we be abased enough for thee, who wast so degraded and debased for us?

To the foregoing charge of obstinacy brought in against the apostles, St. Peter answers in the name, and as the mouth of the rest; owning that they had not obeyed them in their injunction, because they had commanded that which was contrary to the command of God.

Where observe, How the apostles assert the prerogative of Christ as their apology for disobedience to human commands: We ought to obey God rather than men.

The second part of the charge was sedition; as if the apostles endeavoured to stir up the people to revenge the blood of Christ upon the chief priests and rulers.

Thence note, That it is no new thing to tax the ministers of Christ for preaching sedition, when rulers design to stop their mouths, and not suffer them to preach at all. But to remove this part of the charge, the apostle tells them, that this Jesus whom they ignominiously slew on earth, is now an exalted Prince in heaven, able to give repentance and remission of sins to the worst of his murderers, if they unfeignedly desire it: Him hath God exalted to give repentance and remission of sins &c.

Whence learn, 1. That Jesus will be a Saviour to none to whom he is not a Prince. We must submit ourselves to his ruling power, as well as commit ourselves to his saving mercy. For it is in vain to expect salvation by him, if we do not yield subjection to him.

2. That repentance and remission of sins are the special fruits and advantages of Christ's exaltation: Him hath God exalted to repentance and remission of sins.

Learn, 3. That it is the sole prerogative of our Lord Jesus Christ, to give repentance and remission of sins.

Where note, The encouragement which the apostle's ministry gave to the murderers of Christ to hope for pardon; he preaches the duty of repentance, and the privilege of remission of sins, but assureth them, for their comfort, that Christ stands ready to dispense both. But observe the sad effects which this sermon had upon these hearers; it was for substance the same which St. Peter preached, Acts 2:1-47. when so many thousands were pricked at the heart by sorrow and compunction; whereas these men were cut to the heart with anger and indignation.

Whence learn, 1. That the most sound and sacred doctrine, is an intolerable torment to an unsound and unholy heart; That the word of God dispensed by the same minister, and in the same manner, has not always the same success. The substance of both these sermons was the same, (Jesus and the resurrection,) and the preacher (St. Peter) was the same, but the success was not the same; to let the apostle know, that the excellency of the power was of God, and not of himself, as St. Paul speaks, 2Cor 4:7.

Observe here, 1. A general council erring, and that fundamentally in matters of faith. They determined peremptorily, That the doctrine and practice of the apostles was not from God; and accordingly resolved to suppress them, and that by death.

Thence learn, That no determination of a council against a doctrine or practice, is any demonstrative or sufficient proof, that such a doctrine or practice, is any demonstrative or sufficient proof, that such a doctrine or practice is not from God.

Observe, 2. How God raised up a particular person in the council Gamaliel, to interpose on the apostles' behalf as Nicodemus before had done on Christ's behalf; and uses them as an instrument to preserve them from the rage and fury of their persecutors. Without question, Gamaliel's spirit was actuated and influenced by the Spirit of God, to give such counsel as is here given.

Observe, 3. The counsel and advice given in the several parts of it.

1. He advises them to take heed what they did to these men, Acts 5:35. implying, that men had need take heed how they engage themselves in suppressing or destroying any sort of men whatsoever, until they have clear and expressive warrant from heaven for the execution.

2. He assures them, that if this work be of men, it will certainly come to naught; which he proves by a double instance, namely, Theudas, and Judas of Galilee, who both pretended to be sent of God as Saviours of their country, and gathered many followers, but miscarried in their enterprise; intimating that every invention, contrivance, or device of man, especially in things pertaining to God and religion will in time be blasted and blown upon by God, and come to nothing.

3. He adds, That if this work be of God, it can never be overthrown, but the attempt will be deemed a fighting against God: Signifying to us, that for any person to attempt the suppression of any doctrine or practice that is from God, is to fight against God himself.

4. He intimates to them the great peril and danger of fighting against God, in the word even, lest ye be found even fighting against God.

Thence learn, That fighting against God is a most dangerous enterprise for any person at any time to be found engaged or concerned in.

Observe, 4. The success or issue of Gamaliel's counsel; his advice being so wise and rational, it prevailed with the rulers to desist from their former intention of putting the apostles to death; but they come not off without blows, though without bloodshed; they are scourged, as their Master was before them, which was both a painful and reproachful punishment. Yet were they so far from being discouraged, that they were the more resolved. They rejoiced that they were so graced as to be disgraced for Christ, and accounted it their highest honour to be dishonoured for him; esteeming it a very great favour and happiness to bear reproach for Christ, according to that of the apostle St. Peter,

1. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you 1Pe 4:14. This sent them from the presence of the council rejoicing that they were counted worthy to suffer shame for his name.

Observe, lastly, How wisely and well the holy apostles improve their restored liberty; they redouble their pains and diligence in preaching the gospel, and are unwearied in the way of their duty, and in the work of their God, Daily in the temple, and in every house, they ceased not to teach and to preach Jesus Christ Acts 5:42; that is, they laid hold on every opportunity, in season and out of season, publicly and privately, to publish the gospel to those that had not received it, and farther to instruct those that had already received the faith of Christ. Thus the more outrageous were their adversaries, the more courageous were the holy apostles. They religiously profess the name of Christ, and resolutely abide by their profession, though they were derided, imprisoned, persecuted, and beaten for the same.

Lord! help thy ministers at this day to suffer reproach for thy gospel; but never let any of them either reproach it, or be a reproach unto it. Amen.