Matthew Poole and continuators on Acts 4

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

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

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

Marginal references: Or, [illegible: 1 word]

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

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

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

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

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

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

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

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

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

The Sanhedrim or great Council.

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

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

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

Thought to be the Son of Annas.

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

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

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

Marginal references: John 11.49.

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

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

Natural, or Supernatural and Divine.

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

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

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

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

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

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

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

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

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

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

See Chap. 2.22. i. e.

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

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

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

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

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

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

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

For Soul or Body.

Person or thing.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: John 11.47.

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

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

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

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

As his Apostles and Ministers sent from him.

Neither privately nor publickly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 12.12.

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

Their own company, believers, unto whom they went.

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

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

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

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

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

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

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

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

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

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

The Sanhedrim or great Counsel of the Iews.

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

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

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

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

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

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

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

Marginal references: Mat. 26.3. Luke 23.18.

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Chap. 2.24. and 16.26.

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

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

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

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

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

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

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

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

Marginal references: Chap. 2.47.

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

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

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

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

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

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

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

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

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

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

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

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

vid. ver. 35.