During the centuries leading up to the Christian era (see ‘The New Testament World’), several parties had arisen within the Jewish religion. The most important of these were the Pharisees and the Sadducees.
The Pharisees came mainly from the common people, and tried to preserve the Jewish way of life from the corruption of foreign ideas and political ambition. They were concerned with the outward show of religion, but not so concerned with correct attitudes of heart (Mat 12:1-2; Mat 15:1-2; Mat 23:5; Mat 23:23-28). The Sadducees came mainly from the wealthy classes and were more concerned with exercising power in Jewish society than with following tradition. They were the high priestly party and had controlling power in the Sanhedrin, the supreme Jewish council that sat in Jerusalem (Mat 16:11-12; Mat 26:57; Mat 26:59; Act 5:17). A major difference of faith between the two parties was that the Pharisees believed in a physical resurrection of the dead, but the Sadducees did not (Mat 22:23; Act 23:8).
When the number of Christians in Jerusalem increased rapidly as a result of Peter’s preaching (the men alone numbered about five thousand), the Sadducees became angry. In particular, they were angry because all these people were responding to a message that was based on a belief in Jesus’ resurrection. The Sadducees therefore had no hesitation in using their priestly power to arrest Peter and John and bring them before the Sanhedrin (4:1-4).
Once again Peter accused the Jews, especially their leaders, of rejecting and crucifying the Messiah (cf. v. 10-11 with 2:23; 3:13-15). God, by contrast, raised him from death and gave him the place of highest honour. Jesus fulfilled the Old Testament messianic promises, and if the Jews rejected him, no other way of salvation was available to them (5-12).
Although the apostles had not been taught in the Jewish law schools, they had been taught by Jesus. The members of the Sanhedrin recognized this and found it as difficult to argue with the apostles as it had been to argue with Jesus. To make matters more difficult for them, the healed man was proof that Jesus was still alive and working miracles (13-14). Since the apostles had broken no laws, and since the healing had increased the Christians’ popularity, the Jewish leaders dared not punish the apostles. They could do no more than command them to stop preaching in the name of Jesus. But the apostles refused to obey (15-22).
The apostles considered this opposition to be a continuation of the opposition that Jesus himself experienced at the hands of the ruling authorities. The Christians had learnt from the Old Testament to expect such opposition, but they prayed that through the power of God’s Spirit they would have boldness to continue Jesus’ messianic ministry of preaching and healing (23-31).
Sin, cleansing and further growth (4:32-5:16)
Believers continued to sell their property and bring money from the sales to the apostles for distribution among the poor (32-35). One example of generosity came from a Jew from Cyprus who so consistently helped and encouraged others that people gave him a name to suit his character, Barnabas (meaning ‘son of encouragement’) (36-37).
There was no rule that forced people to sell their property. When Ananias and Sapphira sold some property, their sin was not that they kept part of the money for themselves, but that they lied through saying they had handed over all the money. After the unbroken triumphs of the weeks since Pentecost, this entrance of deliberate sin into the church must have shocked the apostles. As often happened when there was deliberate sin at the start of a new stage in God’s unfolding plan for his people, God emphasized the seriousness of sin in a dramatic judgment (5:1-10). (Comparable judgments on deliberate sin occurred in the Garden of Eden, at the establishment of the Levitical priesthood and upon Israel’s entrance into Canaan; Gen 3:1-24; Lev 10:1-7; Jos 7:1-26.)
Such severe judgments emphasized the holiness God demanded. They also reminded his people that all were sinners, and only his grace kept them alive and allowed them to serve him (11).
Far from slowing down the growth of the church, the judgment removed the sin that could have hindered growth. Although people saw that insincerity had no place in the church, vast numbers continued to join the church. Meanwhile, the healing ministry of Jesus continued to operate through the apostles (12-16; cf. Mat 14:35-36).
1. And as they spoke Hereby it appeareth how watchful the wicked be, because they are always ready at an inch to stop the mouth of the servants of Christ. And, undoubt edly, they came together, as it were, to quench some great fire; which thing Luke signifieth, when as he saith that the ruler or captain of the temple came also; and he addeth, moreover, that they took it grievously that the apostles did teach. Therefore, they came not upon them by chance, but of set purpose, that, according to their authority, they might restrain the apostles, and put them to silence. And yet they have some show of law and equity; for if any man did rashly intrude himself, it was the office of the high priest to repress him; and also in like sort, to keep the people in the obedience of the law and the prophets, and to prevent all new doctrines. Therefore, when they hear unknown men, and such as had no public authority, preaching unto the people in the temple, they seem, according as their office did require, and they were commanded by God, to address themselves to remedy this. And surely, at the first blush, it seemeth that there was nothing in this action worthy of reprehension, but the end doth at length declare that their counsel was wicked, and their affection ungodly.
Again, it was a hard matter for the apostles to escape infamy and reproach, because they, being private and despised persons, did take upon them public authority; to wit, because, when things are out of order, many things must be essayed to [against] the common custom, and especially, when we are to avouch and defend religion and the worship of God, and the ringleaders themselves do stop all ways, and do abuse that office against God, which was committed unto them by God. The faithful champions of Christ must swallow up and pass through this ignominy in [under] Popery. For a thousand summers will go over their heads before any reformation or amendment will wax ripe amongst them for the better. Therefore, Luke standeth upon this point, when as he saith that they were grieved because the resurrection was preached in the name of Christ. For hereupon it followeth that they did hate the doctrine before they knew the same. He expresseth the Sadducees by name, as those which were more courageous (202) in this cause. For they were almost [usually] a part of the priests; but because the question is about the resurrection, they set themselves against the apostles more than the rest. Furthermore, this was most monstrous confusion amongst the Jews, in that this sect, which was profane, was of such authority. For what godliness could remain, when as the immortality of the soul was counted as a fable, and that freely? But men must needs run headlong after this sort, when they have once suffered pure doctrine to fall to the ground amongst them. Wherefore, we must so much the more diligently beware of every wicked turning aside, lest such a step do follow immediately.
Some men think that the ruler of the temple was chosen from among the priests, but I do rather think that he was some chief captain of the Roman army; for it was a place which was fortified both naturally and artificially. Again, Herod had built a tower there, which was called Antonia; so that it is to be thought that he had placed there a band of soldiers, and that the Roman captain had the government of the temple, lest it should be a place of refuge for the Jews, if they had stirred up any tumult, which we may likewise gather out of Josephus. And this agreeth very well, that the enemies of Christ did crave the help of the secular power, under color of appeasing some tumult. In the mean season, they seek favor at the hands of the Romans, as if they were careful to maintain the right of their empire.
(202) “Animosiores,” more zealous.
4. And many of them which heard The apostles are put in prison, but the force of their preaching is spread far and wide, and the course thereof is at liberty. Of which thing Paul boasteth very much, that the Word of God is not bound with him, (2. i 2:9.) And here we see that Satan and the wicked have liberty granted them to rage against the children of God; yet can they not (maugre their heads (203)) prevail, but that God doth further and promote the kingdom of his Son; Christ doth gather together his sheep; and that a few men unarmed, furnished with no garrisons, do show forth more power in their voice alone, than all the world, by raging against them. This is, indeed, no common work of God, that one sermon brought forth such plentiful fruit; but this is the more to be wondered at, that the faithful are not terrified with the present danger, and discouraged from taking up the cross of Christ together with the faith. For this was a hard beginning for novices. Christ did more evidently declare by this efficacy and force of doctrine that he was alive, than if he should have offered his body to be handled with hand, and to be seen with the eyes. And whereas it is said that the number of those which believed did grow to be about five thousand, I do not understand it of those which were newly added, but of the whole church.
(203) “Omnia machinando,” by all their machinations.
5. It is a thing worthy to be noted in this place, that the wicked do omit no subtilty that they may blot out the gospel and the name of Christ, and yet do they not obtain that which they hoped for; because God doth make their counsels frustrate. For they make an assembly, wherein they do all things so tyrannously, that yet, notwithstanding, lust beareth a show of right, and liberty is driven far away, and at length the truth may seem to be condemned by good right. But the Lord bringeth upon them a sudden fear, so that they dare not do that which they can, and which they do most of all desire. Whatsoever the apostles shall bring in defense of their cause, that shall remain buried and shut up with the walls, where there is none which doth bear them any favor. And therefore there is no place left for the truth. Yet we see how the Lord bringeth their counsel to nought, whilst that being kept back with fear of the people, they stay themselves and bridle their fury, to the end they may avoid envy. But I marvel much why Luke doth make Annas the highest priest in this place, seeing that it appeareth by Josephus, that this honor was not taken from Caiaphas until Vitellius had entered Jerusalem to bear rule, after that Pilate was commanded to depart unto Rome. All men grant that the Lord was crucified in the eighteenth year of Tiberius. And that empire [the reign of Tiberius] did continue four years longer. And it must needs be, that there were three years complete, after the death of Christ, before Pilate was put from the office of the pro-consul. For when Tiberius was dead he came to Rome; so that Caiaphas was high priest yet three years after the death of Christ. Wherefore it is to be thought, that that whereof Luke speaketh in this place did not happen immediately after the resurrection of Christ; although the doubt cannot thus be answered. (204) For Josephus reporteth, that Jonathas was chosen into the place of Caiaphas; but because this Jonathas was the son of Annas, it is a thing not unlike to be true, that the son was called by the name of the father; as Caiaphas also had two names; for they did also call him Joseph.
(204) “Quanquam nec sic quidem soluta erit tota difficultas,” although not even in this way will the whole difficulty be solved.
7. In what power They do yet seem to have some zeal of God. For they feign that they are careful that the honor due unto God may not be given to any other. Name is taken in this place for authority. In sum, they deal as if they were most earnest defenders and maintainers of God’s glory. In the mean season, their importunateness is wonderful, in that they go about to drive the apostles to make denial, by asking many questions concerning a manifest matter, and to wring out by fear some other thing than they had confessed. But God doth bring their crafty wiliness to nought, and maketh them hear that which they would not.
8. Peter, being filled with the Holy Ghost It is not without great cause that Luke addeth this, to the end we may know that Peter spake not with such a majesty of himself. And surely, seeing he had denied his Master, Christ, being afraid at the voice of a silly woman, (Mat 26:70,) he should have utterly fainted in such an assembly, when he did only behold their pomp, unless he had been upholden by the power of the Spirit. He had great need of wisdom and strength. (205) He excelleth in both these so much, that his answer is indeed divine. He is another manner of man here than he was before. Furthermore, this profiteth us two manner of ways. For this title, or commendation, is of no small force to set forth the doctrine which shall follow immediately, when it is said that it came from the Holy God, [Spirit.] And we are taught to crave at the hands of the Lord the Spirit of wisdom and strength, when we make profession of our faith, to direct our hearts and minds. The fullness of the Spirit is taken for a large and no common measure.
(205) “Fortitudine et prudentia,” prudence and fortitude.
9. If we be judged. Undoubtedly Peter layeth tyranny to the charge of the priests and the scribes, because they examine them unjustly concerning a benefit which deserveth praise, as if he and his fellow had committed some heinous offense. If, saith he, we be accused for this cause, because we have made a sick man whole. Peter hath in this place more respect unto the wicked affection of the mind than unto the very order of the question. For if, under color of a miracle, the apostles would have drawn away the people from the true and sincere worship of God, they should have been worthily called to answer for themselves; because religion doth far excel all the good things of this present life. But seeing they (having no cause at all) did wickedly make an offense of that which they ought to have honored, Peter, being supported with this confidence, doth at the first gird them wittily with a taunting preface, because they sit as judges to condemn good deeds. Yet he toucheth this point but lightly, that he may pass over unto the matter.
10. Be it known unto you. Peter might (as I have already said) have turned aside unto many starting-holes, (206) if he would not have entered the cause; (207) but because the miracle was wrought, to this end, that the name of Christ might be glorified, he descendeth by and by unto this. For he knew that he was the minister of such excellent power of God, that he might have a seal to confirm his doctrine. In the meanwhile, the wicked, will they, nil they, are enforced to hear that which they would have had buried full deep. When they have done what they can, this is all; they cause Peter to avouch and object to their faces, that wherewith they were so grieved, when it was spoken to others. And, first he maketh Christ the author of the miracle. Secondly, because it seemed to be an absurd and incredible thing, that a dead man should be endued with divine power, he testifieth that Christ is alive, because God hath raised him up from the dead, howsoever they had crucified him. So that the miracle giveth him occasion to preach the resurrection of Christ. And by this testimony Peter meant to prove that he was the true Messias. He saith that they had crucified him, not only to the end he may upbraid this unto them, that they may acknowledge their fault; but also that they may understand that they have in vain striven against God; and so, consequently, cease to rage so unluckily and with such deadly success.
(206) “Subterfugia,” subterfuges.
(207) “Si noluisset causam ingredi,” if he had been unwilling to enter upon the cause.
11. This is the stone. He confirmeth by testimony of Scripture that it is no new thing that the ringleaders (208) of the Church, which have glorious titles given them, and have the chief room in the temple of God, have, notwithstanding, wickedly rejected Christ. Therefore he citeth a place out of the 118. h Psalm, (Psa 118:22,) where David complaineth that he is rejected of the captains [leaders] of the people, and yet, notwithstanding, he boasteth that he was chosen of God to have the chief room. Moreover, he compareth the Church, or the state of the kingdom, by an usual metaphor to a building, he calleth those which have the government the masters of the work, (209) and he maketh himself the principal stone, whereon the whole building is stayed and grounded. For that is meant by the head of the corner. Therefore, this is David’s comfort, that howsoever the captains have rejected him, so that they would not grant him even the basest place, yet did not their wicked and ungodly endeavors hinder him from being extolled by God unto the highest degree of honor. But that was shadowed in David which God would have perfectly expressed in the Messias. Therefore Peter dealeth very aptly when as he citeth this testimony, as being spoken before of Christ, as they knew full well that it did agree properly to him. Now we know to what end Peter did cite the Psalm; to wit, lest the elders and priests being unadvisedly puffed up with their honor, should take to themselves authority and liberty to allow or disallow whatsoever they would. For it is evident that the stone refused by the chief builders is placed by God’s own hand in the chief place, that it may support the whole house.
Furthermore, this happeneth not once only, but it must be fulfilled daily; at least it must seem no new thing if the chief builders do even now reject Christ. Whereby the vain boasting of the Pope is plainly refuted, who maketh his boast of the bare title, that he may usurp whatsoever is Christ’s. Admit we grant to the Pope and his horned beasts that which they desire, to wit, that they are appointed to be ordinary pastors of the Church, they can go no farther at length than to be called chief builders with Annas and Caiaphas. And it is evident what account ought to be made of this title, which they think is sufficient to mix heaven and earth together. Now let us gather out of this place some things which are worth the noting. Forasmuch as they are called master-builders who have government of the Church, the name itself putteth them in mind of their duty. Therefore, let them give themselves wholly to the building of the temple of God. And because all men do not their duty faithfully as they ought, let them see what is the best manner of building aright, to wit, let them retain Christ for the foundation; that done, let them not mix straw and stubble in this building, but let them make the whole building of pure doctrine; as Paul teacheth in 1. o 3:12. Whereas God is said to have extolled Christ, who was rejected of the builders, this ought to comfort us, when as we see even the pastors of the Church, or, at least, those which are in great honor, wickedly rebel against Christ, that they may banish him. For we may safely set light by those visors which they object against us; so that we need not fear to give Christ that humor which God doth give to him. But if he wink for a time, yet doth he laugh at the boldness of his enemies from on high, whilst they rage and fret upon earth. Furthermore, though their conspiracies be strong and well guarded with all aids, yet must we always assure ourselves of this, that Christ’s honor shall remain safe and sound. And let the fruit of this confidence ensue also, that we be valiant and without fear in maintaining the kingdom of Christ, whereof God will be an invincible defender, as he himself affirmeth.
We have already spoken of Peter’s constancy, in that one simple man, having such envious judges, and yet having but one partner in the present danger, showeth no token at all of fear, but doth freely confess in that raging and furious company, that thing which he knew would be received with most contrary minds. And whereas he sharply upbraideth unto them that wickedness which they had committed, we must let [seek] from hence a rule of speech when we have to deal with the open enemies of the truth. For we must beware of two faults on this behalf, that we seem not to flatter by keeping silence or winking; for that were treacherous silence, whereby the truth should be betrayed. Again, that we be not puffed up with wantonness, or immoderate heat as men’s minds do oftentimes break out more than they ought in contention. Therefore, let us use gravity in this point, yet such as is moderate; let us chide freely, yet without all heat of railing. We see that Peter did observe this order. For at the first he giveth an honorable title; when he is once come to the matter he inveigheth sharply against them; neither could such ungodliness as theirs was be concealed. Those which shall follow this example shall not only have Peter to be their guide, but also the Spirit of God.
(208) “Praesules,” prelates.
(209) “Architectos,” the architects.
12. Neither is there salvation in any other. He passeth from the species [salvation] unto the genus, [or more particular,] and he goeth from the corporal benefit unto perfect health, [or general.] And assuredly Christ had showed this one token of his grace, to the end he might be known to be the only author of life. We must consider this in all the benefits of God, to wit, that he is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as he saith that there is salvation in none other save only in Christ, whom they went about to put quite out of remembrance. (210) As if he should say, that they are twice damned who did not only refuse the salvation offered them by God, but endeavor to bring the same to nought, and did take from all the people the fruit and use thereof. And although he seemeth to speak unto deaf men, yet doth he preach of the grace of Christ, if peradventure some can abide to hear; if not, that they may at least be deprived of all excuse by this testimony.
Neither is there any other name He expoundeth the sentence next going before. Salvation (saith he) is in Christ alone, because God hath decreed that it should be so. For by name he meaneth the cause or mean, as if he should have said, forasmuch as salvation is in God’s power only, he will not have the same to be common to us by any other means than if we ask it of Christ alone. Whereas he saith under heaven, they do commonly refer it unto creatures, as if he should say, that the force and power to save is given to Christ alone. Notwithstanding, I do rather think that this was added, because men cannot ascend into heaven, that they may come unto God. Therefore, seeing we are so far from the kingdom of God, it is needful that God do not only invite us unto himself, but that reaching out his hand he offer salvation unto us, that we may enjoy the same. Peter teacheth in this place, that he hath done that in Christ, because he came down into the earth for this cause, that he might bring salvation with him, Neither is that contrary to this doctrine, that Christ is ascended above all heavens, (Eph 4:10.) For he took upon him our flesh once for this cause, that he might be a continual pledge of our adoption. He hath reconciled the Father to us for ever by the sacrifice of his death: by his resurrection he hath purchased for us eternal life. And he is present with us now also, that he may make us partakers of the fruit of eternal redemption; but the revealing of salvation is handled in this place, and we know that the same was so revealed in Christ, that we need not any longer to say, “Who shall ascend into heaven?” (Rom 10:6.) And if so be this doctrine were deeply imprinted in the minds of all men, then should so many controversies concerning the causes of salvation be soon at an end, wherewith the Church is so much troubled. The Papists confess with us, that salvation is in God alone, but by and by they forge to themselves infinite ways to attain unto the same. But Peter calleth us back unto Christ alone. They dare not altogether deny that we have salvation given us by Christ; but whilst they feign so many helps, they leave him scarce the hundredth part of salvation. But they were to seek for salvation at the hands of Christ wholly; for when Peter excludeth plainly all other means, he placeth perfect salvation in Christ alone, and not some part thereof only. So that they are far from understanding this doctrine.
(210) “Extinguere,” to extinguish or annihilate.
13. Here may we see an evil conscience; for being destitute of right and reason, they break out into open tyranny, the hatred whereof they had essayed to escape. Therefore, he doth first declare that they were convict, that it may appear that they did war against God wittingly and willingly like giants. For they see a manifest work of his in the man which was healed, and yet do they wickedly set themselves against him. In as much as they know that Peter and John were men unlearned and ignorant, they acknowledge that there was somewhat more than belongeth to man in their boldness; therefore they are enforced to wonder whether they will or no. Yet they break out into such impudence, that they fear not to seek some tyrannous means to oppress the truth. When as they confess that it is a manifest sign, they condemn themselves therein of an evil conscience. When they say that it is known to all men, they declare that passing over God they have respect unto men only. For they betray their want of shame thereby, that they would not have doubted to turn their back if there had been any color of denial. And when they ask what they shall do, they make their obstinate wickedness known unto all men. For they would have submitted themselves unto God, unless devilish fury had carried them away to some other purpose. This is the spirit of giddiness and madness, therewith God doth make his enemies drunk. So when they hope shortly after that they can by threatenings bring it about, that the same shall go no farther, what can be more foolish? For after they have put two simple men to silence, shall the arm of God be broken?
17. In threatening let us threaten. Here may we see what a deadly evil power void of the fear of God is. For when that religion and reverence which ought doth not reign, the more holy the place is which a man doth possess, the more boldly (211) doth he rage. For which cause we [should] always take good heed that the wicked be not preferred unto the government of the Church. And those which are called to this function must behave themselves reverently and modestly, lest they seem to be armed to do hurt. But and if it so happen they abuse their honor, the Spirit declareth there, as in a glass, what small account we ought to make of their decrees and commandments. (212) The authority of the pastors hath certain bounds appointed which they may not pass. And if they dare be so bold, we may lawfully refuse to obey them; for if we should, it were in us great wickedness, as it followeth now.
(211) “Audacius,” audaciously.
(212) “Quam pro nihilo ducendum sit quicquid decernunt et jubent,” that whatever they order and decree ought to be held as null.
19. Whether it be right. Let us remember to whom they make this answer. For this council did undoubtedly represent the Church; but because they do abuse their authority, the apostles say flatly that they are not to be obeyed. And (as men use to do in an evident matter) they refer over the judgment unto their adversaries for a reproach unto them. Furthermore it is worth the noting, that they set the authority of God against their decrees; which thing should be done out of season, unless they were the enemies of God, who notwithstanding, were otherwise the ordinary pastors of the Church. Moreover, the apostles express a farther thing also to wit, that the obedience which men use toward evil and unfaithful pastors, howsoever they hold the lawful government of the Church, is contrary to God. This question doth the Pope answer pleasantly, (213) because he saith that all those things are divine oracles whatsoever it hath pleased him to blunder out un-advisedly. (214) By this means the danger of contrariety is taken away. But the bishops can challenge no more at this day than God had given then to the order of the priests. Therefore, this is a toy too childish, [viz.] that they can command nothing but that which is agreeable to the commandment of God. (215) Yea, rather the thing itself declareth evidently that there shall be no conflict then if they suffer their vain and unbridled lust to range freely, having vanquished and renounced the doctrine of Christ.
Therefore, by what title soever men be called, yet must we hear them only upon this condition, if they lead us not away from obeying God. So that we must examine all their traditions by the rule of the Word of God. We must obey princes and others which are in authority, yet so that they rob not God (who is the chief King, Father, and Lord) of his right and authority. If we must observe such modesty in politic [civil] government, it ought to be of far more force in the spiritual government of the Church. And lest, according to their wonted pride, they think that their authority is abated, when God is extolled above them, Peter draweth them away from such pleasant flattering of themselves, telling them that this matter must be determined before the judgment-seat of God; for he saith plainly before [in the sight of] God; because, howsoever men be blinded, yet will God never suffer any man to be preferred before him. And surely the Spirit did put this answer in the mouth of the apostles, not only to the end he might repress the furiousness of the enemies, but that he might also teach us what we ought to do, so often as men become so proud, that having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to drive away the vain smoke of all man’s excellency.
(213) “Hanc quaestionem lepide diremit Papa,” the Pope wittily disposes of this question.
(214) “Effutire,” to babble forth.
(215) “Non posse eos nisi ex Dei mandato praecipere,” that no command can possibly proceed from them without being agreeable to the will of God.
20. For we cannot Many things which are found out by hearing and seeing may, yea, ought to be concealed, when as the question is concerning the redeeming of peace. For this is a point of discourtesy and of wicked stubbornness to move and raise a tumult about unnecessary matters; but the apostles do not speak generally, when as they say they cannot but speak. For the gospel of Christ is now in hand, wherein consisteth both the glory of God and the salvation of men. It is an unmeet thing, and sacrilegious wickedness, that the same should be suppressed by prohibitions and menacings (216) of men; for God commandeth that his gospel be preached, especially since they did know that they were chosen to be witnesses and preachers of Christ, and that God had opened their mouth. Therefore, whosoever putteth them to silence, he endeavoreth so much as he is able to abolish the grace of God, and fordo [destroy] the salvation of men. And if so be that a prohibition so wicked do stop our mouths, woe be to our sluggishness. Now, let all men see what confession God requireth at their hands, lest, when they keep silence because of men, they hear a fearful voice proceed out of the mouth of Christ, whereby their unfaithfulness shall be condemned. And as for those which are called unto the office of teaching, let them be terrified with no threatenings of men, with no color of authority, but let them execute (217) that office which they know is enjoined them by God. Woe be unto me, saith Paul, if I preach not the gospel, because the function is committed unto me, (1. o 9:10.) Neither ought we only to set this commandment of God against the tyrannous commandments of men, but also against all lets which Satan doth oftentimes thrust in to break off and hinder the course of the gospel. For we have need of a strong buckler to bear off such sore assaults, which all the ministers of Christ do feel; but howsoever we speed, this is a brazen wall, that the preaching of the gospel doth please God, and therefore that it can for no cause be suppressed.
(216) “Interdictis,” the interdicts.
(217) “Libere,” freely, omitted.
21. And when they had threatened them. And here is the end of sedition, that the wicked cease not to breathe out their fury, yet are they bridled by the secret power of God, so that they cannot tell how to do any hurt. (218) How is it that being content with threatenings, they do not also rage against their bodies, save only because the power of God doth bind them as a chain? Not that the fear of God doth prevail with them, for it is the regard of the people alone which hindereth them; but the Lord doth bind them with his bonds, though they be ignorant thereof. Luke commendeth unto us the providence of God in preserving his children; and though it be hidden from the wicked, yet we may behold the same with the eyes of faith, Furthermore, the wonderful counsel of God doth show itself here, in that the glory of Christ is furthered by those which are his most deadly enemies. For whereas the priests do assemble themselves together, it is not done without great rumor. All men wait for some rare and singular event; the apostles depart, being let loose and acquitted. Therefore, the adversaries are not only vanquished, but they confirm the gospel against their will. Notwithstanding, it is expedient for us to mark again, that the faithful do so get the victory, that they are always humbled under the cross. For they are threatened again, and straitly charged, that they teach not henceforth in the name of Christ. Therefore, they do not so get the upper hand that they do not triumph, save only under the reproach of the cross. Whereas Luke saith that they did all glorified God, he noteth the fruit of the miracle now the second time, although it may be that they were not all brought unto the perfect end. For that man which is touched with the feeling of the power of God, and doth not come unto Christ, neither hath his faith confirmed by the miracle he stayeth, as it were, in the midway. Yet this was some thing, though not all, that the power of God was acknowledged in the healing of the man, so that the adversaries being ashamed, did cease off from their fury, or at least give back a little.
(218) “Ut illis nocendi via non pateat,” that they have no means of doing harm.
23. Furthermore when they were let go. It shall appear by and by to what end they declared to the other disciples what things had befallen them, to wit, that they might be the more emboldened and encouraged by the grace of God hereafter; secondly, that they might arm themselves with prayer against the furious threatenings of their enemies; and thus must the children of God do, one must prick forward another, and they must join hand in hand, that they may vanquish the common adversary fighting under Christ’s banner. They consider (219) with themselves what dangers hang over their heads, to the end they may be the more ready to enter (220) the same, although they see their enemies press sore upon them; yet lest it should grieve them (221) to have a new combat ever now and then, they assure (222) themselves that they shall be invincible (223) through the same power of God whereby they got the victory before. And it is to be thought (although Luke makes no mention thereof) that the apostles being contented with their former answer, did not contend with those furies, [furious men;] and yet we must persuade ourselves that they were not so forgetful of their former constancy that they did submit themselves unto their ungodly decree like slaves. (224)
(219) “Reputent,” let them consider.
(220) “Obcundis,” to obviate or face them.
(221) “Ne pigeat,” let it not grieve them.
(222) “Confidant,” let them confide.
(223) “Semper inexpugnabiles,” always invincible.
(224) “Ut serviliter excipient,” as servilely to submit.
We are taught by this example what is our duty to do when our adversaries do imperiously threaten us; for we must not carelessly laugh in time of danger, but the fear of danger ought to drive us to crave help at the hands of God, and this is a remedy to comfort and set us up on foot, lest, being terrified with threatenings, we cease off from doing our duty. Here is a double fruit of this history, that the disciples of Christ do not jest when they hear that their enemies do threaten them so sore and press so sore upon them, as careless and sluggish men use to do; but being touched with fear, they fly to seek help at the hands of God; and again, they are not terrified, neither yet do they conceive any immoderate fear; (225) but crave of God (226) invincible constancy with right godly petitions.
24.Thou art God, which hast created. Although this title and commendation of God’s power be general, yet it ought to be referred unto the present matter, for they do in such sort acknowledge the power of God in the creation of the whole world, that they apply the same therewithal unto the present use. In like sort, the prophets do oftentimes commend the same, to the end they may redress that fear which troubleth us when we behold the power of our enemies; secondly, they add thereunto the promise, and they make these two foundations of their boldness whereby they are emboldened to pray. And surely our prayers are such as they ought to be, and acceptable to God only then, when as staying ourselves upon his promises and power, we pray with certain hope to obtain that for which we pray, for we cannot otherwise have any true confidence unless God do will us to come unto him, and promise that he is ready to help us; and, secondly, unless we acknowledge that he is able enough to help us; wherefore let the faithful exercise themselves in this double meditation so often as they address themselves unto prayer. Furthermore, we gather hereby after what sort we ought to consider the creation of the world; to wit, that we may know that all things are subject to God, and ruled by his will, and when that the world hath done what it can, there shall no other thing come to pass but that which God hath decreed; yea, that the wantonness of the wicked is monstrous, as if the clay should resist the potter; for this is the meaning of the faithful generally, that whatsoever dangers hang over their heads, yet can God prevent the same infinite ways, forasmuch as all things are in his hand, and that he is able to make all the parts of heaven and earth (which he hath created) to obey him.
(225) “Qui eos ab efficio abducat,” which might draw them off from their duty.
(226) “Eniti,” struggle after.
25. Who by the mouth of David. They descend now into the second member, that they ask nothing but that which God hath promised to perform, so that his will and power are joined together, to the end they may fully assure themselves that they shall obtain their requests; and because the kingdom of Christ is now in hand, they make rehearsal of the promise of God, wherein he promiseth to defend and maintain the same, so that when the whole world hath done what it can to overthrow it, yet all shall be in vain; and herein their godliness and sincere zeal, in that they are not so much careful for their own safety, as for the increasing and advancement of the kingdom of Christ.
Why have the Gentiles raged? We must need confess that David speaketh of himself, who after he was chosen king by the Lord, and anointed by Samuel the prophet, did enjoy the kingdom very hardly, (227) because his enemies withstood him on every side. We know how the rulers and people conspired together with Saul and his family; after that the Philistines, and other strange enemies, despising him when he came newly to the crown, made war against him, striving who should begin first, wherefore it is not without cause that he complaineth that the kings rage and take counsel together, and that the people do go about divers things; nevertheless, because he knew that God was the supporter of his kingdom, he derideth their foolish enterprises, and affirmeth that they are vain; but because his kingdom was established, that it might be a figure or image of the kingdom of Christ, David doth not stay still in the shadow itself; but he apprehendeth the body, yea, the Holy Ghost, as the apostles do truly repeat the same, doth sharply reprove the foolish and ridiculous madness of the world, in that they dare invade the kingdom of Christ which God had esta-blished, as well in the person of David as of Christ himself. And this is a singular comfort, in that we hear that God is on our side, so long as we go on warfare under the kingdom of Christ. Hereby we may persuade ourselves, that howsoever all men, both high and low do wickedly conspire together against this kingdom, yet shall they not prevail, for what is all the whole world compared with God? But we must first of all know and assure ourselves of this, that God will continually maintain the kingdom of his Son, whereof he himself is the author, so that we may set his decree (which shall not be broken) against the rashness of men, that trusting to the help of his hand, we may not doubt to despise all the preparation and furniture of men, though they be terrible; and he doth diligently express how great the bands of the adversaries are; he saith, that they attempt all things, he doth also reckon up their counsels, lest any of these do terrify us. Furthermore, when as the Psalm teacheth, that the kingdom of Christ shall endure, maugre the heads of the adversaries, it doth also show that there shall be many adversaries, which shall endeavor to overthrow the same. On the one side, he bringeth in the kings raging, on the other, the people all out of quiet, (228) whereby he signifieth that all estates shall be offended at it; (229) and no marvel, because nothing is more contrary to the flesh than the spiritual sword of the gospel wherewith Christ killeth us, that he may make us obey him, (Rom 15:16.) Therefore, we must know this for a surety, that the kingdom of Christ shall never be quiet in the world, lest when we are to fight, we be afraid as at some strange thing.
(227) “Per summas difficultates regno potitus est,” came to the kingdom through the greatest difficulties.
(228) “Tumultuantes,” in tumult.
(229) “Infensos illi,” hostile to it.
26. Against the Lord, and his Christ. The Spirit teacheth by this word, that all those do make war against God which refuse to submit themselves to Christ; they do full little think this oftentimes, notwithstanding it is so that because God will reign in the person of his Son alone, we refuse to obey him so often as we rebel against Christ, as the Lord himself saith in John, “He which honoreth not the Son, honoreth not the Father.” Wherefore let the hypocrites profess a thousand times that they mean nothing less than to make war against God, yet shall they find this true, that God is their open enemy, unless they embrace Christ with his gospel. The use of this doctrine is double, for it armeth us against all the terrors of the flesh, because we must not fear, lest they get the victory of God which withstand the gospel. Again, we must beware, lest, through the contempt of godly doctrine, we advance ourselves against God to our own destruction.
27Have met together in this city. They declare that this prophecy was proved to be true by the event, to the end they may believe the same more assuredly, for the sense is, Lord, thou hast spoken it and we have in truth tried [experienced] the same to be true; and they call to mind that which was done four years before, or thereabout. In like sort, it is expedient for us to apply the events of things which are foretold to the confirmation of our faith; but because it might seem that the matter fell out far otherwise then than the Psalm pronounceth, forasmuch as they raged not in vain, neither were the assaults of the enemies frustrate when they had put Christ to death; and their violence went further afterwards after a fearful manner. The faithful remove this offense, and say that the enemies could do no more than God had appointed; therefore, howsoever the wicked did suppose that Christ was quite taken away by death, and did now vainly triumph, yet the faithful confess that their rage was all but vain. But here may a question be moved, why he calleth them the Gentiles and people of Israel, seeing there was but one body? I think that the diversity of countries is noted in this place, out of which the Jews came together to the feast, as if they should have said, that the Jews which were born in divers places, having made, as it were, a concourse, did assault the kingdom of Christ, yet was their fury frustrate and of none effect.
Thy holy Son Jesus. The Grecians use the very same word which I translated even now, servant, when mention was made of David, for they call [πᾶιδα ] sometimes a servant sometimes a son; and David is so called, because he was the minister of God, as well in ruling the people as in the office of a prophet; but this word, son, agreeth better with the person of Christ, unless some man had liefer take it thus, that Luke meant to allude unto that likelihood [resemblance] which David had with Christ when he setteth down a word of a double signification. It is expressly said, that God hath anointed his Son, that that may truly agree to him which is in the Psalm, for in anointing him God made him a King, and yet we must note therewithal what anointing this was, for we know that he was not anointed with visible oil, but with the Holy Ghost.
28. That they might do. I have already declared to what end this is spoken; that the kingdom of Christ was so far from being overrun by that conspiracy, that in truth it did then flourish. Notwithstanding herein is contained a singular doctrine, that God doth so govern and guide all things by his secret counsel, that, he doth bring to pass those things which he hath determined, even by the wicked. Not that they are ready willingly to do him such service, but because he turneth their counsels and attempts backward; so that on the one side appeareth great equity and most great righteousness; on the other appeareth nought but wickedness and iniquity. Which matter we have handled more at large in the second chapter. Let us learn here, by the way, that we must so consider the providence of God, that we know that it is the chief and only guider of all things which are done in the world, that the devil and all the wicked are kept back with God’s bridle, lest they should do us any harm; that when they rage fastest, yet are they not at liberty to do what they list, but have the bridle given them, yet so far forth as is expedient to exercise us. Those men which do acknowledge the foreknowledge of God alone, and yet confess not that all things are done as it pleaseth him, are easily convict by these words, That God hath appointed before that thing to be done which was done. Yea, Luke being not contented with the wordcounsel, addeth also hand, improperly, yet to the end he might the more plainly declare that the events of things are not only governed by the counsel of God, but that they are also ordered by his power and hand.
29. And now O Lord. They do very well extend that unto themselves which they cited concerning Christ; because he will not, be separated from the gospel; yea, what trouble so ever befalleth his members, he applieth that to his own person. And they crave at God’s hands that he will beat down the cruelty of the adversaries; yet not so much for their own sake that they may live quietly and without vexation, as that they may have liberty to preach the gospel in all places. Neither was it for them to desire a life which they might spend idly, having forsaken their calling. For they add, “Grant unto thy servants, O Lord, that they may speak boldly.” And by the way we must note this speech, that the Lord would behold their threatenings. For seeing it belongeth properly to him to resist the proud, and to throw down their lofty looks; the more proudly they brag and boast, the more do they undoubtedly provoke God to be displeased with them, and it is not to be doubted but that God, being offended with such indignity and cruelty, will redress the same. So Ezechias, to the end he may obtain help in extremity, declareth before the Lord the arrogancy of Sennacherib and his cruel threatenings, (Isa 37:14. and 17.) Wherefore let the cruelty and reproaches of our enemies rather stir up in us a desire to pray, than any whit discourage us from going forward in the course of our office.
30. Grant unto thy servants. Seeing that one miracle had stinged the enemy so sore how is it that these holy men do desire to have new miracles done daily? Therefore we gather that hence which I have already touched, that they make so great account of the glory of God, that in comparison of this, they set light by all other things. They have respect unto this one thing only, that the power of God may be declared by miracles, which the godly ought always to desire, although the adversaries burst, and all the whole hell do rage. The same must we also think of boldness to speak. They knew that the wicked could abide nothing worse than the free course of the gospel; but because they know that that is the doctrine of life which God will have published whatsoever befall; they do undoubtedly prefer the preaching thereof before all other things, because it is acceptable to God. And we are taught that we do then rightly acknowledge the benefits of God as we ought, if by this occasion we be pricked forward to pray, that he will confirm that which he hath began. The apostles had showed a token of heroic fortitude; now again they pray that they may be furnished with boldness. So Paul desireth the faithful to pray unto the Lord that his mouth may be opened, whereas, notwithstanding, his voice did sound everywhere (Eph 6:19.) Therefore, the more we perceive ourselves to be holpen by the Lord, let us learn to crave at the hands of God that we may go forward hereafter; and especially seeing the free confession of the gospel is a singular gift of God, we must continually beseech him to keep us in the same.
31. And when they had prayed. Luke declareth now that God did not only hear this prayer, but did also testify the same by a visible sign from heaven. For the shaking of the place should, of itself, have done them small good; but it tendeth to another end, that the faithful may know that God is present with them. Finally, it is nothing else but a token of the presence of God. But the fruit followeth, for they are all filled with the Holy Ghost, and endowed with greater boldness. We ought rather to stand upon this second member. For whereas God did declare his power then by shaking the place it was a rare and extraordinary thing; and whereas it appeared by the effect, that the apostles did obtain that which they desired, this is a perpetual profit of prayer, which is also set before us for an example.
32. And the multitude. In this place there are three things commended; that the faithful were all of one mind; that there was a mutual partaking of goods amongst them; that the apostles behaved themselves stoutly in announcing the resurrection of Christ. He saith that the multitudehad one heart; because this is far more excellent than if a few men should have a mutual consent. And heretofore he hath declared, that the Church did grow to be about five thousand. And now he saith that there was wonderful concord in so great a multitude, which is a very hard matter.
And surely where faith beareth the chief sway, it doth so knit the hearts of men together, that all of them do both will and nill one thing. For discord springeth hence because we are not all governed with the same Spirit of Christ. It is well known that by these two words, heart and soul, he meaneth the will. And because the wicked do oftentimes conspire together to do evil, this concord was laudable and holy therefore because it was amongst the faithful.
And no man did say. This is the second member; that they coupled this love with external benefits. But we shall see anon, after what sort they had their goods common. This is now worth the noting in the text of Luke that the inward unity of minds goeth before as the root, and then the fruit followeth after. And surely even we ought to observe the same order, we must love one another, (230) and then this love of ours must show itself by external effects. (231) And in vain do we boast of a right affection, unless there appear some testimony thereof in external offices. Moreover, Luke declareth therewithal, that they were not of one mind for any respect of their own commodity, forasmuch as the rich men, when they did liberally bestow their goods, sought nothing less than their own gain.
(230) “Sincero cordis affectu,” with sincere affection of heart, omitted.
(231) “Nam et externa beneficentia nisi oriatur ex corde, nihili est coram Deo,” for even an external beneficence, if it comes not from the heart, is of no value in the sight of God, omitted.
33. And with great power. This third member appertaineth to doctrine. For Luke doth signify that the zeal which the apostles had to preach the gospel was so far from being diminished, that they were rather endowed with new power. Whereas he doth only name the resurrection of Christ, it is synecdoche; for this part is put for the whole gospel. But Luke maketh mention of the resurrection alone, because it is, as it were, the furnishing or fulfilling of the gospel; and, secondly, because they had endured a sore combat for the same, and the Sadducees were sore grieved at it, who aid then bear the chief swinge, [sway.]
And great grace was He signifieth that this served not a little to the spreading abroad of doctrine, in that, by helping the poor so bountifully, they found favor at the hands of strangers. For he saith that they were beloved, because they were beneficial. (232) Therefore, there is a showing of a reason in these words, No man amongst them did lack. Although we need not doubt of this, but that their honesty, and temperance, and modesty, and patience, and other virtues, did provoke many to bear them good-will. He declareth (233) afterward, after what sort they had their goods common, which he had touched before, to wit, that the rich men sold their lands and houses, that they might relieve the poverty of the poor,
(232) “Benefici,” beneficient.
(233) “Latius exponit,” expoundeth more at large.
34. For so many as were. Although this be an universal speech, yet is it all one as if it were indefinite. And assuredly it is to be thought that there were many which did not diminish their possessions, and that may be gathered out of the text, [context.] For when he speaketh of Joses anon, undoubtedly he meant to note a notable example, passing all others. Therefore he saith, that all did that which many did every where; neither doth this disagree with the common use of the Scripture. Again, he meaneth not that the faithful sold all that they had, but only so much as need required. For this is spoken for amplification’s sake, that the rich men did not only relieve the poverty of their brethren of the yearly revenue of their lands, but they were so liberal, that they spared not their lands. And this might be, though they did not rob themselves of all, but only a little diminish their revenues; which we may gather again out of the words of Luke, for he saith that this was the end, that no man might lack. He showeth further, that they used great wisdom, (234) because it was distributed as every man had need. Therefore the goods were not equally divided, but there was a discreet distribution made, lest any should be out of measure oppressed with poverty. And, peradventure, Joses hath this commendation given him by name, because he sold his only possession. For by this means he passed all the rest.
Hereby it appeareth what that meaneth, that no man counted anything his own, but they had all things common. For no man had his own privately to himself, that he alone might enjoy the same, neglecting others; but as need required, they were ready to bestow upon all men. And now we must needs have more than iron bowels, seeing that we are no more moved with the reading of this history. The faithful did at that day give abundantly even of that which was their own, but we are not only content at this day wickedly to suppress that which we have in our hands, but do also rob others. They did and faithfully bring forth their own; we invent a thousand subtile shifts to draw all things unto us by hook or by crook. They laid it down at the apostles’ feet, we fear not with sacrilegious boldness to convert that to our own use which was offered to God. They sold in times past their possessions, there reigneth at this day an insatiable desire to buy. Love made that common to the poor and needy which was proper to every man; such is the unnaturalness of some men now, that they cannot abide that the poor should dwell upon the earth, that they should have the use of water, air, and heaven. (235)
Wherefore, these things are written for our shame and reproach. Although even the poor themselves are to blame for some part of this evil. For seeing goods cannot be common after this sort, save only where there is a godly agreement, and where there reigneth one heart and one soul; many men are either so proud or unthankful, or slothful, or greedy, or such hypocrites, that they do not only so much as in them lieth quite put out the desire to do well, but also hinder ability. And yet must we remember that admonition of Paul, that we be not weary of well-doing, (Gal 6:9.) And whereas, under color of this, the Anabaptists and fantastical [fanatical] men have made much ado, as if there ought to be no civil property of goods amongst Christians, I have already refuted this folly (236) of theirs in the second chapter. For neither doth Luke in this place prescribe a law to all men which they must of necessity follow, while that he reckoneth up what they did in whom a certain singular efficacy and power of the Holy Spirit of God did show itself; neither doth he speak generally of all men, that it can be gathered that they were not counted Christians which did not sell all that they had.
(234) “Adhibitam fuisse prudentiam,” that prudence was used.
(235) “Ut communem terrae habitationem, communem aquae, aeris, et coeli usum pauperibus invideant,” that they envy the poor a common dwelling on the earth, the common use of water, air, and sky.
Act 4:1-2. The priests, and the captain of the temple, and the Sadducees, &c.- These three kinds of men,on different accounts, were prejudiced against the apostles.
The priests were offended, because the apostles, whom they looked upon only as private men, undertook to teach publicly; the Sadducees were displeased, because, in testifying the resurrection of Christ, they effectually preached that doctrine which they disclaimed and detested, the doctrine of the resurrection from the dead: and the captain, who was placed with a band of soldiers near the temple, in order to guard it, seeing such a crowd of people gathered together about the apostles, began to apprehend a tumult.
Act 4:3. For it was now even-tide.- Or, evening. As Peter and John went up to the temple at three in the afternoon, this expression makes it probable that some hours might be spent in preaching to the people; and consequently, that what we have in the former chapter, is only an abstract, or brief heads of the discourses that they made on this occasion, which probably is the case in general with the speeches recorded by the sacred historians, as well as by others.
Act 4:4. The number of the men was about five thousand.- Dr. Benson concludes, that five thousand men were converted on this occasion, besides the three thousand mentioned before, chap. Act 2:41. If it had been said, as there, that so many were added to the church, it would have determined the sense as he and others understand it; but the use of the word εγενηθη here, became, favours the interpretation,thatthewholenumber,includingthosewhohadbeenconverted before, became about five thousand. See ch. Act 1:15 in the Greek. It is hardly to be thought, unless it were expressly asserted, that another day should be so much more remarkable for its number of converts, than that on which the Spirit descended. However, supposing only two thousand were now converted, it is a glorious proof of the truth of Christianity; and no example can be given of the philosophers, or any other teachers, succeeding so gloriously in making converts to such holy and self-denying doctrines.
Act 4:6. And Annas the high-priest, and Caiaphas,- See the note on Luk 3:2. John and Alexander were evidently persons of great note among the Jews at this time; and it is not improbable, as Dr. Lightfoot and others suppose, that the former might be the celebrated Rabbin Jochanan Ben Zaccai, mentioned in the Talmud, the scholar of Hillel; and that the latter might be the Alabarch, or governor of the Jews at Alexandria, brother to the famous Philo-Judaeus, and in great favour with Claudius Caesar. Josephus mentions him often, and tells us among other things, that he adorned nine gates of the temple with plates of gold and silver. Of the kindred of the high-priest, is read by some, Of the pontifical family. Dr. Hammond explains this of the twenty-four members of the Aaronic family, who presided over the twenty-four courses; others refer it to those who were nearly related to Annas and Caiaphas; but Grotius thinks that it includes the kindred of those who hadlately been in the office of high-priest, which, he says, made them members of the Sanhedrim. These were the very persons who had procured the death of the Lord Jesus Christ. And therefore theythought themselves highly concerned to suppress his disciples and their doctrine.
Act 4:7. And when they had set them in the midst,- It was the custom for the Sanhedrim to sit almost in a circle, or oval, and to set the prisoners in the midst of them: St. Peter and St. John being so placed, the court demanded of them, "By what power, human or diabolical, angelic or divine, have you cured this man; whose name have you invoked to the working of this miracle; or from whom had you your authority to preach so publicly to the people?-From us you had it not, though we alone have the authority to give a commission to any man to do so?"
Act 4:9. Made whole;- Σεσωσται, he is cured, or saved. See the note on Act 4:12.
Act 4:10. By the name of Jesus, &c.- The time of Christ's resurrection was that of the celebrating the passover, the most solemn festival of the Jews; the scene was in Jerusalem, the metropolis of Judea, and at that time crowded with Jews, who came thither from all parts of the earth, to keep the passover. The actors and witnesses were the chief priests and elders, Pontius Pilate the Roman governor, and the Roman soldiers who guarded the sepulchre. Now, if the account of guarding the sepulchre had been false, it is not to be doubted, but the chief priests and elders, who are said to have obtained the guard, and sealed the door of the sepulchre, would, by some authentic act, have cleared themselves of the folly and guilt imputed to them by the evangelist. All the several charges upon the whole government of Judea, might have been answered at once by an attestation from the chief priests, setting forth, that they never demanded a guard to be set at the sepulchre, confirmed by the testimony of the Roman soldiers, (many of whom were probably at Jerusalem when the gospel was written,) denying that they were ever upon that guard. This, not only the reputation of the chief priests, but their avowed malice to Christ, and aversion to his doctrine and religion, required; and this they would probably have done at all events, had they been at liberty to propagate and invent what lie they pleased. But that a guard was set at the sepulchre, was, in all likelihood, by the dispersion and flight of the soldiers into the city, too well known in Jerusalem for them to venture at denying it: for which reason they were obliged to invent a lie consistent with that known fact, however absurd and improbable the lie might appear, when it came to be considered. Now, as the report put into the mouths of the Roman soldiers by the chief priests and elders, is no proof of the falsehood of this fact, but rather of the contrary; so does the naming the scene, the actors, and the witnesses, form a very strong proof of its being true, since no forger of lies, willingly and wittingly, furnishes out the means of his own detection; especiallywhen we consider that this account is related by that evangelist,who is said to have composed his gospel forthose Christians who dwelt in Judea, many of whom then living were probably at Jerusalem when this thing was done,-not to mention again the absurdity of the report of the disciples coming by night, and stealing the body, as it stands in the evangelist, and taking it, as it was afterwards prudently amended by the Sanhedrim, and propagated by an express deputation from them to all the synagogues of the Jews throughout the world; in which, without making any mention of the Roman guard, they say no more than that the disciples came by night, and stole away the body,-taking it, we say, in the manner in which these wise counsellors were, on mature deliberation, pleased to put it, it may be sufficient to observe, that the theft charged upon the disciples was so far from being proved, that it was not so much as ever inquired into. And yet the accusers were the chief priests and elders of the Jews; men in high reverence and authority with the people, vested with all the power of the Jewish state, and consequently furnished with all the means of procuring informations, and of gaining and extorting a confession. And what were the accused? menof low birth, mean fortunes, without learning, without credit, without support; and who, out of pusillanimity and fear, had deserted their Master, upon the first occasion offered of shewing their fidelity and attachment to him. And can it be imagined that the chief priests and council would not have made inquiry into the fact, the belief of which they took so much pains to propagate, had they themselves been persuaded of the truth of it? And had they inquired into it, can it be supposed that out of such a number of mean persons as must have been privy to it, no one, either from honesty, or religion, or fear of punishment, or the hope of reward, would have betrayed the secret, and given them such intelligence as might have enabled them to put the question ofthe resurrection out of all dispute. For had it been once proved that the disciples stole away the body of Jesus, their word would hardly have been taken for his resurrection. But how did these poor men act? Conscious of no fraud or imposture, they remained in Jerusalem a week or more, after the report of their having stolen their Master's body was spread over the city, and in about a month returned thither again: not long after which they asserted boldly, to the face of their powerful enemies and accusers, the chief priests and elders, that God had raised from the dead that same Jesus whom they had crucified. And what was the behaviour of these learned rabbins, these watchful guardians of the Jewish church and state? Why, they suffered the disciples of Jesus, charged by their order with an imposture tending to disturb the government, to continue unquestioned at Jerusalem, and to depart thence unmolested; and when, upon their return thither, they had caused them to be seized and brought before them, for preaching through Jesus-the resurrection, what did they say to them? Did they charge them with having stolen away the body of their Master? Nothing like it: on the contrary, not able to gainsay the testimony given by the apostles to the resurrection of Jesus, vouched by a miracle just then performed by them in his name, they ordered them to withdraw, and conferred among themselves what they should do with them.
Act 4:11-12. This is the stone, &c.- St. Peter's mentioning Christ as the head of the corner, naturally led to the thought of a spiritual and eternal salvation, which it was Christ's principal design to bring in; and with relation to which alone this, and its kindred phrase, the chief corner-stone, are always used by our Lord and his apostles: see Luk 20:17. Eph 2:21-22. 1Pe 2:6-7. And this spiritual benefit is called salvation about forty times in the New Testament; whereas I do not find, that it once uses the noun σωτηρια, salvation, for miraculous cures; no, nor for any merely temporal deliverance at all, unless in Act 7:25 where Stephen says, that Moses supposed his brethren would have understood how that God by his hand would deliver them; or, as it is in the Greek, would give salvation to them: and even that deliverance might becalled by this name, because it was typical of the more glorious one by Jesus Christ. And St. Peter here speaks of a salvation which every one needs, including himself and all Israel: but surely it could not be said of himself and the whole council, and of all the people of Israel, Act 4:10 that they needed miraculous cures in the name of Christ, by which, in that respect, they must be saved. I therefore can by no means think that this strong and lively passage is to be sunk and restrained, as some contend it should, to the case of working miracles: on the other hand, there seems to me to be a great beauty in the occasion that the apostle took, and in the gradation which he made, from the temporal deliverance which had been wrought in healing the poor cripple by the power of Christ, to that of a much nobler and more important kind, which is brought in by Christ to impotent and sinful souls; he therein following the admirable custom of his great Lord and Master, who often took occasion from earthly to speak of spiritual things; as particularly when, upon his having mentioned the miracle of the loaves, he discoursed at large concerning himself as the Bread of life. Joh 6:26-58. The 12th verse may be thus paraphrased: "Nor is the spiritual and eternal salvation, to which his being the Head of the corner principally refers, to be found in any one whatsoever besides himself: for there is no other person of sufficient dignity, merit, and power, whose name can be pleaded or depended upon for salvation; or whom God has graciously appointed or granted to the men of this lower world, by whom, δει, it is fit, or meet and worthy of God, that any of us should be saved; or by whom we ought to expect, or ever can have, deliverance from sin and misery, from the curse of the law, and the wrath to come." Raphelius, in a remarkable note on this text, endeavours, among other things, to prove that Ονομα, or the name of a person, was a manner of speaking used in reference to one, regarded as God and the Author of salvation. See Raphel. ex Herod. p. 329.
Act 4:13. Unlearned and ignorant men,- Illiterate men, and in private stations of life; αγραμματοι και ιδιωται, men of no education, nor in any public rank of life, as the priests and magistrates were: And they took knowledge of them, επεγινωσκον, would read more properly, and they knew them. Grotius observes, that therulers,having often been present when Christ taught publicly, might have seen Peter and John near him, though perhaps they might have observed them more particularly the night that Jesus was taken, when they had attended their Lord to the house of Caiaphas.
Act 4:16. A notable miracle- Γνωστον, a signal and well-known miracle; one which could neither be doubted nor disproved.
Act 4:17. But, &c.- "Nevertheless:" The word 'Αλλα is frequently used in this sense both by sacred and prophane writers.
Act 4:18. Not to speak at all, &c.- That is, privately; nor to teach, that is, publicly. This is the very thing which men, conscious of the truth of the apostles testimony, and self-condemned, would do,-stop their mouths by violence, as they knew they could not answer them any other way.
Act 4:19. Whether it be right in the sight of God- As they professed to believe the being, and infinite perfections of God, they must, on their own principles, easily see the absurdity of expecting obedience to their commands from good men, who believed themselves divinely commissioned. There is a passage which bears some resemblance to this in the apology of Socrates, as recorded by Plato. When they were condemning him to death for teaching the people, he said, "O ye Athenians, I embrace and love you; but I will obey God rather than you; and if you would dismiss me, and spare my life, on condition that I should cease to teach my fellow-citizens, I would rather die a thousand times, than accept the proposal." What are ten thousand subtilties of the antient philosophers, when compared with a sentiment like this. See Plato, Socrat. Apol. p. 23.
Act 4:21. They let them go, &c.- This dismission was not intended as an acquittal; for it was customary among the Jews to try any accused person after his discharge, when new proofs started up against him. The threatening mentioned in the foregoing sentence, might possibly have included some declaration of this sort. Dr. Heylin reads the last clause, Who all glorified God, &c. So much wiser were the people than those who were over them. Nothing could contribute more to illustrate the miracle, than the circumstance mentioned, Act 4:22. It shews that the man's case was desperate, and that his disorder was so inveterate and confirmed, as to be beyond the reach of medicine; yet was he in one moment completely cured by the word of the apostles.
Who, after reading this account of the manner in which the rulers treated these apostles, could ever imagine that the disciples stolethe body of Jesus, or that the chief priests and elders themselves believed they did? But it may perhaps be objected, that this account comes from Christian writers;-and could the objectors expect to meet with it in Jewish writers?-We might expect indeed to find in their writings some proofs of this charge upon the disciples; and had there been any, the chief priests, the adversaries of Christ, would doubtless not have failed to produce them. But the progress which Christianity made at that time in Jerusalem, is a stronger argument than even their silence, that no proof of this charge either was, or could be made. Could the apostles have had the imprudence to preach, and could so many thousand Jews have been weak enough to believe upon their testimony, that Christ was risen from the dead, had it been proved that the disciples had stolen away his body? An infidel may, if he pleases, believe this; but let him account for it if he can.
Act 4:24. Lord, thou art God, &c.- The sense is, "Lord, thou hast all power, and thy word is fulfilled. Men do rage against thee, but their rage is in vain."
Act 4:27-28. For of a truth against thy holy child Jesus, &c.- We must here observe, that the hand of God most frequently in the Old Testament relates not so much to his power, as to his wisdom, and providential dispensations. So Job 27:11. I will teach you by the hand of God, that is, by his wisdom, in his providential dispensations. Ecc 2:24. That a man should enjoy good in his labour. This also I saw, that it was from the hand of God: here the hand of God, is his favour, or gracious providence. See also Ezr 7:9; Ezr 8:18; Ezr 8:22. Neh 8:18. The phrase being here joined with God's counsel, and applied to what was done by Pontius Pilate and the Roman soldiers, and also by the Jews, toward the crucifixion of the holy Jesus,-to which actions so highly displeasingto God, his power could not actually concur, or effectively incline them,-we have great reason here to prefer this import of the phrase before the other; and then the meaning of the words will be, that Jews and Gentiles were assembled to accomplish those sufferings of our Saviour for mankind, which God had foretold, and by foretelling had determined should come to pass, according to those words of St. Paul, Act 13:27. They that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets,-have fulfilled them, in condemning him, fulfilling all that was written of him, Act 4:29. As therefore St. Peter and St. Paul, by calling the Jews to repentance for this sin in crucifying the Lord of life, evidence that their sin was not the less, because they did by it fulfil the counsel of God's holy will and kind intentions to mankind, so do they consequently evidence, that God's foreknowledge and determination of a thing future, does not impair the liberty of men's wills in the accomplishment of it; as all the antient fathers have declared in this particular. At the same time we fully grant, that it is grace alone which gives to man the will or power to think, speak, or do any thing that is good.
Act 4:29. That with all boldness, &c.- Compare Pro 16:1.
Act 4:31. And when they had prayed, &c.- God of old testified his acceptance of the sacrifices or prayers of the pious by sending down fire from heaven, or by appearing after some peculiar manner in the cloud of glory: but now the token of acceptance was, that the house where they were assembled was again shaken, and there was a second effusion of the Holy Spirit, perhaps attended with the like sound, and with the like appearance of a glory, as there had been at first on the day of Pentecost. It does not appear that they had by this second effusion any further knowledge communicated;buttheywereherebycomfortedafterthediscouragements which they had met with from the Sanhedrim; and as they had prayed for fortitude, and a power ofworking more miracles, their prayer was heard, fresh courage infused, and further miraculous powers conferred, to assist them in their work, and to enable them to proceed cheerfully, and with an undaunted steadiness and resolution.
Act 4:32. Of one heart and of one soul:- This is a proverbial expression for the most intimate and endearing friendship.
Act 4:33. And with great power gave the apostles, &c.- The word απεδιδουν, rendered gave, signifies the restoring of something which is given as a charge, or intrusted to another. If it be taken in that sense here, it may serve to illustrate what is said, Act 4:20. Several commentators understand the last clause of this verse, of the grace or favour which they had among the people, on account of their love, charity, zeal, and good conduct. See the note on ch. Act 2:47. Diodati explains the word χαρις, "by the blessing of God, and the good will of the people."
Act 4:35. And laid them down, &c.- Orobio the Jew, in his conference with Limborch, has meanly insinuated, that it was no small advantage to poor fishermen to be treasurers of so considerable a bank; and some of our late infidels have hence in a more indecent manner taken occasion to asperse the apostles of our Lord, as if their conduct was influenced byworldly motives, and temporal views; and as if they greatly advanced their circumstances in life by turning apostles. But their whole character,-their upright, generous, and disinterested behaviour, their readiness to sacrifice their lives for the sake of truth and the welfare of mankind, shew that they were far above falsifying such a trust as this, for the sake of a little money. Accordingly, they very willingly transferred the management of this affair to other hands, ch. Act 6:2-3, &c. But we ought to take the whole history together; and then, besides the honourable testimony given to them bySt. Luke in this verse, namely, that they distributed unto every man, of that charity, according as he had need; we must further consider, that God continued to them the power of working numerous, astonishing, and beneficent miracles; and that he enabled one of them to strike two of the members of the church dead upon the spot, for treachery and dissimulation, with respect to this very charity. And can we suppose that God would continue to shew such peculiar regard to men, who would embezzle part of a public charity, or make a bad use of any part of it? It must raise in every honest mind a just indignation to see such ungenerous reflections thrown out against the apostles of our blessed Lord, who patiently endured poverty and reproach, hunger and thirst, cold and nakedness, bonds, scourgings, and imprisonments, and, after all, a violentdeath, to promote truth and righteousness on the earth. One can hardly help suspecting, that they themselves are men of extraordinarily bad hearts, who are so ready to charge others upon all occasions with dishonest designs and corrupt views; and it seems to intimate, what some men would have done upon the like occasion. Where is the infidel to be found, who ever gave such proofs of his honesty as the apostles, of our Lord have done! Men of that stamp, we know, have generally chosen to fall in with the established religion, and not to suffer any thing for their particular sentiments, how contrary soever to those of professed Christians around them.
Act 4:36-37. Joses,-surnamed Barnabas,- Considering how common the names of Joses and Joseph were, there seems no just reason to conclude, as some have done, that this was the Joseph mentioned ch. Act 1:23 nor does there seem any reason to conclude that this Joses was called a son of consolation, to express the great consolation the brethren received from the sale of his estate. The name seems rather to refer to his extraordinary abilities for the ministerial work, and to those gifts of the Spirit, whereby he was enabled both to comfort and exhort; for the word παρακλησις implies both. See ch. Act 11:23. As Barnabas was a Levite, he could not have sold or alienated his paternal inheritance; (see Lev 25:34.) but the land or estate here spoken of might either have been some bequest made by will, or some purchased land in Judea, to which he might have a title tillthe next jubilee; or perhaps some land in Cyprus: and we may suppose it mentioned either as the first foreign estate sold, or as of some extraordinary value.
Inferences.-In the instance before us in the former part of this chapter, we may observe the natural but detestable effects of a proud, bigoted, overbearing temper, even where it seems least excusable. The Sadducees themselves, though they believed no future state of retribution, yet persecuted the apostles as eagerly, as if they, like some other Jews, had expected to merit heaven by their severity to them. Compare Joh 16:2.
On the other hand, it is delightful to observe the zeal and courage with which Peter and John defended the cause of their crucified Redeemer, even in the presence of those by whom he had so lately been condemned. Thus can God give power to the feeble, and increase the strength of them that have no might, Isa 40:29.
The testimony which they bore is well worth our regard: There is salvation in no other; neither is there any other name under heaven given among men, whereby we must be saved. O that the ends of the earth might hear and reverence that name! That millions to whom it is yet unknown, may learn to build upon it all their hopes of salvation! May we never be ashamed to own it, nor afraid to adhere to it! but speak of it with such a favour, and defend it with such a zeal, that they who are round about us may take knowledge of us, that we have been with Jesus, and trace the genuine effects of our intimate acquaintance with him.
Never was there an instance of a more memorable combat between the force of evidence and of prejudice; nor a more impudent attempt to bear down the cause of unquestionable truth by brutal violence, than that which this chapter holds out to us. But great is the truth, and it will prevail. May the ministers of the gospel never want that courage in the defence of it, which these holy men expressed; but always judge it infinitely more reasonable, more safe, and more necessary to obey God than man! Never may we be ashamed to profess our reverence and love to him, who is our supreme ruler, and our most bountiful friend! and may he give us such an inward and heart-influencing sense of the worth and sweetness of his gospel, as may effectually prevent our betraying or neglecting it.
The present season was indeed the golden age of the church; and it is impossible to trace the memoirs of it, if we love the cause of Christ, without a secret complacency and exultation of mind. How amiable and how venerable do the apostles and primitive converts appear in the native simplicity of the Christian character! And what a glory did the grace and Spirit of God put upon them; far beyond all that human establishments, splendid dignities, or ample revenues, could ever give to those who have succeeded them! while the multitude of them had one heart and one soul; and each was ready to impart to his brethren whatever he himself possessed. How high a relish of pleasure must they have received, and how must their joys have been multiplied by each of their number!
Thus does divine grace, when once it powerfully enters into the heart, open it into sentiments of generosity and love. Thus does it conquer that selfish temper which reigns so frequently in the minds of sinful men, and makes them like wild beasts, rather than like brethren to each other. Providence does not indeed call us entirely to give up our possessions, or to introduce a community of goods among Christians, in circumstances so different from those which we have now been surveying. Yet surely it is always our duty, and will be our highest interest, to remember, that we are not original proprietors of what we possess, but stewards, who are to manage what is entrusted to our care, for the honour of our great Master, and the good of his family here on earth; continually ready to resign any part, or even the whole of it, whenever these important ends shall require such a resignation.
In the mean time, it behoves us frequently to lift up our hearts to the great and ever blessed God, who hath made heaven and earth, and the sea, and all that is in them, that he would support and extend the progress of that gospel in the world, which he hath so graciously begun to plant. Kings may still set themselves, and rulers take counsel against it; but he knows how to turn their counsels into foolishness, and their rage into shame. He hath anointed Jesus his holy Son with the oil of gladness, and placed him on his throne in heaven; and all the united malice and fury of his enemies can do no more, than what shall make part of his wise and gracious scheme for the government of his faithful people. Let us then pray that he would give freedom of speech to all who are employed in pleading his cause, and that he will plentifully anoint them with the effusion of his Spirit! Nor let the signs and wonders which were done by the name of Jesus in former ages, fail to encourage us in the hope, that he will never desert a scheme which he once so illustriously interposed to establish; and, consequently, let them animate us to exert ourselves in its service, whatever labours, threatenings, or dangers, may meet us in our way.
REFLECTIONS.-1st, The success of the gospel could not but provoke Satan's enmity; and the inveterate enemies of the name of Christ cannot be expected long to be at rest.
1. The apostles continued to teach the people, and, as their grand subject, preached through Jesus the resurrection from the dead. They both testified the certainty of his resurrection, and affirmed, that he was raised up for this purpose, to be the author of spiritual and eternal life to all his believing persevering people, who should be raised up by him at the last day, to a glorious immortality.
2. Multitudes of their hearers believed: five thousand converts were added to the church, notwithstanding the enmity to which they saw their preachers exposed; so mightily grew the word of God, and prevailed. Note; Where the gospel meets with the greatest opposition, it is usually attended with the most remarkable success.
3. The priests, the captain of the temple, who presided over the watches, and the Sadducees, grieved and vexed to the heart, that the doctrine of Jesus, which they had taken such pains to suppress, should now spread with such amazing rapidity; and that he whom they had ignominiously crucified, should be exalted as the resurrection and the life, as the author of all blessedness in time and eternity; rushed upon the apostles suddenly, seized them as criminals, and committed them to safe custody for the night, it being eventide, that they might be brought before the Sanhedrim the next day. Note; They who preach Christ faithfully, must prepare to suffer for him.
2nd, No sooner was the morning returned, than we have,
1. The court assembled to try the innocent prisoners; but little justice can be exposed, when their judges are known to be their avowed and inveterate enemies. The rulers, elders, and scribes, the high-priest Annas, who now enjoyed that dignity, with Caiaphas, who had sat in the chair the year preceding, with John and Alexander, persons of distinguished note, and others of the high priest's kindred, were all leagued against two poor fishermen, to try if their power could not intimidate, or their learning confute, or their authority silence them.
2. The prisoners are arraigned. They set them in the midst, to answer before their judges the interrogatories which they chose to put to them, and haughtily demanded, by what power, human, divine, or diabolical; or by what name, by virtue of whose authority, or by the invocation of what name, have ye done this?
3. Peter, filled with the Holy Ghost, endued with singular boldness, and directed by the immediate influence of the Spirit, according to Christ's promise, (Mar 13:11.) said unto them respectfully, addressing them as magistrates and men of rank, Ye rulers of the people, and elders of Israel, if we be examined as criminals, this day, of the good deed done to the impotent man; and you demand information, by what means such an act of mercy and power was performed, and he is made whole; we with pleasure appear to give you the fullest satisfaction. Therefore, be it known unto you all, and to all the people of Israel, whom it highly concerns, that by the name, the precious, powerful, all-prevailing name of Jesus Christ of Nazareth, whom ye have treated with the highest contempt, and most ignominiously crucified, but whom God raised from the dead, disappointing the impotent malice of his murderers: even by him, by this once despised, but now glorified Jesus, and by no power of our own, by no magic charm, but by faith in him alone, doth this man stand here before you whole. This Jesus is the stone spoken of Psa 118:22 which was set at nought of you, who by station and office should be builders of God's spiritual temple, but which is now exalted of God, and become the head of the corner, by which the church of God is supported and knit together. Neither is there salvation in any other; there is no spiritual or eternal salvation out of him, by the deeds of the law, or by any human power whatsoever; for there is none other name under heaven given among men, whereby we must be saved; God having appointed him to be the only Redeemer from sin, death, and hell; and all who believe not in him, must therefore perish everlastingly. Note; (1.) Salvation is every sinner's great concern. (2.) Of ourselves we have nothing but misery, sin, and wrath, and have no power of ourselves by nature to help ourselves. (3.) Christ alone can save a sinful soul, by the merit of his blood, and by the operation of his divine Spirit. (4.) God freely offers him in the gospel to the miserable, and invites all men to believe on him to the saving of their souls. (5.) They must inevitably and eternally perish, who neglect so great a salvation.
4. Such an answer quite confounded the court. When they saw the boldness of Peter and John, their undaunted courage, their readiness of speech, and powerful elocution; and perceived that they were unlearned and ignorant men, had been brought up at none of the public seminaries, at the feet of none of their rabbins, nor had ever the least advantages of education; they marvelled at the intrepidity, wisdom, and eloquence which appeared in them; and they took knowledge of them that they had been with Jesus, in whose company they recollected they had seen them formerly; and beholding the man which was healed standing with them, who probably came ready to bear testimony for them, and to do honour to his benefactors, to whatever danger it might expose him, they could say nothing against it; the miracle was too notorious to be contradicted. Note; (1.) In Christ's cause, even before the greatest, we may well boldly stand forth; he will bear us through. (2.) They who have been with Jesus, will carry the marks of it visibly about them: like Moses on the mount, their faces will shine, and their holy and heavenly conversation proclaim their Master's glory.
3rdly, How to punish those against whom they had no charge to lay, they knew not; yet fain would they brand them, if possible, with some mark of infamy.
1. In order to consult upon the case the more freely, they commanded the apostles to be led out of the council-chamber, while they conferred among themselves, saying, what shall we do to these men? our difficulties are greater than ever; for that indeed a notable miracle hath been done by them is manifest to all them that dwell at Jerusalem, and we cannot deny it; so that to attempt it, would but expose our own characters: but, that it spread no further among the people, neither the fame of the miracle, nor the doctrine of Christ, in confirmation of which it was wrought, let us straitly threaten them, on pain of our highest displeasure, and at the peril of suffering the punishment due to their contumacy, that they speak henceforth to no man in this name. Thus they hope, by silencing the ministers, to suppress the doctrines of the gospel. And they called them, and commanded them not to speak at all, nor teach in the name of Jesus; breathing forth their impotent malice. Note; (1.) The enemies of the gospel often join in close cabal how to suppress the growing progress of the truth; but he who sitteth on the heavens, laughs them to scorn. (2.) Many faithful ministers of Jesus, for the truths which they have maintained, have met the frowns and threatenings of proud priests and prelates, who would fain intimidate and silence them, that they should speak no more in the name of Jesus; but they despise their menaces; they are prepared to suffer, but will not be silent.
2. The prisoners give in their answers; they needed no premeditation to reply, and said unto them, Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye. Can it be possible we should be silent, when acting under his express injunctions; or how can we thus acquit ourselves to our consciences, or mankind, for whose sake we preach this salvation of Jesus? Your commands therefore being incompatible with the superior obedience that we owe to God, cannot possibly be observed; for we cannot but speak the things which we have seen and heard; a necessity is laid upon us, and woe unto us if we preach not the gospel. Note; (1.) Where the injunctions of men are contrary to the word of God, we must not hesitate a moment which we shall obey. (2.) They who have experimentally known the salvation which is in Jesus, and tasted its sweetness, cannot but delight to spread the savour of his name, and to make all men, as far as their influence reaches, know the grace which is in him.
3. Unable to fix the least accusation against the apostles, they were compelled reluctantly to let them go, repeating their former threatenings, to try if that would intimidate them, and finding nothing how they might punish them, as they earnestly wished to do-because of the people, who would have risen up against them for such a flagrant act of injustice; for all men glorified God for that which was done; the multitude in general were convinced that this was the finger of God, and could not but adore him who had enabled these men to perform this act of power and mercy; for the man was above forty years old, on whom this miracle of healing was shewed, and had been so long known by the people, that the cure was rendered thereby the more singular and astonishing. Note; (1.) God can put his restraints upon persecutors, and prevent them, by various considerations, from doing all the mischief to which they are inclined. (2.) They who in old age are cured by the gospel word, are more eminent monuments of divine mercy.
4thly, No sooner were the two apostles dismissed than,
1. They returned to their own company, not ashamed or afraid to join them, notwithstanding all the threatenings of the priests; and reported all that the chief priests and elders had said unto them, and most probably their reply. Note; We must never desert the society of our brethren. The world has its end, if it can confine our religion to our closets, and prevent our open profession of it, by joining those who appear on the Lord's side.
2. When they heard that, they lifted up their voice to God, in prayer and praise, with one accord, under the influence of the Holy Ghost, speaking as if animated by one soul, and said, Lord thou art God, infinite in power, which hast made heaven and earth, and the sea, and all that in them is; the great Creator and governor, in whose hands are the hearts of all men, and all events directed by thy providence and under thy controul; who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things, endeavouring to suppress the glorious gospel of Jesus? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
And now this prophesy is eminently fulfilled; for of a truth against thy holy child Jesus, whom thou hast anointed as the true Messiah promised so long before, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, conspiring to destroy the adorable Redeemer; but, in the execution of their barbarous and malicious design, thou didst overrule their wickedness for to do whatsoever thy hand and thy counsel determined before to be done, bringing to thyself the greatest glory, to the Redeemer the greatest honour, and to lost souls a free and full salvation. And now, Lord, behold their threatenings, restrain and disappoint their rage and malice; and grant unto thy servants, that with all boldness they may speak thy word, openly and zealously preaching thy gospel, in nothing dismayed by their adversaries; and own them in their testimony, by stretching forth thine hand to heal: and that signs and wonders may be done by the name of thy holy child Jesus; by the authority derived from this thy incarnate Son, and to the glory of his great name. Note; (1.) In all our dangers, we should make application to him who is able to help us. (2.) All the wickedness and wrath of man shall turn to God's praise, and the remainder of that wrath he will restrain. (3.) The sin of persecutors is not the less malignant, because God overrules it to subserve purposes of his own glory. (4.) God takes cognizance of all the malice of his people's foes, and hears their threatenings; therefore we need not fear them. (5.) They who are to preach the gospel to a gainsaying world, need to be often secretly looking up to God for boldness, that they may not, through fear or shame, be unfaithful to men's souls. (6.) Tokens of God's blessing and presence with us, are comfortable encouragements to us to persevere, even through much tribulation.
3. Their prayer receives an immediate answer from God. When they had prayed, the place was shaken where they were assembled together, as a sensible token of the divine presence in the midst of them; and they were all filled with the Holy Ghost, feeling a growing ardour in their souls, experiencing fresh measures of strength, courage, and consolation communicated to them; and they spake the word of God with boldness. Note; When God is for us, we need neither fear nor care who are against us.
5thly, How beautiful is the scene presented to us in the concluding paragraph of the chapter! how unlike the schisms and divisions which have since unhappily rent the church of Christ!
1. The multitude of them that believed, vast as the accessions lately made had been, were of one heart, knit together in love, united in sentiment, and seemed as it were actuated by one soul.
2. With great power gave the apostles witness of the resurrection of the Lord Jesus, proving the fact by incontestable evidence, and enforcing the truths connected therewith, confirming their testimony, with signs and wonders, and preaching with the most intrepid boldness and zeal the glorious gospel committed to them; and great grace was upon them all, the most evident tokens of the divine favour rested upon them; and the effects of it were an entire contempt of the world, and most fervent love and charity towards all men.
3. They had all things common, and none said that ought of the things which he possessed, was his own, but freely gave up all for the general service; hence there was not any among them that lacked, the poorest being equally supported out of the common stock, while the richer members of the church, as many as were possessors of lands or houses, sold them, and of their own accord freely brought the prices of the things that were sold, and laid them down at the apostles' feet, as trustees for the goods of the community; and distribution was made unto every man, by these faithful stewards, according as he had need. And Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation), probably from the admirable faculty that he possessed of speaking peace to wounded consciences; a Levite, and of the country of Cyprus, having land, either in Judea or in his own country, sold it, and brought the purchase money, which seems to have been very considerable, and laid it at the apostles' feet; a noble instance of enlarged and disinterested charity deserving a particular memorial. Note; (1.) What we have in the world is not our own, but God's; and, whenever he is pleased to call for it, should be employed in his service. (2.) If we are not called now to the same exercise of charity as in those days of the church's infancy, yet the rich must remember that they are still but God's almoners, and should approve themselves faithful stewards of the gifts entrusted to them. (3.) Objects of real need have a title to our relief according to our ability, especially those that are of the household of faith. (4.) One bright example provokes the zeal of others; and none who shew themselves faithful to Jesus and his cause, shall be forgotten by him.
