Acts · Chapter 5

V. 1. But a certain man named Ananias-It is certain, not a believer, for all that believed were of one heart and of one soul: probably not baptized; but intending now to offer himself for baptism.

Verse 1. But a certain man named Ananias] Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, &c., their names are written in the dust. The import of his name, hynnj chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.

Verses 1, 2. But a certain man named Ananias — A professor of the gospel, but certainly not a true believer, for all that truly believed were of one heart and of one soul, Acts 4:32. Probably he was not yet baptized, but intended now to offer himself for baptism; with Sapphira his wife — Who concurred with him; sold a possession — So the word kthma, here used, properly signifies: what sort of a possession it was, we are not informed: for the word cwrion, (used verse 8, and rendered land,) does not necessarily mean so, but simply, a place, of any kind, and might be a house or houses. He pretended, it seems, to imitate the zeal and liberality of Barnabas, chap. 4:37; and kept back — Greek, enosfisato, fraudulently secreted, or purloined, part of the price — While he brought a certain part, and laid it at the apostles’ feet — Publicly, as if it had been the whole, perhaps saying it was so. It has been supposed by many, that Ananias and Sapphira had consecrated their estate to God by vow, and that they were guilty of the sin of sacrilege. But this is not probable; 1st, Because in all the sales of lands or houses, mentioned in the preceding chapters and here, there is not the least intimation of any such vow. 2d, Peter neither accuses him nor his wife of any such crime, but only of tempting, that is, distrusting and making trial of the wisdom of the Holy Spirit, and attempting to deceive him by an artifice. 3d, The apostle acknowledges (verse 3) that the property was his, and at his disposal, before it was sold, and the whole price of it afterward, which could not have been the case, if he had before consecrated it to religious uses. But yet they were guilty of a double fraud; 1st, In presenting this part of the price to the apostles, as if it had been the whole, when, indeed, it was not. 2d, In tacitly signifying hereby that they had now the same right to be relieved from the common stock which others had, as having nothing of their own, when, indeed, they had money which they had kept back.

1. Ananias and Sapphira, 1-11.

The Spirit of light and love dwelling in this Pentecostal Church is also the Spirit of judgment. And, as the Spirit has now shown its power of love, so in this Church is the very place to show how severe its absolute standard of judgment is. And this is now done in the case of Ananias and Sapphira. Their offence, according to the average standard of human morality, was not a very heinous one. In performing a large act of charity they had not defrauded anybody of a penny. They had simply retained a part of their own money and then denied the fact. Should a tradesman at the present day, for the sake of an undue credit for liberality, pretend to have donated half his income when he had given only a quarter, it would simply be esteemed a disreputable prevarication, but not sufficiently criminal to be amenable to human law. To worldly men, therefore, the fate of these two persons will ever seem to be unreasonably severe. We reject all naturalistic solutions, such as maintain that the deaths were not miraculous, but the natural effects of terror. Nor is any solution obtained by subdividing the sin into various parts, as some commentators have done, and showing to how many sins it amounted. Nor can any person probably be satisfied unless he can see the validity of the following considerations:

1. The Divine Spirit being present with unparalleled power in the Church, the sin, as Peter says, (verses 3, 4,) is directly against Him. The sinner comes directly in contact with the pure Absolute, and is tried and executed by the absolute Purity and Law. Now the wonder is, when we realize that Presence, not that any one should be struck dead, but that any one, even the holiest of infirm mortals, should for a moment live. And this is a complete answer so far as any absolute injustice is concerned. Yet the question still remains, Why were these two selected as instances of absolute justice? It is, then, not a question of right or wrong, but of divine propriety. The question is not, Was this dispensation just? for of that there is no doubt; but it is, Why was this particular justice inflicted?

V. 2. And bringing a certain part-As if it had been the whole: perhaps saying it was so.

Verse 2. Kept back part of the price] Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, kthma, (of what kind we know not,) which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin.

Verses 1, 2. But a certain man named Ananias — A professor of the gospel, but certainly not a true believer, for all that truly believed were of one heart and of one soul, Acts 4:32. Probably he was not yet baptized, but intended now to offer himself for baptism; with Sapphira his wife — Who concurred with him; sold a possession — So the word kthma, here used, properly signifies: what sort of a possession it was, we are not informed: for the word cwrion, (used verse 8, and rendered land,) does not necessarily mean so, but simply, a place, of any kind, and might be a house or houses. He pretended, it seems, to imitate the zeal and liberality of Barnabas, chap. 4:37; and kept back — Greek, enosfisato, fraudulently secreted, or purloined, part of the price — While he brought a certain part, and laid it at the apostles’ feet — Publicly, as if it had been the whole, perhaps saying it was so. It has been supposed by many, that Ananias and Sapphira had consecrated their estate to God by vow, and that they were guilty of the sin of sacrilege. But this is not probable; 1st, Because in all the sales of lands or houses, mentioned in the preceding chapters and here, there is not the least intimation of any such vow. 2d, Peter neither accuses him nor his wife of any such crime, but only of tempting, that is, distrusting and making trial of the wisdom of the Holy Spirit, and attempting to deceive him by an artifice. 3d, The apostle acknowledges (verse 3) that the property was his, and at his disposal, before it was sold, and the whole price of it afterward, which could not have been the case, if he had before consecrated it to religious uses. But yet they were guilty of a double fraud; 1st, In presenting this part of the price to the apostles, as if it had been the whole, when, indeed, it was not. 2d, In tacitly signifying hereby that they had now the same right to be relieved from the common stock which others had, as having nothing of their own, when, indeed, they had money which they had kept back.

2. The reason for this selection was to present and record at this beginning of the Christian Church a representative and memorial instance of the just doom of the hypocrite. The first Sabbath-breaker; and Achan, the appropriator of a Babylonish garment on the first entrance into Canaan; and Nadab and Abihu at the first founding of the priesthood, were punished with death at a beginning, with absolute justice. This was, in each case, a primordial token, and a declaration to all the future, what, if inflicted with exactness, the true deserts and punishments of the transgressor are. Such inflictions are at start the divine protest against the conclusion that God’s future forbearance towards sin is any contradiction of the fatal desert of sin. They are examples hung up at the commencement, once for all, that the wages of sin is death, a death which it is God’s right at any moment to inflict. Now this present couple were at any rate deliberate, positive, conceited, and intentionally permanent hypocrites. Their death was God’s declaration to all future ages of the true deserts of all deliberate hypocrites in the Church of Christ.

This special punishment was not meted out, therefore, from the fact that these two were sinners above all others. Worse sinners, both in the apostolic and later Church, have lived and died naturally. Simon Magus was a far viler sinner, yet underwent a far milder penalty before this same apostle.

V. 3. To lie to the Holy Ghost-Who is in us.

And to keep back-Here was the first instance of it. This was the first attempt to bring propriety of goods into the Christian Church.

Verse 3. Why hath Satan filled thine heart] The verb plhroein, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, &c., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices.

To lie to the Holy Ghost] ueusasqai to pneuma to aJgion, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is GOD. To keep back part of the price] nosfisasqai apo thv timhv. The verb nosfizein, nosfizesqai, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.

Verses 3, 4. But Peter said — Under the direction of the Holy Spirit, which immediately suggested to him the fraud; Why has Satan — Through thine own wickedness in yielding to his temptations; filled thy heart — With such a degree of covetousness, falsehood, folly, and presumption, as to induce thee to lie to, or, as Dr. Waterland renders yeusasqai se to pneuma to agion, to put a fallacy, or cheat upon the Holy Ghost; that is, that thou shouldst attempt to impose upon the Spirit of God, namely, the Spirit with which the apostles were endued. Here we see St. Peter, under the infallible guidance of the Spirit of truth, of wisdom, and revelation, acknowledging and bearing testimony to the agency of Satan in exciting men to and promoting wickedness: and what faith then have they in the inspiration of the apostles, who call in question the very existence of the devil, and even venture to give it as their opinion that there is no such being in the universe? And to keep back part of the price — When thou pretendest to have brought the whole. While it remained unsold, was it not thine own? — It evidently appears from hence, that no Christian converts were obliged to sell their estates. And when it was sold, was it not still in thine own power — To have given, or not given, the whole or any part of the price of it into the treasury of the church, as thou shouldest think proper? Why then hast thou conceived this thing, &c. — So meanly and profanely to dissemble on this solemn occasion? Thou hast not lied unto men — That is, to men alone, whose treasurers we are; but unto God — Who resides in us by his Divine Spirit. Hence it is justly inferred, that the Holy Ghost is God; since lying to him is said to be lying to God.

Verse 3. Ananias, why hath Satan filled thine heart to lie to the Holy Ghost. These words not only indicate that Ananias was a minister of the word, but that he for once had yielded his heart to the unclean spirit. Castellio reads, Ut spiritum Sanctum falleres. Ananias spake as though the Holy Spirit had uttered the deception. Now, the gentiles seem agreed, that the virgin or pythoness who should deliver a falsehood as the oracle of a god should suffer death. Ananias was speechless, after hearing the solemn charge exhibited against him.

3. Peter’s share in the matter is not that of an originator or proper author of the death of the two sinners, but of a divinely required agent of God. By the extraordinary charism of the discerning of spirits he knows their secret sin; by the inspiration of the indwelling Spirit he knows their doom; by the impulsive command of God he pronounces it. Of the sentence the omnipotent God, is the executioner.

V. 4. While it remained, did it not remain thine?-It is true, whosoever among the Christians (not one excepted) had houses or lands, sold them, and laid the price at the feet of the apostles. But it was in his own choice to be a Christian or not: and consequently either to sell his land, or keep it. And when it was sold, was it not in thy power?-For it does not appear that he professed himself a Christian when he sold it.

Why hast thou conceived this thing in thy heart?-So profanely to dissemble on so solemn an occasion?

Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears: since lying to him, Acts 5:3, is lying to God.

Verse 4. Whiles it remained, was it not thine own?] See Clarke’s note on “Acts 5:2”, and see Clarke also on “Acts 2:44”.

Verses 3, 4. But Peter said — Under the direction of the Holy Spirit, which immediately suggested to him the fraud; Why has Satan — Through thine own wickedness in yielding to his temptations; filled thy heart — With such a degree of covetousness, falsehood, folly, and presumption, as to induce thee to lie to, or, as Dr. Waterland renders yeusasqai se to pneuma to agion, to put a fallacy, or cheat upon the Holy Ghost; that is, that thou shouldst attempt to impose upon the Spirit of God, namely, the Spirit with which the apostles were endued. Here we see St. Peter, under the infallible guidance of the Spirit of truth, of wisdom, and revelation, acknowledging and bearing testimony to the agency of Satan in exciting men to and promoting wickedness: and what faith then have they in the inspiration of the apostles, who call in question the very existence of the devil, and even venture to give it as their opinion that there is no such being in the universe? And to keep back part of the price — When thou pretendest to have brought the whole. While it remained unsold, was it not thine own? — It evidently appears from hence, that no Christian converts were obliged to sell their estates. And when it was sold, was it not still in thine own power — To have given, or not given, the whole or any part of the price of it into the treasury of the church, as thou shouldest think proper? Why then hast thou conceived this thing, &c. — So meanly and profanely to dissemble on this solemn occasion? Thou hast not lied unto men — That is, to men alone, whose treasurers we are; but unto God — Who resides in us by his Divine Spirit. Hence it is justly inferred, that the Holy Ghost is God; since lying to him is said to be lying to God.

4. Romanists maintain that the act was simply a deed of excommunication performed by Peter, and of the same nature as the destruction of the flesh specified by Paul in 1 Corinthians 5:5. And on this Romanism and her Pope have based that terrible right of excommunication before which kings and nations once trembled, by which the fiery and bloody Inquisition was established, and dissenters from Popery, by thousands, have been cruelly murdered. Yet it is no doubt true that apostles were sometimes the required agents of divine infliction, and that St. Paul’s words describe a case like this of Ananias. And thence, after all, we deduce the consoling view that this display of wrath was an infinite mercy. It probably was the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus, 1 Corinthians 5:5. We do not, therefore, recognise this as a case of the sin against the Holy Ghost. For not every insult to the Spirit is recognised by the Holy Ghost as the blasphemy against itself. (See note on Matthew 12:32.)

1. But—A contrast to the free benefaction of Barnabas is now introduced with a but. Ananias—The Greek form (shortened into Annas and Latinized by Josephus into Ananus) of Hanan or Hananiah. Sapphira— Signifying beautiful. Possession—Namely, a piece of land, verse 3.

2. Brought—It would seem that the money was brought and presented to the apostles in the meeting-room (note Acts 2:2) of the church. Yet the three hours of verse 7 presuppose a lengthened stay at the place.

3. Satan—As in this Church there is a present Spirit, so there can scarce be scandalous sin without a present Satan. Lie to the Holy Ghost— Dwelling not in Peter or the apostles alone, but in its fulness in the entire Church; so that the unhappy man walks into the very presence of Infinite Purity with a hypocrisy in his heart and a lie on his tongue. The terrible collision is, therefore, immediate and unmitigated.

4. Not thine own—He could have kept his own and be held as maintaining his own right unquestioned. Sold—These questions of Peter show that the bestowment of goods was perfectly voluntary and not a law, and that the crime was a free and deliberate act in its successive stages. Lied—His crime was a lie, and before God every liar is worthy of death. The wonder is not that a liar should be struck dead, but that liars should be allowed by God to live. It becomes modern sinners not to cavil at Ananias’ fate, but to wonder at the mercy of its not being their own. Unto God—That is, unto God the Spirit. That Spirit, then, is a Divine Person. He is not merely an emanation from God, but he is God emanating from God—God in emanation, God going forth in his holiness and power. This is, therefore, an important text in explanation of the personality of the Spirit.

V. 5. And Ananias fell down and expired-And this severity was not only just, considering that complication of vain glory, covetousness, fraud, and impiety, which this action contained: but it was also wise and gracious, as it would effectually deter any others from following his example. It was likewise a convincing proof of the upright conduct of the apostles, in managing the sums with which they were intrusted; and in general of their Divine mission. For none can imagine that Peter would have had the assurance to pronounce, and much less the power to execute such a sentence, if he had been guilty himself of a fraud of the same kind; or had been belying the Holy Ghost in the whole of his pretensions to be under his immediate direction.

Verse 5. Fell down, and gave up the ghost] peswn exeyuxe, Falling down, he expired, breathed his last: “Gave up the ghost” is a very improper translation here. See Clarke’s notes on “Genesis 25:8”, and see Clarke on “Matthew 27:50”. Two things may be remarked here:

1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment. 2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church.

Verses 5, 6. And Ananias, hearing these words — While the sound of them was yet in his ears; fell down and gave up the ghost — Exeyuxe, expired. It does not appear whether Peter designed or expected this event to follow upon what he said, though it seems probable, from the sentence he denounced on Sapphira, (verse 9,) that he did. It is likely that Ananias’s own conscience smote him with such horror and amazement at the sight of his guilt, that he sunk down and died at the sense of it. Or, perhaps, he was struck by an angel, as Herod was, Acts 12:23. This punishment of his sin may seem severe, but we are sure it was just, considering that complication of vain glory and covetousness, of fraud and impiety, which, as several writers have proved, his action contained. It was also wise and gracious, being designed, 1st, To vindicate the honour of the Holy Spirit, lately poured out, in order to the erecting of Christ’s kingdom, and now grossly affronted by an attempt to impose on those who were so eminently endued with his influence. 2d, To deter others from such presumptuous conduct, now at the beginning of this new and divine dispensation. Simon Magus afterward was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the evident proofs given, what a blessed thing it was to receive the Holy Spirit, there might be also sensible proofs afforded of the awful consequences of resisting or doing despite to the Spirit. Thus the worshipping of the golden calf, and the violation of the sabbath day, were severely punished among the Israelites, when the law of Moses was newly given; as also the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the authority of Moses and Aaron was lately established. Add to this, that by this punishment of Ananias and Sapphira, hypocrites and dishonest persons were deterred from joining the Christians, merely for the sake of a present alms, or any temporal advantage, to which, by a fraud like this, many might, on easy terms, have purchased a pretence, who would also, no doubt, have proved a great scandal to a profession taken up on such base motives. This likewise was a very convincing attestation of the apostles’ most upright conduct in the management of the sums with which they were intrusted, and indeed, in general, of their divine mission; for none can imagine that Peter would have had the assurance to speak as he did to Ananias, and much less would such an awful sanction have been given to his words, if he had been, at the same time, guilty of a much baser fraud of the like kind, or had been belying the Holy Ghost, in the whole of his pretensions to be under his miraculous influence and direction. And great fear came on all that heard these things — That heard what Peter said, and saw what followed: or upon all that heard the story of it: for, doubtless, it was much spoken of in the city. See on verse 11. And the young men — Some, probably, appointed in the church to the office of burying the dead; or some that attended on the apostles, perceiving there was no room to hope for the recovery of one who was struck dead by such an immediate act of the divine power; bound him up, and carried him out to burial — Without any further circumstance of mourning or delay.

5. Fell down—Not by any exertion of Peter’s power. The insulted Holy Spirit stepped in and gave an instance of his estimate of sin.

Verse 6. The young men arose] Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion. Buried him.] This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial.

Verses 5, 6. And Ananias, hearing these words — While the sound of them was yet in his ears; fell down and gave up the ghost — Exeyuxe, expired. It does not appear whether Peter designed or expected this event to follow upon what he said, though it seems probable, from the sentence he denounced on Sapphira, (verse 9,) that he did. It is likely that Ananias’s own conscience smote him with such horror and amazement at the sight of his guilt, that he sunk down and died at the sense of it. Or, perhaps, he was struck by an angel, as Herod was, Acts 12:23. This punishment of his sin may seem severe, but we are sure it was just, considering that complication of vain glory and covetousness, of fraud and impiety, which, as several writers have proved, his action contained. It was also wise and gracious, being designed, 1st, To vindicate the honour of the Holy Spirit, lately poured out, in order to the erecting of Christ’s kingdom, and now grossly affronted by an attempt to impose on those who were so eminently endued with his influence. 2d, To deter others from such presumptuous conduct, now at the beginning of this new and divine dispensation. Simon Magus afterward was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the evident proofs given, what a blessed thing it was to receive the Holy Spirit, there might be also sensible proofs afforded of the awful consequences of resisting or doing despite to the Spirit. Thus the worshipping of the golden calf, and the violation of the sabbath day, were severely punished among the Israelites, when the law of Moses was newly given; as also the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the authority of Moses and Aaron was lately established. Add to this, that by this punishment of Ananias and Sapphira, hypocrites and dishonest persons were deterred from joining the Christians, merely for the sake of a present alms, or any temporal advantage, to which, by a fraud like this, many might, on easy terms, have purchased a pretence, who would also, no doubt, have proved a great scandal to a profession taken up on such base motives. This likewise was a very convincing attestation of the apostles’ most upright conduct in the management of the sums with which they were intrusted, and indeed, in general, of their divine mission; for none can imagine that Peter would have had the assurance to speak as he did to Ananias, and much less would such an awful sanction have been given to his words, if he had been, at the same time, guilty of a much baser fraud of the like kind, or had been belying the Holy Ghost, in the whole of his pretensions to be under his miraculous influence and direction. And great fear came on all that heard these things — That heard what Peter said, and saw what followed: or upon all that heard the story of it: for, doubtless, it was much spoken of in the city. See on verse 11. And the young men — Some, probably, appointed in the church to the office of burying the dead; or some that attended on the apostles, perceiving there was no room to hope for the recovery of one who was struck dead by such an immediate act of the divine power; bound him up, and carried him out to burial — Without any further circumstance of mourning or delay.

Ver. 6. They carried him out, and buried him. In hot countries they still bury the dead on the day they die, if it can conveniently be done.

6. Young men—It does not appear that these were in any proper sense churchly officers. Their corporeal strength as young men occasioned their being the natural doers of the heavy work of the Church. Wound him up—In extemporized funereal wrappings, in apparently awful haste, probably by the apostle’s orders, unknown even to his wife! But on account of the heat of the climate in the East burials are usually on the day of death; in Jerusalem within three or four hours. Connected with the same fact, doubtless, was that ceremonial uncleanness of touching a corpse, (Numbers 19:11,) which also induced rapid interment.

V. 7. About the space of three hours-How precious a space! The woman had a longer time for repentance.

Verses 7-10. About the space of three hours after — How precious a space! his wife — Who was absent when this happened; not knowing what was done, came in — Into the place where the apostles were, expecting, doubtless, to share in the thanks of all present, for consenting to the sale of the land, and becoming, with her husband, so great a benefactor to the fund; Peter said to her, Tell me whether ye sold the land for so much — Naming the sum. And she said, Yea, for so much — Ananias and his wife had agreed to tell the same story; and the bargain being private, and, by consent, kept to themselves, so that nobody could disprove their assertion, they thought they might safely affirm what they did, and should gain credit to it. It is lamentable to see those relations, who should quicken one another to that which is good, hardening one another in that which is evil! Peter said — By an immediate impulse of the same Spirit, which had before so awfully interposed; How is it that you have agreed — Have acted as if you had agreed together; to tempt the Spirit of the Lord — To try whether he be capable of searching the heart, and of knowing what is done in secret? Before Peter passes sentence, he sets before her the greatness of the crime. Behold the feet of them which have buried thy husband — Whom divine vengeance has already struck dead on this occasion; are at the door — Upon their return; and shall carry thee out — A breathless corpse. She had not heard till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, so that she expired in a moment. And the young men came in — And, to their utter astonishment, doubtless, found her also dead, and carrying her forth immediately, buried her by her husband! — Observe, reader, there are many instances of sudden death, which are not to be looked upon as the punishment of gross sin, like these here recorded: we must not think that all who die suddenly were sinners above others. It may be intended as a favour to some, that a quick passage is granted them. Such instances, however, are intended to be a warning to others to be always ready: but the deaths here mentioned were, doubtless, in judgment. Some inquire concerning the eternal state of Ananias and Sapphira, and incline to think, that the destruction of the flesh was effected, that the spirit might be saved in the day of the Lord Jesus. And had there been any space granted them for repentance, as there was to the incestuous Corinthian, there might have been reason for indulging a hope of this kind. But, as the case was, the ground for hope concerning them seems small, according to the Scriptures. Secret things, however, belong not to us, and we know the Judge of all the earth will do only what is perfectly just and holy.

7. Three hours—During which they carried the corpse to the burial-place, usually without the city, prepared the grave, performed the burial, and returned to the assembly room. Sapphira may be supposed to be remaining at her perhaps distant home. His wife… came in—Hapless woman! Little knows she that she has been three hours a widow; that her husband lies a dishonoured corpse in a shameful grave. Still less does she dream how brief her widowhood will be. Her heart is full and eager with the deadly sin.

V. 8. If ye sold the land for so much-Naming the sum.

Verses 7-10. About the space of three hours after — How precious a space! his wife — Who was absent when this happened; not knowing what was done, came in — Into the place where the apostles were, expecting, doubtless, to share in the thanks of all present, for consenting to the sale of the land, and becoming, with her husband, so great a benefactor to the fund; Peter said to her, Tell me whether ye sold the land for so much — Naming the sum. And she said, Yea, for so much — Ananias and his wife had agreed to tell the same story; and the bargain being private, and, by consent, kept to themselves, so that nobody could disprove their assertion, they thought they might safely affirm what they did, and should gain credit to it. It is lamentable to see those relations, who should quicken one another to that which is good, hardening one another in that which is evil! Peter said — By an immediate impulse of the same Spirit, which had before so awfully interposed; How is it that you have agreed — Have acted as if you had agreed together; to tempt the Spirit of the Lord — To try whether he be capable of searching the heart, and of knowing what is done in secret? Before Peter passes sentence, he sets before her the greatness of the crime. Behold the feet of them which have buried thy husband — Whom divine vengeance has already struck dead on this occasion; are at the door — Upon their return; and shall carry thee out — A breathless corpse. She had not heard till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, so that she expired in a moment. And the young men came in — And, to their utter astonishment, doubtless, found her also dead, and carrying her forth immediately, buried her by her husband! — Observe, reader, there are many instances of sudden death, which are not to be looked upon as the punishment of gross sin, like these here recorded: we must not think that all who die suddenly were sinners above others. It may be intended as a favour to some, that a quick passage is granted them. Such instances, however, are intended to be a warning to others to be always ready: but the deaths here mentioned were, doubtless, in judgment. Some inquire concerning the eternal state of Ananias and Sapphira, and incline to think, that the destruction of the flesh was effected, that the spirit might be saved in the day of the Lord Jesus. And had there been any space granted them for repentance, as there was to the incestuous Corinthian, there might have been reason for indulging a hope of this kind. But, as the case was, the ground for hope concerning them seems small, according to the Scriptures. Secret things, however, belong not to us, and we know the Judge of all the earth will do only what is perfectly just and holy.

8. Peter answered—The term answered presupposes previous interchange of words, omitted for brevity. Tell me—It is asked, Why did not Peter kindly forewarn her against committing the fatal crime and so prevent her fate? But, alas! her crime was already committed. To speak the lie out only made it vocally manifest to men. The full-formed, long-retained lie in the human heart, the definite will and determination, were all complete and visible to the divine Spirit. Exposure and penalty were all that remained. For so much—Either Peter named the sum which Luke vaguely implies in these words, or he pointed to the money lying in exact amount before them both. Sapphira’s echoing affirmation, For so much, indicates both the latter to be the fact and the fixed precision of her falsehood.

Verse 9. To tempt the Spirit of the Lord?] So the Holy Ghost, God, and the Spirit of the Lord, are the same person.

Verses 7-10. About the space of three hours after — How precious a space! his wife — Who was absent when this happened; not knowing what was done, came in — Into the place where the apostles were, expecting, doubtless, to share in the thanks of all present, for consenting to the sale of the land, and becoming, with her husband, so great a benefactor to the fund; Peter said to her, Tell me whether ye sold the land for so much — Naming the sum. And she said, Yea, for so much — Ananias and his wife had agreed to tell the same story; and the bargain being private, and, by consent, kept to themselves, so that nobody could disprove their assertion, they thought they might safely affirm what they did, and should gain credit to it. It is lamentable to see those relations, who should quicken one another to that which is good, hardening one another in that which is evil! Peter said — By an immediate impulse of the same Spirit, which had before so awfully interposed; How is it that you have agreed — Have acted as if you had agreed together; to tempt the Spirit of the Lord — To try whether he be capable of searching the heart, and of knowing what is done in secret? Before Peter passes sentence, he sets before her the greatness of the crime. Behold the feet of them which have buried thy husband — Whom divine vengeance has already struck dead on this occasion; are at the door — Upon their return; and shall carry thee out — A breathless corpse. She had not heard till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, so that she expired in a moment. And the young men came in — And, to their utter astonishment, doubtless, found her also dead, and carrying her forth immediately, buried her by her husband! — Observe, reader, there are many instances of sudden death, which are not to be looked upon as the punishment of gross sin, like these here recorded: we must not think that all who die suddenly were sinners above others. It may be intended as a favour to some, that a quick passage is granted them. Such instances, however, are intended to be a warning to others to be always ready: but the deaths here mentioned were, doubtless, in judgment. Some inquire concerning the eternal state of Ananias and Sapphira, and incline to think, that the destruction of the flesh was effected, that the spirit might be saved in the day of the Lord Jesus. And had there been any space granted them for repentance, as there was to the incestuous Corinthian, there might have been reason for indulging a hope of this kind. But, as the case was, the ground for hope concerning them seems small, according to the Scriptures. Secret things, however, belong not to us, and we know the Judge of all the earth will do only what is perfectly just and holy.

9. Agreed together—So that it was a deliberate, contrived, mutual sin. To tempt the Spirit—That is, to try and put to the test the present Holy Ghost. The Romanist commentator to the Rhemish Testament deduces a strong case here for the hierarchy: “To take from the Church, or from the governors thereof, things dedicated to their use and the service of God, or to lie unto God’s ministers, is so judged before God as if the lie were made and the fraud done to the Holy Ghost himself.”

2. Third Repose Period of the Church, 11-16.

In the former two periods of Church repose Luke describes an internal state pervaded by love alone; but here a solemn awe chastens the spirit of all, and yet increases the moral and converting power of the Church.

V. 10. The Church-This is the first time it is mentioned: and here is a native specimen of a New Testament Church; which is a company of men, called by the Gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship, and disciplined by the death of Ananias and Sapphira.

Verse 10. Yielded up the ghost] See Acts 5:5. It was not by Peter’s words, nor through Peter’s prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, 1 John 5:16, calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God’s displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just.

Verses 7-10. About the space of three hours after — How precious a space! his wife — Who was absent when this happened; not knowing what was done, came in — Into the place where the apostles were, expecting, doubtless, to share in the thanks of all present, for consenting to the sale of the land, and becoming, with her husband, so great a benefactor to the fund; Peter said to her, Tell me whether ye sold the land for so much — Naming the sum. And she said, Yea, for so much — Ananias and his wife had agreed to tell the same story; and the bargain being private, and, by consent, kept to themselves, so that nobody could disprove their assertion, they thought they might safely affirm what they did, and should gain credit to it. It is lamentable to see those relations, who should quicken one another to that which is good, hardening one another in that which is evil! Peter said — By an immediate impulse of the same Spirit, which had before so awfully interposed; How is it that you have agreed — Have acted as if you had agreed together; to tempt the Spirit of the Lord — To try whether he be capable of searching the heart, and of knowing what is done in secret? Before Peter passes sentence, he sets before her the greatness of the crime. Behold the feet of them which have buried thy husband — Whom divine vengeance has already struck dead on this occasion; are at the door — Upon their return; and shall carry thee out — A breathless corpse. She had not heard till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt, so that she expired in a moment. And the young men came in — And, to their utter astonishment, doubtless, found her also dead, and carrying her forth immediately, buried her by her husband! — Observe, reader, there are many instances of sudden death, which are not to be looked upon as the punishment of gross sin, like these here recorded: we must not think that all who die suddenly were sinners above others. It may be intended as a favour to some, that a quick passage is granted them. Such instances, however, are intended to be a warning to others to be always ready: but the deaths here mentioned were, doubtless, in judgment. Some inquire concerning the eternal state of Ananias and Sapphira, and incline to think, that the destruction of the flesh was effected, that the spirit might be saved in the day of the Lord Jesus. And had there been any space granted them for repentance, as there was to the incestuous Corinthian, there might have been reason for indulging a hope of this kind. But, as the case was, the ground for hope concerning them seems small, according to the Scriptures. Secret things, however, belong not to us, and we know the Judge of all the earth will do only what is perfectly just and holy.

Verse 11. Great fear came upon all the Church] This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the observations at the end of Matt. 16. See Clarke “Matthew 16:28” It has been properly observed that we have in this place a native specimen of a New Testament Church:

1. Called by the Gospel; 2. grafted into Christ by baptism; 3. animated by love; 4. united by all kinds of fellowship; 5. and disciplined by the exemplary punishment of hypocrites. See Dodd.

Verse 11. And great fear came upon all the church — All that had joined themselves to it were struck with a holy awe of God and his judgments, and with a great veneration of this dispensation of the Spirit, which they were now under. It did not damp or check their holy joy, but it taught them to be serious in the midst of it, and to rejoice with trembling. And all that laid their money at the apostles’ feet, after this, were afraid of keeping back any part of the price. And upon as many as heard these things — Who could not but acknowledge that it was the immediate hand of God by which both these persons died, and that he was just in this awful dispensation. Many, no doubt, were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in these his servants! As the word church (ekklhsia) now occurs a second time in this history, it may be proper to observe, that we have here a native specimen of a New Testament church; which is a company of persons called by the gospel, grafted into Christ by faith and the Holy Spirit, admitted into the society of Christians by baptism, animated by love, united by every kind of fellowship, and disciplined by the execution of a divine judgment on two unworthy members.

Ver. 11. Great fear came upon all the church. They might advert to the sentence of God against king Ahaziah, 2 Kings 1.; and to the sentence of death pronounced against Hananiah, the false prophet. Jeremiah 28. Christ has in the church a sword with two edges; and she must be sanctified by the strokes of his rod.

11. Great fear—A solemn consciousness how awful in judgment is even the Spirit of love was the feeling of the Church. Heard—Without but near the Church.

V. 12. And they were all-All the believers.

Verse 12. By the hands of the apostles] This verse should be read with the 15th, to which it properly belongs. {Acts 5:15} Solomon’s porch.] See Clarke’s note on “John 10:23”.

Verse 12. And by the hands of the apostles were many signs, &c., wrought — Many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of grace and goodness. These miracles, which were not a few, but many, not of one kind merely, but of divers kinds, evidently proved the divine mission of the apostles, for they were signs and wonders, such wonders as were confessedly signs of the divine presence and power; they were not done in a corner, but among the people, who were at liberty to inquire into them, and if there had been any fraud or collusion in them, would have easily discovered it. And they were all — All the believers; with one accord in Solomon’s porch — Frequently meeting there, and conversing together with the most affectionate expressions of mutual endearment, being unanimous in their doctrine, worship, and discipline; and there was no discontent or murmuring about the death of Ananias or Sapphira, as there was against Moses and Aaron, about the death of Korah and his company, Numbers 16:31. The separation of hypocrites from the society of the faithful, should make those that are sincere cleave so much the closer to each other. It seems strange that the priests, and other rulers of the temple, should suffer the Christians to keep their meetings there; but it was, doubtless, through the providence and grace of God, who inclined the hearts of their enemies to tolerate them there a while, in order to the more convenient spreading of the gospel.

Ver. 12. They were all with one accord in Solomon’s porch. See the notes on John 10:23.

12. All—Luke now proceeds to give an illustration of the awe of the public toward the apostles. When Peter and John addressed the people on a former occasion in Solomon’s Porch some of the class of opposers present in their assembly went and informed the authorities and brought on a persecution. Since that they had held their meetings in their own room. (Note verse 2.) But now the apostles, not two but all, had again met with one accord in the Porch with the following result. The all here refers to the apostles just mentioned; but we need not deny that a company of attendant Christians is implied as present with them.

V. 13. None of the rest-No formalists or hypocrites, durst join themselves-In an outward show only, like Ananias and Sapphira.

Verse 13. And of the rest, durst no man join him self to them] Who were these called the rest, twn loipwn? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles’ doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Acts 5:17.

Verses 13, 14. And of the rest — Who were not really converted to Christianity; durst — Or presumed; no man to join himself to them — As, had it not been for the late signal judgment, some hypocrites might have attempted to do, in order to obtain a share in the distributions which were made among the Christians from their fund of charity; but the people magnified them — Namely, the apostles: had a great veneration for them, and spake of them with the highest expressions of reverence and respect, as persons who were owned by God in a most signal manner. And believers were the more added — Though the death of the two above-mentioned unhappy offenders deterred many, who did not sincerely believe in Jesus, and were not awakened to a sense of the importance of things spiritual and eternal, from joining themselves to the church; yet such as truly believed and were brought under a serious concern about their salvation, were united to the Lord in great numbers; multitudes both of men and women — Becoming his genuine disciples, and making an open profession of their faith, by submitting to the ordinance of baptism: for they wisely inferred, from what had happened, how dangerous it would be to oppose or suppress the inward convictions of their minds, in a matter of such great importance.

13. The rest—The rest besides and hostile to the apostles and their company, such as those who on the former occasion produced the persecution. Durst no man—From a sense of guilt and a remembrance of the fate of Ananias. Join… to them—Mingle again in their assembly. It was a great triumph not only that the believers dare enter the Porch, but their opposers dare not. The people—The same sort of people as in Acts 4:21, deterred the rulers from persecution. Magnified them— Acknowledged their great goodness and mighty power.

V. 14. But so much the more were true believers added, because unbelievers kept at a distance.

Verse 14. And believers were the more added to the Lord] Believers: 1. Those who credited the Divine mission of Christ. 2. That he was the Messiah. 3. That he died for their sins. 4. That he rose again. 5. That he ascended into heaven. 6. That he sent down the gift of the Holy Spirit. 7. That he ever appeared in the presence of God for them. 8. That it was he who gives repentance and remission of sins. And, 9. He by whom the world is to be judged. These were simple articles, of the truth of which they had the fullest evidence.

Verses 13, 14. And of the rest — Who were not really converted to Christianity; durst — Or presumed; no man to join himself to them — As, had it not been for the late signal judgment, some hypocrites might have attempted to do, in order to obtain a share in the distributions which were made among the Christians from their fund of charity; but the people magnified them — Namely, the apostles: had a great veneration for them, and spake of them with the highest expressions of reverence and respect, as persons who were owned by God in a most signal manner. And believers were the more added — Though the death of the two above-mentioned unhappy offenders deterred many, who did not sincerely believe in Jesus, and were not awakened to a sense of the importance of things spiritual and eternal, from joining themselves to the church; yet such as truly believed and were brought under a serious concern about their salvation, were united to the Lord in great numbers; multitudes both of men and women — Becoming his genuine disciples, and making an open profession of their faith, by submitting to the ordinance of baptism: for they wisely inferred, from what had happened, how dangerous it would be to oppose or suppress the inward convictions of their minds, in a matter of such great importance.

14. Believers… added—Luke had given the increase in numbers formerly, (Acts 4:4,) but now they were too numerous for his census.

Verse 15. Insomuch that they brought forth the sick] This verse is a continuation of the subject begun in the 12th. {Acts 5:12} The following is the order in which all these verses should be read, from the 11th to the 15th. {Acts 5:11-15}

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

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

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

Verse 12. (last clause.) And they were all with one accord in Solomon’s porch.

Verse 12. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people;

Verse 15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, &c., &c.

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

That-the shadow of Peter passing by] I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening,) they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people’s minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favour of the wonderful efficacy of relics! For, says he, “if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!” Now, before this conclusion can be valid, it must be proved: 1. That the shadow of Peter did actually cure the sick; 2. That this was a virtue common to all the apostles; 3. That all eminent saints possess the same virtue; 4. That the bones, &c., of the dead, possess the same virtue with the shadow of the living; 5. That those whom they term saints were actually such; 6. That miracles of healing have been wrought by their relics; 7. That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done. I think there is not sufficient evidence here that Peter’s shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle.

After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis; a Greek MS. (E) has nearly the same words, kai rusqwsin apo pashv asqeneiav hv eicon, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading.

Verses 15, 16. Insomuch, or so that, they brought the sick into the streets, &c. — The contents of this and the following verse are evidently connected with the former part of verse 12; the intermediate paragraph being intended to be read in a parenthesis. They brought the sick into the streets, because, as is probable, the priests would not suffer them to bring them into the temple to Solomon’s porch; and the apostles had not leisure to come to the houses of them all. And they laid them on beds and couches — Because they were so weak that they could neither walk nor stand, and in order that, if they could neither have access to Peter, nor he come to them, at least the shadow of him passing by might overshadow some of them — Though it could not reach them all, and they had faith to believe this would be the means of healing them. And it is probable that they were not disappointed, but that some, at least, were thus healed, as the woman mentioned in the gospel was, by touching Christ’s garment. According to their faith it was done unto them. And in this, among other things, the promise of Christ, (John 14:12,) The works that I do, shall ye also do, and greater works than these, &c., was eminently fulfilled. And if such miracles were wrought by Peter’s shadow, we have reason to think some were wrought in some such way by the other apostles; as by the handkerchiefs from Paul’s body, Acts 19:12. And there came a multitude out of the cities — In proportion as the fame of these wonderful works was spread abroad; bringing sick folks — That were afflicted in body; and those vexed with unclean spirits — Who were troubled in mind; and they were healed every one — Distempered bodies and distempered minds were both cured. Thus opportunity was given to the apostles, both of convincing people’s judgments, by those miracles, of the heavenly origin of the doctrine they preached, and also of engaging people’s affections both to them and it, by giving them specimens of its manifest beneficial tendency.

15. Insomuch that—What is now stated, the bringing vast numbers to be healed, was the consequence of all that is narrated in the last three verses; namely, the miraculous deeds, the awe and love of the people, and the increased number of believers. Beds and couches—Beds and pallets or mats. Shadow—Mentioned as showing the enthusiastic, perhaps superstitious, faith of the people, not as affirming that miracles resulted from Peter’s shadow. But see note Acts 8:24.

Upon this passage, 11-16, a variety of interpretations have been given; but without discussing them we give our own, which differs slightly, especially in verse 13, from all others. Dr. Clarke thinks the order of the verses deranged and gives a rearrangement. So great a liberty with the text is inadmissible, and, so far as we can see, wholly unnecessary.

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

Verses 15, 16. Insomuch, or so that, they brought the sick into the streets, &c. — The contents of this and the following verse are evidently connected with the former part of verse 12; the intermediate paragraph being intended to be read in a parenthesis. They brought the sick into the streets, because, as is probable, the priests would not suffer them to bring them into the temple to Solomon’s porch; and the apostles had not leisure to come to the houses of them all. And they laid them on beds and couches — Because they were so weak that they could neither walk nor stand, and in order that, if they could neither have access to Peter, nor he come to them, at least the shadow of him passing by might overshadow some of them — Though it could not reach them all, and they had faith to believe this would be the means of healing them. And it is probable that they were not disappointed, but that some, at least, were thus healed, as the woman mentioned in the gospel was, by touching Christ’s garment. According to their faith it was done unto them. And in this, among other things, the promise of Christ, (John 14:12,) The works that I do, shall ye also do, and greater works than these, &c., was eminently fulfilled. And if such miracles were wrought by Peter’s shadow, we have reason to think some were wrought in some such way by the other apostles; as by the handkerchiefs from Paul’s body, Acts 19:12. And there came a multitude out of the cities — In proportion as the fame of these wonderful works was spread abroad; bringing sick folks — That were afflicted in body; and those vexed with unclean spirits — Who were troubled in mind; and they were healed every one — Distempered bodies and distempered minds were both cured. Thus opportunity was given to the apostles, both of convincing people’s judgments, by those miracles, of the heavenly origin of the doctrine they preached, and also of engaging people’s affections both to them and it, by giving them specimens of its manifest beneficial tendency.

Ver. 16. There came a multitude out of the cities round about — bringing sick folks. Thus was fulfilled the words of Christ, Greater works than these, in point of number, shall ye do, because I go to the Father, and endue you with power.

V. 17. The high priest-and the sect of the Sadducees-A goodly company for the priest! He, and these deniers of any angel or resurrection, were filled with zeal-Angry, bitter, persecuting zeal.

Verse 17. The high priest-and-the sect of the Sadducees] airesiv twn saddoukaiwn, The heresy of the Sadducees. In this place, as well as in several others, the word airesiv, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. airesiv, heresy, comes from airew, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way-when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed nazwraiwn airesiv, the heresy of the Nazarenes, Acts 24:5; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, Acts 24:14; and it was according to the strictest HERESY in the Jewish Church, akiribestathn airesin, that St. Paul lived before his conversion, Acts 26:5; and we find, from Acts 28:22, that the whole Church of Christ was termed this heresy, tauthv airesewv, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, &c. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests’ power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be HERETICS!

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

Verses 17, 18. Then the high-priest rose up — Never did any good work go on with any hope of success, but it met with opposition; for they that are bent to do evil cannot be reconciled to them who make it their business to do good. Satan, the destroyer of mankind, ever was, and ever will be, an adversary to those who are men’s benefactors. And it would have been strange, if the apostles had been suffered to go on thus teaching and healing, and had received no check. In these and the following verses we have the malice of hell and the grace of Heaven struggling about them; the one to make them cease from this good work, the other to animate them in it. The high-priest, Annas or Caiaphas, was the ringleader in the opposition made to them: he rose up — As it were, with awakened and renewed fury; and all they that were with him — His friends and associates; for they saw their wealth and dignity, their power and tyranny, that is, their all at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should gain ground and prevail among the people. Which is the sect of the Sadducees — A goodly company for the priest! The Sadducees were most forward to join with the high-priest in this persecution, having a particular enmity to the gospel of Christ, because it attested and confirmed the doctrine of the invisible and eternal world, the immortality of the soul, the resurrection of the body, and the future state, which they denied. And were filled with indignation — Greek, zhlou, with zeal, rather; namely, bitter, persecuting zeal against the cause of Christ: for it is not strange, if men of no religion be bigoted in their opinions against true and pure religion. When they heard and saw how the people flocked to the apostles, and how reputable they were become, they were exasperated to the last degree, and rose up in a passion, as men who could no longer bear such proceedings, and were resolved to oppose them, being vexed at the apostles for preaching the doctrine of Christ, and curing the sick; at the people for hearing them, and bringing the sick to be cured; and at themselves and their own party for suffering this matter to go so far, and not suppressing it at its first rise. Thus are the enemies of Christ and his gospel a torment to themselves! And laid their hands on the apostles — Being determined to bring them to another trial before the sanhedrim; and put them in the common prison — Where the vilest malefactors were lodged.

Ver. 17. Then the highpriest rose up, and all the sadducees who composed the council, being filled with indignation. The infidels taking a lead in this persecution, indicates that political reasons were assigned for the rigorous proceedings against the church. This was the second storm that arose in quick succession, and which the angels, for the present, warded off, that the young converts might acquire stability in the faith.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

Verse 18. Put them in the common prison.] It being too late in the evening to bring them to a hearing. To this verse the Codex Bezæ adds, kai eporeuqh eiv ekastov eiv ta idia, And each of them went to his own house.

Verses 17, 18. Then the high-priest rose up — Never did any good work go on with any hope of success, but it met with opposition; for they that are bent to do evil cannot be reconciled to them who make it their business to do good. Satan, the destroyer of mankind, ever was, and ever will be, an adversary to those who are men’s benefactors. And it would have been strange, if the apostles had been suffered to go on thus teaching and healing, and had received no check. In these and the following verses we have the malice of hell and the grace of Heaven struggling about them; the one to make them cease from this good work, the other to animate them in it. The high-priest, Annas or Caiaphas, was the ringleader in the opposition made to them: he rose up — As it were, with awakened and renewed fury; and all they that were with him — His friends and associates; for they saw their wealth and dignity, their power and tyranny, that is, their all at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should gain ground and prevail among the people. Which is the sect of the Sadducees — A goodly company for the priest! The Sadducees were most forward to join with the high-priest in this persecution, having a particular enmity to the gospel of Christ, because it attested and confirmed the doctrine of the invisible and eternal world, the immortality of the soul, the resurrection of the body, and the future state, which they denied. And were filled with indignation — Greek, zhlou, with zeal, rather; namely, bitter, persecuting zeal against the cause of Christ: for it is not strange, if men of no religion be bigoted in their opinions against true and pure religion. When they heard and saw how the people flocked to the apostles, and how reputable they were become, they were exasperated to the last degree, and rose up in a passion, as men who could no longer bear such proceedings, and were resolved to oppose them, being vexed at the apostles for preaching the doctrine of Christ, and curing the sick; at the people for hearing them, and bringing the sick to be cured; and at themselves and their own party for suffering this matter to go so far, and not suppressing it at its first rise. Thus are the enemies of Christ and his gospel a torment to themselves! And laid their hands on the apostles — Being determined to bring them to another trial before the sanhedrim; and put them in the common prison — Where the vilest malefactors were lodged.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

Verse 19. But the angel of the Lord-opened the prison doors] This was done: 1. To increase the confidence of the apostles, by showing them that they were under the continual care of God; and, 2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel. This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

Verses 19-23. But the angel of the Lord opened the prison doors — In spite of all the locks and bars that were upon them, and without giving any alarm to the keepers, or any of the other prisoners; and brought them forth — Hereby God evidently showed how impotent the rage of the priests and rulers was against those whom he determined to support. And said, Go, stand and speak to the people — They must not think they were thus miraculously delivered, in order that they might save their lives by making their escape out of the hands of their enemies; no, it was that they might go on with their work, with so much the more courage and diligence. Thus recoveries from sickness, deliverances out of trouble, &c, are granted us, not that we may enjoy the comforts of life, but that God may be honoured with our services. All the words of this life — Of the life which God had commissioned them to preach, and which the Sadducees denied; or, the whole doctrine of the gospel, which brings life and immortality to light, and shows the way that leads thereto. This they must preach in the temple. We may be ready to think, though they might not quit their work, yet it would have been prudent to proceed with it in a more private place, where it would have given less offence to the priests than in the temple; and so would have the less exposed them. But this was not permitted: they must speak in the temple: for that was the place of concourse, where they would have the greatest number of hearers, and do the greatest good. It is not for the preachers of the gospel to retire into corners, as long as they can have an opportunity of preaching in the great congregations. And when they heard that — When they heard that it was the will of God they should continue to preach in the temple, they took the first opportunity of doing it; for very early the next morning, as soon as the gates were open, they entered into the temple, and taught with the same freedom as before, no way discouraged by the fear of persecution. Doubtless it was a great satisfaction to them to receive these fresh orders from Heaven; for if they had not received them, they might have questioned whether, since they had now received their liberty, they should preach as publicly in the temple as they had done, Christ having said, When they persecute you in one city, flee to another. But while they were prosecuting their blessed work in obedience to the divine command: the high-priest came — Into the room where the council was usually held; and called together all the senate of Israel — All the members of the sanhedrim, being solicitous that there should be as full a house as possible on so important an occasion; and sent proper officers to the prison, to have the apostles brought before them, that the court might proceed to their examination and punishment. But when the officers came — To their great surprise, they found them not in the prison, and yet could discover no way whereby they could have made their escape, considering the circumstances that appeared on inquiry. Returning, therefore, to the council, they made their report accordingly.

19. The angel—An angel, rather. (See note introductory to Acts 3:1.) Thrice does an angelic interposition occur in the first half of Acts. Renan, admitting the authenticity of the last half makes this supernaturalism the ground of questioning that of the first half. But, 1. Our very plan of the book, p. 12, shows the symmetry and oneness of the whole. 2. We have shown reason for supposing that Luke was present and witness of the scenes of this first half. 3. During this half the pentecostal power was unspent. (See p. 10.)

It is asked, Of what use was this miracle, since the apostles were again forthwith surrendered to the Sanhedrin? To this Baumgarten well replies, In the miracle God showed that he left his servants to suffer for his cause, not because he is not able to serve Caiaphas as he did Ananias and Sapphira, deliver his apostles, and make Jesus Messiah triumphant over all by omnipotent miraculous power, but because he purposes to leave human agents to their own agency. And the result was that, though the apostles severely suffered, yet they rejoiced “that they were worthy to suffer shame for his name.” Just so, we may add, Jesus before surrendering himself to his apprehenders (John 18:6) first struck them to the ground and then accepted their bonds.

V. 20. The words of this-That is, these words of life: words which show the way to life everlasting.

Verse 20. All the words of this life.] All the doctrines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another periphrasis for Gospel. Go to the temple-the most public place, and speak to the people-who come there to worship according to the law, the words of this life-the whole doctrine of salvation from sin and death; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.

Verses 19-23. But the angel of the Lord opened the prison doors — In spite of all the locks and bars that were upon them, and without giving any alarm to the keepers, or any of the other prisoners; and brought them forth — Hereby God evidently showed how impotent the rage of the priests and rulers was against those whom he determined to support. And said, Go, stand and speak to the people — They must not think they were thus miraculously delivered, in order that they might save their lives by making their escape out of the hands of their enemies; no, it was that they might go on with their work, with so much the more courage and diligence. Thus recoveries from sickness, deliverances out of trouble, &c, are granted us, not that we may enjoy the comforts of life, but that God may be honoured with our services. All the words of this life — Of the life which God had commissioned them to preach, and which the Sadducees denied; or, the whole doctrine of the gospel, which brings life and immortality to light, and shows the way that leads thereto. This they must preach in the temple. We may be ready to think, though they might not quit their work, yet it would have been prudent to proceed with it in a more private place, where it would have given less offence to the priests than in the temple; and so would have the less exposed them. But this was not permitted: they must speak in the temple: for that was the place of concourse, where they would have the greatest number of hearers, and do the greatest good. It is not for the preachers of the gospel to retire into corners, as long as they can have an opportunity of preaching in the great congregations. And when they heard that — When they heard that it was the will of God they should continue to preach in the temple, they took the first opportunity of doing it; for very early the next morning, as soon as the gates were open, they entered into the temple, and taught with the same freedom as before, no way discouraged by the fear of persecution. Doubtless it was a great satisfaction to them to receive these fresh orders from Heaven; for if they had not received them, they might have questioned whether, since they had now received their liberty, they should preach as publicly in the temple as they had done, Christ having said, When they persecute you in one city, flee to another. But while they were prosecuting their blessed work in obedience to the divine command: the high-priest came — Into the room where the council was usually held; and called together all the senate of Israel — All the members of the sanhedrim, being solicitous that there should be as full a house as possible on so important an occasion; and sent proper officers to the prison, to have the apostles brought before them, that the court might proceed to their examination and punishment. But when the officers came — To their great surprise, they found them not in the prison, and yet could discover no way whereby they could have made their escape, considering the circumstances that appeared on inquiry. Returning, therefore, to the council, they made their report accordingly.

Ver. 20. Go, stand and speak in the temple to the people all the words of this life. Faint not in the battle, God is on your side; confute the sadducees your persecutors, who deny a future state. The gospel especially demonstrates immortality and life. God has given us eternal life, and this life is in his Son. 1 John 5:11. So are all the succession of promises. “Because I live, ye shall live also. He that believeth on the Son of God hath everlasting life.” John 3:36.

20. Go—A new commission from God assuring them that a higher power than high priests and Sanhedrins was on their side. Stand—A sublime word for these apostles occupying the post of danger for the salvation of the world. In the temple—In the very citadel of the persecution, at the very spot of their arrest, on the very pedestal of their former address to the nation of old Israel. This life—Such a life as the world never knew before. So in Acts 13:26, word of this salvation; and Romans 7:24, body of this death.

Verse 21. Called the council together] sunedrion The sanhedrin, all the senate; thn gerousian, the elders, or what we would call the aldermen. How these differed from the presbuterion, presbytery, if they did differ, is not now known.

Verses 19-23. But the angel of the Lord opened the prison doors — In spite of all the locks and bars that were upon them, and without giving any alarm to the keepers, or any of the other prisoners; and brought them forth — Hereby God evidently showed how impotent the rage of the priests and rulers was against those whom he determined to support. And said, Go, stand and speak to the people — They must not think they were thus miraculously delivered, in order that they might save their lives by making their escape out of the hands of their enemies; no, it was that they might go on with their work, with so much the more courage and diligence. Thus recoveries from sickness, deliverances out of trouble, &c, are granted us, not that we may enjoy the comforts of life, but that God may be honoured with our services. All the words of this life — Of the life which God had commissioned them to preach, and which the Sadducees denied; or, the whole doctrine of the gospel, which brings life and immortality to light, and shows the way that leads thereto. This they must preach in the temple. We may be ready to think, though they might not quit their work, yet it would have been prudent to proceed with it in a more private place, where it would have given less offence to the priests than in the temple; and so would have the less exposed them. But this was not permitted: they must speak in the temple: for that was the place of concourse, where they would have the greatest number of hearers, and do the greatest good. It is not for the preachers of the gospel to retire into corners, as long as they can have an opportunity of preaching in the great congregations. And when they heard that — When they heard that it was the will of God they should continue to preach in the temple, they took the first opportunity of doing it; for very early the next morning, as soon as the gates were open, they entered into the temple, and taught with the same freedom as before, no way discouraged by the fear of persecution. Doubtless it was a great satisfaction to them to receive these fresh orders from Heaven; for if they had not received them, they might have questioned whether, since they had now received their liberty, they should preach as publicly in the temple as they had done, Christ having said, When they persecute you in one city, flee to another. But while they were prosecuting their blessed work in obedience to the divine command: the high-priest came — Into the room where the council was usually held; and called together all the senate of Israel — All the members of the sanhedrim, being solicitous that there should be as full a house as possible on so important an occasion; and sent proper officers to the prison, to have the apostles brought before them, that the court might proceed to their examination and punishment. But when the officers came — To their great surprise, they found them not in the prison, and yet could discover no way whereby they could have made their escape, considering the circumstances that appeared on inquiry. Returning, therefore, to the council, they made their report accordingly.

21. Early in the morning—Literally, at daybreak. (See note on Luke 21:38.) High priest came—Came not to the temple, but to Gazith, the hall of the Sanhedrin at the southwest corner of the Court of Israel. With him—Probably the parties named in Acts 4:6. The council—The Sanhedrin. Senate—The Greek word for senate here used is gerousia, (derived from gerwn, an old man, as the Latin word senatus is derived from a word of the same meaning, senex,) and is equivalent etymologically to eldership. This word is in the Apocrypha applied to the Sanhedrin itself, and perhaps even here it is but a magnifying phrase for the council or Sanhedrin already mentioned. All the senate—The most imposing body possible to the Jewish state was summoned together on this occasion; not solely because a most solemn question under the old Mosaic law was to be tried, namely, whether the workers of certain miracles were prophets of God or agents of Beelzebub. It was also because the contest now was with the people, who were largely on the side of the apostles, endangering the predominancy, as was feared, of the ruling Sadducean powers.

Verses 19-23. But the angel of the Lord opened the prison doors — In spite of all the locks and bars that were upon them, and without giving any alarm to the keepers, or any of the other prisoners; and brought them forth — Hereby God evidently showed how impotent the rage of the priests and rulers was against those whom he determined to support. And said, Go, stand and speak to the people — They must not think they were thus miraculously delivered, in order that they might save their lives by making their escape out of the hands of their enemies; no, it was that they might go on with their work, with so much the more courage and diligence. Thus recoveries from sickness, deliverances out of trouble, &c, are granted us, not that we may enjoy the comforts of life, but that God may be honoured with our services. All the words of this life — Of the life which God had commissioned them to preach, and which the Sadducees denied; or, the whole doctrine of the gospel, which brings life and immortality to light, and shows the way that leads thereto. This they must preach in the temple. We may be ready to think, though they might not quit their work, yet it would have been prudent to proceed with it in a more private place, where it would have given less offence to the priests than in the temple; and so would have the less exposed them. But this was not permitted: they must speak in the temple: for that was the place of concourse, where they would have the greatest number of hearers, and do the greatest good. It is not for the preachers of the gospel to retire into corners, as long as they can have an opportunity of preaching in the great congregations. And when they heard that — When they heard that it was the will of God they should continue to preach in the temple, they took the first opportunity of doing it; for very early the next morning, as soon as the gates were open, they entered into the temple, and taught with the same freedom as before, no way discouraged by the fear of persecution. Doubtless it was a great satisfaction to them to receive these fresh orders from Heaven; for if they had not received them, they might have questioned whether, since they had now received their liberty, they should preach as publicly in the temple as they had done, Christ having said, When they persecute you in one city, flee to another. But while they were prosecuting their blessed work in obedience to the divine command: the high-priest came — Into the room where the council was usually held; and called together all the senate of Israel — All the members of the sanhedrim, being solicitous that there should be as full a house as possible on so important an occasion; and sent proper officers to the prison, to have the apostles brought before them, that the court might proceed to their examination and punishment. But when the officers came — To their great surprise, they found them not in the prison, and yet could discover no way whereby they could have made their escape, considering the circumstances that appeared on inquiry. Returning, therefore, to the council, they made their report accordingly.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

V. 23. We found the prison shut-The angel probably had shut the doors again.

Verse 23. The prison truly found we shut] All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!

Verses 19-23. But the angel of the Lord opened the prison doors — In spite of all the locks and bars that were upon them, and without giving any alarm to the keepers, or any of the other prisoners; and brought them forth — Hereby God evidently showed how impotent the rage of the priests and rulers was against those whom he determined to support. And said, Go, stand and speak to the people — They must not think they were thus miraculously delivered, in order that they might save their lives by making their escape out of the hands of their enemies; no, it was that they might go on with their work, with so much the more courage and diligence. Thus recoveries from sickness, deliverances out of trouble, &c, are granted us, not that we may enjoy the comforts of life, but that God may be honoured with our services. All the words of this life — Of the life which God had commissioned them to preach, and which the Sadducees denied; or, the whole doctrine of the gospel, which brings life and immortality to light, and shows the way that leads thereto. This they must preach in the temple. We may be ready to think, though they might not quit their work, yet it would have been prudent to proceed with it in a more private place, where it would have given less offence to the priests than in the temple; and so would have the less exposed them. But this was not permitted: they must speak in the temple: for that was the place of concourse, where they would have the greatest number of hearers, and do the greatest good. It is not for the preachers of the gospel to retire into corners, as long as they can have an opportunity of preaching in the great congregations. And when they heard that — When they heard that it was the will of God they should continue to preach in the temple, they took the first opportunity of doing it; for very early the next morning, as soon as the gates were open, they entered into the temple, and taught with the same freedom as before, no way discouraged by the fear of persecution. Doubtless it was a great satisfaction to them to receive these fresh orders from Heaven; for if they had not received them, they might have questioned whether, since they had now received their liberty, they should preach as publicly in the temple as they had done, Christ having said, When they persecute you in one city, flee to another. But while they were prosecuting their blessed work in obedience to the divine command: the high-priest came — Into the room where the council was usually held; and called together all the senate of Israel — All the members of the sanhedrim, being solicitous that there should be as full a house as possible on so important an occasion; and sent proper officers to the prison, to have the apostles brought before them, that the court might proceed to their examination and punishment. But when the officers came — To their great surprise, they found them not in the prison, and yet could discover no way whereby they could have made their escape, considering the circumstances that appeared on inquiry. Returning, therefore, to the council, they made their report accordingly.

23. Shut with all safety—The supernatural agent had not only opened the prison doors and sent the apostle from prison to temple, but had again closed the prison, and all so quietly that the keepers tranquilly supposed that the prisoners were still in custody.

V. 24. They doubted what this should be-They were even at their wits' end. The world, in persecuting the children of God, entangle themselves in numberless difficulties.

Verse 24. They doubted of them whereunto this would grow.] They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.

Verses 24, 25. When the high-priest, &c., heard these things — So perfectly unexpected; they doubted of them — They were extremely perplexed, and even at their wit’s end, having never been so disappointed before of a thing they were so sure of. They doubted, ti an genoito touto, what this thing might be — That is, whether they had procured their liberty by corrupting the keepers, or whether there might not be something miraculous in the deliverance of persons, whom such extraordinary circumstances had attended; and in that case, what this affair might import, and what the issue of it might be. Thus the world, in persecuting the children of God, entangle themselves in numberless difficulties. Then came one — Who knew their disappointment, and the uneasiness it gave them; saying, Behold, the men whom ye put in prison — And have commanded to be brought to your bar; are standing in the temple — Here, however they came thither; and teaching the people — With as much freedom and confidence as ever. Now this confounded them more than any thing. Prisoners, who had broken prison, used to abscond for fear of being retaken; but these prisoners, after they had made their escape, durst show their faces even there where their prosecutors had the greatest influence.

24. Captain of the temple—The Jewish commandant over the Jewish police guard who kept order on the temple grounds. Chief priests—The heads of the priestly courses and priests who were relatives of the high priest. Whereunto this would grow—Literally, what it might become. The matter had already assumed a very supernatural shape; these men were reputed as possessing miraculous powers; and truly, if prison doors could not hold them how was it possible to manage their case?

Verse 25. Then came one and told them] While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!

Verses 24, 25. When the high-priest, &c., heard these things — So perfectly unexpected; they doubted of them — They were extremely perplexed, and even at their wit’s end, having never been so disappointed before of a thing they were so sure of. They doubted, ti an genoito touto, what this thing might be — That is, whether they had procured their liberty by corrupting the keepers, or whether there might not be something miraculous in the deliverance of persons, whom such extraordinary circumstances had attended; and in that case, what this affair might import, and what the issue of it might be. Thus the world, in persecuting the children of God, entangle themselves in numberless difficulties. Then came one — Who knew their disappointment, and the uneasiness it gave them; saying, Behold, the men whom ye put in prison — And have commanded to be brought to your bar; are standing in the temple — Here, however they came thither; and teaching the people — With as much freedom and confidence as ever. Now this confounded them more than any thing. Prisoners, who had broken prison, used to abscond for fear of being retaken; but these prisoners, after they had made their escape, durst show their faces even there where their prosecutors had the greatest influence.

25. Came one and told them—This high court is ridiculously relieved of its perplexity as to the whereabouts of their prisoners by a chance messenger, who declares that they are standing in the temple repeating the offence for which they were imprisoned.

Verse 26. Brought them without violence] On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord’s sake, and so cheerfully went with them, trusting in the Lord their God.

Verses 26-28. Then went the captain with the officers — By the direction of the sanhedrim; and brought them — Ou meta biav, not by violence; for they feared the people, lest — If they had offered any violence in their presence; they should have been stoned — The people were so fully persuaded that a divine power attended the apostles, that they held their persons sacred, and would not have borne any open attack upon them. “This may seem a surprising change in the people, considering the eagerness with which they demanded that Christ should be crucified. But it is exceedingly probable, that seeing the mighty power which wrought in the apostles, they might entertain some hope of obtaining temporal deliverance by their means, (see Acts 1:6,) of which they were so exceedingly fond; and a disappointment in their hope of which had turned their hosannas [addressed to Christ] into the cry, Crucify him, crucify him.” And when they had brought them — For the apostles made no opposition, but readily and cheerfully obeyed the summons, that they might repeat their testimony to their Divine Master, in the presence of the rulers; they set them before the council — In order to their examination. We may think, if God designed that the apostles should be thus seized, and brought before the sanhedrim a second time, why were they rescued from their first imprisonment? But that was intended to humble the pride, and check the fury of these their persecutors. And the high-priest — Singling out Peter and John, who had so lately been examined before the council; asked them — As the mouth of the court; saying, Did we not straitly command you — You two in particular, and so, in effect, all the rest of your company, and on pain of our highest displeasure; that you should not teach in this name — But you have disobeyed our commands, and go on to preach, not only without our license, but against our express order. See the poor cunning of the enemies of the gospel! They make laws and interdicts at their pleasure, which those who obey God cannot but break, and then they take occasion thereby to censure and punish the innocent as guilty. And behold, you have filled Jerusalem with your doctrine — Your false and pernicious doctrine, and thereby have disturbed the public peace; and intend to bring this man’s blood upon us — An artful and invidious expression. The apostles did not desire to accuse any man; they simply declared the naked truth. Thus these rulers charged them, not only with contumacy, and contempt of the court, but with sedition and faction, and a plot to set the people against them, for having persecuted, even to death, not only so innocent, but so good and great a man as this Jesus.

26. Without violence… feared the people—The officers find the apostles apparently in the midst of high discourse, with the people so strongly on their side that they doubtless courteously invite them to wait on the high priest at the Sanhedrin office.

Verses 26-28. Then went the captain with the officers — By the direction of the sanhedrim; and brought them — Ou meta biav, not by violence; for they feared the people, lest — If they had offered any violence in their presence; they should have been stoned — The people were so fully persuaded that a divine power attended the apostles, that they held their persons sacred, and would not have borne any open attack upon them. “This may seem a surprising change in the people, considering the eagerness with which they demanded that Christ should be crucified. But it is exceedingly probable, that seeing the mighty power which wrought in the apostles, they might entertain some hope of obtaining temporal deliverance by their means, (see Acts 1:6,) of which they were so exceedingly fond; and a disappointment in their hope of which had turned their hosannas [addressed to Christ] into the cry, Crucify him, crucify him.” And when they had brought them — For the apostles made no opposition, but readily and cheerfully obeyed the summons, that they might repeat their testimony to their Divine Master, in the presence of the rulers; they set them before the council — In order to their examination. We may think, if God designed that the apostles should be thus seized, and brought before the sanhedrim a second time, why were they rescued from their first imprisonment? But that was intended to humble the pride, and check the fury of these their persecutors. And the high-priest — Singling out Peter and John, who had so lately been examined before the council; asked them — As the mouth of the court; saying, Did we not straitly command you — You two in particular, and so, in effect, all the rest of your company, and on pain of our highest displeasure; that you should not teach in this name — But you have disobeyed our commands, and go on to preach, not only without our license, but against our express order. See the poor cunning of the enemies of the gospel! They make laws and interdicts at their pleasure, which those who obey God cannot but break, and then they take occasion thereby to censure and punish the innocent as guilty. And behold, you have filled Jerusalem with your doctrine — Your false and pernicious doctrine, and thereby have disturbed the public peace; and intend to bring this man’s blood upon us — An artful and invidious expression. The apostles did not desire to accuse any man; they simply declared the naked truth. Thus these rulers charged them, not only with contumacy, and contempt of the court, but with sedition and faction, and a plot to set the people against them, for having persecuted, even to death, not only so innocent, but so good and great a man as this Jesus.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

V. 28. Did not we strictly command you, not to teach?-See the poor cunning of the enemies of the Gospel. They make laws and interdicts at their pleasure, which those who obey God cannot but break; and then take occasion thereby to censure and punish the innocent, as guilty. Ye would bring the blood of this man upon us-An artful and invidious word. The apostles did not desire to accuse any man. They simply declared the naked truth.

Verse 28. Did not we straitly command you] ou paraggelia parhggeilamen, With commanding did we not command you; a Hebraism-another proof of the accuracy and fidelity of St. Luke, who seems always to give every man’s speech as he delivered it; not the substance, but the very words. See Acts 4:17. Not teach in this name?] That is, of JESUS as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses.

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

Verses 26-28. Then went the captain with the officers — By the direction of the sanhedrim; and brought them — Ou meta biav, not by violence; for they feared the people, lest — If they had offered any violence in their presence; they should have been stoned — The people were so fully persuaded that a divine power attended the apostles, that they held their persons sacred, and would not have borne any open attack upon them. “This may seem a surprising change in the people, considering the eagerness with which they demanded that Christ should be crucified. But it is exceedingly probable, that seeing the mighty power which wrought in the apostles, they might entertain some hope of obtaining temporal deliverance by their means, (see Acts 1:6,) of which they were so exceedingly fond; and a disappointment in their hope of which had turned their hosannas [addressed to Christ] into the cry, Crucify him, crucify him.” And when they had brought them — For the apostles made no opposition, but readily and cheerfully obeyed the summons, that they might repeat their testimony to their Divine Master, in the presence of the rulers; they set them before the council — In order to their examination. We may think, if God designed that the apostles should be thus seized, and brought before the sanhedrim a second time, why were they rescued from their first imprisonment? But that was intended to humble the pride, and check the fury of these their persecutors. And the high-priest — Singling out Peter and John, who had so lately been examined before the council; asked them — As the mouth of the court; saying, Did we not straitly command you — You two in particular, and so, in effect, all the rest of your company, and on pain of our highest displeasure; that you should not teach in this name — But you have disobeyed our commands, and go on to preach, not only without our license, but against our express order. See the poor cunning of the enemies of the gospel! They make laws and interdicts at their pleasure, which those who obey God cannot but break, and then they take occasion thereby to censure and punish the innocent as guilty. And behold, you have filled Jerusalem with your doctrine — Your false and pernicious doctrine, and thereby have disturbed the public peace; and intend to bring this man’s blood upon us — An artful and invidious expression. The apostles did not desire to accuse any man; they simply declared the naked truth. Thus these rulers charged them, not only with contumacy, and contempt of the court, but with sedition and faction, and a plot to set the people against them, for having persecuted, even to death, not only so innocent, but so good and great a man as this Jesus.

28. Saying—The high priest institutes not first inquiry into miracle, though that may afterward come up. He takes high ground upon charge of disobedience to the sacred magistracy. And here the sceptic asks, How did this court dare attempt to arraign men of miraculous powers? Could not beings who had set dungeon bars and bolts at naught bring down the roof of the council house upon their heads? And how happens it that not the slightest reference is made to the wonderful miracle by which they had nullified the power of the court? No old English court, we reply, ever hesitated to try a sorcerer however mighty his supernatural powers. The Sanhedrin doubtless believed itself possessed of divine authority by the Mosaic law to try the genuineness of a miracle. No prophet or wonder-worker of the Old Testament, whether supernal or infernal, was supposed to be empowered arbitrarily to work miracles at his will so as to endanger the court divinely authorized to try him. This name… this man’s blood—Phrases that show a dread to mention the solemn name of Jesus. Straitly—Strictly. Filled Jerusalem with your doctrine—With the cowardice of guilt, these men imagine that all Jerusalem is about to turn up Nazarene. Bring this man’s blood upon us—The adherents of this high priest did at the crucifixion utter the awful imprecation, His blood be upon us and our children; and it is no wonder that he fears its awful fulfilment. He dreads lest the rising of the people, becoming Christian, should inflict the punishment due to his crime, or even, perhaps, that, being divinely empowered, these apostles may bring a divine judgment upon his head.

V. 29. Then Peter-In the name of all the apostles, said-He does not now give them the titles of honour, which he did before, Acts 4:8; but enters directly upon the subject, and justifies what he had done. This is, as it were, a continuation of that discourse, but with an increase of severity.

Verse 29. We ought to obey God rather than men.] The same answer they gave before, Acts 4:19, founded on the same reason, which still stood good. We have received our commission from GOD; we dare not lay it down at the desire or command of men. See Clarke’s note on “Acts 4:19”.

Verses 29-32. Then Peter and the other apostles — Or, Peter, in the name of the others, who, it seems, were all present; said — He does not give them the titles of honour which he did before; (Acts 4:8;) but enters directly upon the subject, and justifies what he and his brethren had done. This is, as it were, a continuation of that discourse, but with an increase of severity; We ought to obey God rather than men — They do not plead the power they had to work miracles; a power which spoke sufficiently for them, and proved their divine mission; and therefore, they humbly declined mentioning it themselves: but appealed to a maxim universally owned, to which even reason must subscribe, and which was a perfect justification of their conduct; God had commanded them to teach in the name of Christ, and therefore they were in duty bound to do it, though the chief priests forbade them. The God of our fathers raised up Jesus — Of the seed of David, according to the promises made to our fathers; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise made by Moses. See Acts 3:22. Or, he may speak of God’s raising him from the grave. Whom ye slew and hanged on a tree — As if he had been the meanest of slaves, and the vilest of malefactors. You put him to death in the most infamous manner; but God has restored him to life; so that God and you are manifestly contesting about this Jesus, and which must we side with? Him — This very person, notwithstanding all the outrage with which you treated him; hath God exalted with his right hand — By his almighty power, from the grave to heaven; or, to his right hand. You loaded him with disgrace; but God has crowned him with honour; and ought not we to honour him whom God honours? A Prince and a Saviour — To his people, whom he both governs and delivers, and therefore we ought to preach in his name, and make known the laws of his kingdom, as he is a Prince; and the offers of his grace, as he is a Saviour. Observe, reader, we cannot have Christ to be our Saviour, unless we be willing to take him for our Ruler. We cannot be redeemed and healed by him, unless we give up ourselves to be governed by him. His saving us is in order to his ruling us. To give repentance to Israel — To give the people of Israel place or room for repentance, notwithstanding their aggravated guilt; and to declare unto them the terms of peace and reconciliation: or, to call them to repentance by the gospel, and give them grace to enable them to obey the call; and forgiveness of sins — To all the truly penitent, on whom alone that blessing is bestowed: for there is no remission without repentance; none are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of it; that are turned from it to God. And on the other hand, wherever repentance takes place, accompanied with fruits worthy of repentance, and faith in Christ, and in the promises of God through him, remission is granted without fail. Some infer from hence, that repentance and faith are as mere gifts of God, as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. And we are his witnesses of these things — How incredible soever they may appear to you, and are appointed by him to publish them to the world: and if we should be silent, as you would have us to be, we should be false to, and betray, a trust of the greatest possible importance; and so is also the Holy Ghost — A much greater witness, a witness from heaven; whom God hath given — In his gifts, as well as graces, as has been abundantly manifested of late, in the presence of thousands; to them that obey him — That obey his gospel, and submit themselves to his government. “The testimony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christ’s not appearing in public after his resurrection: for had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place.” — Doddridge.

29. Then—To the charge of disobedience the apostles take the high ground that obedience to them would be disobedience to God. This was in fact declaring that, though they might be magistrates of secular Israel, yet they were not authority in the present kingdom of God, the new theocracy. Caiaphas was no high priest, for the only high priest was at the right hand of God. The Sanhedrin were no judges in the new theocracy; for these twelve apostles, by them falsely judged, were now in spirit and in truth sitting upon twelve thrones judging the twelve tribes of the true Israel. Peter and… apostles… said—Either Luke gives a summary of the utterances of all the apostles, or the words of Peter alone in the name of all the apostles. We ought—The apostles here explicitly affirm what they submit to the judges in Acts 4:19.

V. 30. Hath raised up Jesus-Of the seed of David, according to the promises made to our fathers.

Verse 30. The God of our fathers raised up Jesus] It was well to introduce this, that the council might at once see that they preached no strange God; and that he who so highly honoured the patriarchs, Moses, and the prophets, had yet more highly honoured Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it. Whom ye slew] They charge them again with the murder of Christ, as they had done before, Acts 4:10-12, where see the notes.

Verses 29-32. Then Peter and the other apostles — Or, Peter, in the name of the others, who, it seems, were all present; said — He does not give them the titles of honour which he did before; (Acts 4:8;) but enters directly upon the subject, and justifies what he and his brethren had done. This is, as it were, a continuation of that discourse, but with an increase of severity; We ought to obey God rather than men — They do not plead the power they had to work miracles; a power which spoke sufficiently for them, and proved their divine mission; and therefore, they humbly declined mentioning it themselves: but appealed to a maxim universally owned, to which even reason must subscribe, and which was a perfect justification of their conduct; God had commanded them to teach in the name of Christ, and therefore they were in duty bound to do it, though the chief priests forbade them. The God of our fathers raised up Jesus — Of the seed of David, according to the promises made to our fathers; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise made by Moses. See Acts 3:22. Or, he may speak of God’s raising him from the grave. Whom ye slew and hanged on a tree — As if he had been the meanest of slaves, and the vilest of malefactors. You put him to death in the most infamous manner; but God has restored him to life; so that God and you are manifestly contesting about this Jesus, and which must we side with? Him — This very person, notwithstanding all the outrage with which you treated him; hath God exalted with his right hand — By his almighty power, from the grave to heaven; or, to his right hand. You loaded him with disgrace; but God has crowned him with honour; and ought not we to honour him whom God honours? A Prince and a Saviour — To his people, whom he both governs and delivers, and therefore we ought to preach in his name, and make known the laws of his kingdom, as he is a Prince; and the offers of his grace, as he is a Saviour. Observe, reader, we cannot have Christ to be our Saviour, unless we be willing to take him for our Ruler. We cannot be redeemed and healed by him, unless we give up ourselves to be governed by him. His saving us is in order to his ruling us. To give repentance to Israel — To give the people of Israel place or room for repentance, notwithstanding their aggravated guilt; and to declare unto them the terms of peace and reconciliation: or, to call them to repentance by the gospel, and give them grace to enable them to obey the call; and forgiveness of sins — To all the truly penitent, on whom alone that blessing is bestowed: for there is no remission without repentance; none are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of it; that are turned from it to God. And on the other hand, wherever repentance takes place, accompanied with fruits worthy of repentance, and faith in Christ, and in the promises of God through him, remission is granted without fail. Some infer from hence, that repentance and faith are as mere gifts of God, as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. And we are his witnesses of these things — How incredible soever they may appear to you, and are appointed by him to publish them to the world: and if we should be silent, as you would have us to be, we should be false to, and betray, a trust of the greatest possible importance; and so is also the Holy Ghost — A much greater witness, a witness from heaven; whom God hath given — In his gifts, as well as graces, as has been abundantly manifested of late, in the presence of thousands; to them that obey him — That obey his gospel, and submit themselves to his government. “The testimony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christ’s not appearing in public after his resurrection: for had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place.” — Doddridge.

30. God of our fathers—By this solemn expression the apostles assume that Jesus and themselves are in true line of descent from the fathers and under sanction of their God. It was the God of Abraham by whom Jesus was exalted. Raised up Jesus—These confessors are most careful in face of those Sadducees to insert the doctrine of the resurrection of Jesus in their avowal. Ye slew—Here again is the charge direct and personal. All sins and all sinners have virtually nailed Jesus to the cross; but these men literally, by direct authorization, performed the deed for all. A tree—The Greek word does indeed literally signify tree or wood; but it also signifies the perpendicular beam of a cross, and so the word might have been correctly rendered cross.

V. 31. Him hath God exalted-From the grave to heaven;

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

Verse 31. Him hath God exalted with his right hand] By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of dexia, the right hand, the Codex Bezæ has doxh, to glory.

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

And a Saviour] swthra, A deliverer or preserver. The word swthr comes from sww to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. JESUS and SAVIOUR are nearly of the same import. See Clarke’s note on “John 1:17”. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.

To give repentance] See this explained, Matthew 3:2. Forgiveness of sins.] afesin twn amartiwn, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remission of sins to ISRAEL? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom JUDAS himself was a saint.

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

Verses 29-32. Then Peter and the other apostles — Or, Peter, in the name of the others, who, it seems, were all present; said — He does not give them the titles of honour which he did before; (Acts 4:8;) but enters directly upon the subject, and justifies what he and his brethren had done. This is, as it were, a continuation of that discourse, but with an increase of severity; We ought to obey God rather than men — They do not plead the power they had to work miracles; a power which spoke sufficiently for them, and proved their divine mission; and therefore, they humbly declined mentioning it themselves: but appealed to a maxim universally owned, to which even reason must subscribe, and which was a perfect justification of their conduct; God had commanded them to teach in the name of Christ, and therefore they were in duty bound to do it, though the chief priests forbade them. The God of our fathers raised up Jesus — Of the seed of David, according to the promises made to our fathers; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise made by Moses. See Acts 3:22. Or, he may speak of God’s raising him from the grave. Whom ye slew and hanged on a tree — As if he had been the meanest of slaves, and the vilest of malefactors. You put him to death in the most infamous manner; but God has restored him to life; so that God and you are manifestly contesting about this Jesus, and which must we side with? Him — This very person, notwithstanding all the outrage with which you treated him; hath God exalted with his right hand — By his almighty power, from the grave to heaven; or, to his right hand. You loaded him with disgrace; but God has crowned him with honour; and ought not we to honour him whom God honours? A Prince and a Saviour — To his people, whom he both governs and delivers, and therefore we ought to preach in his name, and make known the laws of his kingdom, as he is a Prince; and the offers of his grace, as he is a Saviour. Observe, reader, we cannot have Christ to be our Saviour, unless we be willing to take him for our Ruler. We cannot be redeemed and healed by him, unless we give up ourselves to be governed by him. His saving us is in order to his ruling us. To give repentance to Israel — To give the people of Israel place or room for repentance, notwithstanding their aggravated guilt; and to declare unto them the terms of peace and reconciliation: or, to call them to repentance by the gospel, and give them grace to enable them to obey the call; and forgiveness of sins — To all the truly penitent, on whom alone that blessing is bestowed: for there is no remission without repentance; none are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of it; that are turned from it to God. And on the other hand, wherever repentance takes place, accompanied with fruits worthy of repentance, and faith in Christ, and in the promises of God through him, remission is granted without fail. Some infer from hence, that repentance and faith are as mere gifts of God, as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. And we are his witnesses of these things — How incredible soever they may appear to you, and are appointed by him to publish them to the world: and if we should be silent, as you would have us to be, we should be false to, and betray, a trust of the greatest possible importance; and so is also the Holy Ghost — A much greater witness, a witness from heaven; whom God hath given — In his gifts, as well as graces, as has been abundantly manifested of late, in the presence of thousands; to them that obey him — That obey his gospel, and submit themselves to his government. “The testimony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christ’s not appearing in public after his resurrection: for had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place.” — Doddridge.

Ver. 31. Him hath God exalted — a Prince and a Saviour. Peter is careful here to use the words of the prophets. Messiah is the Prince: Messiah is the Saviour: Messiah is coëqual with the Sire, because the Father hath called him, and not any angel, to sit at his right hand. Christ is exalted as the dispenser of grace, to give repentance, a broken and a contrite heart to rebels, even to those that crucified him, and the joys of remission in all the comforts of the Holy Ghost. This is the grace and truth which came by Christ.

31. With his right hand—Rather, to his right hand. For to give—The preposition for, placed thus before an infinitive, has been so long disused in English as to have become nearly vulgar; but it is strictly philosophical, and is a literal translation of the Greek itself. The infinitive being in fact the name of the action has the nature of the noun, and so with proper accuracy would take a preposition before it. Repentance… forgiveness— Repentance, being a human act, can hardly be said strictly and simply to be given, and therefore it would seem that it is the privilege or power of repentance which is here meant. So when “the blind receive their sight” it is the power of seeing, not the act that is received. But foregiveness may indeed be granted or given; and yet it is not in its fulness and reality given by God to all Israel. We understand, then, that the apostle is talking not of what is actually given in either case, but what it is God’s conditional design to give; that is, it is what Christ is exalted as a Saviour to give upon the proper condition on Israel’s part.

V. 32. And also the Holy Ghost-A much greater witness.

Verse 32. We are his witnesses] The word autou, his, is omitted by AD, and several others of good note; the Syriac, all the Arabic, Æthiopic, and Vulgate. It does not seem to be necessary.

Of these things] twn phmatwn toutwn, Of these transactions: i.e. of Christ’s life and miracles, and of your murderous proceedings against him. And so is also the Holy Ghost] In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord’s resurrection. To them that obey him.] We obey GOD, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power. The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul.

Verses 29-32. Then Peter and the other apostles — Or, Peter, in the name of the others, who, it seems, were all present; said — He does not give them the titles of honour which he did before; (Acts 4:8;) but enters directly upon the subject, and justifies what he and his brethren had done. This is, as it were, a continuation of that discourse, but with an increase of severity; We ought to obey God rather than men — They do not plead the power they had to work miracles; a power which spoke sufficiently for them, and proved their divine mission; and therefore, they humbly declined mentioning it themselves: but appealed to a maxim universally owned, to which even reason must subscribe, and which was a perfect justification of their conduct; God had commanded them to teach in the name of Christ, and therefore they were in duty bound to do it, though the chief priests forbade them. The God of our fathers raised up Jesus — Of the seed of David, according to the promises made to our fathers; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise made by Moses. See Acts 3:22. Or, he may speak of God’s raising him from the grave. Whom ye slew and hanged on a tree — As if he had been the meanest of slaves, and the vilest of malefactors. You put him to death in the most infamous manner; but God has restored him to life; so that God and you are manifestly contesting about this Jesus, and which must we side with? Him — This very person, notwithstanding all the outrage with which you treated him; hath God exalted with his right hand — By his almighty power, from the grave to heaven; or, to his right hand. You loaded him with disgrace; but God has crowned him with honour; and ought not we to honour him whom God honours? A Prince and a Saviour — To his people, whom he both governs and delivers, and therefore we ought to preach in his name, and make known the laws of his kingdom, as he is a Prince; and the offers of his grace, as he is a Saviour. Observe, reader, we cannot have Christ to be our Saviour, unless we be willing to take him for our Ruler. We cannot be redeemed and healed by him, unless we give up ourselves to be governed by him. His saving us is in order to his ruling us. To give repentance to Israel — To give the people of Israel place or room for repentance, notwithstanding their aggravated guilt; and to declare unto them the terms of peace and reconciliation: or, to call them to repentance by the gospel, and give them grace to enable them to obey the call; and forgiveness of sins — To all the truly penitent, on whom alone that blessing is bestowed: for there is no remission without repentance; none are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of it; that are turned from it to God. And on the other hand, wherever repentance takes place, accompanied with fruits worthy of repentance, and faith in Christ, and in the promises of God through him, remission is granted without fail. Some infer from hence, that repentance and faith are as mere gifts of God, as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. And we are his witnesses of these things — How incredible soever they may appear to you, and are appointed by him to publish them to the world: and if we should be silent, as you would have us to be, we should be false to, and betray, a trust of the greatest possible importance; and so is also the Holy Ghost — A much greater witness, a witness from heaven; whom God hath given — In his gifts, as well as graces, as has been abundantly manifested of late, in the presence of thousands; to them that obey him — That obey his gospel, and submit themselves to his government. “The testimony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christ’s not appearing in public after his resurrection: for had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place.” — Doddridge.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

Verse 33. They were cut to the heart] dieprionto, Literally, they were sawn through, from dia through, and priw, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.

Verse 33. When they heard that — When the high-priest and the Sadducees heard this courageous testimony, and faithful remonstrance; they were cut to the heart — Greek, dieprionto, they were sawn asunder, namely, with anger and indignation. When a sermon was preached to the people to this purpose, they were pierced to the heart, Acts 2:37; namely, with remorse and godly sorrow: these here are cut to the heart with resentment and rage. Thus the same gospel is to some a savour of life unto life, and to others of death unto death; and its enemies not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. And took counsel to slay them — To put them all to death, either under pretence of blasphemy, or for sedition and rebellion against the supreme council of the state. Thus, while the apostles proceeded in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with constant perplexity and perturbation!

33. When—The firm repetition by the apostles of their conscientious disobedience to the Sanhedrin, and of their explicit charge against them of Messiah-murder and of the exaltation of Jesus to God’s right hand, was the greatest of possible offences. They were forbidden to proclaim the name of Jesus, and they promptly proclaimed it, first in the temple and then in the Sanhedrin. Cut to the heart—The phrase to the heart, as the italics indicate, is superfluously added by the translators. The phrase they were cut signifies literally in the Greek they were sawn through, and it describes by a strong figure the pang of indignant passion cutting through the entire person of a perfectly angry man. Took counsel—Not that they entered into consultation audibly, but that they framed the purpose unanimously in their heart. To slay them—As a court they had not the power of capital punishment, so that they were now simply inspired with a mad impulse of slaughter of the whole twelve by illegal violence, such as was perpetrated seen after upon the proto-martyr Stephen. But in the midst of their paroxysm a man of no ordinary presence stands forth, and, with words of singular calmness, brings them to a semblance of reason.

2. Speech of Gamaliel—Peaceful results, 34-42.

V. 34. But a certain Pharisee-And as such believing the resurrection of the dead;

a doctor, or teacher of the law-That is, a scribe, and indeed one of the highest rank;

had in honour by all the people-Except the Sadducees;

rising up in the council-So God can raise defenders of his servants, whensoever and wheresoever he pleases.

Verse 34. A Pharisee, named Gamaliel, a doctor of the law] “This,” says Dr. Lightfoot, “was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul’s master, and the 35th receiver of the traditions, and on this account might not be improperly termed nomodidaskalov, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city.” Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

Verses 34-37. Then stood up one in the council, a Pharisee — And as such believing the immortality of the soul and the resurrection; named Gamaliel — He is said to have been the son of good old Simeon, mentioned Luke 2:25; and the person at whose feet St. Paul was brought up. He was a man in so great esteem among the Jews, that Onkelos, the author of the Targum, is said to have burned seventy pounds weight of perfumes at his funeral; and the Jews have this saying concerning him: “From the time that Rabban Gamaliel, the old, died, the honour of the law failed, and purity and Pharisaism died.” A doctor — Or teacher; of the law — Who trained up a great number of pupils in the knowledge of it; had in reputation among all the people — Except the Sadducees. Thus can God raise up defenders of his servants whensoever and wheresoever he pleases. This man, rising up, commanded to put the apostles forth a little space — That he might speak the more freely, and be the more freely answered. And said, Ye men of Israel — To whom Divine Providence has committed the guardianship of this people, and the important care of their public affairs; take heed to yourselves — Now you are angry at these men; what ye intend to do — Lest you meddle to your own hurt. He puts them in mind of the importance of the matter in hand, which, in their heat, they were not capable of considering as they ought. For before these days rose up Theudas — He prudently mentions the facts first, and then draws the inference. A person of the name of Theudas is mentioned by Josephus, (Antiq., 20:5,) under the character of a false prophet, who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain or imprisoned. See notes on Matthew 24:5. But as this person appeared when Fadus was procurator of Judea, that is, according to Capellus, seven, or, according to Whitby, at least ten years after this was spoken, there can be no reference to him here. But Theudas being a very common name among the Jews, the person here mentioned, most probably, was one among the many leaders, who, as Josephus informs us, took up arms in defence of the public liberties, when the grand enrolment was made by Cyrenius, in the days of Archelaus. See note on Luke 2:17. This Theudas seems to have been supported by smaller numbers than the second of the name; and (as the second afterward did) perished in the attempt; but as his followers were dispersed, and not slaughtered like those of the second Theudas, survivers might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. After this man rose up Judas of Galilee — Of whom see note on Luke 13:1, 2; in the days of the taxing — Or, as en taiv hmeraiv thv apografhv signifies, in the days of the taxation, or enrolment; meaning those same days, or at the same period of time, when the impostor Theudas appeared; and drew away much people after him — Endeavouring, on the principles of sacred liberty, to dissuade the Jews from owning the authority of the Romans in that instance; he also perished — Was quickly destroyed; and as many as obeyed him — As hearkened to, and followed him; were dispersed — And their cause came to nothing.

Ver. 34. Gamaliel, a doctor of the law. He was successor in the chair to the great Hillel, a man of extensive learning. Some say that he and his son Abibon became christians. Gamaliel is said to be the son of Simeon, who took our Saviour in his arms, at the time of his presentation in the temple. Luke 2:35.

34. Gamaliel—”Gamaliel Hazzaken,” says Dr. Etherbridge in his “Hebrew Literature,” is “deservedly regarded by the Jews as one of the most illustrious of their princely teachers. He is held to have been the thirty-fifth receiver of the traditions from Mount Sinai, and he added to all the amplitude of Hebrew lore a large acquaintance with Gentile literature, the study of Greek being connived at, in his case, by his rabbinical brethren on the plea of his having need of that language in diplomatic transactions with the secular government. A master also in the astronomy of that day, he could test, it is said, the witnesses for the new moon by a chart of the lunar motions he had constructed for the purpose. His astronomical skill was employed also in the rectification of the Jewish calendar. It is recorded that he delighted much in the study of nature, and in the beautiful in all its manifestations. In short, Gamaliel appears to have been a man of an enlarged and refined mind, and no very stringent Pharisee though connected with the sect. Casual notices of him in the Talmud make this evident. Thus, he had a figure engraved upon his seal, a thing of which no strict Pharisee could approve. Nor could such an one have permitted himself to enter a public bath in which was a statue of Aphrodite. But this Gamaliel is reported to have done at Ptolemais, justifying himself by the argument that the bath had been built before the statue was there; that the building had been erected not as a temple, but as a bath, and as such he used it; and, moreover, that if it were not lawful for him to be except where idolatry had not held its rites, he should not be able to find a place to remain in upon the face of the earth. The attitude assumed by Gamaliel toward the Christians has induced others to surmise that this distinguished rabbin was at heart a believer in the Messiahship of Jesus. That he was a more enlightened and liberal man than his colleagues we see no reason to doubt; but the degree in which he approached the truth as it is in Jesus we have no sufficient data to ascertain. Neander has observed that ‘the great respect in which Gamaliel has been held by the Jews is a sufficient proof that they never doubted the soundness of his creed, or thought he could be accused of any suspicions connection with the Nazarenes.’ Some time after his elevation to the presidency, Gamaliel, pressed by the distresses of the times, transferred the locality of the sanhedrial schools from Jerusalem to Jamnia or Jophna, a town on the coast, not far from Joppa. He there completed the labours of his life, and died some fifteen years before the final ruin of his country. At his decrease men said that the kabod hat-torah, ‘the glory of the law,’ had departed, and on the solemnization of his funeral obsequies his favourite disciple Onkelos expended eighty talents of money in perfumes.”

A Pharisee—As a leading Pharisee, and a believer with the apostles and against the Sadducees in the resurrection of the dead, Gamaliel was inspired with a moment of sympathy with the apostles. Had in reputation—A diffuse phrase for honoured. Gamaliel’s popularity among all the people, who generally favoured the Pharisees, furnished to the Sanhedrin some assurance that a ground might be taken by which the present hostile feeling of the people against them might be neutralized. Sensible that they had gone too far, they were inclined to accept a compromise which he should propose. To put the apostles forth—In order that the consultation might be in their absence. They are recalled at verse 40. They did not, therefore, hear the discussion, nor the speech of Gamaliel, which was its principal feature. A little space—Of time.

Verse 35. What ye intend to do] ti mellete prassein, What ye are about to do: they had already intended to destroy them; and they were now about to do it.

Verses 34-37. Then stood up one in the council, a Pharisee — And as such believing the immortality of the soul and the resurrection; named Gamaliel — He is said to have been the son of good old Simeon, mentioned Luke 2:25; and the person at whose feet St. Paul was brought up. He was a man in so great esteem among the Jews, that Onkelos, the author of the Targum, is said to have burned seventy pounds weight of perfumes at his funeral; and the Jews have this saying concerning him: “From the time that Rabban Gamaliel, the old, died, the honour of the law failed, and purity and Pharisaism died.” A doctor — Or teacher; of the law — Who trained up a great number of pupils in the knowledge of it; had in reputation among all the people — Except the Sadducees. Thus can God raise up defenders of his servants whensoever and wheresoever he pleases. This man, rising up, commanded to put the apostles forth a little space — That he might speak the more freely, and be the more freely answered. And said, Ye men of Israel — To whom Divine Providence has committed the guardianship of this people, and the important care of their public affairs; take heed to yourselves — Now you are angry at these men; what ye intend to do — Lest you meddle to your own hurt. He puts them in mind of the importance of the matter in hand, which, in their heat, they were not capable of considering as they ought. For before these days rose up Theudas — He prudently mentions the facts first, and then draws the inference. A person of the name of Theudas is mentioned by Josephus, (Antiq., 20:5,) under the character of a false prophet, who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain or imprisoned. See notes on Matthew 24:5. But as this person appeared when Fadus was procurator of Judea, that is, according to Capellus, seven, or, according to Whitby, at least ten years after this was spoken, there can be no reference to him here. But Theudas being a very common name among the Jews, the person here mentioned, most probably, was one among the many leaders, who, as Josephus informs us, took up arms in defence of the public liberties, when the grand enrolment was made by Cyrenius, in the days of Archelaus. See note on Luke 2:17. This Theudas seems to have been supported by smaller numbers than the second of the name; and (as the second afterward did) perished in the attempt; but as his followers were dispersed, and not slaughtered like those of the second Theudas, survivers might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. After this man rose up Judas of Galilee — Of whom see note on Luke 13:1, 2; in the days of the taxing — Or, as en taiv hmeraiv thv apografhv signifies, in the days of the taxation, or enrolment; meaning those same days, or at the same period of time, when the impostor Theudas appeared; and drew away much people after him — Endeavouring, on the principles of sacred liberty, to dissuade the Jews from owning the authority of the Romans in that instance; he also perished — Was quickly destroyed; and as many as obeyed him — As hearkened to, and followed him; were dispersed — And their cause came to nothing.

V. PENTECOSTAL CHURCH IN SECOND AND SEVERER PERSECUTION AND RESULTS, 17-42.

1. Imprisonment of Apostles and Arraignment, 17-32.

As our history grows, larger events open on us. In the first persecution (Acts 3:1-4:22,) two apostles were arrested, and the Sanhedrin from fear or the people had dismissed them with a requirement of silence, which the apostles faithfully promised to disobey. So far from silence, the apostles persisted in miracles and preaching; and after the terrible phenomenon or Ananias and Sapphira they boldly ventured to hold assembly in Solomon’s Porch, to the awe of their adversaries, to the love of the people, and the rapid increase of the Church. The incensed Sadducean authorities now proceed to bolder measures. Spite of the people or of divine interference, and even of their want of authority to inflict capital punishment, they are ready to put the entire twelve apostles to death forthwith; and, even when cooled by the remonstrances of Gamaliel, heading the Pharisaic party, they cannot dismiss the apostles without inflicting upon them an ignominious chastisement.

17. High priest—Caiaphas, the same who arraigned the Saviour a few short months ago. Well might the apostles say to such men, (verse 30,) Jesus, whom ye slew. Rose up—As if he could sit and see the bold proceedings of the apostles no longer. With him… Sadducees—Whether Caiaphas was a Sadducee or not is not very clear; but that the Sadducees were in the present case his instigators is certain, and for reasons detailed in our notes on Acts 4:1.

V. 36. Before these days-He prudently mentions the facts first, and then makes the inference.

Verse 36. Rose up Theudas] Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labour has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks “the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke’s Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: ‘that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,’ and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in John 14:22, and Luke 6:16, and called Jude in Jude 1:1, is, in Mark 3:18, called Thaddeus; and, in Matthew 10:3, is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas.” Dr. Lightfoot thinks that “Josephus has made a slip in his chronology;” and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story. Boasting himself to be somebody] legon einai tina eauton, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After eauton, himself, magan, great one, is added by several very respectable MSS. and versions.

Verses 34-37. Then stood up one in the council, a Pharisee — And as such believing the immortality of the soul and the resurrection; named Gamaliel — He is said to have been the son of good old Simeon, mentioned Luke 2:25; and the person at whose feet St. Paul was brought up. He was a man in so great esteem among the Jews, that Onkelos, the author of the Targum, is said to have burned seventy pounds weight of perfumes at his funeral; and the Jews have this saying concerning him: “From the time that Rabban Gamaliel, the old, died, the honour of the law failed, and purity and Pharisaism died.” A doctor — Or teacher; of the law — Who trained up a great number of pupils in the knowledge of it; had in reputation among all the people — Except the Sadducees. Thus can God raise up defenders of his servants whensoever and wheresoever he pleases. This man, rising up, commanded to put the apostles forth a little space — That he might speak the more freely, and be the more freely answered. And said, Ye men of Israel — To whom Divine Providence has committed the guardianship of this people, and the important care of their public affairs; take heed to yourselves — Now you are angry at these men; what ye intend to do — Lest you meddle to your own hurt. He puts them in mind of the importance of the matter in hand, which, in their heat, they were not capable of considering as they ought. For before these days rose up Theudas — He prudently mentions the facts first, and then draws the inference. A person of the name of Theudas is mentioned by Josephus, (Antiq., 20:5,) under the character of a false prophet, who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain or imprisoned. See notes on Matthew 24:5. But as this person appeared when Fadus was procurator of Judea, that is, according to Capellus, seven, or, according to Whitby, at least ten years after this was spoken, there can be no reference to him here. But Theudas being a very common name among the Jews, the person here mentioned, most probably, was one among the many leaders, who, as Josephus informs us, took up arms in defence of the public liberties, when the grand enrolment was made by Cyrenius, in the days of Archelaus. See note on Luke 2:17. This Theudas seems to have been supported by smaller numbers than the second of the name; and (as the second afterward did) perished in the attempt; but as his followers were dispersed, and not slaughtered like those of the second Theudas, survivers might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. After this man rose up Judas of Galilee — Of whom see note on Luke 13:1, 2; in the days of the taxing — Or, as en taiv hmeraiv thv apografhv signifies, in the days of the taxation, or enrolment; meaning those same days, or at the same period of time, when the impostor Theudas appeared; and drew away much people after him — Endeavouring, on the principles of sacred liberty, to dissuade the Jews from owning the authority of the Romans in that instance; he also perished — Was quickly destroyed; and as many as obeyed him — As hearkened to, and followed him; were dispersed — And their cause came to nothing.

Ver. 36, 37. Before these days rose up Theudas, against the Roman power, who was slain, and his men dispersed. Josephus’s Antiq. lib. 10. cap. 1. — After him, Judas of Galilee raised an army to oppose the poll-tax, mentioned in Luke 2. He also perished, and his forces were dispersed. Therefore, if this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it. So said Gamaliel, and truly wisdom is better than might.

36. Theudas—Josephus relates an account of a Theudas which precisely agrees with this statement of Gamaliel, but which happened a number of years after this speech was made. Hence writers have charged a contradiction between the two. But surely Josephus’ statement that a Theudas of this sort existed after this speech does not contradict the assertion that a Theudas existed with similar fortunes a good while before. The fact that an Adams was American President in 1827 who was born in New England, was American minister in Europe before he was president, and, unlike the presidents of his times, served but a single term, being defeated by a Democratic successor, does not disprove that there was a President Adams in 1798 of whom precisely the same facts were true. Theudas was a very common name among the Jews, and the rise and destruction of small insurgents was a very common fact. Dr. Wordsworth says that there were two apostles named Judas and two James; and there were three eminent rabbies named Gamaliel. Josephus’ Theudas was very probably a descendant of an earlier Theudas, whose dispersed followers he rallied and sustained his ancestor’s fame. Inasmuch as the name Theudas, being a contraction of Theodorus, is the Greek translation of the Hebrew name Matthew. Dr. Beard, in Kitto’s “Cyclopaedia,” identifies Gamaliel’s Theudas with an insurgent Matthew who lived in the time of Herod. This Matthew rallied a host of soldiers in Jerusalem to oppose idolatry. Upon a false rumour of Herod’s death he attempted to remove certain Roman eagles placed by Herod over the great gate of the temple; but his followers were dispersed, and Matthew was burnt.

Verse 37. Judas of Galilee] Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: “In this time there were three sects: for, besides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above.” Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: see Clarke’s note on “Luke 2:2”. Bp. Pearce supposes that there were two apografai, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in Luke 2:1-5. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretence for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.

Verses 34-37. Then stood up one in the council, a Pharisee — And as such believing the immortality of the soul and the resurrection; named Gamaliel — He is said to have been the son of good old Simeon, mentioned Luke 2:25; and the person at whose feet St. Paul was brought up. He was a man in so great esteem among the Jews, that Onkelos, the author of the Targum, is said to have burned seventy pounds weight of perfumes at his funeral; and the Jews have this saying concerning him: “From the time that Rabban Gamaliel, the old, died, the honour of the law failed, and purity and Pharisaism died.” A doctor — Or teacher; of the law — Who trained up a great number of pupils in the knowledge of it; had in reputation among all the people — Except the Sadducees. Thus can God raise up defenders of his servants whensoever and wheresoever he pleases. This man, rising up, commanded to put the apostles forth a little space — That he might speak the more freely, and be the more freely answered. And said, Ye men of Israel — To whom Divine Providence has committed the guardianship of this people, and the important care of their public affairs; take heed to yourselves — Now you are angry at these men; what ye intend to do — Lest you meddle to your own hurt. He puts them in mind of the importance of the matter in hand, which, in their heat, they were not capable of considering as they ought. For before these days rose up Theudas — He prudently mentions the facts first, and then draws the inference. A person of the name of Theudas is mentioned by Josephus, (Antiq., 20:5,) under the character of a false prophet, who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain or imprisoned. See notes on Matthew 24:5. But as this person appeared when Fadus was procurator of Judea, that is, according to Capellus, seven, or, according to Whitby, at least ten years after this was spoken, there can be no reference to him here. But Theudas being a very common name among the Jews, the person here mentioned, most probably, was one among the many leaders, who, as Josephus informs us, took up arms in defence of the public liberties, when the grand enrolment was made by Cyrenius, in the days of Archelaus. See note on Luke 2:17. This Theudas seems to have been supported by smaller numbers than the second of the name; and (as the second afterward did) perished in the attempt; but as his followers were dispersed, and not slaughtered like those of the second Theudas, survivers might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. After this man rose up Judas of Galilee — Of whom see note on Luke 13:1, 2; in the days of the taxing — Or, as en taiv hmeraiv thv apografhv signifies, in the days of the taxation, or enrolment; meaning those same days, or at the same period of time, when the impostor Theudas appeared; and drew away much people after him — Endeavouring, on the principles of sacred liberty, to dissuade the Jews from owning the authority of the Romans in that instance; he also perished — Was quickly destroyed; and as many as obeyed him — As hearkened to, and followed him; were dispersed — And their cause came to nothing.

Ver. 36, 37. Before these days rose up Theudas, against the Roman power, who was slain, and his men dispersed. Josephus’s Antiq. lib. 10. cap. 1. — After him, Judas of Galilee raised an army to oppose the poll-tax, mentioned in Luke 2. He also perished, and his forces were dispersed. Therefore, if this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it. So said Gamaliel, and truly wisdom is better than might.

37. Judas of Galilee—This statement by Gamaliel is either confirmed or left undenied by Josephus’ account of him. He is called Gaulonite from his having been born in Gaulonitis; but Galilean, probably because he afterward lived in Galilee. Taxing—The taxing consequent to the census of Luke 2:1, (where see our note,) and about seven years subsequent to it.

V. 38. Let them alone-In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice is eminently useful.

If this counsel or this work-He seems to correct himself, as if it were some sudden work, rather than a counsel or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day.

Verse 38. Refrain from these men] Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honour, and avenge himself.

Verses 38, 39. And now I say unto you — I, therefore, with regard to the present affair, give it as my most serious and deliberate advice; Refrain from these men, and let them alone — In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice of Gamaliel is proper and eminently useful. For if this counsel or this work — He seems to correct himself, as if it were some sudden work, rather than a counsel, or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day. If it be of men — If it be a merely human contrivance, and matter of deceit; it will come to naught — It will soon sink, and come to nothing of itself; some incident will arise to discredit it, and the whole interest of this Jesus will moulder away, as that of Theudas and of Judas did, both which seem to have been much more strongly supported by human power. But if it be of God — If it be really his cause, which does not appear to me impossible, ye cannot overthrow it, whatever power or policy you use; for though even these particular instruments should be taken off, he will, undoubtedly, raise up others: lest haply ye be found even to fight against God — Against his almighty power, and infinitely wise and ever watchful providence; an undertaking which must prove dreadfully fatal to all who are so rash and unhappy as to engage in it.

38. And now—As the inference from these narratives. There is in Gamaliel’s counsel the non-committalism of a politician rather than the decision of a sage or a saint. Not so did Gamaliel’s great pupil wait to see how things would turn out before he made his moral decision.

Verse 39. But if it be of God, ye cannot overthrow it] Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.

Lest haply ye be found-to fight against God.] mhpote kai qeomacoi eureqhte. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle.

Tw dJ aiei para eiv ge qewn, ov loigon amunei, Kai nun oi para keinov arhv, brotw andri eoikwv. Alla prov trwav tetrammenoi aien opissw

Eikete, mhde qeoiv meneainemen ifi macesqai.

Iliad, lib. v. 603.

Protected always by some power divine;

And Mars attends this moment at his side,

In form a man. Ye therefore still retire,

But facing still your foes: nor battle wage,

However fierce, yet fruitless, with the gods. COWPER.

Verses 38, 39. And now I say unto you — I, therefore, with regard to the present affair, give it as my most serious and deliberate advice; Refrain from these men, and let them alone — In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice of Gamaliel is proper and eminently useful. For if this counsel or this work — He seems to correct himself, as if it were some sudden work, rather than a counsel, or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day. If it be of men — If it be a merely human contrivance, and matter of deceit; it will come to naught — It will soon sink, and come to nothing of itself; some incident will arise to discredit it, and the whole interest of this Jesus will moulder away, as that of Theudas and of Judas did, both which seem to have been much more strongly supported by human power. But if it be of God — If it be really his cause, which does not appear to me impossible, ye cannot overthrow it, whatever power or policy you use; for though even these particular instruments should be taken off, he will, undoubtedly, raise up others: lest haply ye be found even to fight against God — Against his almighty power, and infinitely wise and ever watchful providence; an undertaking which must prove dreadfully fatal to all who are so rash and unhappy as to engage in it.

39. If it be of God—Gamaliel here does suggest the possibility that Jesus was from God. It may have been a momentary sincere feeling. The real fact probably was that, knowing that the popular mind was just in this state of doubt, Gamaliel grounded himself upon it to work a defeat of the Sadducean party. Lest—This lest depends upon the phrase let them alone in verse 38.

Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them-probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of JESUS they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary-If we do not put down this PRINTING, it will put us down: They laboured to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.

Verse 40. And to him they agreed — Acknowledging his advice to be safe and wise. They, therefore, dropped the design of putting the apostles to death; yet they could not forbear giving vent to their rage, (so outrageous was it,) in a most unjust and cruel manner, and as evidently contrary to the conviction of their judgments and consciences, as it was to Gamaliel’s counsel, which was to let them alone. For when they had called them in, they beat them — That is, stripped and scourged them as malefactors. Thus they thought to make them ashamed of preaching, and the people of hearing them; as Pilate scourged our Saviour to expose him to shame, when he declared he found no fault in him. And, added to this, they renewed their prohibition of speaking any more in the name of Jesus. This they did in order that, if they could find no other fault with their preaching, they might, at least, have this reason for reproaching it, that it was against law; and not only without the permission, but against the express order of their superiors.

40. To him they agreed—Doubtless from the self-possession of Gamaliel, as well as his affording the Sadducees a mode of compromising the matter with the popular party. Beaten them—In contradiction to the advice of Gamaliel, which they had accepted. But it was still politic compromise. They had yielded their surrender to Gamaliel’s party; they must claim the prerogative to beat the apostles as their own compensation. Should not speak—They here repeat that order which they very well knew the apostles had promised to disobey, and which they afterward very faithfully disobeyed according to promise.

V. 41. Rejoicing-to suffer shame-This is a sure mark of the truth, joy in affliction, such is true, deep, pure.

Verse 41. Rejoicing that they there counted worthy, &c.] The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonoured on account of THE NAME. The word, a utou, his, is omitted by ABCD, several others; Erpen’s Syriac, and the Coptic. THE NAME, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.

Verse 41. And they departed from the presence of the council — As soon as they were dismissed, not in the least terrified by the cruel usage they had met with, nor by the threatenings of their adversaries. See the power of the grace of God! These are the men who forsook Christ when the soldiers came to apprehend him, not daring to be seen in his company: yet now they profess his name, and abide by their profession, though they are derided and beaten for it. And we do not find that they said one word by way of reflection upon the court, for the unjust treatment given them: when reviled they reviled not again, and when they suffered they threatened not; but committed their cause to him, to whom Gamaliel had referred it, even to God, who judgeth righteously. All their care was to preserve the possession of their own souls, and to make full proof of their ministry, both which they were enabled to do in a manner worthy of the imitation of all ministers and people who may, at any time, be in similar circumstances. Nay, they departed, rejoicing that they were counted worthy to suffer shame — Being men in reputation, who had never done any thing to make themselves vile, they could not but have a sense of the shame they suffered, which, it seems, was more grievous to them than the smart caused by the scourges, as uses to be the case with ingenuous minds. But they considered that it was for the name of Christ that they were thus abused, and that their sufferings would be made to contribute to the further advancement of his cause and glory; and, therefore, 1st, They reckoned it an honour to be so treated, to be disgraced, or exposed to infamy for his name — His venerable and sacred name; rightly judging that a punishment of this kind, though generally shameful, became a glory to them when borne in so excellent a cause, and for the sake of him who, though so divinely great, and so perfectly happy, had submitted, not only to stripes, but to death for them. 2d, They rejoiced in it, remembering what their Master had said to them at their first setting out, Matthew 5:11, 13; When men shall revile and persecute you, rejoice and be exceeding glad. They rejoiced not only though they suffered shame, their troubles not diminishing their joy, but that they suffered shame, for their troubles increased their joy, and added to it. Reader, if we suffer ill for doing well, provided we suffer in a right spirit, and as we should, we ought to rejoice in that grace which enables us so to do.

41. Worthy to suffer shame—By a beautiful paradox they feel the glory of the disgrace. The scourge or whip usually had two lashes knotted with bone or brazen circles, or terminated with hooks, and was significantly called the scorpion. It was inflicted upon the bare back; apparently of the entire twelve. Paul suffered this five times; Jesus, once.

Verse 42. Daily in the temple] That is at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker. They ceased not to teach and preach Jesus.] Far from desisting, they became more zealous, yea, incessant, in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Saviour at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages-persecution and stripes, and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labours with similar success.

ACTS

Verse 42. And daily in the temple, &c. — The apostles were punished for preaching, and commanded strictly not to preach: yet they went on with their work with unabated zeal, and indefatigable diligence, omitting no opportunity of doing it. Observe, 1st, They preached daily, not only on sabbath days, or on Lord’s days, but every day, as duly as the day came; not fearing lest they should either injure their health, or cloy their hearers. 2d, They preached both publicly in the temple, and privately in every house: in promiscuous assemblies, to which all resorted: and in the select assemblies of Christians, appointed for special ordinances. They did not think that either of these would excuse them from the other, knowing they were to preach the word in season and out of season. Though in the temple they were more exposed, and were under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger: and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses: in every house — Even the poorest. 3d, We are also told what was the subject of their preaching; they preached Jesus Christ; they not only preached concerning him, but they preached him, exhibiting him to those that heard them, as their Prophet, Priest, and King; their Teacher, Mediator, Governor, and Judge; their Wisdom, Righteousness, Sanctification, and Redemption: they preached, not themselves, but Christ Jesus the Lord, as the one Saviour of lost sinners, making it their chief business to advance his honour and interest, and not their own. This was the preaching that gave most offence to the priests and rulers: they were willing they should preach any thing but Christ; but the apostles would not alter their subject to please them. Observe, reader, it ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; Christ dying for us; Christ living in us; nothing besides this, or what is reducible to it.

42. Ceased not to teach—They preached not in dark corners or private rooms merely, but daily in the temple. Jesus Christ—That is, Jesus the Messiah. These unsilenceable men, with a persistence that truth and duty alone could justify, ceased not to proclaim to reluctant Israel that the Messiah had come and was yet to come again.