Acts 5:29

epart rejoicing in their persecution, and continue to preach Jesus Christ, Act 5:41 , Act 5:42 . 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, etc., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct. 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, κτημα, (of what kind we know not), which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin. Verse 3 Why hath Satan filled thine heart - The verb πληροειν, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, etc., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices. To lie to the Holy Ghost - Ψευσασθαι το Πνευμα το Ἁγιον, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is God. To keep back part of the price - Νοσφισασθαι απο της τιμης. The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made. Verse 4 Whiles it remained, was it not thine own? - See the note on Act 5:2 , and see that also on Act 2:44 (note). Verse 5 Fell down, and gave up the ghost - Πεσων εξεψυξε, Falling down, he expired, breathed his last: "Gave up the ghost" is a very improper translation here. See the notes on Gen 25:8 , and on Mat 27:50 (note). Two things may be remarked here: 1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment. 2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church. 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. Verse 9 To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person. Verse 10 Yielded up the ghost - See Act 5:5 . It was not by Peter's words, nor through Peter's prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, 1Jn 5:16 , calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God's displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just. 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 Matthew 16 (note). It has been properly observed that we have in this place a native specimen of a New Testament Church: 1. Called by the Gospel; 2. grafted into Christ by baptism; 3. animated by love; 4. united by all kinds of fellowship; 5. and disciplined by the exemplary punishment of hypocrites. See Dodd. Verse 12 By the hands of the apostles - This verse should be read with the 15th, to which it properly belongs. Solomon's porch - See the note on Joh 10:23 . Verse 13 And of the rest, durst no man join him self to them - Who were these called the rest, των λοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honor upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles' doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Act 5:17 . 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. Verse 15 Insomuch that they brought forth the sick - This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th. Act 5:11 . And great fear came upon all the Church, and upon as many as heard these things. Act 5:13 . And of the rest durst no man join himself to them; but the people magnified them: Act 5:14 . And believers were the more added to the Lord, both men and women. Act 5:12 . (last clause.) And they were all with one accord in Solomon's porch. Act 5:12 . (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people; Act 5:15 . Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, etc., etc. How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed. That - the shadow of Peter passing by - I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening), they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people's minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favor of the wonderful efficacy of relics! For, says he, "if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!" Now, before this conclusion can be valid, it must be proved: 1. That the shadow of Peter did actually cure the sick; 2. That this was a virtue common to all the apostles; 3. That all eminent saints possess the same virtue; 4. That the bones, etc., of the dead, possess the same virtue with the shadow of the living; 5. That those whom they term saints were actually such; 6. That miracles of healing have been wrought by their relics; 7. That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done. I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle. After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading. 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 Mat 4:24 ; Mat 10:1 ; Mar 1:32 , Mar 1:34 ; Mar 16:17 , Mar 16:18 ; and Luk 4:40 , Luk 4:41 ; Luk 7:21 . Verse 17 The high priest - and - the sect of the Sadducees - Αἱρεσις των Σαδδουκαιων, The heresy of the Sadducees. In this place, as well as in several others, the word αἱρεσις, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Αἱρεσις, heresy, comes from αἱρεω, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραιων αἱρεσις, the heresy of the Nazarenes, Act 24:5 ; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, Act 24:14 ; and it was according to the strictest Hersey in the Jewish Church, ακριβεστατην αἱρεσιν, that St. Paul lived before his conversion, Act 26:5 ; and we find, from Act 28:22 , that the whole Church of Christ was termed this heresy, ταυτης αἱρεσεως, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, etc. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests' power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics! Were filled with indignation - Ζηλου, With zeal. Ζηλος, from ζεω, to be hot, and λα or λιαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not be surprised that the Sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on Act 4:2 (note). 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 Bezae adds, και επορευθη εἱς ἑκαστος εις τα ιδια, And each of them went to his own house. 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. 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. Verse 21 Called the council together - Συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known. 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! 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. 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! 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. Verse 28 Did not we straitly command you - Ου παραγγελιᾳ παρηγγειλαμεν, With commanding did we not command you; a Hebraism - another proof of the accuracy and fidelity of St. Luke, who seems always to give every man's speech as he delivered it; not the substance, but the very words. See Act 4:17 . Not teach in this name? - That is, of Jesus as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses. Intend to bring this men's blood upon us - You speak in such a way of him to the people as to persuade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us. Verse 29 We ought to obey God rather than men - The same answer they gave before, Act 4:19 , founded on the same reason, which still stood good. We have received our commission from God; we dare not lay it down at the desire or command of men. See the note on Act 4:19 . 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 honored the patriarchs, Moses, and the prophets, had yet more highly honored Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it. Whom ye slew - They charge them again with the murder of Christ, as they had done before, Act 4:10-12 , where see the notes. 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 δεξιᾳ, the right hand, the Codex Bezae has δοξῃ, to glory. A Prince - The leader or director in the way. See the notes on Act 3:15 , Act 3:19 . And a Savior - Σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. Jesus and Saviour are nearly of the same import. See the note on Joh 1:17 . He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation. To give repentance - See this explained, Mat 3:2 (note). Forgiveness of sins - Αφεσιν των ἁμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Savior to give repentance and remission of sins to Israel? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom Judas himself was a saint. The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them. Verse 32 We are his witnesses - The word αυτου, his, is omitted by AD, and several others of good note; the Syriac, all the Arabic, Ethiopic, and Vulgate. It does not seem to be necessary. Of these things - Των ῥηματων τουτων, Of these transactions: i.e. of Christ's life and miracles, and of your murderous proceedings against him. And so is also the Holy Ghost - In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord's resurrection. To them that obey him - We obey God, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power. The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul. Verse 33 They were cut to the heart - Διεπριοντο, Literally, they were sawn through, from δια through, and πριω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct. 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 νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened. Verse 35 What ye intend to do - Τι μελλετε πρασσειν, What ye are about to do: they had already intended to destroy them; and they were now about to do it. 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 labor has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks "the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke's Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in Joh 14:22 , and Luk 6:16 , and called Jude in Jde 1:1 , is, in Mar 3:18 , called Thaddeus; and, in Mat 10:3 , is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas." Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story. Boasting himself to be somebody - Λεγων ειναι τινα ἑαυτον, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After ἑαυτον, himself, μεγαν, great one, is added by several very respectable MSS. and versions. 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 the note on Luk 2:2 . Bp. Pearce supposes that there were two απογραφαι, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in Luk 2:1-5 . He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretense for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor. 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 honor, and avenge himself. 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 - Μηποτε και θεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle. Τῳ δ' αιει παρα εἱς γε θεων, ὁς λοιγον αμυνει· Και νυν οἱ παρα κεινος Αρης, βροτῳ ανδρι εοικως. Αλλα προς Τρωας τετραμμενοι αιεν οπισσω Εικετε, μηδε Θεοις μενεαινεμεν ιφι μαχεσθαι. Iliad, lib. v. 603. Protected always by some power divine; And Mars attends this moment at his side, In form a man. Ye therefore still retire, But facing still your foes: nor battle wage, However fierce, yet fruitless, with the gods. Cowper. 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 labored to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down. Verse 41 Rejoicing that they there counted worthy, etc. - The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonored on account of The Name. The word, αυτου, his, is omitted by ABCD, several others; Erpen's Syriac, and the Coptic. The Name, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords. 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 Savior at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages - persecution and stripes, and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labors with similar success. Introduction The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, Act 6:1 . To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the Church, Act 6:2-6 . The progress of the word of God in Jerusalem, Act 6:7 . Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, etc., Act 6:8-10 . They suborn false witnesses against him, to get him put to death, Act 6:11-14 . He appears before the council with an angelic countenance, Act 6:15 . Verse 1 A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac. It has been remarked that Greek words ending in ιστης imply inferiority. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται: the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called Ἑλληνες and Ἑλληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place. The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stoc

he officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. We are not told what it was that the apostles preached to the people; no doubt it was according to the direction of the angel— the words of this life; but what passed between them and the council we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have, I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?" But this was designed to humble the pride, and check the fury, of their persecutors; and now he would show that they were discharged, not because they feared a trial, for they were ready to surrender themselves and make their appearance before the greatest of their enemies. 1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, nor drag them along, but accosted them respectfully; and one would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence was their fear of the people, who had such a veneration for the apostles that they would have stoned the officers if they had offered them any abuse. 2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them ( v. 27 ): They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers became so to the good. II. Their examination. Being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28 . 1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them ( v. 28 ), " Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and gone on to preach not only without our licence, but against our express order." Thus those who make void the commandments of God are commonly very strict in binding on their own commandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God's authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered form Moses's chair. " You have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment." Some take this for a haughty scornful word: "This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town." They are angry that men, whom they look upon as despicable, should make themselves thus considerable. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: " You intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us. " Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great deal of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecution they could cry daringly enough, " His blood be upon us and upon our children; let us bear the blame for ever." But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt in which they were not afraid to involve themselves. III. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether severally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it. 1. They justified themselves in their disobedience to the commands of the great sanhedrim, great as it was ( v. 29 ): We ought to obey God rather than men. They do not plead the power they had to work miracles (this spoke sufficiently for them, and therefore they humbly decline mentioning it themselves), but they appeal to a maxim universally owned, which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God. 2. They justified themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down, and if they thereby bring his blood upon them they may thank themselves. It is charged upon them as a crime that they preached Christ and his gospel. "Now," say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear. " (1.) The chief priests are told to their faces the indignities they did to this Jesus: " You slew him and hanged him on a tree, you cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it: "It was you that slew him; it was your act and deed," Note, People's being unwilling to hear of their faults is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove must not be awed by this; the times must bear it, and shall bear it. Cry aloud and spare not; cry aloud and fear not. (2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; not did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him. [1.] He raised him up; he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave: "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?" [2.] He exalted him with his right hand, hypsose — hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?" God has exalted him, te dexia autou — with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. "He has invested him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name. " [3.] "He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour." Observe, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed primarily and principally for them; and none that truly loved their country could be against this. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin, that are turned from it and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and, when he has given repentance, if he should not give remission he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: " We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But this is not all: The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name ( John xiv. 26 ), and in answer to his prayer ( John xiv. 16 ), nay, it was Christ that sent him from the Father ( John xv. 26 ; xvi. 7 ), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ ( 1 Tim. iii. 16 ), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine, else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "judge then whether we ought to obey you in opposition to him." IV. The impression which the apostles' defence of themselves made upon the court. It was contrary to what one would have expected from men that pretended to reason, learning, and sanctity. Surely such fair reasoning could not but clear the prisoners, and convert the judges. No, instead of yielding to it, they raged against it, and were filled, 1. With indignation at what the apostles said: They were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and consequently was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. ii. 37 . These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. 2. With malice against the apostles themselves. Since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they shall cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a constant perplexity and perturbation of mind, and vexation to themselves. V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them. Paul was brought up at his feet ( ch. xxii. 3 ), and tradition says that so were Stephen and Barnabas. Some say he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple, and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct, it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the world on fire. Now observe here, 1. The necessary caution he gives to the council, with reference to the case before them: He commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered (it was fit that the prisoners should withdraw when their case was to be debated); and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought: You men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, v. 35 . It is not a common case, and therefore should not be hastily determined. He calls them men of Israel, to enforce this caution: "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves now that you are angry with these men, lest you meddle to your own hurt. " Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad. 2. The cases he cites, to pave the way to his opinion. Two instances he gives of factious seditious men (such as they would have the apostles thought to be), whose attempts came to nothing of themselves; whence he infers that if these men were indeed such as they represented them the cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. (1.) There was one Theudas, that made a mighty noise for awhile, as one sent of God, boasting himself to be somebody, some great one (so the word is), either a teacher or a prince, with a divine commission to effect some great revolution in the church or in the state; and he observes here ( v. 36 ) concerning him, [1.] How far he prevailed: " A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to better themselves; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed: "When he was slain " (probably in war) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this. You have slain Jesus, the ringleader of this faction; you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers." From what has been we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep: and, if the God of peace had not brought again from the dead that great Shepherd, the dispersion of the sheep, at his death, had been total and final. (2.) The case was the same with Judas of Galilee, v. 37 . Observe, [1.] The attempt he made. It is said to be after this, which some read, besides this, or, Let me mention, after this, —supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, namely, that at our Saviour's birth ( Luke ii. 1 ), and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but this was in the days of Claudius Cæsar, some years after Gamaliel spoke this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory. This Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great sanhedrim, or any decree of theirs against him (it did not need it); he also perished, and all, even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon. 3. His opinion upon the whole matter. (1.) That they should not persecute the apostles ( v. 38 ): Now I say unto you, ta nyn — for the present, as the matter now stands, my advice is, " Refrain from these men; neither punish them for what they have done nor restrain them for the future. Connive at them; let them take their course; let not our hand be upon them. " It is uncertain whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved better treatment, at least a fair trial. Or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience' sake. Or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time. We are sure there was an overruling Providence in it, that the servants of Christ might not only come off, but come off honourably. (2.) That they should refer this matter to Providence: "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself; if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword. What Christ asked concerning John's baptism, Was it from heaven or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him. Now they, having owned, concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter. But, take it which way you will, it is a reason why they should not be persecuted. [1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who under colour of religion are setting up a secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But," [2.] "If it should prove (and as wise men as you have been mistaken) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old-Testament prophets were, then what do you think of persecuting them, of this attempt of yours ( v. 33 ) to slay them? You must conclude it to be," First, "A fruitless attempt against them: If it be of God, you cannot overthrow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven laughs at you. " It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule and his glory as their end, that whatsoever is of God cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply you be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker; for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. Those that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God, for he takes what is done against them as done against himself. Whoso touches them, touches the apple of his eye. Well, this was the advice of Gamaliel: we wish it were duly considered by those that persecute for conscience' sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists is that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles. VI. The determination of the council upon the whole matter, v. 40 . 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a reminder of their wrath was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken ( v. 41 ) of the ignominy of it. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus, that, if they could find no other fault with their preaching, they might have this ground to reproach it, that it was against law, and not only without the permissions, but against the express order of their superiors. VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them. When they were dismissed they departed from the council, and we do not find one word they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again; and when they suffered they threatened not; but committed their cause to him to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration. 1. They bore their sufferings with an invincible cheerfulness ( v. 41 ): When they went out, perhaps with the marks of the lashes given them on their arms and hands appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, katexiothesan atimasthenai — that they were honoured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out ( Matt. v. 11, 12 ): When men shall revile you, and persecute you, rejoice and be exceedingly glad. They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables us so to do. 2. They went on in their work with indefatigable diligence ( v. 41 ): They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached— daily; not only on sabbath days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their Master did ( Matt. xxvi. 55 , Luke xix. 47 ), not fearing that they should either kill themselves or cloy their hearers. (2.) Where they preached—both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted, and in the select assemblies of Christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them according as their case required, even to the children and servants. (3.) What was the subject matter of their preaching: They preached Jesus Christ; they preached concerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests, who were willing they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing besides this but what is reducible to it. In this chapter we have, I. The discontent that was among the

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

etc. Acts 4:19 (d) "ought to obey" Acts 4:19 Verse 30. Raised up Jesus. T