Acts 6

e high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Never did any good work go on with any hope of success, but it met with opposition; those that are bent to do mischief cannot be reconciled to those who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange if the apostles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them, the one to drive them off from this good work, the other to animate them in it, I. The priests were enraged at them, and shut them up in prison, v. 17, 18 . Observe, 1. Who their enemies and persecutors were. The high priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should get ground and prevail among the people. Those that were most forward to join with the high priest herein were the sect of the Sadducees, who had a particularly enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion. 2. How they were affected towards them, ill affected, and exasperated to the last degree. When they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick,—at the people for hearing them, and bringing the sick to them to be cured,—and at themselves and their own party for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one. 3. How they proceeded against them ( v. 18 ): They laid their hands on them, perhaps their own hands (so low did their malice make them stoop), or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed, (1.) To put a restraint upon them; though they could not lay any thing criminal to their charge worthy of death or of bonds, yet while they had them in prison they kept them from going on in their work, and this they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To put a terror upon them, and so to drive them off from their work. The last time they had them before them, they only threatened them ( ch. iv. 21 ); but now, finding that this did not do, they imprisoned them, to make them afraid of them. (3.) To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it appear despicable. II. God sent his angel to release them out of prison, and to renew their commission to preach the gospel. The powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out. 1. The apostles are discharged, legally discharged, from their imprisonment ( v. 19 ): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see v. 23 ), gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter ( ch. xii. 7 , &c.); but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleased, fetch them out of it. This discharge of the apostles out of prison by an angel was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it. 2. They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, v. 20 . When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might to on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Ps. cxix. 175 . Bring my soul out of prison (as the apostles here), that I may praise thy name, Ps. cxliii. 7 . See Isa. xxxviii. 22 . Now in this charge given them, observe, (1.) Where they must preach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for this is the place of concourse, this is your Father's house, and it is not to be as yet quite left desolate." It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach: " Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach: Go, stand, and speak, which intimates, not only they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely: Stand and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it." (4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another's encouragement in prison: "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God." Or, "of this life which the Sadducees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at." Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name." Or, " these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life; words whereby we may be saved —that is the same with this here, ch. xi. 14 . The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ's witnesses are sworn to speak the whole truth. III. They went on with their work ( v. 21 ): When they heard this, when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch, v. 12 . 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to this, and then we may cheerfully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temples early in the morning (as soon as the gates were opened, and people began to come together there), and taught them the gospel of the kingdom: and did not at all fear what man could do unto them. The case here was extraordinary: the whole treasure of the gospel is lodged in their hands; if they be silent now the springs are shut up, and the whole work falls to the ground and is made to cease, which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far rather than let go such an opportunity. IV. The high priest and his party went on with their prosecution, v. 21 . They, supposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here, 1. How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody they convened them only before a committee of those that were of the kindred of the high priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, pasan ten gerousian — all the eldership, that is (says Dr. Lightfoot), all the three courts or benches of judges in Jerusalem, not only the great sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer-court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each; so that, if there was a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies, and the apostles' testimony against them, might be more public, and that those might hear the gospel who would not hear it otherwise than from the bar. Howbeit, the high priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once. 2. How they were disappointed, and had their faces filled with shame: He that sits in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the high priest makes a solemn speech to them, setting forth the occasion of their coming together—that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church (which never was in such danger as now), speedily and effectually to suppress—that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, despatched immediately to fetch the prisoners to the bar. But see how they are baffled. (1.) The officers come, and tell them that they are not to be found in the prison, v. 22, 23 . They last time they were forthcoming when they were called for, ch. iv. 7 . But now they were gone, and the report which the officers make is, " The prison-doors truly found we shut with all safety " (nothing had been done to weaken them); " the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary but that the prisoners were all safe: but when we went in we found no man therein, that is, none of the men we were sent to fetch." It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door and fastening it closely again (the keepers all the while asleep), we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them. Now think how confused the court looked, when the officers made this return upon their order ( v. 24 ): When the high priest, and the captain of the temple, and the chief priests, heard these things, they were all at a plunge, and looked one upon another, doubting what this thing should be. They were extremely perplexed, were at their wits' end, having never been so disappointed in all their lives of any thing they were so sure of. It occasioned various speculations, some suggesting that they were conjured out of the prison, and made their escape by magic arts; others that the keepers had played tricks with them, knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others that, though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill they have made it worse. Note, Those often distress and embarrass themselves that think to distress and embarrass the cause of Christ. (2.) Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple ( v. 25 ): " Behold, the men whom you put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, under your nose and in defiance of you, teaching the people. " Prisoners, that have broken prison, usually abscond, for fear of being retaken; but these prisoners, that here made their escape, dare to show their faces even where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but those are uncommon ones that have courage enough to avow it when they have so done. The Seizing of the Apostles; The Examination of the Apostles; The Advice of Gamaliel. 26 Then went the captain with t

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

disciples about the distribution of the public charity, ver. 1 . II. The election and ordination of seven men, who should take care of that matter, and ease the apostles of the burden, ver. 2-6 . III. The increase of the church, by the addition of many to it, ver. 7 . IV. A particular account of Stephen, one of the seven. 1. His great activity for Christ, ver. 8 . 2. The opposition he met with from the enemies of Christianity, and his disputes with them, ver. 9, 10 . 3. The convening of him before the great sanhedrim, and the crimes laid to his charge, ver. 11-14 . 4. God's owning him upon his trial, ver. 15 . The Appointment of Deacons. 1 And in those days, when the number of the disciples was multip

lied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word. 5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6 Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Having seen the church's struggles with her enemies, and triumphed with her in her victories, we now come to take a view of the administration of her affairs at home; and here we have, I. An unhappy disagreement among some of the church-members, which might have been of ill consequence, but was prudently accommodated and taken up in time ( v. 1 ): When the number of the disciples (for so Christians were at first called, learners of Christ) was multiplied to many thousands in Jerusalem, there arose a murmuring. 1. It does our hearts good to find that the number of the disciples is multiplied, as, no doubt, it vexed the priests and Sadducees to the heart to see it. The opposition that the preaching of the gospel met with, instead of checking its progress, contributed to the success of it; and this infant Christian church, like the infant Jewish church in Egypt, the more it was afflicted, the more it multiplied. The preachers were beaten, threatened, and abused, and yet the people received their doctrine, invited, no doubt, thereto by their wonderful patience and cheerfulness under their trials, which convinced men that they were borne up and carried on by a better spirit than their own. 2. Yet it casts a damp upon us to find that the multiplying of the disciples proves an occasion of discord. Hitherto they were all with one accord. This had been often taken notice of to their honour; but now that they were multiplied, they began to murmur; as in the old world, when men began to multiply, they corrupted themselves. Thou hast multiplied the nation, and not increased their joy, Isa. ix. 3 . When Abraham and Lot increased their families, there was a strife between their herdsmen; so it was here: There arose a murmuring, not an open falling out, but a secret heart-burning. (1.) The complainants were the Grecians, or Hellenists, against the Hebrews —the Jews that were scattered in Greece, and other parts, who ordinarily spoke the Greek tongue, and read the Old Testament in the Greek version, and not the original Hebrew, many of whom being at Jerusalem at the feast embraced the faith of Christ, and were added to the church, and so continued there. These complained against the Hebrews, the native Jews, that used the original Hebrew of the Old Testament. Some of each of these became Christians, and, it seems, their joint-embracing of the faith of Christ did not prevail, as it ought to have done, to extinguish the little jealousies they had one of another before their conversion, but they retained somewhat of that old leaven; not understanding, or not remembering, that in Christ Jesus there is neither Greek nor Jew, no distinction of Hebrew and Hellenist, but all are alike welcome to Christ, and should be, for his sake, dear to one another. (2.) The complaint of these Grecians was that their widows were neglected in the daily administration, that is in the distribution of the public charity, and the Hebrew widows had more care taken of them. Observe, The first contention in the Christian church was about a money-matter; but it is a pity that the little things of this world should be makebates among those that profess to be taken up with the great things of another world. A great deal of money was gathered for the relief of the poor, but, as often happens in such cases, it was impossible to please every body in the laying of it out. The apostles, at whose feet it was laid, did their best to dispose of it so as to answer the intentions of the donors, and no doubt designed to do it with the utmost impartiality, and were far from respecting the Hebrews more than the Grecians; and yet here they are complained to, and tacitly complained of, that the Grecian widows were neglected; though they were as real objects of charity, yet they had not so much allowed them, or not to so many, or not so duly paid them, as the Hebrews. Now, [1.] Perhaps this complaint was groundless and unjust, and there was no cause for it; but those who, upon any account, lie under disadvantages (as the Grecian Jews did, in comparison with those that were Hebrews of the Hebrews) are apt to be jealous that they are slighted when really they are not so; and it is the common fault of poor people that, instead of being thankful for what is given them, they are querulous and clamorous, and apt to find fault that more is not given them, or that more is given to others than to them; and there are envy and covetousness, those roots of bitterness, to be found among the poor as well as among the rich, notwithstanding the humbling providences they are under, and should accommodate themselves to. But, [2.] We will suppose there might be some occasion for their complaint. First, Some suggest that though their other poor were well provided for, yet their widows were neglected, because the managers governed themselves by an ancient rule which the Hebrews observed, that a widow was to be maintained by her husband's children. See 1 Tim. v. 4 . But, Secondly, I take it that the widows are here put for all the poor, because many of those that were in the church-book, and received alms, were widows, who were well provided for by the industry of their husbands while they lived, but were reduced to straits when they were gone. As those that have the administration of public justice ought in a particular manner to protect widows from injury ( Isa. i. 17 ; Luke xviii. 3 ); so those that have the administration of public charity ought in a particular manner to provide for widows what is necessary. See 1 Tim. v. 3 . And observe, The widows here, and the other poor, had a daily ministration; perhaps they wanted forecast, and could not save for hereafter, and therefore the managers of the fund, in kindness to them, gave them day by day their daily bread; they lived from hand to mouth. Now, it seems, the Grecian widows were, comparatively, neglected. Perhaps those that disposed of the money considered that there was more brought into the fund by the rich Hebrews than by the rich Grecians, who had not estates to sell, as the Hebrews had, and therefore the poor Grecians should have less out of the fund; this, though there was some tolerant reason for it, they thought hard and unfair. Note, In the best-ordered church in the world there will be something amiss, some mal—administration or other, some grievances, or at least some complaints; those are the best that have the least and the fewest. II. The happy accommodating of this matter, and the expedient pitched upon for the taking away of the cause of this murmuring. The apostles had hitherto the directing of the matter. Applications were made to them, and appeals in cases of grievances. They were obliged to employ persons under them, who did not take all the care they might have taken, nor were so well fortified as they should have been against temptations to partiality; and therefore some persons must be chosen to manage this matter who have more leisure to attend to it than the apostles had, and were better qualified for the trust than those whom the apostles employed were. Now observe, 1. How the method was proposed by the apostles: They called the multitude of the disciples unto them, the heads of the congregations of Christians in Jerusalem, the principal leading men. The twelve themselves would not determine any thing without them, for in multitude of counsellors there is safety; and in an affair of this nature those might be best able to advise who were more conversant in the affairs of this life than the apostles were. (1.) The apostles urge that they could by no means admit so great a diversion, as this would be, from their great work ( v. 2 ): It is not reasonable that we should leave the word of God and serve tables. The receiving and paying of money was serving tables, too like the tables of the money-changers in the temple. This was foreign to the business which the apostles were called to. They were to preach the word of God; and though they had not such occasion to study for what they preached as we have (it being given in that same hour what they should speak ), yet they thought that was work enough for a whole man, and to employ all their thoughts, and cares, and time, though one man of them was more than ten of us, than ten thousand. If they serve tables, they must, in some measure, leave the word of God; they could not attend their preaching work so closely as they ought. Pectora nostra duas non admittentia curas—These minds of ours admit not of two distinct anxious employments. Though this serving of tables was for pious uses, and serving the charity of rich Christians and the necessity of poor Christians, and in both serving Christ, yet the apostles would not take so much time from their preaching as this would require. They will no more be drawn from their preaching by the money laid at their feet than they will be driven from it by the stripes laid on their backs. While the number of the disciples was small, the apostles might manage this matter without making it any considerable interruption to their main business; but, now that their number was increased, they could not do it. It is not reason, ouk areston estin — it is not fit, or commendable, that we should neglect the business of feeding souls with the bread of life, to attend the business of relieving the bodies of the poor. Note, Preaching the gospel is the best work, and the most proper and needful that a minister can be employed in, and that which he must give himself wholly to ( 1 Tim. iv. 15 ), which that he may do, he must not entangle himself in the affairs of this life ( 2 Tim. ii. 4 ), no, not in the outward business of the house of God, Neh. xi. 16 . (2.) They therefore desire that seven men might be chosen, well qualified for the purpose, whose business it should be to serve tables, diakonein trapezais — to be deacons to the tables, v. 2 . The business must be minded, must be better minded than it had been, and than the apostles could mind it; and therefore proper persons must be occasionally employed in the word, and prayer, were not so entirely devoted to it as the apostles were; and these must take care of the church's stock—must review, and pay, and keep accounts—must buy those things which they had need of against the feast ( John xiii. 29 ), and attend to all those things which are necessary in ordine ad spiritualia—in order to spiritual exercises, that every thing might be done decently and in order, and no person nor thing neglected. Now, [1.] The persons must be duly qualified. The people are to choose, and the apostles to ordain; but the people have no authority to choose, nor the apostles to ordain, men utterly unfit for the office: Look out seven men; so many they thought might suffice for the present, more might be added afterwards if there were occasion. These must be, First, Of honest report, men free from scandal, that were looked upon by their neighbours as men of integrity, and faithful men, well attested, as men that might be trusted, not under a blemish for any vice, but, on the contrary, well spoken of for every thing that is virtuous and praiseworthy; martyroumenous — men that can produce good testimonials concerning their conversation. Note, Those that are employed in any office in the church ought to be men of honest report, of a blameless, nay, of an admirable character, which is requisite not only to the credit of their office, but to the due discharge of it. Secondly, They must be full of the Holy Ghost, must be filled with those gifts and graces of the Holy Ghost which were necessary to the right management of this trust. They must not only be honest men, but they must be men of ability and men of courage; such as were to be made judges in Israel ( Exod. xviii. 21 ), able men, fearing God; men of truth, and hating covetousness; and hereby appearing to be full of the Holy Ghost. Thirdly, They must be full of wisdom. It was not enough that they were honest, good men, but they must be discreet, judicious men, that could not be imposed upon, and would order things for the best, and with consideration: full of the Holy Ghost, and wisdom, that is, of the Holy Ghost as a Spirit of wisdom. We find the word of wisdom given by the Spirit, as distinct form the word of knowledge by the same Spirit, 1 Cor. xii. 8 . Those must be full of wisdom who are entrusted with public money, that it may be disposed of, not only with fidelity, but with frugality. [2.] The people must nominate the persons: " Look you out among yourselves seven men; consider among yourselves who are the fittest for such a trust, and whom you can with the most satisfaction confide in." They might be presumed to know better, or at least were fitter to enquire, what character men had, than the apostles; and therefore they are entrusted with the choice. [3.] They apostles will ordain them to the service, will give them their charge, that they may know what they have to do and make conscience of doing it, and give them their authority, that the persons concerned may know whom they are to apply to, and submit to, in affairs of that nature: Men, whom we may appoint. In many editions of our English Bibles there has been an error of the press here; for they have read it, whom ye may appoint, as if the power were in the people; whereas it was certainly in the apostles: whom we may appoint over this business, to take care of it, and to see that there be neither waste nor want. (3.) The apostles engage to addict themselves wholly to their work as ministers, and the more closely if they can but get fairly quit of this troublesome office ( v. 4 ): We will give ourselves continually to prayer, and to the ministry of the word. See here, [1.] What are the two great gospel ordinances— the word, and prayer; by these two communion between God and his people is kept up and maintained; by the word he speaks to them, and by prayer they speak to him; and these have a mutual reference to each other. By these two the kingdom of Christ must be advanced, and additions made to it; we must prophesy upon the dry bones, and then pray for a spirit of life from God to enter into them. By the word and prayer other ordinances are sanctified to us, and sacraments have their efficacy. [2.] What is the great business of gospel ministers—to give themselves continually to prayer, and to the ministry of the word; they must still be either fitting and furnishing themselves for those services, or employing themselves in them; either publicly or privately; in the stated times, or out of them. They must be God's mouth to the people in the ministry of the word, and the people's mouth to God in prayer. In order to the conviction and conversion of sinners, and the edification and consolation of saints, we must not only offer up our prayers for them, but we must minister the word to them, seconding our prayers with our endeavours, in the use of appointed means. Nor must we only minister the word to them, but we must pray for them, that it may be effectual; for God's grace can do all without our preaching, but our preaching can do nothing without God's grace. The apostles were endued with extraordinary gifts of the Holy Ghost, tongues and miracles; and yet that to which they gave themselves continually was preaching and praying, by which they might edify the church: and those ministers, without doubt, are the successors of the apostles (not in the plenitude of the apostolical power—those are daring usurpers who pretend to this, but in the best and most excellent of the apostolical works) who give themselves continually to prayer, and to the ministry of the word; and such Christ will always be with, even to the end of the world. 2. How this proposal was agreed to, and presently put in execution, by the disciples. It was not imposed upon them by an absolute power, though they might have been bold in Christ to do this ( Philem. 8 ), but proposed, as that which was highly convenient, and then the saying pleased the whole multitude, v. 5 . It pleased them to see the apostles so willing to have themselves discharged from intermeddling in secular affairs, and to transmit them to others; it pleased them to hear that they would give themselves to the word and prayer; and therefore they neither disputed the matter nor deferred the execution of it. (1.) They pitched upon the persons. It is not probable that they all cast their eye upon the same men. Everyone had his friend, whom he thought well of. But the majority of votes fell upon the persons here named; and the rest both of the candidates and the electors acquiesced, and made no disturbance, as the members of societies in such cases ought to do. An apostle, who was an extraordinary officer, was chosen by lot, which is more immediately the act of God; but the overseers of the poor were chosen by the suffrage of the people, in which yet a regard is to be had to the providence of God, who has all men's hearts and tongues in his hand. We have a list of the persons chosen. Some think they were such as were before of the seventy disciples; but this is not likely, for they were ordained by Christ himself, long since, to preach the gospel; and there was not more reason that they should leave the word of God to serve tables than that the apostles should. It is therefore more probable that they were of those that were converted since the pouring out of the Spirit; for it was promised to all that would be baptized that they should receive the gift of the Holy Ghost; and the gift, according to that promise, is that fulness of the Holy Ghost which was required in those that were to be chosen to this service. We may further conjecture, concerning these seven, [1.] That they were such as had sold their estates, and brought the money into the common stock; for cæteris paribus—other things being equal, those were fittest to be entrusted with the distribution of it who had been most generous in the contribution to it. [2.] That these seven were all of the Grecian or Hellenist Jews, for they have all Greek names, and this would be most likely to silence the murmurings of the Grecians (which occasioned this institution), to have the trust lodged in those that were foreigners, like themselves, who would be sure not to neglect them. Nicolas, it is plain, was one of them, for he was a proselyte of Antioch; and some think the manner of expression intimates that they were all proselytes of Jerusalem, as he was of Antioch. The first named is Stephen, the glory of these septemviri, a man full of faith and of the Holy Ghost; he had a strong faith in the doctrine of Christ, and was full of it above most; full of fidelity, full of courage (so some), for he was full of the Holy Ghost, of his gifts and graces. He was an extraordinary man, and excelled in every thing that was good; his name signifies a crown. Phillip is put next, because he, having used this office of a deacon well, thereby obtained a good degree, and was afterwards ordained to the office of an evangelist, a companion and assistant to the apostles, for so he is expressly called, ch. xxi. 8 . Compare Eph. iv. 11 . And his preaching and baptizing (which we read of ch. viii. 12 ) were certainly not as a deacon (for it is plain that that office was serving tables, in opposition to the ministry of the word ), but as an evangelist; and, when he was preferred to that office, we have reason to think he quitted this office, as incompatible with that. As for Stephen, nothing we find done by him proves him to be a preacher of the gospel; for he only disputes in the schools, and pleads for his life at the bar, v. 9 , and ch. vii. 2 . The last named is Nicolas, who, some say, afterwards degenerated (as the Judas among these seven) and was the founder of the sect of the Nicolaitans which we read of ( Rev. ii. 6 , 15 ), and which Christ there says, once and again, was a thing he hated. But some of the ancients clear him from this charge, and tell us that, though that vile impure sect denominated themselves from him, yet it was unjustly, and because he only insisted much upon it that those that had wives should be as though they had none, thence they wickedly inferred that those that had wives should have them in common, which therefore Tertullian, when he speaks of the community of goods, particularly excepts: Omnia indiscreta apud nos, præter uxores—All things are common among us, except our wives. —Apol. cap, 39. (2.) The apostles appointed them to this work of serving tables for the present, v. 6 . The people presented them to the apostles, who approved their choice, and ordained them. [1.] They prayed with them, and for them, that God would give them more and more of the Holy Ghost and of wisdom—that he would qualify them for the service to which they were called, and own them in it, and make them thereby a blessing to the church, and particularly to the poor of the flock. All that are employed in the service of the church ought to be committed to the conduct of the divine grace by the prayers of the church. [2.] They laid their hands on them, that is, they blessed them in the name of the Lord, for laying on hands was used in blessing; so Jacob blessed both the sons of Joseph; and, without controversy, the less is blessed of the greater ( Heb. vii. 7 ); the deacons are blessed by the apostles, and the overseers of the poor by the pastors of the congregation. Having by prayer implored a blessing upon them, they did by the laying on of hands assure them that the blessing was conferred in answer to the prayer; and this was giving them authority to execute that office, and laying an obligation upon the people to be observant of them therein. III. The advancement of the church hereupon. When things were thus put into good order in the church (grievances were redressed and discontents silenced) then religion got ground, v. 7 . 1. The word of God increased. Now that the apostles resolved to stick more closely than ever to their preaching, it spread the gospel further, and brought it home with the more power. Ministers disentangling themselves from secular employments, and addicting themselves entirely and vigorously to their work, will contribute very much, as a means, to the success of the gospel. The word of God is said to increase as the seed sown increases when it comes up again thirty, sixty, a hundred fold. 2. Christians became numerous: The number of the disciples multiplied in Jerusalem greatly. When Christ was upon earth, his ministry had least success in Jerusalem; yet now that city affords most converts. God has his remnant even in the worst of places. 3. A great company of the priests were obedient to the faith. Then is the word and grace of God greatly magnified when those are wrought upon by it that were least likely, as the priests here, who either had opposed it, or at least were linked in with those that had. The priests, whose preferments arose from the law of Moses, were yet willing to let them go for the gospel of Christ; and, it should seem, they came in a body; many of them agreed together, for the keeping up of one another's credit, and the strengthening of one another's hands, to join at once in giving up their names to Christ: polis ochlos — a great crowd of priests were, by the grace of God helped over their prejudices, and were obedient to the faith, so their conversion is described. (1.) They embraced the doctrine of the gospel; their understandings were captivated to the power of the truths of Christ, and every opposing objecting thought brought into obedience to him, 2 Cor. x. 4, 5 . The gospel is said to be made known for the obedience of faith, Rom. xvi. 26 . Faith is an act of obedience, for this is God's commandment, that we believe, 1 John iii. 23 . (2.) They evinced the sincerity of their believing the gospel of Christ by a cheerful compliance with all the rules and precepts of the gospel. The design of the gospel is to refine and reform our hearts and lives; faith gives law to us, and we must be obedient to it. Stephen's Address. 8 And Stephen, full of faith and power, did great wonders and miracles among the people. 9 Then there arose certain of the synago

gue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10 And they were not able to resist the wisdom and the spirit by which he spake. 11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, 13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. 15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel. Stephen, no doubt was diligent and faithful in the discharge of his office as distributor of the church's charity, and laid out himself to put that affair in a good method, which he did to universal satisfaction; and though it appears here that he was a man of uncommon gifts, and fitted for a higher station, yet, being called to that office, he did not think it below him to do the duty of it. And, being faithful in a little, he was entrusted with more; and, though we do not find him propagating the gospel by preaching and baptizing, yet we find him here called out to very honourable services, and owned in them. I. He proved the truth of the gospel, by working miracles in Christ's name, v. 8 . 1. He was full of faith and power, that is, of a strong faith, by which he was enabled to do great things. Those that are full of faith are full of power, because by faith the power of God is engaged for us. His faith did so fill him that it left no room for unbelief and made room for the influences of divine grace, so that, as the prophet speaks, he was full of power by the Spirit of the Lord of hosts, Mic. iii. 8 . By faith we are emptied of self, and so are filled with Christ, who is the wisdom of God and the power of God. 2. Being so he did great wonders and miracles among the people, openly, and in the sight of all; for Christ's miracles feared not the strictest scrutiny. It is not strange that Stephen, though he was not a preacher by office, did these great wonders, for we find that these were distinct gifts of the Spirit, and divided severally, for to one was given the working of miracles, and to another prophecy, 1 Cor. xii. 10, 11 . And these signs followed not only those that preached, but those that believed. Mark xvi. 17 . II. He pleaded the cause of Christianity against those that opposed it, and argued against it ( v. 9, 10 ); he served the interests of religion as a disputant, in the high places of the field, while others were serving them as vinedressers and husbandmen. 1. We are here told who were his opponents, v. 9 . They were Jews, but Hellenist Jews, Jews of the dispersion, who seem to have been more zealous for their religion than the native Jews; it was with difficulty that they retained the practice and profession of it in the country where they lived, where they were as speckled birds, and not without great expense and toil that they kept up their attendance at Jerusalem, and this made them more active sticklers for Judaism than those were whose profession of their religion was cheap and easy. They were of the synagogue which is called the synagogue of the Libertines; the Romans called those Liberti, or Libertini, who either, being foreigners, were naturalized, or, being slaves by birth, were manumitted, or made freemen. Some think that these Libertines were such of the Jews as had obtained the Roman freedom, as Paul had ( ch. xxii. 27, 28 ); and it is probable that he was the most forward man of this synagogue of the Libertines in disputing with Stephen, and engaged others in the dispute, for we find him busy in the stoning of Stephen, and consenting to his death. There were others that belonged to the synagogue of the Cyrenians and Alexandrians, of which synagogue the Jewish writers speak; and others that belonged to their synagogue who were of Cilicia and Asia; and if Paul, as a freeman of Rome, did not belong to the synagogue of the Libertines, he belonged to this, as a native of Tarsus, a city of Cilicia: it is probable that he might be a member of both. The Jews that were born in other countries, and had concerns in them, had frequent occasion, not only to resort to, but to reside in, Jerusalem. Each nation had its synagogue, as in London there are French, and Dutch, and Danish churches: and those synagogues were the schools to which the Jews of those nations sent their youth to be educated in the Jewish learning. Now those that were tutors and professors in these synagogues, seeing the gospel grow, and the rulers conniving at the growth of it, and fearing what would be the consequence of it to the Jewish religion, which they were jealous for, being confident of the goodness of their cause, and their own sufficiency to manage it, would undertake to run down Christianity by force of argument. It was a fair and rational way of dealing with it, and what religion is always ready to admit. Produce your cause, saith the Lord, bring forth your strong reasons, Isa. xli. 21 . But why did they dispute with Stephen? And why not with the apostles themselves? (1.) Some think because they despised the apostles as unlearned and ignorant men, whom they thought it below them to engage with; but Stephen was bred a scholar, and they thought it their honour to meddle with their match. (2.) Others think it was because they stood in awe of the apostles, and could not be so free and familiar with them as they could be with Stephen, who was in an inferior office. (3.) Perhaps, they having given a public challenge, Stephen was chosen and appointed by the disciples to be their champion; for it was not meet that the apostles should leave the preaching of the word of God to engage in controversy. Stephen, who was only a deacon in the church, and a very sharp young man, of bright parts, and better qualified to deal with wrangling disputants than the apostles themselves, was appointed to this service. Some historians say that Stephen had been bred up at the feet of Gamaliel, and that Saul and the rest of them set upon him as a deserter, and with a particular fury made him their mark. (4.) It is probable that they disputed with Stephen because he was zealous to argue with them and convince them, and this was the service to which God had called him. 2. We are here told how he carried the point in this dispute ( v. 10 ): They were not able to resist the wisdom and the Spirit by which he spoke. They could neither support their own arguments nor answer his. He proved by such irresistible arguments that Jesus is the Christ, and delivered himself with so much clearness and fulness that they had nothing to object against what he said; though they were not convinced, yet they were confounded. It is not said, They were not able to resist him, but, They were not able to resist the wisdom and the Spirit by which he spoke, that Spirit of wisdom which spoke by him. Now was fulfilled that promise, I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay nor resist, Luke xxi. 15 . They thought they had only disputed with Stephen, and could make their part good with him; but they were disputing with the Spirit of God in him, for whom they were an unequal match. III. At length, he sealed it with his blood; so we shall find he did in the next chapter; here we have some steps taken by his enemies towards it. When they could not answer his arguments as a disputant, they prosecuted him as a criminal, and suborned witnesses against him, to swear blasphemy upon him. "On such terms (saith Mr. Baxter here) do we dispute with malignant men. And it is next to a miracle of providence that no greater number of religious persons have been murdered in the world, by the way of perjury and pretence of law, when so many thousands hate them who make no conscience of false oaths." They suborned men, that is, instructed them what to say, and then hired them to swear it. They were the more enraged against him because he had proved them to be in the wrong, and shown them the right way; for which they ought to have given him their best thanks. Was he therefore become their enemy, because he told them the truth, and proved it to be so? Now let us observe here, 1. How with all possible art and industry they incensed both the government and the mob against him, that, if they could not prevail by the one, they might by the other ( v. 12 ): They stirred up the people against him, that, if the sanhedrim should still think fit (according to Gamaliel's advice) to let him alone, yet they might run him down by a popular rage and tumult; they also found means to stir up the elders and scribes against him, that, if the people should countenance and protect him, they might prevail by authority. Thus they doubted not but to gain their point, when then had two strings to their bow. 2. How they got him to the bar: They came upon him, when he little thought of it, and caught him and brought him to the council. They came upon him in a body, and flew upon him as a lion upon his prey; so the word signifies. By their rude and violent treatment of him, they would represent him, both to the people, and to the government, as a dangerous man, that would either flee from justice if he were not watched, or fight with it if he were not put under a force. Having caught him, they brought him triumphantly into the council, and, as it should seem, so hastily that he had none of his friends with him. They had found, when they brought many together, that they emboldened one another, and strengthened one another's hands; and therefore they will try how to deal with them singly. 3. How they were prepared with evidence ready to produce against him. They were resolved that they would not be run a-ground, as they were when they brought our Saviour upon his trial, and then had to seek for witnesses. These were got ready beforehand, and were instructed to make oath that they had heard him speak blasphemous words against Moses and against God ( v. 11 ) —against this holy place and the law ( v. 13 ); for they heard him say what Jesus would do to their place and their customs, v. 14 . It is probable that he had said something to that purport; and yet those who swore it against him are called false witnesses, because, though there was something of truth in their testimony, yet they put a wrong and malicious construction upon what he had said, and perverted it. Observe, (1.) What was the general charge exhibited against him—that he spoke blasphemous words; and, to aggravate the matter, "He ceases not to speak blasphemous words; it is his common talk, his discourse in all companies; wheresoever he comes, he makes it his business to instil his notions into all he converses with." It intimates likewise something of contumacy and contempt of admonition. "He has been warned against it, and yet ceases not to talk at this rate." Blasphemy is justly reckoned a heinous crime (to speak contemptibly and reproachfully of God our Maker), and therefore Stephen's persecutors would be thought to have a deep concern upon them for the honour of God's name, and to do this in a jealousy for that. As it was with the confessors and martyrs of the Old Testament, so it was with those of the New—their brethren that hated them, and cast them out, said, Let the Lord be glorified; and pretended they did him service in it. He is said to have spoken blasphemous words against Moses and against God. Thus far they were right, that those who blaspheme Moses (if they meant the writings of Moses, which were given by inspiration of God) blaspheme God himself. Those that speak reproachfully of the scriptures, and ridicule them, reflect upon God himself, and do despite to him. His great intention is to magnify the law and make it honourable; those therefore that vilify the law, and make it contemptible, blaspheme his name; for he has magnified his word above all his name. But did Stephen blaspheme Moses? By no means, he was far from it. Christ, and the preachers of his gospel, never said any thing that looked like blaspheming Moses; they always quoted his writings with respect, appealed to them, and said no other things than what Moses said should come; very unjustly therefore is Stephen indicted for blaspheming Moses. But, (2.) Let us see how this charge is supported and made out; why, truly, when the thing was to be proved, all they can charge him with is that he hath spoken blasphemous words against this holy place and the law; and this must be deemed and taken as blasphemy against Moses and against God himself. Thus does the charge dwindle when it comes to the evidence. [1.] He is charged with blaspheming this holy place. Some understand this of the city of Jerusalem, which was the holy city, and which they had a mighty jealousy for. But it is rather meant of the temple, that holy house. Christ was condemned as a blasphemer for words which were thought to reflect upon the temple, which they seemed concerned for the honour of, even when they by their wickedness had profaned it. [2.] He is charged with blaspheming the law, of which they made their boast, and in which they put their trust, when through breaking the law they dishonoured God, Rom. ii. 23 . Well, but how can they make this out? Why, here the charge dwindles again; for all they can accuse him of is that they had themselves heard him say (but how it came in, or what explication he gave to if, they think not themselves bound to give account) that this Jesus of Nazareth, who was so much talked of, shall destroy this place, and change the customs which Moses delivered to us. He could not be charged with having said any thing to the disparagement either of the temple or of the law. The priests had themselves profaned the temple, by making it not only a house of merchandise, but a den of thieves; yet they would be thought zealous for the honour of it, against one that had never said any thing amiss of it, but had attended it more as a house of prayer, according to the true intention of it, than they had. Nor had he ever reproached the law as they had. But, First, He had said, Jesus of Nazareth shall destroy this place, destroy the temple, destroy Jerusalem. It is probable that he might say so; and what blasphemy was it against the holy place to say that it should not be perpetual any more than Shiloh was, and that the just and holy God would not continue the privileges of his sanctuary to those that abused them? Had not the prophets given the same warning to their fathers of the destruction of that holy place by the Chaldeans? Nay, when the temple was first built, had not God himself given the same warning: This house, which is high, shall be an astonishment, 2 Chron. vii. 21 . And is he a blasphemer, then, who tells them that Jesus of Nazareth, if they continue their opposition to him, will bring a just destruction upon their place and nation, and they may thank themselves? Those wickedly abuse their profession of religion who, under colour of that, call the reproofs given them for their disagreeable conversations blasphemous reflections upon their religion. Secondly, He had said, This Jesus shall change the customs which Moses delivered to us. And it was expected that in the days of the Messiah they should be changed, and that the shadows should be done away when the substance was come; yet this was no essential change of the law, but the perfecting of it. Christ came, not to destroy, but to fulfil, the law; and, if he changed some customs that Moses delivered, it was to introduce and establish those that were much better; and if the Jewish church had not obstinately refused to come into this new establishment, and adhered to the ceremonial law, for aught I know their place had not been destroyed; so that for putting them into a certain way to prevent their destruction, and for giving them certain notice of their destruction if they did not take that way, he is accused as a blasphemer. IV. We are here told how God owned him when he was brought before the council, and made it to appear that he stood by him ( v. 15 ): All that sat in the council, the priests, scribes, and elders, looking stedfastly on him, being a stranger, and one they had not yet had before them, saw his face as it had been the face of an angel. It is usual for judges to observe the countenance of the prisoner, which sometimes is an indication either of guilt or innocence. Now Stephen appeared at the bar with the countenance as of an angel. 1. Perhaps it intimates no more than that he had an extraordinarily pleasant, cheerful countenance, and there was not in it the least sign either of fear for himself or anger at his persecutors. He looked as if he had never been better pleased in his life than he was now when he was called out to bear his testimony to the gospel of Christ, thus publicly, and stood fair for the crown of martyrdom. Such an undisturbed serenity, such an undaunted courage, and such an unaccountable mixture of mildness and majesty, there was in his countenance, that every one said he looked like an angel; enough surely to convince the Sadducees that there are angels, when they saw before their eyes an incarnate angel. 2. It should rather seem that there was a miraculous splendour and brightness upon his countenance, like that of our Saviour when he was transfigured—or, at least, that of Moses when he came down from the mount—God designing thereby to put honour upon his faithful witness and confusion upon his persecutors and judges, whose sin would be highly aggravated, and would be indeed a rebellion against the light, if, notwithstanding this, they proceeded against him. Whether he himself knew that the skin of his face shone or no we are not told; but all that sat in the council saw it, and probably took notice of it to one another, and an arrant shame it was that when they saw, and could not but see by it that he was owned of God, they did not call him from standing at the bar to sit in the chief seat upon the bench. Wisdom and holiness make a man's face to shine, and yet these will not secure men from the greatest indignities; and no wonder, when the shining of Stephen's face could not be his protection; though it had been easy to prove that if he had been guilty of putting any dishonour upon Moses God would not thus have put Moses's honour upon him. When our Lord Jesus called his apostles out to be employed in services and sufferings for him, he told them