A
C T S
CHAP. IV.
In
going over the last two chapters, where we met with so many good things that
the apostles did, I wondered what was become of the scribes and Pharisees, and
chief priests, that they did not appear to contradict and oppose them, as they
had used to treat Christ himself; surely they were so confounded at first with
the pouring out of the Spirit that they were for a time struck dumb! But I
find we have not lost them; their forces rally again, and here we have an
encounter between them and the apostles; for from the beginning the gospel met
with opposition. Here, I. Peter and John are taken up, upon a warrant from the
priests, and committed to jail, ver. 1-4. II. They are examined by a committee
of the great sanhedrim, ver. 5-7. III. They bravely avow what they have done,
and preach Christ to their persecutors, ver. 8-12. IV. Their persecutors,
being unable to answer them, enjoin them silence, threatening them if they go
on to preach the gospel, and so dismiss them, ver. 13-22. V. They apply to God
by prayer, for the further operations of that grace which they had already
experienced, ver. 23-30. VI. God owns them, both outwardly and inwardly, by
manifest tokens of his presence with them, ver. 31-33. VII. The believers had
their hearts knit together in holy love, and enlarged their charity to the
poor, and the church flourished more than ever, to the glory of Christ, ver.
33-37.
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Peter
and John Imprisoned.
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1 And as they spake unto the people, the
priests, and the captain of the temple, and the Sadducees, came upon
them, 2 Being grieved that they taught the people, and preached
through Jesus the resurrection from the dead. 3 And they laid
hands on them, and put them in hold unto the next day: for it was now
eventide. 4 Howbeit many of them which heard the word believed;
and the number of the men was about five thousand.
We have here the interests of the kingdom of heaven successfully carried on,
and the powers of darkness appearing against them to put a stop to them. let
Christ's servants be ever so resolute, Satan's agents will be spiteful; and
therefore, let Satan's agents be ever so spiteful, Christ's servants ought to
be resolute.
I. The apostles, Peter and John, went on in their work, and did not labour in
vain. The Spirit enabled the ministers to do their part, and the people
theirs.
1. The preachers faithfully deliver the doctrine of Christ: They spoke unto
the people, to all that were within hearing, v. 1. What they said
concerned them all, and they spoke it openly and publicly. They taught the
people, still taught the people knowledge; taught those that as yet
did not believe, for their conviction and conversion; and taught those that
did believe, for their comfort and establishment. They preached through
Jesus the resurrection from the dead. The doctrine of the resurrection of
the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ had
risen from the dead, as the first, the chief, that should rise from the dead, ch.
xxvi. 23. They preached the resurrection of Christ as their warrant for what
they did. Or, (2.) It is secured by him to all believers. The resurrection of
the dead includes all the happiness of the future state. This they preached
through Jesus Christ, attainable through him (Phil. iii. 10, 11), and
through him only. They meddled not with matters of state, but kept to their
business, and preached to the people heaven as their end and Christ as their
way. See ch. xvii. 18.
2. The hearers cheerfully receive it (v. 4): Many of those who heard
the word believed; not all--perhaps not the most, yet many, to the
number of about five thousand, over and above the three thousand we read
of before. See how the gospel got ground, and it was the effect of the pouring
out of the Spirit. Though the preachers were persecuted, the word prevailed;
for sometimes the church's suffering days have been her growing days: the days
of her infancy were so.
II. The chief priests and their party now made head against them, and did what
they could to crush them; their hands were tied awhile, but their hearts were
not in the least changed. Now here observe, 1. Who they were that appeared
against the apostles. They were the priests; you may be sure, in the
first place, they were always sworn enemies to Christ and his gospel; they
were as jealous for their priesthood as Cæsar for his monarchy, and would not
bear one they thought their rival now, when he was preached as a priest, as
much as when he himself preached as a prophet. With them was joined the
captain of the temple, who, it is supposed, was a Roman officer, governor
of the garrison placed in the tower of Antonia, for the guard of the temple:
so that still here were both Jews and Gentiles confederate against Christ. The
Sadducees also, who denied the being of spirits and the future
state, were zealous against them. "One would wonder" (saith Mr.
Baxter) "what should make such brutists as the Sadducees were to be such
furious silencers and persecutors. If there is no life to come, what harm can
other men's hopes of it do them? But in depraved souls all faculties are
vitiated. A blind man has a malignant heart and a cruel hand, to this
day." 2. How they stood affected to the apostles' preaching: They were
grieved that they taught the people, v. 2. It grieved them, both
that the gospel doctrine was preached (was so preached, so publicly, so
boldly,), and that the people were so ready to hear it. They thought, when
they had put Christ to such an ignominious death, his disciples would ever
after be ashamed and afraid to own him, and the people would have invincible
prejudices against his doctrine; and now it vexed them to see themselves
disappointed, and that his gospel got ground, instead of losing it. The
wicked shall see it, and be grieved, Ps. cxii. 10. They were grieved at
that which they should have rejoiced in, at that which angels rejoice in.
Miserable is their case to whom the glory of Christ's kingdom is a grief; for,
since the glory of that kingdom is everlasting, it follows of course that
their grief will be everlasting too. It grieved them that the apostles preached
through Jesus the resurrection from the dead. The Sadducees were grieved
that the resurrection from the dead was preached; for they opposed that
doctrine, and could not bear to hear of a future state, to hear it so well
attested. The chief priests were grieved that they preached the resurrection
of the dead through Jesus, that he should have the honour of it; and, though
they professed to believe the resurrection of the dead against the Sadducees,
yet they would rather give up that important article than have it preached and
proved to be through Jesus. 3. How far they proceeded against the apostles (v.
3): They laid hands on them (that is, their servants and officers did
at their command), and put them in hold, committed them to the custody
of the proper officer until the next day; they could not examine them now, for
it was even-tide, and yet would defer it no longer than till next day.
See how God trains up his servants for sufferings by degrees, and by less
trials prepares them for greater; now they resist unto bonds only, but
afterwards to blood.
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Peter
and John Examined before the Sanhedrim.
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5 And it came to pass on the morrow, that their
rulers, and elders, and scribes, 6 And Annas the high priest, and
Caiaphas, and John, and Alexander, and as many as were of the kindred of the
high priest, were gathered together at Jerusalem. 7 And when they
had set them in the midst, they asked, By what power, or by what name, have ye
done this? 8 Then Peter, filled with the Holy Ghost, said unto
them, Ye rulers of the people, and elders of Israel, 9 If we this
day be examined of the good deed done to the impotent man, by what means he is
made whole; 10 Be it known unto you all, and to all the people of
Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom
God raised from the dead, even by him doth this man stand here before
you whole. 11 This is the stone which was set at nought of you
builders, which is become the head of the corner. 12 Neither is
there salvation in any other: for there is none other name under heaven given
among men, whereby we must be saved. 13 Now when they saw the
boldness of Peter and John, and perceived that they were unlearned and
ignorant men, they marvelled; and they took knowledge of them, that they had
been with Jesus. 14 And beholding the man which was healed
standing with them, they could say nothing against it.
We have here the trial of Peter and John before the judges of the
ecclesiastical court, for preaching a sermon concerning Jesus Christ, and
working a miracle in his name. This is charged upon them as a crime, which was
the best service they could do to God or men.
I. Here is the court set. An extraordinary court, it should seem, was called
on purpose upon this occasion. Observe, 1. The time when the court sat (v.
5) --on the morrow; not in the night, as when Christ was to be tried
before them, for they seem not to have been so hot upon this prosecution as
they were upon that; it was well if they began to relent. But they adjourned
it to the morrow, and no longer; for they were impatient to get them silenced,
and would lose no time. 2. The place where--in Jerusalem (v. 6); there
it was that he told his disciples they must expect to suffer hard things, as
he had done before them in that place. This seems to come in here as an
aggravation of their sin, that in Jerusalem, where there were so many that
looked for redemption before it came, yet there were more that would not look
upon it when it did come. How is that faithful city become a harlot! See Matt.
xxiii. 37. It was in the foresight of Jerusalem's standing in her own light
that Christ beheld the city, and wept over it. 3. The judges of the court.
(1.) Their general character: they were rulers, elders, and scribes,
v. 5. The scribes were men of learning, who came to dispute with the
apostles, and hoped to confute them. The rulers and elders were men in power,
who, if they could not answer them, thought they could find some cause or
other to silence them. If the gospel of Christ had not been of God, it could
not have made its way, for it had both the learning and power of the world
against it, both the colleges of the scribes and the courts of the elders.
(2.) The names of some of them, who were most considerable. Here were Annas
and Caiaphas, ringleaders in this persecution; Annas the president of the
sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father
of the house of judgment. It should seem that Annas and Caiaphas executed
the high priest's office alternately, year for year. These two were most
active against Christ; then Caiaphas was high priest, now Annas was; however
they were both equally malignant against Christ and his gospel. John is
supposed to be the son of Annas; and Alexander is mentioned by Josephus as a
man that made a figure at that time. There were others likewise that were of
the kindred of the high priest, who having dependence on him, and
expectations from him, would be sure to say as he said, and vote with him
against the apostles. Great relations, and not good, have been a snare to
many.
II. The prisoners are arraigned, v. 7. 1. They are brought to the bar;
they set them in the midst, for the sanhedrim sat in a circle, and
those who had any thing to do in the court stood or sat in the midst of them
(Luke ii. 46), so Dr. Lightfoot. Thus the scripture was fulfilled, The
assembly of the wicked has enclosed me, Ps. xxii. 16. They compassed me
about like bees, Ps. cxviii. 12. They were seated on every side. 2. The
question they asked them was, "By what power, or by what name, have
you done this? By what authority do you these things?" (the same
question that they had asked their Master, Matt. xxi. 23): "Who
commissioned you to preach such a doctrine as this, and empowered you to work
such a miracle as this? You have no warrant nor license from us, and therefore
are accountable to us whence you have your warrant." Some think this
question was grounded upon a fond conceit that the very naming of some names
might do wonders, as ch. xix. 13. The Jewish exorcists made use of the
name of Jesus. Now they would know what name they made use of in their cure,
and consequently what name they set themselves to advance in their preaching.
They knew very well that they preached Jesus, and the resurrection of the
dead, and the healing of the sick, through Jesus (v. 2), yet they asked
them, to tease them, and try if they could get any thing out of them that
looked criminal.
III. The plea they put in, the design of which was not so much to clear and
secure themselves as to advance the name and honour of their Master, who had
told them that their being brought before governors and kings would give them
an opportunity of preaching the gospel to those to whom otherwise they could
not have had access, and it should be a testimony against them. Mark
xiii. 19. Observe,
1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who
fitted Peter more than before for this occasion. The apostles, with a holy
negligence of their own preservation, set themselves to preach Christ as he
had directed them to do in such a case, and then Christ made good to them his
promise, that the Holy Ghost should give them in that same hour what they
should speak. Christ's faithful advocates shall never want instructions,
Mark xiii. 11.
2. To whom it was given in: Peter, who is still the chief speaker, addresses
himself to the judges of the court, as the rulers of the people, and elders
of Israel; for the wickedness of those in power does not divest them of
their power, but the consideration of the power they are entrusted with should
prevail to divest them of their wickedness. "You are rulers and elders,
and should know more than others of the signs of the times, and not oppose
that which you are bound by the duty of your place to embrace and advance,
that is, the kingdom of the Messiah; you are rulers and elders of Israel,
God's people, and if you mislead them, and cause them to err, you will have a
great deal to answer for."
3. What the plea is: it is a solemn declaration,
(1.) That what they did was in the name of Jesus Christ, which was a direct
answer to the question the court asked them (v. 9, 10): "If we
this day be examined, be called to an account as criminals, so the word
signifies, for a good deed (as any one will own it to be) done to
the impotent man,--if this be the ground of the commitment, this the
matter of the indictment,--if we are put to the question, by what means,
or by whom, he is made whole, we have an answer ready, and it is the
same we gave to the people (ch. iii. 16), we will repeat it to you, as
that which we will stand by. Be it known to you all who pretend to be
ignorant of this matter, and not to you only, but to all the people of
Israel, for they are all concerned to know it, that by the name of
Jesus Christ, that precious, powerful, prevailing name, that name above
every name, even by him whom you in contempt called Jesus of Nazareth, whom
you crucified, both rulers and people, and whom God hath raised from
the dead and advanced to the highest dignity and dominion, even by him
doth this man stand here before you whole, a monument of the power of the
Lord Jesus." Here, [1.] He justifies what he and his colleague had done
in curing the lame man. It was a good deed; it was a kindness to the
man that had begged, but could not work for his living; a kindness to the
temple, and to those that went in to worship, who were now freed from the
noise and clamour of this common beggar. "Now, if we be reckoned with for
this good deed, we have no reason to be ashamed, 1 Pet. ii. 20; ch. iv.
14, 16. Let those be ashamed who bring us into trouble for it." Note, It
is no new thing for good men to suffer ill for doing well. Bene agere et
male pati vere Christianum est--To do well and to suffer punishment is the
Christian's lot. [2.] He transfers all the praise and glory of this good
deed to Jesus Christ. "It is by him, and not by any power of ours, that
this man is cured." The apostles seek not to raise an interest for
themselves, nor to recommend themselves by this miracle to the good opinion of
the court; but, "Let the Lord alone be exalted, no matter what becomes of
us." [3.] He charges it upon the judges themselves, that they had been
the murderers of this Jesus: "It is he whom you crucified, look
how you will answer it;" in order to the bringing of them to believe in
Christ (for he aims at no less than this) he endeavours to convince them of
sin, of that sin which, one would think, of all others, was most likely to
startle conscience--their putting Christ to death. Let them take it how they
will, Peter will miss no occasion to tell them of it. [4.] He attests the
resurrection of Christ as the strongest testimony for him, and against his
persecutors: "They crucified him, but God raised him from the
dead; they took away his life, but God gave it to him again, and your
further opposition to his interest will speed no better." He tells them
that God raised him from the dead, and they could not for shame answer him
with that foolish suggestion which they palmed upon the people, that his
disciples came by night and stole him away. [5.] He preaches this to all
the bystanders, to be by them repeated to all their neighbours, and commands
all manner of persons, from the highest to the lowest, to take notice of it at
their peril: "Be it known to you all that are here present, and it
shall be made known to all the people of Israel, wherever they are
dispersed, in spite of all your endeavours to stifle and suppress the notice
of it: as the Lord God of gods knows, so Israel shall know, all Israel shall
know, that wonders are wrought in the name of Jesus, not by repeating it as a
charm, but believing in it as a divine revelation of grace and good-will to
men."
(2.) That the name of this Jesus, by the authority of which they acted, is
that name alone by which we can be saved. He passes from this particular
instance to show that it is not a particular sect or party that is designed to
be set up by the doctrine they preached, and the miracle they wrought, which
people might either join with or keep off from at their pleasure, as it was
with the sects of the philosophers and those among the Jews; but that it is a
sacred and divine institution that is hereby ratified and confirmed, and which
all people are highly concerned to submit to and come into the measures of. It
is not an indifferent thing, but of absolute necessity, that people believe in
this name, and call upon it. [1.] We are obliged to it in duty to God, and in
compliance with his designs (v. 11): "This is the stone which
was set at nought of your builders, you that are the rulers of the
people, and the elders of Israel, that should be the builders of the
church, that pretend to be so, for the church is God's building. Here was a
stone offered you, to be put in the chief place of the building, to be the
main pillar on which the fabric might entirely rest; but you set it at nought,
rejected it, would not make use of it, but threw it by as good for nothing but
to make a stepping-stone of; but this stone is now become the head of the
corner; God has raised up this Jesus whom you rejected, and, by setting
him at his right hand, has made him both the corner stone and the head stone,
the centre of unity and the fountain of power." Probably St. Peter here
chose to make use of this quotation because Christ had himself made use of it,
in answer to the demand of the chief priests and the elders concerning his
authority, not long before this, Matt. xxi. 42. Scripture is a tried weapon in
our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to
it for our own interest. We are undone if we do not take shelter in this name,
and make it our refuge and strong tower; for we cannot be saved but by Jesus
Christ, and, if we be not eternally saved, we are eternally undone (v.
12): Neither is there salvation in any other. As there is no other name
by which diseased bodies can be cured, so there is no other by which sinful
souls can be saved. "By him, and him only, by receiving and embracing his
doctrine, salvation must now be hoped for by all. For there is no other
religion in the world, no, not that delivered by Moses, by which salvation can
be had for those that do not now come into this, at the preaching of it."
So. Dr. Hammond. Observe here, First, Our salvation is our chief
concern, and that which ought to lie nearest to our hearts--our rescue from
wrath and the curse, and our restoration to God's favour and blessing. Secondly,
Our salvation is not in ourselves, nor can be obtained by any merit or
strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly,
There are among men many names that pretend to be saving names, but really are
not so; many institutions in religion that pretend to settle a reconciliation
and correspondence between God and man, but cannot do it. Fourthly, It
is only by Christ and his name that those favours can be expected from God
which are necessary to our salvation, and that our services can be accepted
with God. This is the honour of Christ's name, that it is the only name
whereby we must be saved, the only name we have to plead in all our addresses
to God. This name is given. God has appointed it, and it is an
inestimable benefit freely conferred upon us. It is given under heaven.
Christ has not only a great name in heaven, but a great name under heaven; for
he has all power both in the upper and in the lower world. It is given among
men, who need salvation, men who are ready to perish. We may be saved by
his name, that name of his, The Lord our righteousness; and we cannot
be saved by any other. How far those may find favour with God who have not the
knowledge of Christ, nor any actual faith in him, yet live up to the light
they have, it is not our business to determine. But this we know, that
whatever saving favour such may receive it is upon the account of Christ, and
for his sake only; so that still there is no salvation in any other. I have
surnamed thee, though thou hast not known me, Isa. xlv. 4.
IV. The stand that the court was put to in the prosecution, by this plea, v.
13, 14. Now was fulfilled that promise Christ made, that he would give them a
mouth and wisdom, such as all their adversaries should not be able to gainsay
nor resist.
1. They could not deny the cure of the lame man to be both a good deed and a
miracle. He was there standing with Peter and John, ready to attest the cure,
if there were occasion, and they had nothing to say against it (v.
14), either to disprove it or to disparage it. It was well that it was not the
sabbath day, else they would have had that to say against it.
2. They could not, with all their pomp and power, face down Peter and John.
This was a miracle not inferior to the cure of the lame man, considering both
what cruel bloody enemies these priests had been to the name of Christ (enough
to make any one tremble that appeared for him), and considering what cowardly
faint-hearted advocates those disciples had lately been for him, Peter
particularly, who denied him for fear of a silly maid; yet now they see the
boldness of Peter and John, v. 13. Probably there was something
extraordinary and very surprising in their looks; they appeared not only
undaunted by the rulers, but daring and daunting to them; they had something
majestic in their foreheads, sparkling in their eyes, and commanding, if not
terrifying, in their voice. They set their faces like a flint, as the
prophet, Isa. l. 7; Ezek. iii. 9. The courage of Christ's faithful confessors
has often been the confusion of their cruel persecutors. Now, (1.) We are here
told what increased their wonder: They perceived that they were unlearned
and ignorant men. They enquired either of the apostles or themselves or of
others, and found that they were of mean extraction, born in Galilee, that
they were bred fishermen, and had no learned education, had never been at any
university, were not brought up at the feet of any of the rabbin, had never
been conversant in courts, camps, or colleges; nay, perhaps, talk to them at
this time upon any point in natural philosophy, mathematics, or politics, and
you will find they know nothing of the matter; and yet speak to them of the
Messiah and his kingdom, and they speak with so much clearness, evidence, and
assurance, so pertinently and so fluently, and are so ready in the scriptures
of the Old Testament relating to it, that the most learned judge upon the
bench is not able to answer them, nor to enter the lists with them. They were ignorant
men--idiwtai,
private men, men that had not any public character nor employment; and
therefore they wondered they should have such high pretensions. They were idiots
(so the word signifies): they looked upon them with as much contempt as if
they had been mere naturals, and expected no more from them, which made
them wonder to see what freedom they took. (2.) We are told what made their
wonder in a great measure to cease: they took knowledge of them that they
had been with Jesus; they, themselves, it is probable, had seen them with
him in the temple, and now recollected that they had seen them; or some of
their servants or those about them informed them of it, for they would not be
thought themselves to have taken notice of such inferior people. But when they
understood that they had been with Jesus, had been conversant with him,
attendant on him, and trained up under him, they knew what to impute their
boldness to; nay, their boldness in divine things was enough to show with whom
they had had their education. Note, Those that have been with Jesus, in
converse and communion with him, have been attending on his word, praying in
his name, and celebrating the memorials of his death and resurrection, should
conduct themselves, in every thing, so that those who converse with them may take
knowledge of them that they have been with Jesus; and this makes them so
holy, and heavenly, and spiritual, and cheerful; this has raised them so much
above this world, and filled them with another. One may know that they have
been in the mount by the shining of their faces.
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The
Resolution of Peter and John.
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15 But when they had commanded them to go aside
out of the council, they conferred among themselves, 16 Saying,
What shall we do to these men? for that indeed a notable miracle hath been
done by them is manifest to all them that dwell in Jerusalem; and we
cannot deny it. 17 But that it spread no further among the
people, let us straitly threaten them, that they speak henceforth to no man in
this name. 18 And they called them, and commanded them not to
speak at all nor teach in the name of Jesus. 19 But Peter and John
answered and said unto them, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. 20 For we cannot
but speak the things which we have seen and heard. 21 So when they
had further threatened them, they let them go, finding nothing how they might
punish them, because of the people: for all men glorified God for that
which was done. 22 For the man was above forty years old, on whom
this miracle of healing was showed.
We have here the issue of the trial of Peter and John before the council. They
came off now with flying colours, because they must be trained up to
sufferings by degrees, and by less trials be prepared for greater. They now
but run with the footmen; hereafter we shall have them contending
with horses, Jer. xii. 5.
I. Here is the consultation and resolution of the court about this matter, and
their proceeding thereupon.
1. The prisoners were ordered to withdraw (v. 15): They commanded
them to go aside out of the council, willing enough to get clear of them
(they spoke so home to their consciences), and not willing they should hear
the acknowledgements that were extorted from them; but, though they might not
hear from them, we have them here upon record. The designs of Christ's enemies
are carried on in close cabals, and they dig deep, as if they would hide their
counsels from the Lord.
2. A debate arose upon this matter: They conferred among themselves;
every one is desired to speak his mind freely, and to give advice upon this
important affair. Now the scripture was fulfilled that the rulers would
take counsel together against the Lord, and against his anointed, Ps.
ii. 2. The question proposed was, What shall we do to these men? v.
16. If they would have yielded to the convincing commanding power of truth, it
had been easy to say what they should do to these men. They should have placed
them at the head of their council, and received their doctrine, and been
baptized by them in the name of the Lord Jesus, and joined in fellowship with
them. But, when men will not be persuaded to do what they should do, it is no
marvel that they are ever and anon at a loss what to do. The truths of Christ,
if men would but entertain them as they should, would give them no manner of
trouble or uneasiness; but, if they hold them or imprison them in
unrighteousness (Rom. i. 18), they will find them a burdensome stone that
they will not know what to do with, Zech. xii. 3.
3. They came at last to a resolution, in two things:--
(1.) That it was not safe to punish the apostles for what they had done. Very
willingly would they have done it, but they had not courage to do it, because
the people espoused their cause, and cried up the miracle; and they stood now
in as much awe of them as they had done formerly, when they durst not lay
hands of Christ for fear of the people. By this it appears that the
outcry of the mob against our Saviour was a forced or managed thing, the
stream soon returned to its former channel. Now they could not find how they
might punish Peter and John, what colour they might have for it, because of
the people. They knew it would be an unrighteous thing to punish them, and
therefore should have been restrained from it by the fear of God; but they
considered it only as a dangerous thing, and therefore were held in from it
only by the fear of the people. For, [1.] The people were convinced of
the truth of the miracle; it was a notable miracle, gnwston
semeion--a known miracle; it was known that
they did it in Christ's name, and that Christ himself had often the like
before. This was a known instance of the power of Christ, and a proof of his
doctrine. That it was a great miracle, and wrought for the confirmation of the
doctrine they preached (for it was a sign), was manifest to all that dwelt
in Jerusalem: it was an opinion universally received, and, the miracle
being wrought at the gate of the temple, universal notice was taken of it; and
they themselves, with all the craftiness and all the effrontery they had, could
not deny it to be a true miracle; every body would have hooted at them if
they had. They could easily deny it to their own consciences, but not to the
world. The proofs of the gospel were undeniable. [2.] They went further, and
were not only convinced of the truth of the miracle, but all men glorified
God for that which was done. Even those that were not persuaded by it to
believe in Christ were yet so affected with it, as a mercy to a poor man and
an honour to their country, that they could not but give praise to God for it;
even natural religion taught them to do this. And, if the priests had punished
Peter and John for that for which all men glorified God, they would have lost
all their interest in the people, and been abandoned as enemies both to God
and man. Thus therefore their wrath shall be made to praise God, and the
remainder thereof shall be restrained.
(2.) That it was nevertheless necessary to silence them for the future, v.
17, 18. They could not prove that they had said or done any thing amiss, and
yet they must no more say nor do what they have done. All their care is that
the doctrine of Christ spread no further among the people; as if that
healing institution were a plague begun, the contagion of which must be
stopped. See how the malice of hell fights against the counsels of heaven; God
will have the knowledge of Christ to spread all the world over, but the chief
priests would have it spread no further, which he that sits in heaven laughs
at. Now, to prevent the further spreading of this doctrine, [1.] They charge
the apostles never to preach it any more. Be it enacted by their authority
(which they think every Israelite is bound in conscience to submit to) that no
man speak at all nor teach in the name of Jesus, v. 18. We do not
find that they give them any reason why the doctrine of Christ must be
suppressed; they cannot say it is false or dangerous, or of any ill tendency,
and they are ashamed to own the true reason, that it testifies against their
hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione
voluntas--They can assign no reason but their will. "We strictly
charge and command you, not only that you do not preach this doctrine
publicly, but that you speak henceforth to no man, not to any
particular person privately, in this name," v. 17. There is
not a greater service done to the devil's kingdom than the silencing of
faithful ministers; and putting those under a bushel that are the lights of
the world. [2.] They threaten them if they do, strictly threaten them: it is
at their peril. This court will reckon itself highly affronted if they do, and
they shall fall under its displeasure. Christ had not only charged them to
preach the gospel to every creature, but had promised to bear them out in it,
and reward them for it. Now these priests not only forbid the preaching of the
gospel, but threaten to punish it as a heinous crime; but those who know how
to put a just value upon the world's threatenings, though they be threatenings
of slaughter that it breathes out, ch. ix. 1.
II. Here is the courageous resolution of the prisoners to go on in their work,
notwithstanding the resolutions of this court, and their declaration of this
resolution, v. 19, 20. Peter and John needed not confer together to
know one another's minds (for they were both actuated by one and the same
Spirit), but agree presently in the same sentiments, and jointly put in the
answer: "Whether it be right in the sight of God, to whom both you
and we are accountable, to hearken unto you more than unto God, we
appeal to yourselves, judge you; for we cannot forbear speaking to
every body the things which we have seen and heard, and are ourselves
full of, and are charged to publish." The prudence of the serpent would
have directed them to be silent, and, though they could not with a good
conscience promise that they would not preach the gospel any more, yet they
needed not tell the rulers that they would. But the boldness of the lion
directed them thus to set both the authority and the malignity of their
persecutors at defiance. They do, in effect, tell them that they are resolved
to go on in preaching, and justify themselves in it with two things:-- 1. The
command of God: "You charge us not to preach the gospel; he has charged
us to preach it, has committed it to us as a trust, requiring us upon our
allegiance faithfully to dispense it; now whom must we obey, God or you?"
Here they appeal to one of the communes notitiæ--to a settled and
acknowledged maxim in the law of nature, that if men's commands and God's
interfere God's commands must take place. It is a rule in the common law of
England that if any statute be made contrary to the law of God it is null and
void. Nothing can be more absurd than to hearken unto weak and fallible men,
that are fellow-creatures and fellow-subjects, more than unto a God that is
infinitely wise and holy, our Creator and sovereign Lord, and the Judge to
whom we are all accountable. The case is so plain, so uncontroverted and
self-evident, that we will venture to leave it to yourselves to judge of it,
though you are biassed and prejudiced. Can you think it right in the sight
of God to break a divine command in obedience to a human injunction? That
is right indeed which is right in the sight of God; for his judgment,
we are sure, is according to truth, and therefore by that we ought to govern
ourselves. 2. The convictions of their consciences. Even if they had not had
such an express command from heaven to preach the doctrine of Christ, yet they
could not but speak, and speak publicly, those things which they had
seen and heard. Like Elihu, they were full of this matter, and the
Spirit within them constrained them, they must speak, that they might be
refreshed, Job xxxii. 18, 20. (1.) They felt the influence of it upon
themselves, what a blessed change it had wrought upon them, had brought them
into a new world, and therefore they could not but speak of it: and those
speak the doctrine of Christ best that have felt the power of it, and tasted
the sweetness of it, and have themselves been deeply affected with it; it is
as a fire in their bones, Jer. xx. 9. (2.) They knew the importance of
it to others. They look with concern upon perishing souls, and know that they
cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful
to them in giving them warning, and showing them the right way. They are
things which we have seen and heard, and therefore will be faithful to
them in giving them warning, and showing them the right way. They are things
which we only have seen and heard, and therefore, if we do not publish them,
who will? Who can? Knowing the favour, as well as the terror of the
Lord, we persuade men; for the love of Christ and the love of souls
constrain us, 2 Cor. v. 11, 14.
III. Here is the discharge of the prisoners (v. 21): They further
threatened them, and thought they frightened them, and then let them
go. There were many whom they terrified into an obedience to their
unrighteous decrees; they knew how to keep men in awe with their
excommunication (John ix. 22), and thought they could have the same influence
upon the apostles that they had upon other men; but they were deceived, for
they had been with Jesus. They threatened them, and that was all they did now:
when they had done this they let them go, 1. Because they durst not
contradict the people, who glorified God for that which was done, and
would have been ready (at least they thought so) to pull them out of their
seats, if they had punished the apostles for doing it. As rulers by the
ordinance of God are made a terror and restraint to wicked people, so people
are sometimes by the providence of God made a terror and restrain to wicked
rulers. 2. Because they could not contradict the miracle: For (v.
22) the man was above forty years old on whom this miracle of healing was
shown. And therefore, (1.) The miracle was so much the greater, he having
been lame from his mother's womb, ch. iii. 2. The older he grew
the more inveterate the disease was, and the more hardly cured. If those that
are grown into years, and have been long accustomed to evil, are cured of
their spiritual impotency to good, and thereby of their evil customs, the
power of divine grace is therein so much the more magnified. (2.) The truth of
it was so much the better attested; for the man being above forty years
old, he was able, like the blind man whom Christ healed, when he was
asked, to speak for himself, John ix. 21.
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The
Apostles Return to Their Company; The Devout Appeal of the Apostles.
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23 And being let go, they went to their own
company, and reported all that the chief priests and elders had said unto
them. 24 And when they heard that, they lifted up their voice to
God with one accord, and said, Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that in them is: 25 Who by
the mouth of thy servant David hast said, Why did the heathen rage, and the
people imagine vain things? 26 The kings of the earth stood up,
and the rulers were gathered together against the Lord, and against his
Christ. 27 For of a truth against thy holy child Jesus, whom thou
hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the
people of Israel, were gathered together, 28 For to do whatsoever
thy hand and thy counsel determined before to be done. 29 And now,
Lord, behold their threatenings: and grant unto thy servants, that with all
boldness they may speak thy word, 30 By stretching forth thine
hand to heal; and that signs and wonders may be done by the name of thy holy
child Jesus. 31 And when they had prayed, the place was shaken
where they were assembled together; and they were all filled with the Holy
Ghost, and they spake the word of God with boldness.
We hear no more at present of the chief priests, what they did when they had
dismissed Peter and John, but are to attend those two witnesses. And
here we have,
I. Their return to their brethren, the apostles and ministers, and perhaps
some private Christians (v. 23): Being let go, they went to their
own company, who perhaps at this time were met together in pain for them,
and praying for them; as ch. xii. 12. As soon as ever they were at
liberty, they went to their old friends, and returned to their
church-fellowship. 1. Though God had highly honoured them, in calling them out
to be his witnesses, and enabling them to acquit themselves so well, yet they
were not puffed up with the honour done them, nor thought themselves thereby
exalted above their brethren, but went to their own company. No
advancement in gifts or usefulness should make us think ourselves above either
the duties or the privileges of the communion of saints. 2. Though their
enemies had severely threatened them, and endeavoured to break their knot, and
frighten them from the work they were jointly engaged in, yet they went to
their own company, and feared not the wrath of their rulers. They might
have had comfort, if, being let go, they had retired to their closets, and
spent some time in devotion there. But they were men in a public station, and
must seek not so much their own personal satisfaction as the public good.
Christ's followers do best in company, provided it be in their own company.
II. The account they gave them of what had passed: They reported all that
the chief priests and elders had said to them, adding, no doubt, what they
were enabled by the grace of God to reply to them, and how their trial issued.
They related it to them, 1. That they might know what to expect both from men
and from God in the progress of their work. From men they might expect every
thing that was terrifying, but from God every thing that was encouraging; men
would do their utmost to run them down, but God would take effectual care to
bear them up. Thus the brethren in the Lord would wax confident through their
bonds, and their experiences, as Phil. i. 14. 2. That they might have it
recorded in the history of the church, for the benefit of posterity,
particularly for the confirmation of our faith touching the resurrection of
Christ. The silence of an adversary, in some cases, is next door to the
consent and testimony of an adversary. These apostles told the chief priests
to their faces that God had raised up Jesus from the dead, and, though
they were a body of them together, they had not the confidence to deny it,
but, in the silliest and most sneaking manner imaginable, bade the apostles
not to tell any body of it. 3. That they might now join with them in prayers
and praises; and by such a concert as this God would be the more glorified,
and the church the more edified. We should therefore communicate to our
brethren the providences of God that relate to us, and our experience of his
presence with us, that they may assist us in our acknowledgment of God
therein.
III. Their address to God upon this occasion: When they heard of the
impotent malice of the priests, and the potent courage of the sufferers, they
called their company together and went to prayer: They lifted up their
voice to God with one accord, v. 24. Not that it can be supposed
that they all said the same words at the same time (though it was possible
they might, being all inspired by one and the same Spirit), but one in the
name of the rest lifted up his voice to God and the rest joined with
him, omoqumadon--with
one mind (so the word signifies); their hearts went along with him, and
so, though but one spoke, they all prayed; one lifted up his voice, and, in
concurrence with him, they all lifted up their hearts, which was, in effect,
lifting up their voice to God; for thoughts are as words to God. Moses
cried unto God, when we find not a word said. Now in this solemn address
to God we have,
1. Their adoration of God as the Creator of the world (v. 24): With one
mind, and so, in effect, with one mouth, they glorified God,
Rom. xv. 6. They said, "O Lord, thou art God, God alone; Despota,
thou art our Master and sovereign Ruler" (so the word signifies),
"thou art God; God, and not man; God, and not the work of men's hands;
the Creator of all, and not the creature of men's fancies. Thou art the God who
hast made heaven, and earth, and the sea, the upper and lower world, and
all the creatures that are in both." Thus we Christians distinguish
ourselves from the heathen, that, while they worship gods which they have
made, we are worshipping the God that made us and all the world. And it is
very proper to begin our prayers, as well as our creed, with the
acknowledgement of this, that God is the Father almighty, Maker of heaven
and earth, and of all things visible and invisible. Though the apostles
were at this time full of the mystery of the world's redemption, yet they did
not forget nor overlook the history of the world's creation; for the Christian
religion was intended to confirm and improve, not to eclipse nor jostle out,
the truths and dictates of natural religion. It is a great encouragement to
God's servants, both in doing work and suffering work, that they serve the God
that made all things, and therefore has the disposal of their times, and all
events concerning them, and is able to strengthen them under all their
difficulties. And, if we give him the glory of this, we may take the comfort
of it.
2. Their reconciling themselves to the present dispensations of Providence, by
reflecting upon those scriptures in the Old Testament which foretold that the
kingdom of the Messiah would meet with such opposition as this at the first
setting of it up in the world, v. 25, 26. God, who made heaven and
earth, cannot meet with any [effectual] opposition to his designs, since
none dare [at least, can prevailingly] dispute or contest with him. Yea, thus
it was written, thus he spoke by the mouth, thus he wrote by the pen, of
his servant David, who, as appears by this, was the penman of the second
psalm, and therefore, most probably, of the first, and other psalms that are
not ascribed to any other, though they have not his name in the title. Let it
not therefore be a surprise to them, nor any discouragement to any in
embracing their doctrine, for the scripture must be fulfilled. It was
foretold, Ps. ii. 1, 2, (1.) That the heathen would rage at Christ and his
kingdom, and be angry at the attempts to set it up, because that would be the
pulling down of the gods of the heathen, and giving a check to the wickedness
of the heathen. (2.) That the people would imagine all the things that could
be against it, to silence the teachers of it, to discountenance the subjects
of it, and to crush all the interests of it. If they prove vain things in the
issue, no thanks to those who imagined them. (3.) That the kings of the earth,
particularly, would stand up in opposition to the kingdom of Christ, as if
they were jealous (though there is no occasion for their being so) that it
would interfere with their powers, and intrench upon their prerogatives. The
kings of the earth that are most favoured and honoured by divine Providence,
and should do most for God, are strangers and enemies to divine grace, and do
most against God. (4.) That the rulers would gather together against God and
Christ; not only monarchs, that have the power in their single persons, but
where the power is in many rulers, councils, and senates, they gather
together, to consult and decree against the Lord and against his Christ--against
both natural and revealed religion. What is done against Christ, God takes as
done against himself. Christianity was not only destitute of the advantage of
the countenance and support of kings and rulers (it had neither their power
nor their purses), but it was opposed and fought against by them, and they
combined to run it down and yet it made its way.
3. Their representation of the present accomplishment of those predictions in
the enmity and malice of the rulers against Christ. What was foretold we see
fulfilled, v. 27, 28. It is of a truth--it is certainly so, it
is too plain to be denied, and in it appears the truth of the prediction that
Herod and Pilate, the two Roman governors, with the Gentiles (the Roman
soldiers under their command), and with the people of Israel (the
rulers of the Jews and the mob that is under their influence), were gathered
together in a confederacy against thy holy child Jesus whom thou has
anointed. Some copies add another circumstance, en
th polei sou tauth--in this thy holy city,
where, above any place, he should have been welcomed. But herein they do that
which thy hand and thy counsel determined before to be done. See here (1.)
The wise and holy designs God had concerning Christ. He is here called the child
Jesus, as he was called (Luke ii. 27, 43) in his infancy, to intimate that
even in his exalted state he is not ashamed of his condescensions for us, and
that he continues meek and lowly in heart. In the height of his glory he is
the Lamb of God, and the child Jesus. But he is the holy
child Jesus (so he was called, Luke i. 35, that holy thing), and thy
holy child; the word signifies both a son and a servant, paida
sou. He was the Son of God; and yet in the work of
redemption he acted as his Father's servant (Isa. xlii. 1), My servant whom
I uphold. It was he whom God anointed, both qualified for the undertaking
and called to it; and thence he was called the Lord's Christ, v. 26.
And this comes in as a reason why they set themselves with so much rage and
violence against him, because God had anointed him, and they were resolved not
to resign, much less to submit to him. David was envied by Saul, because he
was the Lord's anointed. And the Philistines came up to seek David when they
heard he was anointed, 2 Sam. v. 17. Now the God that anointed Christ
determined what should be done to him, pursuant to that anointing. He was
anointed to be a Saviour, and therefore it was determined he should be a
sacrifice to make atonement for sin. He must die--therefore he must be slain;
yet not by his own hands--therefore God wisely determined before by what hands
it should be done. It must be by the hands of those who will treat him as a
criminal and malefactor, and therefore it cannot be done by the hands either
of angels or of good men; he must therefore be delivered into the hands of
sinners as Job was, ch. xvi. 11. And as David was delivered to
Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him.
God's hand and his counsel determined it--his will, and his wisdom. God's hand,
which properly denotes his executive power, is here put for his purpose and
decree, because with him saying and doing are not two things, as they are with
us. His hand and his counsel always agree; for whatsoever the Lord pleased
that did he. Dr. Hammon makes this phrase of God's hand determining it
to be an allusion to the high priest's casting lots upon the two goats on the
day of atonement (Lev. xvi. 8), in which he lifted up the hand that he
happened to have the lot for the Lord in, and that goat on which it fell was
immediately sacrificed; and the disposal of this lot was from the Lord, Prov.
xvi. 33. Thus God's hand determined what should be done, that Christ should be
the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here
said to determine, it may be meant, not of God's acting hand, but his writing
hand, as Job xiii. 26, Thou writest bitter things against us; and God's
decree is said to be that which is written in the scriptures of truth
(Dan. x. 21), and in the volume of the book it was written of Christ,
Ps. xl. 7. It was God's hand that wrote it, his hand according to his
counsel. The commission was given under his hand. (2.) The wicked and unholy
instruments that were employed in the executing of this design, though they meant
not so, neither did their hearts think so. Herod and Pilate, Gentiles and
Jews, who had been at variance with each other, united against Christ. And
God's serving his own purposes by what they did was no excuse at all for their
malice and wickedness in the doing of it, any more than God's making the blood
of the martyrs the seed of the church extenuated the guilt of their bloody
persecutors. Sin is not the less evil for God's bringing good out of it, but
he is by this the more glorified, and will appear to be so when the mystery of
God shall be finished.
4. Their petition with reference to the case at this time. The enemies were
gathered together against Christ, and then no wonder that they were so
against his ministers: the disciple is not better than his Master, nor
must expect better treatment; but, being thus insulted, they pray,
(1.) That God would take cognizance of the malice of their enemies: Now,
Lord, behold their threatenings, v. 29. Behold them, as thou art
said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to
break his bands asunder, and cast away his cords from them; he that sits in
heaven laughs at them, and has them in derision; and then the virgin,
the daughter of Zion, may despise the impotent menaces even of the
great king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta
nun there is an emphasis upon the now, to
intimate that then is God's time to appear for his people, when the power of
their enemies is most daring and threatening. They do not dictate to God what
he shall do, but refer themselves to and him, like Hezekiah (Isa.
xxxvii. 17): "Open thine eyes, O Lord, and see; thou knowest what
they say, thou beholdest mischief and spite (Ps. x. 14); to thee we
appeal, behold their threatenings, and either tie their hands or turn
their hearts; make their wrath, as far as it is let loose, to praise thee, and
the remainder thereof do thou restrain," Ps. lxxvi. 10. It is a comfort
to us that if we be unjustly threatened, and bear it patiently, we may make
ourselves easy by spreading the case before the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up their spirits, and animate them to
go on cheerfully with their work: Grant unto thy servants that with all
boldness they may speak thy word, though the priests and rulers have
enjoined them silence. Note, In threatening times, our care should not be so
much that troubles may be prevented as that we may be enabled to go on with
cheerfulness and resolution in our work and duty, whatever troubles we may
meet with. Their prayer is not, "Lord, behold their threatenings,
and frighten them, and stop their mouths, and fill their faces with
shame;" but, "Behold their threatenings, and animate us, open
our mouths and fill our hearts with courage." They do not pray,
"Lord, give us a fair opportunity to retire from our work, now that it is
become dangerous;" but, "Lord, give us grace to go on in our work
and not to be afraid of the face of man." Observe, [1.] Those that are
sent on God's errands ought to deliver their message with boldness, with all
boldness, with all liberty of speech, not shunning to declare the whole
counsel of God, whoever is offended; not doubting of what they say, nor of
being borne out in saying it. [2.] God is to be sought unto for an ability to
speak his word with boldness, and those that desire divine aids and
encouragements may depend upon them, and ought to go forth and go on in the
strength of the Lord God. [3.] The threatenings of our enemies, that are
designed to weaken our hands and drive us off from our work, should rather
stir us up to so much the more courage and resolution in our work. Are they
daring that fight against Christ? For shame, let not us be sneaking that are
for him.
(3.) That God would still give them power to work miracles for the
confirmation of the doctrine they preached, which, by the cure of the lame
man, they found to contribute very much to their success, and would
contribute abundantly to their further progress: Lord, grant us boldness,
by stretching forth thy hand to heal. Note, Nothing emboldens faithful
ministers more in their work than the tokens of God's presence with them, and
a divine power going along with them. They pray, [1.] That God would stretch
forth his hand to heal both the bodies and souls of men; else in vain do they
stretch forth their hands, either in preaching (Isa. lxv. 2), or in
curing, ch. ix. 17. [2.] That signs and wonders might be done by the
name of the holy child Jesus, which would be convincing to the people, and
confounding to the enemies. Christ had promised them a power to work miracles,
for the proof of their commission (Mark xvi. 17, 18); yet they must pray for
it; and, though they had it, must pray for the continuance of it. Christ
himself must ask, and it shall be given him. Observe, It is the honour of
Christ that they aim at in this request, that the wonders might be done by the
name of Jesus, the holy child Jesus, and his name shall have all the glory.
IV. The gracious answer God gave to this address, not in word, but in power.
1. God gave them a sign of the acceptance of their prayers (v. 31): When
they had prayed (perhaps many of them prayed successively), one by one,
according to the rule (1 Cor. xiv. 31), and when they had concluded the work
of the day, the place was shaken where they were assembled together;
there was a strong mighty wind, such as that when the Spirit was poured
out upon them (ch. ii. 1, 2), which shook the house, which was
now their house of prayer. This shaking of the place was designed to strike an
awe upon them, to awaken and raise their expectations, and to give them a
sensible token that God was with them of a truth: and perhaps it was to put
them in mind of that prophecy (Hag. ii. 7), I will shake all nations, and
will fill this house with glory. This was to show them what reason they
had to fear God more, and then they would fear man less. He that shook this
place could make the hearts of those who threatened his servants thus to
tremble, for he cuts off the spirit of princes, and is terrible to the
kings of the earth. The place was shaken, that their faith might be
established and unshaken. 2. God gave them greater degrees of his Spirit,
which was what they prayed for. Their prayer, without doubt, was accepted, for
it was answered: They were all filled with the Holy Ghost, more than
ever; by which they were not only encouraged, but enabled to speak the word of
God with boldness, and not to be afraid of the proud and haughty looks of men.
The Holy Ghost taught them not only what to speak, but how to
speak. Those that were endued habitually with the powers of the Holy Ghost had
yet occasion for fresh supplies of the Spirit, according as the various
occurrences of their service were. They were filled with the Holy Ghost
at the bar (v. 8), and now filled with the Holy Ghost in the
pulpit, which teaches us to live in an actual dependence upon the grace of
God, according as the duty of every day requires; we need to be anointed
with fresh oil upon every fresh occasion. As in the providence of God, so
in the grace of God, we not only in general live, and have our being,
but move in every particular action, ch. xvii. 28. We have here
an instance of the performance of that promise, that God will give the Holy
Spirit to those that ask him (Luke xi. 13), for it was in answer to prayer
that they were filled with the Holy Ghost: and we have also an example
of the improvement of that gift, which is required of all on whom it is
bestowed; have it and use it, use it and have more of it. When they were
filled with the Holy Ghost, they spoke the word with all boldness; for the
ministration of the Spirit is given to every man, to profit withal.
Talents must be traded with, not buried. When they find the Lord God help
them by his Spirit, they know they shall not be confounded, Isa. l.
7.
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The
Prosperity of the Church; The Liberality of the Disciples.
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32 And the multitude of them that believed were
of one heart and of one soul: neither said any of them that ought of
the things which he possessed was his own; but they had all things
common. 33 And with great power gave the apostles witness of the
resurrection of the Lord Jesus: and great grace was upon them all.
34 Neither was there any among them that lacked: for as many as were
possessors of lands or houses sold them, and brought the prices of the things
that were sold, 35 And laid them down at the apostles'
feet: and distribution was made unto every man according as he had need.
36 And Joses, who by the apostles was surnamed Barnabas, (which is, being
interpreted, The son of consolation,) a Levite, and of the country of
Cyprus, 37 Having land, sold it, and brought the money, and
laid it at the apostles' feet.
We have a general idea given us in these verses, and it is a very beautiful
one, of the spirit and state of this truly primitive church; it is conspectus
sæculi--a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Behold, how good and how pleasant
it was to see how the multitude of those that believed were of one heart,
and of one soul (v. 32), and there was no such thing as discord nor
division among them. Observe here, 1. There were multitudes that believed;
even in Jerusalem, where the malignant influence of the chief priests was most
strong, there were three thousand converted on one day, and five
thousand on another, and, besides these, there were added to the church
daily; and no doubt they were all baptized, and made profession of the
faith; for the same Spirit that endued the apostles with courage to preach the
faith of Christ endued them with courage to confess it. Note, The increase of
the church is the glory of it, and the multitude of those that believe, more
than their quality. Now the church shines, and her light is come, when souls
thus fly like a cloud into her bosom, and like doves to their windows,
Isa. lx. 1, 8. 2. They were all of one heart, and of one soul. Though
there were many, very many, of different ages, tempers, and conditions, in the
world, who perhaps, before they believed, were perfect strangers to one
another, yet, when they met in Christ, they were as intimately acquainted as
if they had known one another many years. Perhaps they had been of different
sects among the Jews, before their conversion, or had had discords upon civil
accounts; but now these were all forgotten and laid aside, and they were
unanimous in the faith of Christ, and, being all joined to the Lord, they
were joined to one another in holy love. This was the blessed fruit of
Christ's dying precept to his disciples, to love one another, and his
dying prayer for them, that they all might be one. We have reason to
think they divided themselves into several congregations, or worshipping
assemblies, according as their dwellings were, under their respective
ministers; and yet this occasioned no jealousy or uneasiness; for they were
all of one heart, and one soul, notwithstanding; and loved those of other
congregations as truly as those of their own. Thus it was then, and we may not
despair of seeing it so again, when the Spirit shall be poured out upon us
from on high.
II. The ministers went on in their work with great vigour and success (v.
33): With great power gave the apostles witness of the resurrection of the
Lord Jesus. The doctrine they preached was, the resurrection of Christ: a
matter of fact, which served not only for the confirmation of the truth of
Christ's holy religion, but being duly explained and illustrated, with the
proper inferences from it, served for a summary of all the duties, privileges,
and comforts of Christians. The resurrection of Christ, rightly understood and
improved, will let us into the great mysteries of religion. By the great power
wherewith the apostles attested the resurrection may be meant, 1. The great
vigour, spirit, and courage, with which they published and avowed this
doctrine; they did it not softly and diffidently, but with liveliness and
resolution, as those that were themselves abundantly satisfied of the truth of
it, and earnestly desired that others should be so too. Or, 2. The miracles
which they wrought to confirm their doctrine. With works of great power, they gave
witness to the resurrection of Christ, God himself, in them, bearing
witness too.
III. The beauty of the Lord our God shone upon them, and all their
performances: Great grace was upon them all, not only all the apostles,
but all the believers, cariV megalh--grace
that had something great in it (magnificent and very extraordinary) was
upon them all. 1. Christ poured out abundance of grace upon them,
such as qualified them for great services, by enduing them with great
power; it came upon them from on high, from above. 2. There were
evident fruits of this grace in all they said and did, such as put an honour
upon them, and recommended them to the favour of God, as being in his sight of
great price. 3. Some think it includes the favour they were in with the
people. Every one saw a beauty and excellency in them, and respected them.
IV. They were very liberal to the poor, and dead to this world. This was as
great an evidence of the grace of God in them as any other, and recommended
them as much to the esteem of the people.
1. They insisted not upon property, which even children seem to have a sense
of and a jealousy for, and which worldly people triumph in, as Laban (Gen.
xxxi. 43): All that thou seest is mine; and Nabal (1 Sam. xxv. 11): My
bread and my water. These believers were so taken up with the hopes of an
inheritance in the other world that this was as nothing to them. No man
said that aught of the things which he possessed was his own, v.
32. They did not take away property, but they were indifferent to it. They did
not call what they had their own, in a way of pride and vainglory, boasting of
it, or trusting in it. They did not call it their own, because they had, in
affection, forsaken all for Christ, and were continually expecting to be
stripped of all for their adherence to him. They did not say that aught was
their own; for we can call nothing our own but sin. What we have in the world
is more God's than our own; we have it from him, must use it for him, and are
accountable for it to him. No man said that what he had was his own, idion--his
peculiar; for he was ready to distribute, willing to communicate,
and desired not to eat his morsel alone, but what he had to spare from himself
and family his poor neighbours were welcome to. Those that had estates were
not solicitous to lay up, but very willing to lay out, and would straiten
themselves to help their brethren. No marvel that they were of one heart
and soul, when they sat so loose to the wealth of this world; for meum--mine,
and tuum--thine, are the great makebaits. Men's holding their own, and
grasping at more than their own, are the rise of wars and fightings.
2. They abounded in charity, so that, in effect, they had all things
common; for (v. 34) there was not any among them that lacked,
but care was taken for their supply. Those that had been maintained upon the
public charity were probably excluded when they turned Christians, and
therefore it was fit that the church should take care of them. As there were
many poor that received the gospel, so there were some rich that were able to
maintain them, and the grace of God made them willing. Those that gather
much have nothing over, because what they have over they have for those
who gather little, that they may have no lack, 2 Cor. viii. 14, 15. The gospel
hath laid all things common, not so that the poor are allowed to rob
the rich, but so that the rich are appointed to relieve the poor.
3. They did many of them sell their estates, to raise a fund for charity: As
many as had possession of lands or houses sold them, v. 34. Dr.
Lightfoot computes that this was the year of jubilee in the Jewish nation, the
fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred
years ago), so that, what was sold that year being not to return till the next
jubilee, lands then took a good price, and so the sale of those lands would
raise the more money. Now,
(1.) We are here told what they did with the money that was so raised: They laid
it at the apostles' feet--the left it to them to be disposed of as they
thought fit; probably they had their support from it; for whence else could
they have it? Observe, The apostles would have it laid at their feet, in token
of their holy contempt of the wealth of the world; they thought it fitter it
should be laid at their feet than lodged in their hands or in their bosoms.
Being laid there, it was not hoarded up, but distribution was made, by
proper persons, unto every man according as he had need. Great care
ought to be taken in the distribution of public charity, [1.] That it be given
to such as have need; such as are not able to procure a competent maintenance
of themselves, through age, infancy, sickness, or bodily disability, or
incapacity of mind, want either of ingenuity or activity, cross providences,
losses, oppressions, or a numerous charge. Those who upon any of these
accounts, or any other, have real need, and have not relations of their own to
help them--but, above all, those that are reduced to want for well doing, and
for the testimony of a good conscience, ought to be taken care of, and
provided for, and, with such a prudent application of what is given, as may be
most for their benefit. [2.] That it be given to every man for whom it
is intended, according as he has need, without partiality or respect of
persons. It is a rule in dispensing charity, as well as in administering
justice, ut parium par sit ratio--that those who are equally needy and
equally deserving should be equally helped, and that the charity should be
suited and adapted to the necessity, as the word is.
(2.) Here is one particular person mentioned that was remarkable for this
generous charity: it was Barnabas, afterwards Paul's colleague.
Observe, [1.] The account here given concerning him, v. 36. His name
was Joses; he was of the tribe of Levi, for there were Levites
among the Jews of the dispersion, who, it is probable, presided in their
synagogue--worship, and, according to the duty of that tribe, taught them
the good knowledge of the Lord. He was born in
Cyprus
, a great way off from
Jerusalem
, his parents, though Jews, having a settlement there. Notice is taken of the
apostles' changing his name after he associated with them. It is probable that
he was one of the seventy disciples, and, as he increased in gifts and graces,
grew eminent, and was respected by the apostles, who, in token of their value
for him, gave him a name, Barnabas--the son of prophecy (so it properly
signifies), he being endued with extraordinary gifts of prophecy. But the
Hellenist Jews (saith Grotius) called praying paraklhsiV,
and therefore by that word it is rendered here: A son of exhortation
(so some), one that had an excellent faculty of healing and persuading; we
have an instance of it, ch. xi. 22-24. A son of consolation (so
we read it); one that did himself walk very much in the comforts of the
Holy Ghost--a cheerful Christian, and this enlarged his heart in charity
to the poor; or one that was eminent for comforting the Lord's people, and
speaking peace to wounded troubled consciences; he had an admirable facility
that way. There were two among the apostles that were called Boanerges--sons
of thunder (Mark iii. 17); but here was a son of consolation with
them. Each had his several gift. Neither must censure the other, but both case
one another; let the one search the wound, and then let the other heal it and
bind it up. [2.] Here is an account of his charity, and great generosity to
the public fund. This is particularly taken notice of, because of the eminency
of his services afterwards in the church of God, especially in carrying the
gospel to the Gentiles; and, that this might not appear to come from any
ill-will to his own nation, we have here his benevolence to the Jewish
converts. Or perhaps this is mentioned because it was a leading card, and an
example to others: He having land, whether in Cyprus, where he was
born, or in Judea, where he now lived, or elsewhere, is not certain, but he
sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who
knew he had the Lord God of Israel for his inheritance, he despised earthly
inheritances, would be encumbered no more with them, but brought the money,
and laid it at the apostles' feet, to be given in charity. Thus, as one
that was designed to be a preacher of the gospel, he disentangled himself from
the affairs of this life: and he lost nothing upon the balance of the account,
by laying the purchase-money at the apostles' feet, when he himself was, in
effect, numbered among the apostles, by that word of the Holy Ghost, Separate
me Barnabas and Saul for the work whereunto I have called them, ch.
xiii. 2. Thus, for the respect he showed to the apostles as apostles, he had
an apostle's reward.
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