The Ministry of the Apostles (3:1-6:7).

The pouring out of the Holy Spirit having taken place, and the infant church having been shown to be established, Luke now goes on to deal with the way in which the infant church rapidly expanded, firstly through the ministry of the Apostles (Act 3:1 to Act 6:7), and then more widely through the ministry of some of their appointees (Act 6:8 to Act 9:31). God is revealed as at work in sovereign power, and His Apostles are having to keep up. But it is recognised that in the establishing of His people their authority is required at each stage as Jesus had assured them would be the case (Mat 16:19; Mat 18:18; Mat 19:28; Luk 22:30). This was necessary in order to maintain the unity of the church and the preservation of true doctrine.

The Days Immediately Following Pentecost – The Kingly Rule of God Is Revealed

The dramatic events of the Day of Pentecost are now followed by the equally dramatic events which result from that day. The Kingly Rule of God is revealed as present and flourishing:

1) The presence of the Kingly Rule of God is revealed in the healing of the lame man which testifies to what God wants to do for His people in the new age – ‘the lame will leap like a deer’ (Act 3:1-10).

2) On the basis of this Peter declares that Jesus is the Servant of the Lord spoken of by Isaiah, and is the Holy One, the Righteous One (Messianic designations) and the ‘Prince’ (Source and Leader in Triumph) of Life (Act 3:11-26).

3) Peter and John are arrested and questioned before a Tribunal (Act 4:1-7) – the nation is setting itself against the Lord’s Anointed (Act 4:26).

4) Peter declares that Jesus is the expected Messianic Salvation and Chief Cornerstone (Act 4:8-12).

5) Peter and John are given the required official warning concerning their ‘illegal’ activities. They are forbidden to preach in the Name of Jesus (Act 4:13-22).

6) Gathering in prayer the place where they are is shaken and they declare Jesus to be the Lord’s Anointed and are all filled with the Spirit to speak the word of God in boldness (Act 4:23-31).

7) The Kingly Rule of God is revealed in the daily life of the people of God (Act 4:32-35).

8) The Kingly Rule of God is revealed in the execution of those who appropriate for themslves what has been given in tribute to God (Act 4:36 to Act 5:11).

9) The Kingly Rule of God is revealed by signs and wonders (Act 5:12-16).

10) The Kingly Rule of God is revealed by the release of the captives (Act 5:17-23).

11) The Apostles are again brought before the Tribunal accused of teaching the ‘this Name’ (Act 5:24-28).

12) Peter declares that Jesus is both Archegos (the One Who by His resurrection is the Triumph Leader of life, the First-born from the dead, leading all who find life in His train) and Saviour (Act 5:29-32).

13) As a result of the advice of Gamaliel the Apostles are released, having been beaten for His Name’s Sake (Act 5:33-40).

14) The preaching of Jesus as the Messiah continues (Act 5:41-42).

Chapter 3 An Outstanding Miracle Results in A Great Evangelistic Opportunity.

We shall now consider these in more detail.

The account of the healing of the lame man was probably once circulated on its own, along with the preaching that went with it, as part of the witness to the early church of the effectiveness of Pentecost, and as a declaration of how the church (the people of God), made up of those who had been ‘lame’, had been delivered by its Saviour. It would thus early take on a standard form, preserving its accuracy. Here it is incorporated by Luke for a threefold purpose. Firstly in order to illustrate the wonders and signs spoken of earlier (Act 2:43), secondly in order to illustrate that those who will come to Christ are those who have recognised their spiritual lameness and need, and have looked to Him as the only One Who can heal them, and thirdly in order to evidence the fact that the new age had come by the fulfilment of Isa 35:6, ‘then shall the lame man leap like a deer’.

Let us consider these purposes in more detail:

1) In the previous chapter it has been stressed that the Apostles did ‘signs and wonders’ (Act 2:43). Now we are given a practical example in the healing of this notable cripple, one who had been so from birth and had regularly sat at the gate of the Temple. The healing of so well-known a cripple caused a great stir, and his ‘leaping’ could only remind them of the prophecy of the lame man who would leap like a hart (deer) because the Kingly Rule of God had come (Isa 35:6).

2) Both the Old Testament and the teaching of Jesus stress that those who will be saved of old Israel are like the lame. In Isa 33:23 we read, in the context of the coming of the Lord as Judge, Lawgiver and King, ‘The lame took the prey’ where the thought is that it is God’s weak and helpless but restored people, who will finally, in God’s day, triumph and enjoy the spoils of victory. In Isa 35:6 Israel are likened to a lame man who is restored and leaps like a deer, no longer lame because the Kingly Rule of God is here, a place where there can be no lameness. In Jer 31:8 ‘the blind and the lame’ will be among the people of God who return triumphantly from far off to enjoy God’s coming Kingly Rule. In Mat 11:5; Luk 7:22 the lame walking is to be a sign to John the Baptiser that the Kingly Rule of God is here. In Luk 14:13 the maimed and the lame were the ones who were to be called when someone gave a supper, and this was immediately followed by the parable of the man who made a great supper (representing ‘eating bread in the Kingly Rule of God’), only for his invitation to be rejected by all who were invited, so that the invitation instead went out to the poor and the maimed and the lame and the blind (Luk 14:21). They were the ones who would come to his feast.

3) There is also a deliberate contrast here between the old and the new. Under the old dispensation the lame man has sat at the gate of the Temple, and all the Temple could offer him were the alms of those who went in and out. Year by year it was powerless to offer more. With all the glory of its silver and gold, and the Temple was splendid indeed, it could not offer restoration. That awaited the new age (Isa 35:6). But now in the coming of the representatives of the new age there is Power. He rises up, and he walks and leaps. The fact that he is now healed proclaims visually the fact that the new age has arrived and that the old Temple is superseded.

So in this new incident we have a further manifestation of the new power that has come to God’s chosen representatives through the coming of the Holy Spirit. Here the Holy Spirit through the Apostles makes clear that in the Name of Jesus salvation is offered to ‘the lame’, and that something better than the Temple is among them. The Kingly Rule of God is here.

Fuente: Commentary Series on the Bible by Peter Pett

Peter’s Testimony to the Sanhedrin In Act 4:1-22 we have the story of Peter and John being arrested and standing before the Sanhedrin. In this first incident of Peter and John standing before the Jewish leaders, they were simply given warnings. However, then they were arrested the second time (Act 5:17-42), they were imprisoned and then beaten. Richard Longenecker quotes Jeremias as saying the Jewish law of this day required that “a person be made aware of the consequences of his crime before being punished for it.” That means a legal warning was given before witnesses for the first offense before the punishment was given for the second offence. [130]

[130] Richard N. Longenecker, in Acts, in The Expositor’s Bible Commentary, vol. 9, eds. Frank E. Gaebelien, J. D. Douglas, Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 1989-2001), comments on Section C. Peter and John Before the Sanhedrin (4:1-31).

Act 4:13 “and perceived that they were unlearned and ignorant men, they marvelled” Comments – Tradition suggests that these Jewish rabbis considered anyone who had not gone through their rabbinical schools to be “unlearned and ignorant” of the Scriptures. This was the reason why they marveled at the wisdom and anointing that they saw from these two apostles. However, we know that Peter and John were brilliant and literate to have accomplished what they did for Christ.

Act 4:13 Comments – Peter and John did not have to try to convince the Sanhedrin of Jesus being in the lives of the apostles, because God’s power was testimony enough. They had been in the presence of Jesus until the anointing was upon them everywhere they went.

Act 4:14 Comments – They had nothing with which to reply (Psa 107:41-42).

Psa 107:41-42, “Yet setteth he the poor on high from affliction, and maketh him families like a flock. The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Church’s Power (Justification and Indoctrination): The Witness of the Church in Jerusalem In Act 2:1 to Act 5:42 we have the witness of the church in Jerusalem of how the disciples testified of the Lord Jesus under the power of the Holy Spirit. The New Testament Church receives witness to their genuine faith in Christ on the day of Pentecost as they are filled and empowered with the Holy Spirit (Act 2:1-41). They progress by the indoctrination of the Scriptures (Act 2:42-47), and begin to minister in power that brings many others to salvation while their faith is tested by persecutions (Act 3:1 to Act 5:42). Under the conditions of men getting saved in the midst of signs and wonders and persecution, the genuine believers stand out as distinct among those who are false.

Outline – Here is a proposed outline:

A. Peter’s Sermon on the Day of Pentecost Act 2:1-47

B. Peter’s Sermon in the Temple & Persecution Act 3:1 to Act 4:31

C. Witness of Church Growth Act 4:32 to Act 5:42

A Promise, a Prayer, and the Power In the first two chapters of the book of Acts, we see that there was a promise (Act 1:8), followed by prayer (Act 1:14), then the power was released (Act 2:1-4). We must be people of prayer in order to receive God’s power, even though it is promised to us.

Old Testament References Used by Peter the Apostle In the first two chapters of the book of Acts, Peter the apostle quotes from various Old Testament passages in relation to the fulfillment of prophecy. Perhaps Jesus had taught His disciples using these same passages during His 40-day visit after the Resurrection. This would explain Peter’s insight into otherwise difficult interpretations. Or, Peter was speaking by the Holy Spirit, giving him the interpretation.

Fuente: Everett’s Study Notes on the Holy Scriptures

Peter’s Sermon in the Temple and Persecution Act 3:1 to Act 4:31 gives us the testimony of Peter during the birth of the early Church in Jerusalem as his sermon in the Temple stirs up persecution from the Jewish leaders. This passage will be followed by the testimony of the growth of the church in Jerusalem (Act 4:32 to Act 5:42).

Outline Here is a proposed outline:

1. The Healing of the Man at Gate Beautiful Act 3:1-10

2. Peter’s Sermon in the Temple Act 3:11-26

3. Peter’s Testimony to the Sanhedrin Act 4:1-22

4. The Church Prays for Boldness Act 4:23-31

Fuente: Everett’s Study Notes on the Holy Scriptures

Acts Chapter 4

Peter and John before the Council of the Jews.

The arrest of the apostles:

v. 1. And as they spake unto the people, the priests, and the captain of the Temple, and the Sadducees came upon them,

v. 2. being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

v. 3. And they laid hands on them, and put them in hold unto the next day; for it was now eventide.

v. 4. Howbeit, many of them which heard the word believed; and the number of the men was about five thousand.

Up to this time the Lord had permitted the growth of the Church to be undisturbed, the work of the apostles going on without interruption and the disciples having plenty of opportunity to be strengthened in the faith. But it was impossible for the old enemies of the Lord to remain idle under the circumstances. The present occasion offered them a welcome chance to interfere and to hinder the activity of the apostles. Peter had not yet finished his discourse to the people, and John also was addressing some part of the multitude, when a body of armed men came rushing across the court. There were the priests, angry, no doubt, because the people had disregarded the evening sacrifice and the hour of incense offering in their astonishment over the healing of the lame man. There was the captain of the Temple, “the man of the Temple mount,” who had charge of the priests and Levites that guarded the Temple and its surroundings, acting also as police for the grounds. At night the number of guards for the twenty-one outer and three inner stations amounted to 240 Levites and 30 priests. The excuse for his officiousness probably was that the peace of the Temple was being disturbed by the concourse. And there were finally, and principally, the Sadducees, the members of the high-priestly party, who felt that their grievance was especially hard to bear. For the whole brunt of Peter’s preaching was in opposition to the Sadducees’ denial of the resurrection of the dead; all the discourses of the apostles were based upon that one fact, that Jesus was raised from the dead, and that this fact proved His Messiahship. Jesus had, on one occasion, indeed, maintained the resurrection of the dead against the error of the Sadducees, Mat 22:23-33, but they had hardened their hearts against the truth and were determined not to tolerate its teaching. The confession of the resurrection of the dead upon the basis of Christ’s resurrection is a source of mockery and enmity toward the Christians to this day. The Jewish officials knew that the success of their plan depended upon quick action. So they took time for neither expostulation nor accusation; they simply laid forcible hands upon the two apostles, arrested them, and put them into a place of custody for the night, since they intended to arraign them in the morning. In spite of this action of the rulers, however, the preaching of Peter and John was not without result. For of the people in the audience that heard the Word there were many in whose heart faith was kindled. that believed in the Lord proclaimed to them. And thus the number of believers came to be, the men only being counted, after the Oriental custom, a total of about five thousand. With the power of the Spirit in the Word influencing the hearts, the Church expanded in spite of threatening danger.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Act 4:1

The captain of the temple. Only here and Act 5:24, and Luk 22:4, Luk 22:52 in the plural some have thought that the commander of the Roman garrison of the castle of Antonia is here meant. But as the scene is laid in the court of the temple, this is very improbable. Josephus (‘Ant. Jud.,’ 20, Luk 6:2) speaks of an officer apparently of the temple, who was called , and was certainly a Jew by his name Ananus, and being, as Josephus relates farther (‘Bell Jud.,’ 2, 12. 6), the son of the high priest Ananias. He also mentions the captain of the temple (‘Bell. Jud.,’ 6, 5. 3) at the time of the destruction of the temple. There can be little doubt, therefore, that the captain of the temple here spoken of was a priest who had under him the Levitical guard, and whose duty it was to keep order in the temple courts in these turbulent times, lie appears from Act 5:25, Act 5:26, Luk 22:4, Luk 22:52, and the passages in Josephus, to have been an officer of high rank.

Act 4:2

Sore troubled for grieved, A.V.; because for that, A.V.; proclaimed in Jesus for preached through Jesus, A.V. The preaching the resurrection of the Lord Jesus as the “First fruits of them that slept,” would be especially obnoxious to the Sadducees, “which deny that there is any resurrection” (Luk 20:27). The Sadducees were at this time in power (see Act 5:17; and comp. Act 23:1-35. 6-8); and we learn from Josephus (‘Ant. Jud.,’20. 9. 1) that the son of this Annas (or Anauus) went over to the sect of the Sadducees, being himself high priest as his father had been.

Act 4:3

Ward for hold, A.V. (see Act 4:18); morrow for next day, A.V. They laid hands on them. The harsh persecution of the disciples at Jerusalem at this time when the Sadducees were in power is in exact accordance with Josephus’s statement in the passage just referred to, that the Sadducees were more severe and cruel in their administration of justice than any other Jews. Their tenet of no life to come made them look to severe punishments in this life.

Act 4:4

But for howbeit, A.V.; that for which, A.V.; came to be for was, A.V. The number of the men; strictly, of the males () (Act 5:14), but probably used here more loosely of men and women. It is not clear whether the five thousand is exclusive of or includes the three thousand converts at the Feast of Pentecost; but the grammar rather favors, the former, as there is nothing in the word , itself to signify “disciples,” or “believers,” and therefore it is more naturally referred to those of whom it had just been predicated that, having heard the Word, they believed it.

Act 4:5

Were gathered together in Jerusalem for at (Act 4:6), A.V.; or, as it should rather be rendered, tosome of them probably living in the country. This clause is placed in the A.V. at the end of Act 4:6 because, in the T.R., Annas, Caiaphas, John, and Alexander are in the accusative ease, whereas, in the R.T., they are in the nominative case; for which reason the R.V. supplies the words “was there” in verse 6. We see here the different classes which composed the Sanhedrim.

Act 4:6

Annas the high priest was there for Annas the high priest, A.V. This is the same Annas as is mentioned in Luk 3:2 and Joh 18:13, and is described as “father-in-law to Caiaphas.” He is called by Josephus, Ananus. The succession of the high priests was so irregular, and their tenure of the office so uncertain, in these later years of the Jewish commonwealth, being dependent upon the caprice of the civil rulers who appointed and deposed them at their pleasure, that it does not surprise us to find Annas and Caiaphas high priests at the commencement of John the Baptist’s ministry, then Caiaphas at the time of our Lord’s passion, and now Annas again. It is possible, however, that Annas may have continued to be president of the Sanhedrim, and be called high priest, even when not actually so. He seems to have lived to old age. He is mentioned by Josephus (‘Ant. Jud.,’ 20, 60:1) as having had the singular felicity not only of enjoying the high priesthood himself for a great length of time, but of having five sons promoted to the dignity of high priest, viz. Eleazar, Jonathan, Theophilus, Mat-thins, and Ananus (or Annas). Caiaphas (Joh 18:13). Of John and Alexander nothing further is known, but Farrar conjectures that John may be “the celebrated Johanan Ben Zakkai, and Alexander perhaps the wealthy brother of Philo”. Of the kindred of the high priest; rather, of the high priestly race. The high priests were only taken from certain families; the members of which were called , or chief priests, A.V. (Mat 16:21; Mat 26:47, etc.), Many of these would naturally be the near relations of the high priest.

Act 4:7

Inquired for asked, A.V.; in for by, A.V. In what name; , what, means exactly, “what kind.” The miracle might have been wrought, as it seemed to them, by Beelzebub, or by magic (Luk 15:15, etc.; Act 13:6; Act 19:19, etc.), as well as by Divine power and in the Name of God. They asked which it was. In the Greek there is an emphasis upon the “ye,” which is placed last, equal to “such as you,” unlearned and contemptible men.

Act 4:8

Elders for elders of Israel, A.V. and T.R. Filled with the Holy Ghost; in direct fulfillment of the promise (Mar 13:11; Luk 12:12; Luk 21:14, Luk 21:15; comp. Act 7:55). St. Peter addresses them with all respect (see Mat 23:1-39. 2).

Act 4:9

Are for be, A.V.; concerning a (good deed) for of the, A.V.; an (impotent) for the, A.V.; this man for he, A.V. We; eraphatic, probably in response to the emphatic “you” at the end of Act 4:7. An impotent man. The following , this man, makes it necessary to supply the definite article, as the A.V. has done. St. Peter alludes to the good deed, i.e. the benefit done to the lame man, being the subject of a criminal inquiry, as a tacit condemnation of the unrighteousness of such a course.

Act 4:10

In (the name) for by, A.V., and again, in (him) for by, A.V.; but if is rightly rendered by what means, and ought to be rendered as in the A.V., by. Be it known unto you all, etc. St. Peter skillfully excuses himself from any presumption in preaching to the rulers by making his words the direct and necessary answer to their inquiry. Jesus Christ of Nazareth (see Act 3:6, note). Whom ye crucified, whom God raised. With what wonderful conciseness and force are the great doctrines of the gospel condensed into a few words! The human nature, the mediatorial glory, the humiliating but atoning death, the glorious resurrection (a cardinal point in all the apostolic preaching), and the present might of Christ to save his people on earth, are all set out in hail a dozen pregnant words. Even in him. The apostle thus passes from the Name to him whose Name it was. Before you. How could they deny what was actually before their eyes?

Act 4:11

He for this, A.V.; the builders for builders, A.V.; was made for is become, A.V. He is the stone. He had just appealed to their own senses; he now adds the witness of their own prophets. These had declared that the stone which was set at naught by the builders should become the chief corner-stone; just as it had come to pass. The quotation is from Psa 118:22; only St. Luke here substitutes the word , to set at naught, for that used by the LXX., , to refuse, or reject as unfit. The word is applied directly to our Saviour in Luk 23:1-56. 11, and the similar word, , in Mar 9:11.

Act 4:12

And in none other is there salvation for neither is there salvation in any other, A.V.; neither is there any other, etc., for there is none other, A.V.; that is given for given, A.V.; wherein for whereby, A.V. The eighteenth Article of Religion refers directly to this verse as proving that eternal salvation can be obtained only by the Name of Christ.

Act 4:13

Beheld for saw, A.V.; had perceived for perceived, A.V. The boldness; literally, free or outspokenness (), and properly used with words signifying to speak (see Act 2:29; Act 4:29, Act 4:31; Act 28:31; Joh 7:13, etc.), and so the verb () means “to speak freely and boldly” (Act 9:27, Act 9:29; Act 13:46; Act 14:3; Act 18:26; Act 19:8; Act 26:26; elsewhere in the New Testament only in Eph 6:20; 1Th 2:2). St. Peter had shown his free-spokenness in so boldly proclaiming the resurrection and mighty power of him whom the rulers he was addressing had crucified. Boldness of speech, when combined with charity and moderation, is a most important grace for a minister of Christ. Unlearned and ignorant men. The term unlearned () means that they had no “knowledge of Jewish culture” beyond the Scriptures. Ignorant men () was a technical term for those who had not studied in rabbinic schools. The word hediot occurs frequently in the Talmud. They took knowledge, etc. Annas and Caiaphas or some of their people, it is likely, had seen them in the high priest’s palace (Joh 18:15-18).

Act 4:14

Beholding for seeing, A.V.

Act 4:16

Wrought through them for done by them, A.V.; to all for to all them, A.V. Only here and at Act 4:22 and in Luk 23:8 has miracle been retained in the R.V. as the rendering of : everywhere else it is sign. Wrought through them; more literally, hath come to pass through them.

Act 4:17

Threaten for straitly threaten, A.V. and T.R. The subject of that it spread seems to be “a notable miracle.” They could not deny that it had taken place, but they could prevent the knowledge of it spreading, by forbidding the apostles to speak of the Name of Jesus in which it had been wrought.

Act 4:18

Charged for commanded, A.V.

Act 4:19

Rather for more, A.V.

Act 4:20

Saw and heard for have seen and heard, A.V. We cannot but speak, etc. We have here another instance of Peter’s boldness of speech under the influence of the Holy Ghost.

Act 4:21

And they when they, etc., let them go for so when they, etc., they let them go, A.V.

Act 4:22

More than for above, A.V.; wrought for showed, A.V. Wrought; literally, as in Act 4:16, came to pass, or happened, or took place.

Act 4:23

Came for went, A.V.; the elders for elders, A.V. To their own company (comp. Mal 3:16). The chief priests ( ); evidently the same as those who were described as being “of the kindred of the high priest,” in Act 4:6 (where see note).

Act 4:24

They, when they heard it, lifted for when they heard that they lifted, A.V.; O Lord, thou that didst make, or as in margin, thou art he that did make, for Lord, thou art God, which hast made, T.R. and A.V.; the heaven and the earth for heaven and earth, A.V. With one accord () occurs eleven times in the Acts (ten times in the R.T.) and only once elsewhere in the New Testament, viz. in Rom 15:6. O Lord, etc. Either the margin or the A.V. is preferable to the R.V., which gives an unmeaning vocative pendent. The word here used for “Lord” is , from which our English word “despot” comes. It means “master, owner,” in respect of slaves, and “a lord” or “king,” whose power over his subjects is similar to that of a master over slaves. Here, with reference to creation and God’s unlimited power overall that he has made, the Church in danger finds support and solace in the thought of God’s absolute sovereignty. The term is applied to God in the New Testament elsewhere only in Luk 2:29 (where observe its relation to ); 2Pe 2:1; Jud 2Pe 1:4, R.T. (of our Savior); and Rev 6:10, where immediately follows, as here in verse 29 does “thy servants.” In the LXX. it sometimes answers to Elohim, and sometimes to Adonai. As regards the question how the whole assembly joined in this prayer, whether by a common inspiration, or by repeating the words after him that prayed them aloud (Alford), or by merely singing the second psalm (Baumgarten), or by all using what was already a formulary prepared for the needs of the Church (Meyer), it is difficult to speak positively, nor is it of any moment. Another possible explanation is that several members of the congregation, under the influence of the Holy Ghost, uttered brief prayers and praises, the consenting matter of which Luke thus puts together.

Act 4:25

Who by the Holy Ghost, by the mouth of our father David thy servant, didst say for who by the mouth of thy servant David hast said, T.R. and A.V.; Gentiles for heathen, A.V.; peoples for people, A.V. Who by the Holy Ghost, etc. The R.T. here is impossible, but the T.R. is perfectly easy and natural. The confusion in the manuscripts from which the R.T. is formed appears to have arisen from having been accidentally mistaken for , which led to other changes. Three readings resulted and seem to be combined: : or, : or the original one, , which is preserved in the T.R.

Act 4:26

Set themselves in array for stood up, A.V.; Anointed for Christ, A.V. Set themselves in array, does not specially mean “to set themselves in array,” which implies a battle, of which there is not question home, but it means simply “to present” or “show themselves” (Act 1:3) “to be ready,” or, as in Act 4:10, “to stand.” Anointed. The text in the whole citation follows the LXX. exactly.

Act 4:27

Of a truth in this city for of a truth, A.V. Servant for child (as in Act 3:26), A.V.; didst anoint for hast anointed, A.V.; peoples for people, A.V. For of a truth, etc. The saying just quoted is proved to have been the word of God by its exact fulfillment in the heathen and Jewish rulers and peoples who were concerned in the crucifixion of the Lord Christ. In this city. This is omitted in the A.V. and T.R., but found in most uncials and Fathers, and adopted by Wordsworth, Alford, Meyer, Bengel. etc. Herod. St. Luke (Luk 23:1-12) is the only one of the evangelists who records the part taken by Herod in conjunction with Pontius Pilate in the condemnation of Christ. Possibly the inference may be that St. Luke was led to record it in his Gospel front knowing of this application of Psalm it. to him and Pilate. Peoples, in the plural, either because of the “many nations” (Act 2:5) from which the Jews of the dispersion came to Jerusalem, or with reference to the twelve tribes (see Gen 28:3, “Thou shalt be a multitude of peoples,” Hebrew).

Act 4:28

To do for for to do, A.V.; foreordained to come to pass for determined before to be done, A.V. To do (for the sentiment, comp. Act 2:23; Act 3:18). They were gathered together for the purpose of executing, their own will, as they thought, but really to fulfil the purpose of God (see also Isa 10:5-15; Isa 37:26, Isa 37:27). See here the comfort to the Church of looking upon God as the of the whole earth.

Act 4:29

Look upon for behold, A.V.; to speak thy word with all boldness for that with all boldness they may speak thy word, A.V. Lord. This time (Kyrie), the word in the LXX. for Jehovah, and the special designation of Jesus Christ (Act 2:36, etc.), but here applied to God the Father. Look upon; a more forcible rendering than the A.V. Look upon, for the purpose of frustrating and punishing. The only other place in the New Testament where the word () occurs is in Luk 1:25, where the Lord “looked upon” Elisabeth to confer a blessing upon her. In 2Ch 24:22, “The Lord look upon it and require it,” the LXX have the simple verb instead of . It is beautiful to notice how, in the heat of the unjust persecutions, the Church hands over her quarrel to her Lord, and is only careful that she be not stopped in her work by the threatenings of her enemies. To speak thy word with all boldness (for the word “boldness,” see 2Ch 24:13, note).

Act 4:30

While thou stretchest for by stretching, A.V.; thy for thine, A.V.; through for by, A.V.; Servant for child, A.V., as in Act 4:27 and Act 3:13, Act 3:26. While thou stretchest, etc. The A.V. seems preferable. It was the fact that, while they preached the Word of God, the Lord confirmed the Word with signs following, which gave them such superhuman courage to persevere in the face of death and bonds. And this was God s method and means of encouraging them. And that signs and wonders may be done. But this clause is better rendered, as Beza and Bengel render it, in dependence upon , and by signs and wonders being done, as the consequence of the stretching out of the hand of Jesus. The other ways of construing the sentence are either to make the clause, “that signs and wonders may be done,” dependent upon “grant,” which seems to be the meaning of the A.V., or else to take it, as Meyer does, as an independent clause, expressing the aim of the stretching out of the hand.

Act 4:31

Wherein they were gathered for when they were assembled, A.V. When they had prayed. When they had finished the preceding prayer. The place was shaken, perhaps by a mighty wind, as in Act 2:2. The word is properly used of ships or of the sea agitated and tossed by the wind; so Mat 11:7, “A reed shaken by the wind.” But it is also applied to the rocking caused by an earthquake (Act 16:26), which maybe the kind of shaking here meant. In this fresh outpouring or the Spirit, whereby they were enabled to speak the word of God with boldness, they had a direct and immediate answer to their prayer (see Isa 65:24).

Act 4:32

Soul for of one soul, A.V.; and not one of them said for neither said any of them, A.V. The great increase in the number of believers had been recorded in Act 4:4. And the state of public feeling alluded to in Act 4:21 makes it likely that yet more may have been converted to the faith. This was very important, no doubt; but it was scarcely less so that this great multitude were one in heart and soul, closely united in the bonds of Christian fellowship and love.

Act 4:33

Their witness for witness, A.V. ( ). Their witness. It was one of their chief functions as apostles to bear witness to the resurrection of the Lord Jesus (see Act 1:22, note). Great grace, etc. Some understand this of the singular favor with which the people regarded them. But it is better to take it of the grace of God which abounded towards them in spiritual gifts and abundant unction and rich blessing, crowning their labors with success.

Act 4:34

For neither for neither, A.V.; among them any for any among them, A.V. One striking proof of the greatness of the Divine grace that was upon the Church at this time was that there was no such thing as want or poverty among them. The equality typified in the daily collection of manna was literally fulfilled among them (2Co 8:14, 2Co 8:15); for the rich sold their houses and lands, and laid the price of them at the apostles’ feet, to be used for the common wants. The present participle in the Greek ( ) indicates the process as continuing (Meyer).

Act 4:35

Laid them for laid them downs A.V.; unto each as any one for unto every man as he, A.V., a change without an improvement. Laid them at the apostles’ feet. A significant token of the place occupied by the apostles (as later by the bishops of the Church) as the trustees and dispensers of the Church’s funds as well as of the Church’s doctrines. Compare “Ante pedes praetoris in fore expensum est auri pondo centum” (Cie. pp. Flacco, quoted by Alford). We have, too, here an instance of the way in which Church institutions rose gradually as occasion gave birth to them. So the institution of deacons (Act 6:2, Act 6:3), of presbyters or priests (Act 14:23), of bishops (1 Timothy 1-3.), of Confirmation (Act 8:14-17), appear to have come about in each case pro re nata.

Act 4:36

Joseph for Joses, A.V., as Act 1:23; Son of exhortation for The son of consolation, A.V.; a man of Cyprus by race for and of the country of Cyprus, A.V. Joseph. In the variation of manuscripts it is difficult to say which is right. Some (Grotius, Alford, etc.) consider the two forms as mere variations in writing the name Joseph. But it seems more probable that Joses is the same name as Josiah, only without the addition of the Divine Name (Jab) at the end (see Simon, ‘Onomast.’). It is found as a proper name in the T.R. of Mat 13:55; Mat 27:56; Mar 6:3; Mar 15:40, Mar 15:47; Luk 3:29 (Jose); and is not likely to have been substituted for the common name of Joseph. The Codex Sinaiticus has Joses only in Mar 15:40. The R.V. has Joseph in Mat 13:55, and Joses in Mat 27:56; Mar 6:3; Mar 15:40, Mar 15:47. In Luk 3:29 the R.V. has Jesus. But Joses is probably right both here and in the above-cited passages. Barnabas; literally, son of prophecy; i.e. a prophet, as he is called in Act 18:1. Probably his exhortations under the influence of the Holy Spirit in the Church assemblies were particularly stirring and edifying. The Greek version of the name, , should be rendered, as in R.V., Son of exhortation, for “son of consolation? is a meaning which can hardly be got out of the Hebrew. The apostles seem here to have followed our Lord’s example in naming the sons of Zebedee, sons of thunder. A man of Cyprus by race. The A.V. is less accurate, but it gives the sense better. Cyprus was the country where he was born and lived, as, it is likely, his fathers had done before him. But he was hardly, in our sense of the words, a Cypriot by race. We know that a great many Jews were settled in Cyprus (Philo, ‘Leg. ad Caium.,’ 36; Josephus, ‘Ant.,’ 13.4; Alford, on Act 11:19); and we learn from Act 13:5 that in Salamis alone there were several synagogues.

Act 4:37

A field for land, A.V.

HOMILETICS

Act 4:1-31

The first persecution.

On observing the phenomena attending the introduction and spread of Christianity in the world, one which arrests our attention is the persecution which at different times its disciples have met with from the world. The Lord Jesus himself, “the Author and Perfecter of our faith,” was rejected of men and crucified. And when, after his glorious resurrection, the apostles preached the faith, and verified the truth of what they preached by such signal miracles as that recorded in Act 3:1-26; Act 4:1-37., and in consequence drew large numbers of people to the faith of Jesus Christ, we see the hand of power immediately stretched out to arrest the progress of the gospel, and to silence its preachers by threats, imprisonment, and death. What were the secret springs of this first persecution, as they are exposed to view in the narrative before us?

I. THERE WAS THE GENERAL JEALOUSY ON THE PART OF HUMAN POWER OF ANY GREAT MOVEMENT NOT EMANATING FROM ITSELF. “By what power, or in what name, have ye done this?” was their angry question. “Have any of the rulers believed on him?” was the similar question of the Pharisees in our Lord’s lifetime. The same jealousy of any free movement, the results of which might be dangerous to the existing power, and which implied an independent spirit on the part of those concerned in it, is apparent also in the Roman persecutions of Christianity, and in the crucial test of loyalty required of the followers of the new doctrines, that they should sacrifice to the emperor. The persecutions of Lollards and Protestants by our own monarchs before the Reformation, and of Romanists and Puritans after the Reformation, were due in some considerable measure to the same impatience of any rival or of any non-dependent power whatever.

II. THERE WAS IN THE CASE OF ANNAS AND HIS CO–RULERS A FIERCE HOSTILITY TO PETER AND JOHN AND THE REST OF THE APOSTLES, ON THE GROUND OF THE DOCTRINE PREACHED BY THEM. The doctrine of those in power was Sadduceeism. They were the secularists of that day. Their creed was this world, and nothing beyond it. No angel, no spirit, no resurrection, no life to come. And this creed they held with a fierceness not unusual with those who hold negative doctrines, and repudiate the bigotry of dogmatism. When, therefore, the apostles with marvelous boldness and confidence, and with a simplicity of purpose and force of eloquence which carried all before them, not only preached generally the doctrine of the Resurrection, but affirmed that Jesus Christ, whom Annas and Caiaphas had given up to be crucified, was actually risen from the dead, that they had seen him and conversed with him after his resurrection, and that by his power and in his Name the lame man had been healed, their indignation knew no bounds. They could not deny the miracle, they could not silence the preachers by argument. But they could cast them into prison, they could, they thought, silence them with threats; and so they did the one and attempted the other. And so it has been since. The pure and holy doctrines of the gospel of Christ have been opposite alike to the polytheism of Greece and Rome, to the polygamy of Mahomet, to the tenets of Rome. And so those in power who held these various doctrines, have in turn drawn the persecuting sword against the faithful who upheld them. It has ever been error and the sword against God’s truth.

III. But we can see another reason for the violence of the rulers against the apostles of Christ. We may be sure that the crime of delivering Jesus to the Romans to be crucified had not been accomplished without many and SORE REBUKES OF CONSCIENCE. They knew of Christ’s blameless life of active goodness and beneficence; they must have heard from many lips of his healing and his kindness to the sick and poor; they bad heard his teaching themselves, or had heard of it from others, bow wise, how instructive, how Divine it was. And yet, in their envy and malice, they had given him over to death. At least they hoped that no voice could come from the grave to rebuke them, and that their Victim was silenced forever. But now they were told that he whom they had slain was alive again; that he whom they had seen hanging on the cross was at the right hand of God; that he whose head had drooped helplessly in death was in possession of all power in heaven; that he had sent his Holy Spirit with extraordinary gifts to rest upon his disciples; that he healed and made alive: that the marvelous power which they saw in the poor fishermen of Galilee was his power; and that he would come again in glory to reign as the Lord’s Christ. Can we doubt that their slumbering conscience was aroused to a very troublesome activity, that guilt awakened fear and alarm, and that most unwelcome anticipations crowded upon their minds? “Ye have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us,” was their angry expostulation and the expression of their fears. Clearly, unless these fears brought them to repentance, they would rouse them to hatred and indignation. They did the latter, and this persecution was the result. And beyond a doubt this disturbed but not converted conscience lies at the bottom of much of the world’s hatred of the truth of Christ. Men have sense enough to know that if the Word of God is true they are condemned. The doctrines of the gospel are at variance with a heart full of adultery and that cannot cease from sin. The same word which shows the grace and love of God shows the foulness and hatefulness of sin. Men who have settled down into a course of sin and willful ungodliness do not wish to be disturbed. They wish to sin on in peace. They have no thoughts of renouncing all their old ways of thinking and feeling and acting. Whoever disturbs them, and breaks in upon their security, is an enemy. The disturbing doctrines are hateful, and all the more so if reason or conscience sides with them. And so anger and contempt and vengeance cry down the feeble voice of conscience and prompt the hand to violence and persecution. But

IV. NOTE THE SAINTS OF GOD UNDER PERSECUTION. They flinch not, but are bold to preach the truth unto bonds and unto death. They do not avenge themselves, but commit their cause to God. They flock together not to fight, but to pray, and to exhort and comfort one another. And in the end, instead of being dismayed, they are strengthened. Their faith is increased in the furnace of affliction; the Comforter comes to them; and the blood of the martyrs is the seed of the Church.

Act 4:32-37

Church unity.

We speak in these dark days of unity in Christ, of brotherly love, of the communion of saints. But what do we see when we look around at the multitude of them that believe? We see some forty or fifty denominations of Christians, all keeping apart from one another, not willing to meet together, to pray together, or to receive the Holy Communion together. These different bodies are constantly at different degrees of strife with each other; sometimes waging actual war one against another, at others engaged in bitter controversies, and carrying on a strife of tongues and pens. Even among those who belong to the same religious body what differences of opinion, what unbrotherly denunciations, what schisms, what party movements, are constantly breaking out! And yet we look with complacency upon this broken surface of Christendom, and make no great effort to correct it. Perhaps, if we can get a glimpse of true unity in Christ as it was seen for a while in the Church of Jerusalem, we shall be put to shame, and strive after something better.

IN THE CHURCH OF JERUSALEM, THEN, THE WHOLE MULTITUDE OF BELIEVERS WERE OF ONE HEART AND SOUL. Rich and poor, learned and simple, Pharisees and Sadducees, Levites and Jews, were so united in Christ that all other distinctions were lost. Selfishness was gone, for each loved his brother as himself. What each man had he held it not as his own, but as a steward of Christ for the good of all. The love of money was swallowed up in the love of Christ. The ordinary worldly life seemed to have melted into the life of faith and godliness. Their wants were spiritual, their occupations were spiritual, their joys were spiritual. In this happy state, in this clear atmosphere of love, the great truths of the gospel shone out with marvelous brightness; the resurrection of Christ especially stood out in the lineaments of a distinct reality; and there was a rich glow of grace over the whole Church, The whole body received the apostles’ doctrine, submitted to their rule, committed everything to their ordering. It were difficult to say whether the apostolic authority in the Church derived more of its vigor from the appointment of Christ, or from the love and reverence of the people. The two forces were concentred on the heads of the twelve, and gave them an invincible rower. Such was Church unity in those golden days. This is not the place to consider the causes which have broken to shivers that frame of heavenly beauty. But it may be a not unfitting opportunity to entreat all who may read these lines to dwell upon the beauty of the scene hero depicted by St, Luke, to contrast it with the miserable aspect of our schisms and party divisions, and to make every effort in their own sphere to forward unity and godly love, to put aside all stumbling-blocks and hindrances to Christian harmony, and to labor after that oneness of heart and soul which ought to result from fellowship in the redeeming love of Jesus Christ, and from having one and the same hope of sharing the resurrection of life through the resurrection of Jesus from the dead.

HOMILIES BY W. CLARKSON

Act 4:1-21

Truth from the tribunal.

The principles which are illustrated or suggested here are

I. THAT MEN IN THE HIGHEST RELIGIOUS POSITION MAY BE ALL WRONG IN THEIR THEOLOGY. The priests were grieved that the apostles taught the people that which we know to have been God’s own truth (Act 4:2). In every age since then, the teaching of pure doctrine has been a veritable grief to those who have been regarded by many as the religious authorities of the land.

III. THAT MEN IN THE HIGHEST POLITICAL POSITION MAY BE USING THEIR POWER AGAINST THE WELL–BEING OF THE STATE. The state officials “came upon” the apostles of our Lord (Act 4:1), and “laid hands on them, and put them in hold” (Act 4:3). How often has this scene been re-enacted since then; the men in office using their authority to restrain and silence the teachers of truth, the reformers of national life!

III. THAT FAITHFUL MEN HAVE THEIR CONSOLATIONS WHEN OPPOSED AND SILENCED BY THE STRONG. That was not a very unhappy evening which Peter and John spent in the stronghold of the temple. As they walked within the narrow bounds of their captivity, they thought rejoicingly of the “five thousand men” who had heard the word they had spoken, and had believed it and been saved by it. Spiritual successes are an ample compensation for material discouragements (Act 16:25).

IV. THAT TO FAITHFUL MEN GOD GRANTS COURAGE AND CONSTANCY ACCORDING TO THEIR DAY. (Verses 5-13.) Before the Sanhedrim Peter and John show themselves brave and fearless. There is nothing apologetic about their demeanor, nothing supplicatory about their tone. They stand erect and they “speak straight on,” as men who stand before God and who speak for him. In truth, they are men in whom dwells (verse 8); hence their noble attitude and their manly spirit. God gives them grace according to their day. So will he to us also. Let us be receptive of his truth when he speaks to us; let us be faithful at our post when we speak for him; and then, when the trial hour shall come, he will nerve us for the scenes through which we shall have to pass, and we shall be “strong in the Lord, and in the power of his might.”

V. THAT THERE IS ONE, AND ONLY ONE, ROAD TO HEAVEN. (Verse 12.) Many paths lead into it; there are many ruts in the road; many very different pilgrims along it; many views as we look out on either side of it and at different stages on it. But there is only one way: this is found in him who says, “I am the Way.”

VI. THAT THE SPIRITUAL TRIUMPHS OF CHRISTIAN TRUTH ARE THE MOST COGENT WITNESSES ON ITS BEHALF. (Verse 14.) In presence of reclaimed drunkenness, silenced profanity, cleansed and uplifted impurity, regenerated selfishness, humbled pride, what can infidelity or irreverence do? It is dumb; it is helpless.

VII. THAT HUMAN ERROR 18 IMPOTENT IN ITS CONTEST WITH DIVINE TRUTH.

(Verses 16-21.) Authority, in the person of this Jewish Sanhedrim, is ill intentioned enough; it is willing enough to smite; it Considers patiently and earnestly how far it dares to go; it threatens, forbids, threatens still further, and then impotently and ignominiously releases. Error is often fiercely antagonistic, industriously hostile, actively opposed to the truth of God; but let us take courage in dark hoursit is held under restraint; there is a point beyond which it cannot go; it will be compelled to relax its hold, and truth will come forth, before long, rejoicing in its liberty.C.

Act 4:13

Association with Christ.

We gather from these words

I. THAT LEARNING IS NOT NECESSARY TO GOODNESS. The persecutors of Peter and John “perceived that they were unlearned and ignorant men;” not uneducated men, in the worst sense of that term, but lacking in the higher culture of their time. But though thus comparatively unlearned, they were men of strong faith, of true piety, of godly zeal, admirable in the sight of men, acceptable servants of Jesus Christ. Human learning is a desirable, but it is far from being, a necessary, thing to excellence of character or nobility of life.

II. THAT COURAGE IN THE CONDUCT OF THE GOOD WILL ARREST THE ATTENTION OF THOSE WHO ARE IN THE WRONG. “When they saw the boldness of Peter and John they marveled.” Whatever virtues are unappreciated by the ungodly, courage always enlists attention and provokes admiration. Be brave, and you will be heard; stand to your colors with undaunted spirit, and men will, however reluctantly, yield you their respect.

III. THAT ASSOCIATION WITH JESUS CHRIST WILL ACCOUNT FOR ANY EXCELLENCY OF CHARACTER. When the priests and elders wanted to account to themselves for the boldness of these two men they remembered their connection with Christ, and were no longer at fault. That will account for anything that is good. Much intimacy with him who “regarded not the person of man” will always make men brave; frequent communion with that Holy One of God will always make men pure of heart; close friendship with him who came to lay down his life for the sheep will always make men unselfish, etc.

IV. THAT THE REST THINGS ABOUT HUMAN CHARACTER ARE THOSE WHICH ARE SUGGESTIVE OF JESUS CHRIST. There is nothing which is such a tribute to human worth as that men are thereby reminded of Christ. What impression are we most anxious to convey about ourselves? The answer to that question will be a sure criterion of our spiritual standing. If we are nearing the goal which is set before us, if we are attaining to any real height of Christian excellency, we shall he truly and earnestly solicitous that our constant spirit and daily behavior will be suggestive of the temper and the principles of Jesus Christ our Lord.C.

Act 4:19, Act 4:20

The simpler and the deeper truth.

Here we have

I. A TRUTH WHICH IS PALPABLE TO ALLthat when the Divine and the human are in conflict, the human must yield to the Divine. “Whether it be right judge ye.” The judgment required was one that any man could pronounce; the question may be answered by the humblest understanding.

1. Ordinarily, the commandments of God and of man are in unison; it is, as a rule, our duty to God to obey the human parent, teacher, magistrate, minister.

2. But occasionally, we are compelled to believe that God bids us act in a way directly at variance with the commands of man. The apostles now found themselves in this position. Since then martyrs, confessors, those who have been persecuted for Christ’s sake, in every age and land, have found themselves thus placed. And these have included not only the men whose names history has preserved and whose praise poetry has sung, but many thousands who have struggled and endured in quiet homes and narrow spheres, whose heroism no tongue has told, no pen recorded.

3. Then the human authority is nothing to the Divine. We must obey God rather than man; we must give our first allegiance, our most dutiful submission, to the Eternal Father, to the Divine Teacher, to the King of kings, to the Head of the Church himself.

II. A TRUTH WHICH IS APPRECIABLE ONLY BY THE RESTthat we are under a holy compulsion to testify the truth we know: “We cannot but speak the things which we have seen and heard.” All can understand that men will speak the truth they know when, by so doing, they will gain anything which satisfies their lower naturepecuniary reward, or personal prominence, or the gratification of receiving the interested attention of others. But it is not every one who can understand that men feel themselves under a holy compulsion to declare what God has revealed to them in order to relieve a full and burdened heart. This is a case in which “only the good discern the good.” But those who are in sympathy with God and with heavenly wisdom will understand that human hearts may be so impressed with the excellency, the beauty, the fruitfulness, the divinity of truth, that they are positively oppressed while they remain silent, until they have “spoken the things they have seen and heard.” The word is in the heart as “a burning fire shut up in the bones,” etc. (Jer 20:9; Job 32:18, Job 32:20; Psa 39:3; 1Co 9:16). The fact that not only the apostles of our Lord, but thousands of souls since then, have felt thus constrained concerning Christian truth, suggests:

1. That it is a truth of transcendent worth which it is foolish and wrong to trifle with.

2. That we have not risen to the full height of appreciation of it if we do not feel irresistibly impelled to make it known to others.C.

Act 4:22

Spiritual inflexibility: a sermon to those in the midst of life.

The words of the text indicate that there was one fact which contributed greatly to sustain the miraculous character of the healing act that had been wrought. We might interpolate between this verse and the precedingthere could be no manner of doubt that this work was of God, “for the man,” etc. We instantly recognize the force of the reasoning. When a man has suffered for forty years from physical deformity or rigidity and is restored in a moment, there is obviously some supernatural power brought into exercise. Long continuance in such a case immensely aggravates the difficulty and enhances the virtue of the cure. In this, as in so many other respects, the moral world answers to the material.

I. IN THE EARLIER YEARS THE SOUL IS RESPONSIVE TO THE TOUCH OF TRUTH.

As God made us, and before we are acted upon and injured by the forces of evil, we are impressionable and flexible of soul. The mind is eager to learn and ready to receive; the conscience is quick to approve or to rebuke; the heart is tender and affectionate, readily responsive to goodness and to love; the soul is appreciative of that which is spiritually fair and beautiful; the will is open to change if cause be shown for reformation and return. This is the time when moral maladies can best be cured, when we may well hope that the heart will be healed of its sicknesses, and that the spirit will “be made whole” by the great Physician.

II. CONTINUANCE. IN SIN INDURATES THE SOUL. When a human soul has continued for forty years in an evil habit or in a state of sin, it has become hardened in its way. Conscious wrongdoing acts harmfully on every faculty of our nature.

1. It blinds “the eyes of the understanding.”

2. It hardens the heart.

3. It weakens and blunts the conscience so that its stroke is decreasingly effective.

4. It stiffens and fixes the will in its chosen course. Thus it makes the man himself unapproachable, unimpressionable, incurable. They who are passing on from youth and young manhood into middle life, not having entered the kingdom of God, have urgent need to “consider their ways.” They are reaching the moral condition in which their conversion to God is a thing of greatest difficulty and serious unlikelihood. In the Book of Life, if their name should be recorded, will it not be added, as a proof of the wonder-working power of the Spirit of God, “for the man was forty years old,” etc.? Remember that

(1) salvation is never impossible: at twice forty years of age it is within the reach of penitence and faith; but

(2) it becomes growingly unlikely as the periods of human life pass by. The Holy Ghost saith, “To-day.”C.

Act 4:23

The use of freedom.

“Being let go, they went to their own company.” We have here an apt illustration of

I. AN ACT INCIDENTAL TO LIBERTY. “Being let go”the hand of restraint being taken off them”they went to their own company;” they followed the bent of their own inclination, and went to those with whom they were in sympathy. This is the constant accompaniment of human freedom. As soon as the parental hand is relaxed, as soon as the teacher’s eye is off them, as soon as the restraints of home and the guardianship of elders are removed, the young take their own course, follow their own bent, choose their own company. We never know what men really are until we take away the bonds by which we hold them in check, and they go “whithersoever they will”whither their own principles allow, and their own tastes direct them.

II. THE WISDOM OF THOSE WHO ARE RESPONSIBLE FOR OTHERS. It is of little use to hold the reins so tight that, as long as they are held by a firm hand, there can be no wandering. What is to be the event when the reins must be thrown up? What will be the course chosen when they whom we guard are “let go”? If we do nothing mere and better than carefully imprison within walls of correct behavior, we shall be bitterly disappointed with the result. It is our wisdom and our duty to provide for the hour when those for whom we are responsible will be “let go,” and when they will assuredly go to their own companywill seek out those persons and those things with which they sympathize. We can only do this

(1) by implanting right principles, and

(2) cultivating pure tastes.

These, and these only, will lead the young, in the days when they act for themselves, to shun that which is wrong and to pursue that which is holy, wise, useful.

III. THE RESPONSIBILITIES OF FREEDOM. Young people!

1. You will soon stand at the point where you will decide on your own course.

2. If, then, you are right at heart, you will walk in the path of life; choosing the company of the good, the ways of wisdom.

3. If, then, your heart is not right with God, you will be tempted to follow an evil bent. It will be a most perilous hour with you.

(1) To give way to the lower inclinations is to enter the road of ruin.

(2) If you love life and hate death, go not whither you would, but where conviction tells you you should. Hearken to the heavenly voice which says, “This is the way; walk ye in it.”C.

Act 4:23-37

The resource of the devout, etc.

Released from the restraint of law, the apostles returned to “their own company,” and there they related what they had passed through. We may be sure that the whole of that community of brethren entered, with deep and strong sympathy, into the feelings of their two leaders; they all felt that a very critical hour had come to that new cause which they represented. Under these circumstances they bethought themselves of

I. THE RESOURCE OF THE DEVOUT. “They lifted up their voice to God with one accord” (Act 4:24). They felt, as their prayer indicated, that:

1. All power was in his mighty hand: “Thou art God, who hast made heaven,” etc. Vainly would the heathen rage, and kings and rulers conspire against the “holy Child Jesus,” the Son of the living God.

2. A gracious purpose was in his sovereign will. However earthly potentates might imagine they were carrying everything their own way, they were but “doing what his hand and counsel determined before to be done” (Act 4:28).

3. He could impart a power which would make them superior to all fear of man. They asked for boldness of speech (Act 4:29), and, with this end in view, for signs of his presence (Act 4:30). Prayer is the constant, unfailing resort of all holy souls. What time we are afraid we must trust in him; we must flee unto him to hide us.

II. DIVINE ENCOURAGEMENT. (Act 4:31-33.) The Lord responded to his people’s prayer, and granted them:

(1) a manifest sign of his presence and favor (Act 4:31);

(2) the fearlessness of spirit they so much desired (Act 4:31);

(3) power to testify of Christ (Act 4:33); and

(4) inward, spiritual confidence and joy: “Great grace was upon them all” (Act 4:33).

God now vouchsafes to his waiting children the blessings they seek of him: the assurance of his presence, power to act as his witnesses, success in their labors, rest and joy of heart in him and in his service.

III. THE COMMUNITY OF THE FAITHFUL. (Act 4:32, Act 4:34-37.) The essential part of this passage is the opening sentence, “The multitude of them that believed were of one heart and of one soul” (Act 4:32). The measure which they adopted, viz. a community of goods, was peculiar, exceptional, transitory. It is not a practical method, suited to such conditions as those in which we find ourselves. It is not enjoined by apostolic word, nor is it sustained by subsequent apostolic practice. It was evidently special, local, temporary. But it is essential that those who belong to the same heavenly kingdom, and especially those who are members of the same Christian Church, should

(1) cultivate a true and deep sympathy, “oneness of heart,” and

(2) take some practical measures to supply the wants of the necessitous from the treasury of those who have more than they need.C.

HOMILIES BY E. JOHNSOn

Act 4:1-22

Christ’s servants before the tribunal.

I. THEIR APPREHENSION. Its causes.

1. The jealousy of those in ecclesiastical power. Caste, privilege, and established professions are ever jealous of popular influence. It is ill for learning and for religion when they come to be identified with the interests of a class. But neither can be shut up to the few. Light and truth are the common property of all, as there is no function higher than that of the genuine teacher of religion, so there is none which attracts more suspicion and jealousy. The essence of bigotry is exemplified by the Sadducees. Not believing in the Resurrection, they would put down any teaching of it by force. The force of persecution never comes from love of truth, but ever from some form of interest. The temper of the truth-lover is ever for free speech and free thought. He knows that the truth, being a beam of God, cannot be quenched, and is reflected with all the more glory from the mists of error. Often men mean by “the truth” their own opinions and prejudices. History shows, and passion constantly ignores, that to put down opinions is impossible. The spirit of man acquires force both in good and evil by resistance. Let what you consider false be either ignored, or, far better, honestly examined and discussed. But, in fact, no absolute falsehood can live an hour; and when desire is shown for suppression of free utterance, fear of the truth, not love of it, is betrayed.

2. Another cause was the popular acceptance of the gospel. The thousands may be despised as individuals, but their collective feeling commands respect. When the multitude wait on a preacher, and their lives are changed by his influence, we may be certain that there is a deeper agency at work than appears. The very extravagances which attend popular religious movements are in their way evidences that men are being acted upon by unwonted spiritual power.

II. THEIR EXAMINATION. They stood in the presence of the Sanhedrimthe great ecclesiastical court and ruling body of the nation. It is a sublime contrast between the power that is and the power that is not of the world. The parts of the prisoners and the judges are really reversed. Sincerity is ever the judge; appearances go for nothing in the spiritual sphere.

1. The question. The fact is not disputed; the question isHow is it to be accounted for. What power, whose Name, had been at work here? The surging up of a new power in Church or state is a formidable thing. What is its nature? how must we deal with it? is the care of the powers that be.

2. The answer. First, a good thing has been admittedly done. Out of prostration and weakness a sufferer has been restored to health and freedom. Facts are stubborn things. Our acts speak louder than words, and tell for us or against us irresistibly. So let us live that the facts of our life may plead for us trumpet-tongued. Second, the interpretation of the fact. The name and power of Jesus are behind it. Thus does spiritual force rise up and react against those who idly fought against it. Here was the crucified One darting a ray of his glory upon suffering. The Resurrection: it was no fancy; it stood illustrated in the person of the restored man in the presence of the court. What else was or could be the meaning of the fact? No other explanation is attempted. Accusers and accused stand beneath the shadow of a power of which the one are feeble foes, the others mighty agents. Life is full of these contrasts, these coincidences of extreme opposites; power dwindling into impotence, feebleness lifted into power. The stone cast aside on the highway proves to be the comer-stone of a new building. The rejected of men, who could not save himself, becomes revealed the Elect of God, and sole Source of salvation. Contempt of goodness is avenged by the manifested contempt of God.

III. THE EMOTION OF THE COURT. The judges are overcome in spite of themselves by the extraordinary contrast before them. It is rare that the learned do not feel a deep secret contempt for the ignorant and unlettered. An overvaluation of words and logic blinds to realities. But here the calm eloquence of those simple men breaks out like the ray of a pure gem hidden in some rough matrix, and dazzles the intelligence. Memory is stimulated, and Peter and John are identified as disciples of Jesus. There was a combination of evidences which fairly reduced the judges to stupefied silence. There stood the well-known figure of the paralytic; side by side his confessed healers; the clear statement of the Divine agency in the case has been boldly and impressively given by them; finally their former connection with Jesus is recognized. The whole chain of antecedents and consequents hangs firmly together. The logical recess in fact and thought is complete Infinitely better the silence which bows before irresistible reasons than the silence which is gained by force. Here again extremes meet. Mute are the lips of the unjust, who have evoked eloquence from the innocent; the silencers have reduced themselves to dumbness. ‘Tis ever so. When violence seems to have made the truth to retire for a time, it has really sent it on a larger are of travel, from which it will surely return to smite the propelling lie.

IV. THE CONSULTATION. Policy is consulted when conscience is absent. It is dubious, and flies to compromises. There were three courses open: to punish the apostlesthis, in the state of popular feeling, could not be ventured on; to approve their conductthis was conscience’ dictate, but conscience was here stifled by a powerful conspiracy of interest; the miserable compromise remainedto discharge the prisoners for fear of the multitude, to warn them against further teaching in fear for themselves. There is danger in all societies and committees of men for the conscience. They are more timid than in isolation, and timidity is mean and treacherous to the noblest instincts of the heart. Men will back one another up in doing things or refraining from doing things, when they would have been more true if left to themselves. ‘Tis a moral trial in these respects to act with others. Shelter for our cowardice, stimulus to our active passions, is found in the fellowship of close interests.

V. THE PROHIBITION AND RELEASE. The apostles were no more to “speak in this Name,” which had proved so mighty a spell to loose. More definitely utterance of, and teaching in, the Name are forbidden. The Name stands as usual for all that lies behind itthe whole contents of Christian truth.

1. The prohibition aimed at an impossibility. The mind cannot be chained; the spontaneous movements of the spirit cannot be checked by force; the Word of God cannot be bound. Force can only act within the laws of nature; it enters not the kingdom of spirit.

2. The martyr’s alternative. Shall he obey God or man? The tyrant must tremble when he hears the question put. Physical necessity is on his side; moral necessity, revealed in the conscience, on the other. The one says to the witnessYou shall not; the other replies from his breastcannot but. Obedience to God gives confidence and security. The tyrant and his victim change places when it is seen that the latter has placed himself against the rock of eternal right.

3. The martyr’s decision. He will not obey man rather than God. He has one clear principle onlyto obey the voice in his soul. Immediate consequences form no element of calculation. They may he favorable to him, as now in the physical sense, for the many may be for the moment on his side; or they may be fatal. With eye far fixed on eternity, and ear attent upon the Divine voice, he goes forward. He trusts God and is not afraid. His being is only safe in devotion to duty.J.

Act 4:23-31

The joy of faith confirmed.

The Church, on hearing of the recent events, break out into expressions of joy. As usual on such occasions, the voice of ancient sacred song becomes their voice.

I. OUR HELP IS IN THE CREATOR. Man’s need and weakness lead him now to shun and now to seek almighty power. There are awful moments when the soul’s sin seems to have called the lightning and the thunder from the sky, to have awoke the threat of the earthquake, the storm, and the sea. Other exultant moments, when the solemn sounds of the deep heart of nature are like the cannon of a friendly force advancing to a beleaguered city’s aid. The most powerful conqueror, like Napoleon amidst the snows of Russia, may be in turn conquered by the physical forces of nature. The moral forces represented in the will of the Almighty and All-Holy cannot be successfully resisted. This is the deep truth in the Davidic psalm.

II. PHYSICAL FEEBLENESS WITH MORAL MIGHT.

1. In the case of David and his kingdom. Study the historical circumstances reflected in the psalm. Look at the tiny kingdom of Judah, placed amidst great foes on every hand. She led a threatened life for ages; it seemed impossible she could survive. Yet the small one became a thousand, the vine grew in spite of every cropping fox or wasting boar, the little lodge in the garden was not overthrown till it had sent forth a ray of light over the lands. Moral life, derived from the immediate inspiration of God, was in her. The enmity of the world served but to elicit and mature that life.

2. In the case of Christ and his kingdom. The like relation is repeated in another form. Corrupt Israel joins with pagan Rome in the attempt to suppress the truth and resist the will of God. David, the anointed king of Jehovah’s selection, is the type, in a lower relation, of Jesus, the anointed Prince in the higher and purely spiritual relation. Upon this analogy hope is firmly built. As the great prince of olden time had risen in Jehovah’s might superior to all his foes, so might his Antitype be expected to lay prostrate faithless Israel’s and proud Rome’s might beneath his throne of moral majesty.

III. PRAYER THE INSTRUMENT OF WEAKNESS AND OF STRENGTH. Of weakness, for it implies dependence; and were our wishes convertible into facts, there would be no prayer. Some form of helplessness alone brings men to their knees. Yet it is the expression of strength; for strength in weakness is the very secret and heart of moral energy and of Christian piety.

1. The aim of prayer. It is that the human spirit may be united with the Divine, whether in action or in suffering. Action lay before the suppliants nowaction chiefly or wholly by utterance, which is ever the special action of the Christian witness. Boldness in that utterancethe very thing which had impressed the Sanhedrim in Peter and Johnwas the thing needed. The renewal of strength must come in prayer. God grants at one time only sufficient for that time. He does not allow the accumulation of capital. He lends that we may spend and come to him again. But boldness must rest upon the knowledge of facts. So closely does courage link with knowledge that the Greek philosopher even said they were identical. Without some evidence that God is on our side, we cannot have the heart to go on. Where, then, may we look for such evidence? The apostles sought it in the manifestation of Divine energy to cure. This was the significant symbol of his presence and of the intention of the gospel in those days. They were justified on the ground of experience, clear, repeated, and definite, in expecting this kind of encouragement. We, on the ground of our experience, are entitled to expect something different, but equally in its way real. Divine energy to heal through ways and means not less Divine because natural, we are to seek and make an object of our prayer.

2. The answer to prayer. In this case it came in a manner not to be mistakenby an immediate impression on the senses and on the inward consciousness of all The house trembled; their spirits vibrated to the inner touch of God; their tongues were loosed, and the sought-for fluency and confidence were given. How can we apply this to modern times? No sober Christian teacher dares to encourage the expectation of such “signs and wonders” now. They belong to a past mode of religious consciousness, a disused mode of revelation. For “God fulfils himself in many ways.” How important to know in what direction to look for Godthe point on our horizon where he may be expected to appear. Much, the greater part, must be left to individual experience. Let every worshipper seek for the Shechinah in his heart. And in general, let us teach that no special manifestation of God is to be expected out of the lines of clear intelligent experience. Experience is itself the ordinary and most precious revelation of God’s will. And the experience of every soul, devoutly read, contains past wonders, and prophesies their recurrence.J.

Act 4:32-37

A glimpse of ideal social life.

Of life, that is, in the idea of the God of love. Such glimpses are given doubtless to stimulate our faith and our aspiration; and withdrawn because struggle, not perfect attainment, is the condition of actual life.

I. SOCIAL UNITY. It rested on a common faith, a common ideal, a common sentiment. Union with God is the only basis of human social union. Here, from the depths of the spirit-life, this principle was for a brief space brought to light. What was then made visible fact is constantly the invisible fact and ground of the spiritual kingdom.

II. ITS EXPRESSION. The abolition of property. Property is the most tenacious of institutions, because it is the product and the insurance of the person, the individual, the self of each man. Were the self-life, whose instinct is centrifugal and separates us from the commonalty, suspended, in that moment property must cease. For then the centripetal instinct, or love, must exert its force unfettered. This was what took place under the high tide of the Spirit’s life in Jerusalem. Men forgot the peculiar in themselves, knew and felt only the universal. One heart, one soul; the ideal of heroes, patriots, philanthropists, was for a fleeting period realized. The magnet of the Name that reconciles drew all wills to itself. Necessarily there was an extraordinary access of power to individuals, for they drank of the very central source of all power; as we are weak who think self-interestedly and unsympathetically. And joy must accompany this entire emancipation of the spirit from the fetters of self. Nor could there be that sense of indigence which makes us ashamed and cramps our energies. All is for each, as each is for all. Self-sacrifice is the last test of love, its only infrangible proof. When the pain of self-sacrifice ceases, there the triumph of love is complete. And in the pouring of men’s once private property at the apostles’ feet, was the illustrious evidence of the conquest of the Prince of life over the human heart. As if to clench the argument, the special instance of Joseph’s sale of his field is given. There is art in this. One such definite fact suggests a multitude of others to the imagination. Christian ethics simply teach that the inducement to work for wealth is the power for social good. Whenever this is seen to be the theory of wealth acted on in our society, it will be evidence of a new stirring of Divine love in its heart.J.

HOMILIES BY R.A. REDFORD

Act 4:1-4

The first persecution.

I. THE GROUND OF IT.

1. Religious intolerance“the priests.”

2. Political animosity” the captain of the temple.” A representative of Rome, alarmed by the crowd and fearing popular tumult.

3. Rationalistic unbelief“the Sadducees.” The troubles of the Church are thus foreshadowed, proceeding from the three different sources which will always unite against the truth. Against two facts they rose up: the people were taught; the Resurrection was the substance of the teaching. Popular religion is never liked by priests, rulers, and infidels. They are “sore troubled” when the gospel manifests its power. So it was in the Reformation. The old and corrupt Church gained over the state to its purposes. And soon there was a great rising up of the proud intellect of man against the simplicity of the message. At the bottom of this combined movement was a stricken conscience. The Resurrection condemned them all. They knew it. So still the Resurrection condemns the corruptions of the Church, the despotism of the world, and the pride of unbelief. We must never reckon on a peaceful victory. The people are not really cared for by the high ones of this world. They learn no lessons from the past. Progress must be in spite of them.

II. THE MANNER OF IT.

1. Cautious. “Put them in ward unto the morrow” (Revised Version). Fear of the people; recognition of the power of the apostles; bewilderment in the sense of their own guilty part in the Crucifixion; pretended respect for the forms of justice and self-deceived conventionalism. Underneath punctiliousness there is often a great depth of pride and hollow-heartedness.

2. Tentative. It was not a full burst of fury against the apostles, but an experiment to see how far they would go in their defiance of authorities. It was supposed that a night in prison would quell their courage, that an appearance before the Sanhedrim would probably break off the rising plant at the root, for it was seen that there was no great display of physical force among the sect.

3. Ignorant and perplexed in policy, for there could be no decided and deliberate movements against the new doctrine on such grounds. Nor were the elements of the conspiracy congenial. Priests would care nothing for Sadducees, and Roman rulers despised both. They could not have studied either the facts of the ease or the characters of the apostles. They made a dash upon them in the provocation of the moment, hoping to snuff out the light at once. Their ignorance of Scripture and worldliness of spirit made them capable of such folly, and the fruit of it was a very significant rebuff.

III. THE EFFECT OF IT.

1. On the Church itself. (See the rest of the chapter.) Deepening the spiritual life; promoting brotherly love, prayerfulness, and sympathy; preparing for future trials; revealing the utter weakness of the opposition; fulfilling the promise of Christ as to their endowment in the presence of enemies; magnifying the gospel in their sight; helping them to feel that they must hearken unto God and not unto men; deepening their insight into Scripture and enlarging their prospect of the future triumphs of the gospel, which they thought of in the spirit of prophecy.

2. On the world. Drawing to them popular sympathy; making them the talk of Jerusalem, and so leading many to inquiry; testing the hearers whether they were prepared to encounter such dangers for Christ. The five thousand would be henceforth drawn together, and the world would see the Church more distinctly. It was well that the new doctrine should be manifestly put over against the old. Many may have been perplexed by the reverence which apostles showed for the temple and its worship. While still addressing themselves to Jews, it was now plain that to be a disciple of Christ was to break away from Judaism. The effect of the miracle would be heightened; for it would be asked, naturally, why the workers of such a cure should be so treated. It has never been a success to persecute. It shows weakness in the persecutor; it reveals power in the persecuted; it spreads abroad facts that might otherwise be ignored. This beginning of the Church’s fight with false religion and worldly pride throws great light along the ages, and teaches us many a lesson concerning Church history.R.

Act 4:5-12

The servants in the footsteps of their Lord.

I. Compare the CIRCUMSTANCES of this testimony with those in which Jesus stood. Some of the same were present. Actuated by similar feelings against the truth. But notice:

1. Called together on the ground of one specific factthe miracle done (Act 4:7) undeniably real.

2. Without any accusation as in the Lord’s case. No false witnesses called.

3. In appearance, at least, orderly and candid; inquiring, “By what power, or in what Name, have ye done this?” certainly evincing, as does the sequel, considerable reaction from the fury of the Crucifixion. Conscience was at work. A sign that the gospel was already beginning to lay hold of Jerusalem.

II. Consider the TESTIMONY borne by the apostle.

1. The substance of it. It pointed to the signs of Divine power present; connected those signs with the Name and authority of Jesus Christ; clearly announced the fulfillment of Scripture, and invited all to rejoice in the blessings of the gospel.

2. The inspiration of it; seen in its simplicity, boldness, wisdom, and yet supreme gentleness and love. A perfect respect for the old, and yet an entire acceptance of the new with all its consequences. It was not the address of a criminal excusing himself, or of a suspected man putting by the misconstructions of enemies; it was the appeal of a herald and inspired ambassador, fulfilling his Divine office to be a witness to Jesus. There was in it a sublime indifference to human opposition, and yet a confidence in the sufficiency of the gospel which could not have been of merely human origin. Peter spoke as one “filled with the Holy Ghost,” the Spirit of truth, life, and love; as a true Israelite, without one word of disparagement of what was represented in that Sanhedrim; and yet as a true apostle of Christ; as the priest of that restored temple, of which Jesus was henceforth the Corner-stone; and as a true prophet, able to connect the present with the past and the future, and say, “Thus saith the Lord.”R.

Act 4:12

The unfolded banner of salvation.

“Neither is there salvation in any other,” etc. The contrast between the position of Christ’s heralds thee and now. They pointed to one miracle just wrought; we point to the whole succession of wonders along the line of Christian history. Already the Name of Jesus is “above every name.”

(1) A proclamation;

(2) a warning;

(3) an invitation.

I. A PROCLAMATION. “None other name.”

1. The proclamation of witnesses. They knew the person, they saw the power, they were subjects of the grace. The Name was a history, testified by those who published it. Others could take knowledge that they had been with Jesus. So Christians still can speak of the Name as in their own hearts and lives “above every name.”

2. The proclamation of inspired teachers. The name misunderstood among Jews, because salvation itself nothing to them, not spiritually regarded. The Name of the “Messiah” represented the promise of atonement, spiritual deliverance. The apostles themselves taught of God, otherwise would never have known the secrets of the Name. They proclaimed salvation necessary to all, denouncing the self-righteousness of the Jews.

3. The proclamation of sincere philanthropists. “Under heaven given among men.” The standard set up at Jerusalem, but it meant conquest of the whole world. No name will bear this test but Christ’s. Other names, Buddha, Confucius, Mohammed, have but a limited range, of sympathydivide the world, not unite it. The history of man is a progressive preparation of the race to acknowledge a Name which shall be adapted for universal recognition and homage. A missionary spirit the test of a true Church.

II. A WARNING. There are other names among men. Recall the chief dangers of our present time. The builders at the temple of human progress are setting at naught the corner-stone. An emasculated Christianity, robbed of its deepest adaptation to the wants of men; a mere bundle of moral principles and examples. The pride of the human intellect set on the throne; in rationalistic criticism; the dry bones of the Bible offered instead of the living reality; in socialistic theories put in place, of spiritual change, which alone can produce the fruits of righteousness; in sophistical arguments against the leading doctrines of the gospel; and pretended philanthropy, which means nothing but trifling with the awful realities of sin, and undue exaltation of the material above the spiritual interests of men. Other names in the Church. The priest hiding the Savior; the ritual shutting out the truth; sectarianism dishonoring Christ; names of leaders and teachers made into temptations to spiritual pride, and mere hero-worship substituted for simple-minded obedience to Christ’s commandments. Yet the Name above every name in fact, and must be seen to be so. The Name of the coming Judge, who, though he find not faith on the earth, will still destroy all that exalteth itself against him, “that God may be all in all.”

III. AN INVITATION.

1. To acceptance of a free gift. “Given amongst men.” Contrast between Christ’s method of helping men and that of the world’s teachers.

2. To separation from a lost cause. The names of the world represent the old things which are passing away. Come out and be separate. Name the Name of Christ in order to realize salvation. Half-hearted religion no joy.

3. To anticipation of a final victory. As the Name we honor represents a life which went up from the lowliest places on earth to the highest in heaven, so those who are called after the Name rise to the throne to reign with Christ. Will you sell such a birthright for vain delight? Will you forfeit such a prospect for lack of faith?R.

Act 4:13-22

The impotence of unbelief.

I. In the presence of FACTS. The historical evidence of the gospel must be pressed home on men’s consciences. Make them acknowledge, “We cannot deny it.” The facts of Christian life and character before their eyes. Hence the power of great movements like those of the evangelical revivals.

II. In contrast with the MORAL STRENGTH OF DEEP CONVICTION AND STRAIGHTFORWARD ALLEGIANCE TO TRUTH. The shifting of ground, the sophistry, the blasphemy, the dishonesty, the malice, and yet the cowardice of modern unbelief. “What shall we do to these men?” The question was not “What shall we do with the facts?” but “How shall we escape dealing fairly with them?” Personality is the resort of weak and dishonest minds. If they will not believe, they persecute.

III. IN SENSELESS THREATENINGS AND PRESUMPTION in the presence of the mysteries and glories of advancing faith. “That it spread no further among the people.” Folly of such a policy. The people see through the devices of a false Churchare not long deceived by the vain boastings of infidelity. A bold and aggressive method must be the hope of the Christian Church in the climax of opposition now reached. We must plant ourselves firmly on the rock of undeniable facts, and hearken unto God rather than unto men. “All men then will glorify God for what is done.”R.

Act 4:13

Witnessing for Christ.

“They took knowledge of them, that they had been with Jesus.” Fulfillment of the promise, “Ye shall be witnesses unto me.” Reward for obedience to the precept, depend on the Spirit. No mere human resources applied to; the men simply spiritual men, bearing witness to Divine facts.

I. A GREAT CHANGE MADE MANIFEST. Fishermen, Jews, once filled with fear, now bold, eloquent, full of the Holy Ghost, proclaiming a doctrine once hateful to them, uplifted to a lofty conception of the kingdom of God. The whole explanation in the fact they had been with Jesus, as disciples, as chosen out by him for their mission, as qualified for it by his gifts of the Spirit.

II. A GREAT EFFECT PRODUCED.

1. By the clear and decided expression of Christian faith. The world is much more impressed by beholding a wonderful contrast to itself, than by seeing Christians compromising principles for the sake of enlarging the Church.

2. By fearless condemnation of evil and proclamation of the kingdom of Christ. We should remember that all wickedness is weakness. We must speak like Peter and John. We must keep the Head of the corner in view.

3. By the wonderfulness of spiritual work and life. Unlearned and ignorant men can render an incalculable service to the cause of Christ by making others marvel, when they speak out boldly their humble testimony. But let all who hear it say, “They have been with Jesus.”

III. A GREAT LESSON TAUGHT.

1. To the apostles themselves. The power of faith; the protecting presence of God; the safety of boldness; persecution making opportunity; the suffering servant honoring the Master.

2. To the council. To judge righteous judgments; to learn the method of grace; to see the errors of the past. But we should be warned; for such lessons were in vain, although enforced with such power.

3. To ourselves. The whole incident teaches the strength of the spiritual life; the method or the Christian work; the glory of the believer’s prospects. Those that have been with Jesus shall share his victories.R.

Act 4:20

The aggressiveness of the gospel.

“We cannot but speak the things which we have seen and heard.” The early history of Christianity a striking proof of its Divine origin. Man’s method is to wait opportunities, God’s to create them. Man prepares his strength before he puts it forth; God makes his strength perfect in weakness. The “foolishness of preaching. Athanasius contra mundum. We must pay no heed to the world’s scorn and distrust of enthusiasm.

I. THE RELIGION OF CHRIST AGGRESSIVE BECAUSE IT IS REAL. “The things which we have seen and heard.”

1. Not speculative, but simply practical; things of men’s moral life, things which concern all, things of infinite importance, having their roots in eternity.

2. Not things of human systems and ecclesiastical dogmas. The apostles did not preach either against the Church of Judaism or about the Church government of Christianity, but about gospel facts which underlie all systems and must make the substance of all creeds.

3. Things of experience“seen and heard.” They spoke as witnesses; and the more we can preach as simply bearing testimony to the gospel, the more power we have. The various false religions of the world powerless to help because they appeal little to fact and experience.

II. THE UNIVERSAL OBLIGATION OF SPEAKING FOR CHRIST.

1. Speaking before men. The notion of secret discipleship utterly false. Special value of outspoken faith, both to the believer himself, in confirming, maturing, guiding, clearing the spiritual convictions themselves, and in supporting practice by the help of a solemn, recorded vow of service. The deeper and the more real the feeling, the more necessity to speak it before others.

2. Speaking to men in Christ’s Name. We hearken unto God and he bids us speak. It is a power that grows with exercise. The world requires it more and more. Books can never take the place of preaching. In all ages men have looked for and trusted their spiritual leaders. The things of the gospel were not done in a corner, and they must be brought out into public life. Read the Bible in the midday light of modern thought and business enterprise; it is fitted to every stage of human advancement. “Stand up for Jesus.”R.

Act 4:28-31

The two kingdoms in array against one another.

I. THE SCRIPTURAL REPRESENTATION RECOGNIZED. The Holy Ghost spake it. The view given in Psa 2:1-12. corresponds with that which pervades the Bible. The Babel power over against the kingdom of God. God making all things to work together for his purposes. The history of Jesus Christ a wonderful confirmation of this view. The disciples in their faith and fellowship following their Master and accepting the responsibilities of the position.

II. THE SPIRITUAL SUPREMACY ASSERTED.

1. By prayer. Appeal to God to justify the faith of his people. Martin Luther, “God must save his own Church.” As the Lord of heaven and earth, the Revealer of his own truth and will, the God of history, which shows his faithfulness.

2. By renewed self-consecration. “Grant to thy servants boldness.” They did not shrink from the conflict, but laid hold of Divine strength.

3. By expectation of manifestation of power. The miracle already done was but the beginning of great things. We must not be satisfied with mere moral order as a testimony to Christianity. We should pray for and expect moral miracles; not a repetition of ancient signs and wonders, but marvels of spiritual lifesouls healed, the dead raised to life.

III. THE KING ENCOURAGING THE SERVANTS OF HIS KINGDOM. Before the battle closes the commander speaks the word of appeal and encouragement along the line of his army. When God has appointed us to do a real work, he prepares us for it by the special gifts of his Spirit. External sign: “The place shaken”to remind them that earthly powers were in God’s hand. Spiritual grace vouchsafed: “All filled.” These sense of a brotherhood, of an army going forth to fight, deepened by the outpouring of gifts upon all. The word spoken” with boldness.” Force being made manifest; perfect, love casting out fear. We commence from this time a new stage of the history. Persecution is doing its workcalling out the graces of the brotherhood, turning weak men in-to heroes. The simple, devout dependence of those primitive believers a great example to us.

The Church is lacking in boldness. We must be prepared to grapple with the enemy. We must bring their threatenings to God and pray that he will look upon them. Above all, we must ask to be filled with the Holy Ghost.R.

Act 4:32-35

The host of God drawing together in readiness for action.

I. A COMMON SPIRIT in the believing multitude.

1. The spirit of faith.

2. Of self-sacrifice.

3. Of fellowship.

4. Of service.

They were of one heart and soul to speak and work for the new kingdom.

II. A COMMUNITY OF LIFE AND PROPERTY. The simple and natural expression of the common spirit. Not the modern communism, or anything like it, for that is man’s experiment to better himself; but the Christian communism was the believers’ expedient to accomplish the will of God.

III. A marvelous sign of the SPIRIT‘S PRESENCE AND POWER. “Great grace upon all.” Great power in apostles; great testimony given to Christ. An active, self-denying, speaking Church challenging the world.R.

Act 4:32

Christian communism.

“And the multitude of them that believed,” etc. The Bible not a book of politics or earthly legislation. Danger of misapplying its teaching, by forgetting that it does not dictate formal rules and creeds, but describes the working out of great principles. The social problem of human historyreconciliation of individual advancement with social and organic progress; failure of all merely human attempts; danger of men’s experiments; despondency; revolution; selfishness of the higher classes; misery of the poor; necessity for change in the material condition of society; recognition of the primary law, the external facts coming forth from the internal life.

I. The SPIRITUAL FACT set forth. “One heart and soul” in the multitude.

1. Cannot be produced by mechanical means.

2. Is the root of all true strength and prosperity in society.

3. Is the gift of the Holy Ghost.

We should pray for it. The great spiritual revivals of history have brought about great moral and social changes. Reformation; revival of Wesleys and Whitefield, etc.; missionary spirit of the present century.

II. The MORAL MIRACLE wrought. The universal self-denial. The confidence in a new state of things, though only at present at the threshold. The absorption of individuality in brotherhood. A new fact in Jerusalem; testimony to the power of Christ and his doctrine.

III. The PRACTICAL TEACHING EMBODIED in the facts.

1. Depend upon spiritual forces, not on political expedients.

2. Let the multitude work out its own form of brotherhood, from the one heart and one soul; not trust to mere philosophical theorizing and dreams of enthusiasts.

3. Preach Christianity as the great uplifting and renewing power of the world; not revolutionary, not by wars and strifes, but by sanctification of the multitude of wills.

4. Hold up the gospel prophecy to the poor, not to excite in them envy of the rich, not to delude them with predictions of a speedy deliverance from necessary burdens, but to incite them to the prospect of a larger share in the progressive prosperity of mankind, and to co-operation in the work of uplifting their fellow-men. We should be of one heart and soul, rich and poor alike.R.

Act 4:36, Act 4:37

A great example of spiritual excellence.

The intention of the writer is to set in contrast the work of the Spirit in Barnabas and the work of the devil in the hearts of Ananias and Sapphira, as also to show to us the relation of character and life to one another; the blessing on those that obey the Spirit, the curse on those that lie against the Holy Ghost and resist the will of God in his Church. The difference of meaning in “paraklesis,” according to some “exhortation,” according to others “consolation,” helps us to keep in mind that the exhortation was consolation; that those who preached appeared among men not as mere dry exhorters and teachers, but as proclaiming a kingdom which is “righteousness, and peace, and joy in the Holy Ghost.”

I. THE CHANGE WROUGHT in Joseph Barnabas.

1. A Levite, but not passing by the fallen and dying humanity. Notice the contrast between the priesthood of the, old covenant and the priesthood of the new; between the man of a corrupt and decaying system and the new man in Christ.

2. A Cypriot from a country noted for its self-indulgent luxury and sensuality, yet by the Spirit of Christ delivered from selfishness.

3. A man of some wealth, becoming poor for Christ’s sake and the gospel’s, and subjecting himself to the new law of the apostles. The wonders of the Middle Ages anticipated. Yet our aim should not be to fill the Church’s treasuries, but to bless the world with the spirit of self-sacrifice. The abuses of the ecclesiastics have always been their not being true sons of exhortation and consolation, but “greedy of filthy lucre.”

II. THE ILLUSTRATION OF GOSPEL PRINCIPLES.

1. Counting all things loss for Christ. Losing life to find it. The Church, as well as the individual, is richest and happiest when it reckons its whole self as devoted to the work of helping others.

2. The sons of exhortation and consolation, i.e. the messengers of mercy, must be examples of self-sacrifice, and enforce their precepts with public deeds of generosity, and manifestation of the work of the Spirit in their own lives. The preaching of the Church will never much affect the world so long as it does not lay its wealth at the feet of Christ.

3. The true law of Christ’s kingdom is not “Each one for himself and by himself,” but all faithful to the vocation of the Church. “At the apostles’ feet.” He was a rich man, and probably a highly educated man, but he did not set up a Church for himself. He recognized Christ’s rule. He was willing to be a servant that he might fulfill his ministry of consolation to the world, and so he was immediately recognized by those who represented the Master” surnamed by the apostles.”

4. The stamp of special, solemn approval is set on faithfulness to conscience in the money matters of the Church. There is an eye watching our hand. The money brought should be not merely what the world expects to be brought, or what will satisfy the demands of the time and maintain our reputation with fellow-Christians, but what the “law of Christ” dictates, which is the law of absolute self-denial, and overflowing brotherly affection. We may not be a Paul, or an Apollos, or a Peter, or a John, lacking qualifications for such eminence, but we may emulate the example of Joseph Barnabas, and be sons of consolation, channels of blessing and comfort to the world. If we would be so, let us lay what we have at the feet of the apostles, avoiding caprice, self-will, disorder, heresy, strife, self-exaltation. There is a true apostolic doctrine and fellowship in the world. Cling to it, and cast all to it.R.

HOMILIES BY P.C. BARKER

Act 4:4-22

The first trial of Christian preachers in a court of judgment, and their victory.

A few words of an historic character lay for us the scene of this trial, put us in possession of the question at issue and of the parties, as between whom, if not really so, it is to be settled. We are, however, justly at liberty to take note of certain silence as well as of certain utterance and preparations for utterance. Those who” laid hands” on Peter and John, “and put them in ward” last night, were silent then as to the reason why. No such thing as a civil uproar was hinted at, as matter of apprehension; and no sufficient ecclesiastical reason could, it is evident, be so much as formulated into a proposition capable of representing either morals or law. “Being grieved (!) that they taught the people, and preached through Jesus the resurrection from the dead,” is all their case showed last night. And this morning the Sanhedrimwho as much for moral as for civil reasons ought to have been examples of something different from thisrender themselves collectively amenable to the same remarks. It was well for all of them that Peter and John were not Romans, either by purchase or by birth (Act 16:37; Act 22:28). On the other hand, the silence of Peter and John themselves on this matter is worthy of notice. They remembered something of that great gift, greater grace of their Master, and were now learning in practice some lessons of him. Sometimes the very achievements of silence are great, and great often the rewards of it shall be. They were silent, for the injustice of their imprisonment had been inconvenience personal to themselves, but just as likely advantage to their Master’s cause. They were silent, rather than waste time and waken temper as well as prejudice toward them in their would-be judges. And they were silent, on the very wise principle of letting “these men alone,” that they might run out the more quickly and self- condemningly their humiliated career. And it was not long before it was seen to what undignified shifts they were brought, Notice

I. THE VERY ILL–SHAPED INDICTMENT (Verse 7) It were indeed only by courtesy that it could be dignified with the name of an indictment at all. The Sanhedrim greatly stood in need of a word from the governor Porcius Festus of just thirty years later, when he said to King Agrippa, in reference to Paul, “For it seemeth to me unreasonable to send a prisoner, and not withal signify the crimes laid against him” (Act 25:27). The Sanhedrim are guilty of this very unreasonableness.

1. They interrogate instead of indicting. They are going the way to make themselves beholden to their own prisoners for some information and instruction.

2. There is this prima facto weakness in the very interrogation, that it is not directed to the character of what has been done, but simply as to how something has been done, that is all the while tacitly admitted to be unchallengeable in its nature.

3. However, though their course be ever so much at fault for informality and for worse reasons, it has one commanding excellence about it. It does go at once to the point. It goes home to what was in their own heart. They cannot, in the nature of things, find fault with Peter and John for relieving of his lameness a man now “above forty years old,” and who had never been anything but lame. And they cannot find fault with them for doing this on a sabbath day, because it was not the sabbath. So it is only left them to try and find something to take hold of, in “the kind of power,” or “the kind of name,” by or in which they had “done this thing;” which, it is noticeable, they do not choose to call here by its right name, “a notable miracle” as they do immediately afterwards in their secret conclave (verse 16). And, further, they may hope to find something to take hold of in “the kind“ of answer the two apostles may proffer. But this does not prove to be the case; for their discretion, silence, temperateness, cannot be surpassed. If the picture, then, of this trial shows the court put in a foolish position, it shows the accused or the prisoners in an intrinsically proud position. They are masters of the position, strange to say.

II. THE DEFENCE. (Verses 8-12.) Notice in this defense:

1. That the method of it may be justly assigned to the presence of the Holy Spirit. Peter is emphatically described as “filled with the Holy Ghost.”

2. That, nevertheless, it is of the simplest character. It might be said to be of nature’s simplest style.

(1) It consists of a mere statement of facts. “You ask,” says Peter, “of a deed, a ‘good deed, done to an impotent man.’ You ask by what, by what virtue-call it ‘power’ or call it a ‘name ‘as you willthat impotent man has taken the advantage of what is contained in that good deed.” And Peter continues, without a word, or tone, or sign of apology, “Be it known to you, and to the whole nation beside, that it is by the virtue of One whom you and they know but too wellJesus of Nazareth, whom you and they crucified, andwonderful contrast of rebukewhom God raised from the dead. Here standing before you, and beside us, your prisoners, is a man, who is more to be remarked upon for the fact that he was made whole by that Name, than simply for the fact itself, that (as none can deny) he has been made wholegenuinely made whole.”

(2) It consists, further, of a quotation from the Old Testament, of words most personal to the court listening to Peter, and the application of which to them Peter minces not at all. Peter speaks just as though it were one of those cases in which truth must and will out. There can have been no effrontery in the manner of Peter’s utterance, nor any appearance of intentional affront, else we cannot imagine that his sentence would have been allowed to come to an end. Often as wrong manner prejudices the interest of welcome truth, the present was an instance of the converse how truth of the most unwelcome kind got its fair force, being unprejudiced by any flavor of bitterness, spite, taunt, or malignity.

(3) It consisted of a word of genuine universal gospel as well. Now does even Peter speak a more catholic gospel than he is at the moment conscious of. He anticipates in one breath the apostle of the Gentiles, who was yet to come. But independently of this, and stopping short of it, Peter’s aim is to speak of that Name of Christ as the Name of the only Savior, rather than to speak of the universal sweep of his dominion and virtue. He has got his foot in; he sees the narrow end of the grand wedge in; he seizes the priceless opportunity, and uses it. The defense had the seeds of triumph in it, and it triumphed.

III. THE EMBARRASSMENT OF THE COUNT. (Verses 13-18.) This was, in very deed, a most pronounced embarrassment. It is spoken by the historian in five plain enough statements The signs of it, also, were probably only too plain, or otherwise the case was a great exception to a very general rule.

1. Those who sat in the seat of authority were, unfortunately for the position they filled, stricken with amazement. “They marveled” at the imperturbed flow of speech and resolute wielding of argument which proceeded from two men who, as being “unlearned” and unprofessional men, ought rather to have been overawed in the presence of such as themselvesas they thought. In the midst of their amazement, however, they either remembered the fact, or saw in the very bearing of the men the fact, that they were old associates of Jesus.

2. They were fairly stricken with silence. There, present before themthere, at the very side of the prisoners, proffering himself as a living monument of their last evening’s workwas the veritable healed man himself. Such a juxtaposition of facts ties into silence very perverse-wayed tongues. “They can say nothing against it.”

3. They are stricken with an idea that a private conference with one another may suggest a way out of their undignified difficulty. There is always something very suspicious, ominous of impending disaster, if the men that love the broadest daylight of public glare suddenly are for retreating into the unloved shade.

4. Retired from public gaze, they find themselves still stricken with a perplexity that grows no better for deliberation and secret conference. For one thing only do we seem able to admire in any sense these men. They have eyes to see, and they have not got to the point of seeing facts to deny them. They will not hazard themselves into the position of denying a “notable miracle manifest” to all the rest of the world that lives in Jerusalem. But their perplexity is the greater, what they shall do.

5. Because they are fearful of the one thing, truth, which should have made them fearless, they are stricken with love of an expedient simply so insane in its certain working that it at once worsened their whole case and plight. They will forbid the tide. They will command, “Hitherto shalt thou come, but no further.” They will bid to flow back a river that shows an unmistakable force and breadth and depth of current. They will threaten and prohibit. Whether they are counted as legislators, or statesmen, or judges, they are childish and incompetent.

IV. THE DECISION AND FOLLOWING ACTION OF THE COURT. (Verse 18.) “They command” the apostles “not to speak at all nor to teach in the Name of Jesus.” Thus began the struggle between civil command and human conscience, not indeed in the history of the world, but in the history that has ever shown it in most intensified form, of the Christian Church. Notice:

1. The parties to this struggle. Traced home, they resolve themselves into the wish of some against the conscience of others.

2. The intrinsic and even notorious inequality of these. That wish, it is true, will be said to be founded upon opinion, judgment, experience, consent of many. But this is equivalent to an open betraying of the proportionately easy access to it, of disturbing causescauses that lay it actually open to suspicion, and render it unreliable. Wish notoriously sins in being the victim of feeling, and none can be “ignorant of its devices.” A hundred elements, each one of which is a possible avenue of error, go to form that wish or will of the some which then presumes or endeavors to impose upon the conscience of other some. On the other hand, conscience, whether it be allowed to be more or less of an original faculty or principle of human nature, owns to and justly claims a native prerogative, the prerogative of the judge. And it may err. It will be liable to err, and has in point of fact often shown itself liable to erron one side, through being uninformed, or ill informed. Yet, whoever flouts it (whether the owner of it himself or another for him), is guilty of flouting pro tern. “The powers that be,” and those powers, powers that “be of God.” Say whatsoever may be said to the derogation of the individual conscience, that man stands on perilous ground indeed who risks what is involved in neglecting his own conscience, or who takes in hand to supersede that of others, by his own fiat, under whatsoever name or misnomer it may endeavor to pass muster. To very different moral zones of being do the voices of external command and of internal command belong. As once a whole world was on one side, and Noah and the Divine command on the other, so it is quite possible that the whole world might be on one side, and an individual man and his conscience be on the other side, and these be in the right. And it was something like this, though not this, that was to be seen now. The whole authorities of a nation were in this court on one side, and Peter and John on the other; and these were in the right, and the real strength of position lay with them.

3. The unconquerable deep facts of human nature and life to which these phenomena conduct. For we get here a suggestion and a glimpse of the idea according to which God has provided for the security of his mighty grasp on the mighty mass of mankind. There is left no doubt which is the mightier. This method of securing a certainty and even facility of hold upon the vastest bulk of mankind, to disintegrate it if one corrupt mass, or gradually to reintegrate it, without recourse to flood or deluge or any physical force, invites most grateful and reverent study. The analogies of physical nature, more and more laid bare to light by science, offer many an inferior harmony with it. God’s moral hold upon the great mass depends on and is regulated by his hold upon the individual and the individual conscience; and often exhibits itself in this shapethat one conscience touched will prevail against ten thousand men, will suffice to make “a divided house,” and put a wonderfully centrifugal tendency into the constituent parts of what seemed a very compact whole. While, on the other hand, thousands and all the influence they could wield, and all the torture they could apply to martyrdom itself, will leave the conscience unharmed and unmoved. “Command,” then, and “threat,” varied only by “threat” and “command,” are the singularly weak weapons to which this embarrassed and undignified court now resort. And these soon enough crumble to their touch.

V. THE REBUFF SUSTAINED BY THE COUNT. (Verses 19-22.) This rebuff contains not a few points which make it remarkable.

1. It is no doubt uttered in a respectful tone and manner, but for decision of language and firmness of front it wants nothing. It distinctly emphasizes the subordinate character of the jurisdiction of the Sanhedrim; it distinctly emphasizes their prisoners’ knowledge of it; and as distinctly it emphasizes the intention of the prisoners to continue to do the things they were commanded not to do, and respecting which they were threatened.

2. The rebuff administered by Peter and John contains a reiteration of that which was so often the unconcealed strength of the apostolic messagethe doctrine and impulse of “God,” the matters of fact, such as they themselves had “seen and heard.“ Three forces sustained (and should still sustain) the Christian preachersthat they spoke things within their own knowledge, that they found themselves irresistibly moved to speak of these things, and that their undying conviction was that those things were the things of God. Upon what a platform of unassailable strength do they now stand, who hold this reply only to prohibition and threat, “Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard”! The implications are manifest. That the apostles must do what is right; that by right they mean what is so in the sight of God; that this may utterly traverse and contravene the criterion of right with the Sanhedrim; and that they are cognizant of a call to speak which they cannot and will not disobey.

3. The rebuff so fits in to truth, to time, and to circumstance, that there is nothing left for those most smitten by it but to sit down quietly under it. Except for the inanity of “further threatening” Peter and John, those who now smart are also like certain others, “speechless” (Mat 22:12). So sometimes does God cover with the shield of his wondrous protection his servants. They are without a shred of worldly position, of influence, of wealth. They sit on no throne, can summon no legions, nor wield one weapon. Yet are they themselves kept safe as “the apple of his eye.” They gaze, too, with the light of the Divine eye on human hearts, darkened with guilty tumult because unloyal to the truth. And it is entrusted to them to wield the weapon of unanswerable rebuke. Many a victory falls far short of what it seems. Greater than all, it showed, was the victory of Peter and John, when the Sanhedrim, after enduring keen rebuke and blank rebuff, nevertheless” let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.” It is so, God protects and exalts and all in one honors his servants with highest service in his Name.B.

Act 4:23-31

The grateful, emboldened, and prayerful Church, and the Spirit’s witness.

With all the naturalness of simplest truth, we are told how the apostles, in their new character of discharged prisoners, run away at once to their brethren of the Church. And we are in this passage taught how

I. THE CHURCH SHOULD BE A HOME OF TENDEREST, MOST FAITHFUL SYMPATHIES, AND OF HOLY SOCIAL INTERCOURSE. NOW it is too often the place of suspicion, distrust, unhappy emulations. Or it is the place of coldest indifference. None welcome the coming, speed the parting, guest. Or it is only the place of an almost selfish seeking of the proffered religious instruction, or exhortation, or enjoyment that may, under those conditions, scarcely be realized. The germ of the Church showed far otherwise. The highest type of Church life possible on earth may be confidently calculated on to show something very different. And till such difference become plain in any part of the Christian Church, it faintly indeed reflects the glorious reality above.

II. THE CHURCH SHOULD BE “THE ROYAL EXCHANGE” OF CHRISTIAN NEWS, OF CHRISTIAN ENTERPRISE, AND OF CHRISTIAN BUSINESS. The world may know, and all the better that it should know, the achievements of Christ and his truth. But the Church should know them still better, and often under very different aspects. Nor has the Church anything to conceal of its purposes or its methods; yet may these oftener be hallowed, and be more abounding and richer in grace and the elements of success, when considered and matured in the Church. If only we could imagine the account in detail which Peter and John now gave “to their own company” of their experience, and what their eyes had seen and their ears had heard, and of the irresistible impressions of the characters of others which had been made upon their minds, by the events of the past, say, fifteen hours, since they had been put in ward! Now every ear was attention, gladdened thought smiled on every countenance, and emboldened purpose stirred every heart. While anon the “threatenings” (verse 29), that had been among the things which the chief priests and elders had said to them” (verse 23), received also their due consideration. It is quite to be supposed that no one of that “company but found himself stronger for the joy of that hour, and more watchful and forearmed for what of forewarning it had in it.”

III. THE CHURCH SHOULD FIND THE PLACE IN FULLEST GRANDEUR OF ADORATION, GRATEFUL PRAISE, APPEAL, AND PRAYER, MET TOGETHER IN ONE SERVICE. Everything argues that the scene now before us was one of high inspiration. A large multitude of sympathetic souls hear the simplest tidings on a certain subject of the two liberated apostles; and though doubtless some one must have led off the chorus, forthwith the whole company “lift up their voice to God with one accord.” And as we listen to that most real orchestra, what is it that we hear them singing? They uplift first the outburst of adoration; it is the snatch of a song sung by their ancestors a thousand years before (verses 24-26), and it simulates the responsive too. For it quotes the confirming word and declaration of God, putting it as if in response to the human ascription made first to him: “Lord, thou art God and thou didst say, Why do the heathen rage, and the people imagine vain things?” We listen still, and there follows the recitativea few bars that tell the recent history of the Messiah, the anointed Jesus. But these strains do not die off without pronouncing in majesty the foreseeing, fore determining, sovereign counsel that belongs to God. Then follow appeal (verse 29) and prayer (verse 30), and they both were acceptable and accepted. In this appeal and prayer, with the reverent suggestion they venture upon”by stretching forth thy hand to heal “there is something touching and pathetic. It were as though those who prayed bespoke of their sovereign Friend that he would not over- look the “threatenings” wherewith they were threatened, but that he would divinely checkmate these by again “stretching forth the healing hand,” and again and again working “signs and wonders by the Name of Jesus,” so that, together with faithfulness granted to his servants to speak the word, there might be superadded to them “bold- ness” in speaking it. Nothing less belts the character of the Word of God, scarcely anything more dishonors it, than to speak it fearfully, half apologetically, or with halting accents and uncertain sound. It is worthy to be spoken with that boldness which is all its own, and its own least due. Nothing on earth can equal the grandeur of a service like this. Such a service cannot find its habitat except in the Church. But has it found it there as often as it might?

IV. THE CHURCH SHOULD WORK FOR ONE THINGTHE EMPHATIC WITNESS OF THE HOLY GHOST. Christianity is the dispensation of the Spirit. It is very certain that the most perfect outline of Christian truth is but a skeleton, and the most complete and harmonious and scriptural body of Christian doctrine but a corpse, except as the Spirit breathes life and power into them. The skeleton may be a marvel of adaptation and symmetry laid bare to the eye of whoever will behold, and the fashioned and filled-in body may be an exquisite model for grace and proportion; but they are dead till the Spirit gives the life. This is not to be supposed to need any proof now; but if it did, the word of Jesus himself about his own truth, previous to his death and after his resurrection, and the conduct and directions of Jesus previous to his ascension and to the day of Pentecost, amply prove it. But though it needs no proof, it may very largely need enforcement. Probably nothing so stays the advent of the grandest effects of Christianity as forgetfulness on the part of its professors of the force necessary, because divinely appointed, to give it effect. The Spirit is not honored as he should be in the Church. The Church does not “look for” his coming, nor wait for him, with much longing and with trustful prayer. At this very time and for some years past there has been a wonderful activity within the borders of the Churchalmost preternaturalbut, alas! not at all relatively evidencing the supernatural. “Lo, here!” and “Lo, there!” has long been the cry; so-called “revivals” have been proclaimed, and the stir of them, at all events, has been seen in most various sections of the Church; undeniably an unwonted industry of head and hand and foot has prevailed in the region of human instrumentality. And those who have thus wrought have been far too ready to “blow the trumpet and proclaim” a self-made and only self-found triumph. But where has the real life been evidenced? Where have real abounding fruits been witnessed? This is a thing not less remarkable than it seems, but far more so, and it begs to be approached, not with offhand explanation, but with exceedingly reverent scrutiny. That many men of incorrupt life and unsuspected simplicity of aim have labored with extremest zeal to lay hold upon their fellow-men for Christ, and the fruits of their labor have been a grievous gleaning instead of an undoubted crop! Collateral explanations and mitigating considerations must yield to the one solemn account of it. The Holy Spirit has not been in the midst of that work, has not been the beginning and the end of that activity. But what is this which we have here? It is a refreshing crisis for which truly everything had prepared the way. Yes, but without itif it had not comeeverything that had gone before would have been dried to the aridity of the sandy desert itself. “When they had finished praying, the very place where they were assembled together was shaken.” It meant the entrance of the Spirit of all power and might. “And the assembled believers were all filled with the Holy Ghost “Pentecost repeats itself” and they spake the word of God with boldness.” What thought, what hallowed musing, what prayer of the Church, should seek both for itself and for the world another visit of this same kind!B.

Act 4:32-35

A novel unanimity.

It is safe to say that this verse marks one of the world’s largest moral strides of progress. It is a landmark in itself, of widest significance. It is a moral landmark of deepest and most grateful omen. Travel through the whole history of the Old Testament, and you come to no spot that can show a sight like this. The nearest approach to it some finger-post prophetic, prophetic of nothing else than this. From this landmark the world has confessedly traveled on again far. But it is not either “taken away” or so much as “removed.” It stands where it did, and it is what it was. And it has become also a beacon. Some beacons are for warning, but this for encouragement and for inspiration of the highest degree. In the unanimity so novel and surprising found in this passage of sacred history, there is no great difficulty in distinguishing the essential and permanent amid what was accidental and likely to be temporary. Eighteen centuries fled of the world’s and the Church’s history have not failed to throw on the subject all necessary light. They have shown that it was none of the genius of Christianity to reduce the complexity of human life and business to a simplicity that would show no problem at all. Christianity has far too much genius for this; its meaning and its resources alike justly more ambitious, almost by an infinite quantity. And they have shown that amid a multitude and a variety of elements and interests, of relationships and duties, Christian principle, motive, and love have been ever engaged, are still engaging themselves, in eliminating one fellowship, one family. Want shall not be more common than resource, nor demand than supply, nor prayer than the loving-kindness which hears and answers, prompt and bountiful. And these things not of physical miracle, but of the community of “kindred minds.” Meanwhile we are permitted to examine the conditions of a fellowship that amounted to a unanimity most astonishing. We are permitted to study it not in theory but in actual fact. Notice

I. THE REAL NATURE OF THIS UNANIMITY SO NOVEL. It is of a moral sort. It is not of an intellectual sort, nor indeed of any other possibly more open to view, but less deep and far-reaching than this. “They were of one heart and one soul.“ They felt one, wished, hoped, purposed, and sought, as though, instead of being a “multitude,” they were “all one.”

II. THE SOURCE OF THIS UNANIMITY SO NOVEL. One thing, one thing only, accounts for it. It comes from spiritual causes, and is of spiritual birth. It answers to the work of deepest impressions and influences made upon whatever was deepest found in certain men. It is true that certain some, who had “no depth” in them, and had experienced no deep influences, seemed caught by the contagion of it; hut what they were really caught by was the contagion of the appearance of it. Long before the sun rose to its “scorching heat” they were “withered away.” No entrancing Utopian doctrine captivated the “multitude.” The Holy Spirit wrought deep in their heart. No calculations of the doctrines of human society, of science, of economy, showed the way to this unanimity, but only the uncalculatingness of “souls” moved by that same Holy Spirit. The doctrinaire and the professed unbeliever may have their version to give of this unanimity, but to the believer in Scripture it is as important to note as it is impossible to disbelieve it, that this great phenomenon was the fruit of a supernatural Being working in men’s hearts. Of all lame philosophies of human life and human events, that is the lamest that leaves out the theology of the simplest version of Christianity.

III. THE VISIBLE EFFECTS OF THIS UNANIMITY WERE NOVEL. These visible effects were practical in their nature. They were such as both pervaded and penetratedthey dominated the life of those in whom they were shown forth. They consisted of good deeds. They were the good deeds of genuine “charity.” They bespoke the extinction (at all events for the time) of selfishness, and they furnished a literal example of the fulfilling of “the second great commandment,” viz. the loving of one’s neighbor as one’s self. They were effects that showed no labored attempt, nor even the consciousness of effort, and in these very features of them looked the more like “the fruits of the Spirit.” Nor could they be confounded with mere detached and individual good deeds. They were systematic, and if they could be said to leave the giver poorer at all, they left him also poorer for all his life. He gave and gave all that he had to give in many instances, and therein notably differenced himself from the man who may work himself up or be worked up to the point of giving one large subscription, but who has never yet risen to the occasion of givingin one that largest and leasthimself, first to “the Lord and then to his people.” But this it is that was the attested outcome of the unanimity of these disciples, that they gave themselves to one another. And of this no account offers itself but one that carries with it the inevitable conclusion, that they had first given themselves to the Lord. However, it is the thing patent with which we have here to do, and that was not the profession of a Divine, but the proof of a mutual, love. Pointing to this unusual “multitude,” we may saynay, all subsequent times have said”The works that they did bare witness of them.” For the rich and those who had, by a voluntary leveling down, and by the simplest, most natural organization, put poverty, want, and their attendant evils to flight. Artificial distinction on the one hand, and envy on the other, sank swift below the horizon. Wonderful transformation to be wrought only by the “Holy Spirit” While it lasted it showed a dispensation by itself, unique, “elect, precious.” While it lasted, it exhibited the people of God as “a chosen generation, a royal priesthood, an holy nation, a peculiar people,” successfully showing forth “the praises of him” who had called them “out of darkness” into what certainly was “marvelous light.”

IV. EVERYTHING REMARKABLE IN THIS UNANIMITY WAS SO FAR FORTH INTENSIFIED IN THE MULTITUDE OF THOSE AMONGST WHOM IT WAS PROVED, The greater multitude of any people must carry so much greater variety. Varieties of age and character, of position and of past life, must in this multitude have been strikingly represented. But all these, whatever they were, did “that one and the selfsame Spirit work to a harmony and union unknown before. To think of the vast variety of opinion, and temper, and taste, and feeling, all meekly, obediently, gladly, lowering their pride! They sway themselves into a rest of peace that “the world knoweth not.” And worthy of observation indeed is this. It shuts the mouth of the taunt that Christianity is the religion of a clique, of the weak, of the few. It is the open augury of a religion that is to convince, to unite, and to rule all; but its rule, the rule that is most binding of all rulethat of love.B.

Act 4:36

Act 5:11

The earliest of the tares, in the field of the Church.

The age of the Church numbered as yet only its days. The “good seed” had been sown in the field by “the Son of man” but a few hours, yet “the enemy the devil” had found a prized opportunity to “sow tares,” and uses it not in vain. The names and history of Ananias and Sapphira are among the best known of all those imbedded in Scripture. When the striking episode, however, is detached from its proper place, it loses very much of its significance and force. But, taking the time and place of it into account, the episode is in the highest degree dramatic. And the reality of the history which it recounts, it is which exalts it to that height. It is one of those unwelcome products of human nature which mean, in equal proportions, three thingsthe painful, the startling, and the too true. A very crisis of glory is dashed by an incident of darkness, sin, and shame. It is dashed thus, however, in the present instance for “about the space of three hours” only, when the majesty and integrity of truth are terribly vindicated. Let us consider

I. THE SIN HERE RECORDED. Though it may seem desirable to supplement the words of the narrative, the thought and intent of it want nothing. Thus, though it is not so worded in the case of Ananias, it is plain that when he brought what any way portended to be the full price of his vended “possession” and “laid it at the apostles’ feet,” either interrogated or without interrogation he gave it to be understood that it really was the full price. The ground of Peter’s suspicion on the matter is not stated. But a choice of explanations of it can easily be offered. Something in the manner of the man, even possibly some needless asseveration of the entirety of the price, or something disproportionately small in the price brought as the equivalent of the “possession” parted with, or the discernment of the inspired and spiritually sensitive apostle, not set in motion by any external cause, may quite account for it. In this last supposition Peter will remind us, not unworthily, of Peter’s loved Master, in the exercise of a certain spontaneous detection, and in preventing any greater mischief by a certain promptness of anticipation. Be this as it may, in the analysis of the sin under consideration it must be that:

1. The first constituent of it is a capital falsehood, and this needs no further comment.

2. Falsehood the deceiving purpose of which suffers no little aggravation from the cruel affront it offers a new-born loving, holy little society, and the august representatives and leaders of it, now known for their inspiration and for the miracles they had wrought.

3. Falsehood in the matter of a religious and voluntary service.

4. Falsehood that was intended to win for those guilty of it a reputation for zeal toward God and enthusiasm of liberal love toward man, when neither the one nor the other was there.

5. Falsehood that meantime was covering, or seeking to cover, no higher style of character than this, viz. to save stealthily something from (what is inwardly regarded as) the wreck for self, and yet share the contributed beneficence of others. The case was presumably thisa man, under the cover of religious motive and resolve, professes to sell all and give all, forsooth that he may secretly store some, and be placed at an advantage for getting more. The rich young ruler was sincerity, honesty, and enthusiasm, all to perfection, in comparison of this exhibition.

6. Falsehood that was deliberate. It was not the result of any sudden gust of temptation. It was deliberate to the extent of being concerted between two. The unhallowed imagination, thought, resolve, of one heart soon grows into the unhallowed covenant of two hearts. Alas, for the suggested picture, for the mournful portraiture of human nature, for the dark interior, too faithfully drawn, of that household! To sum up, then, what has gone before, the direct falsehood of Ananias and Sapphira (to call them for the moment one) was not the whole sin, but, bad as it was in itself, was but the outside covering of sins, too strong nevertheless to be held of it. “Some men’s sins are open beforehand, going before to judgment; and some they follow after” (1Ti 5:24). The delicacy and exquisiteness of all the fellowship of circumstance amid which the sin of Ananias and Sapphira saw the light, measure the extent of the affront it dared to offer to truth, and augur the fearfulness of the doom that should visit that affront. Hence it comes that we do instinctively understand Peter’s inspired estimate of itthat it is a “lie unto the Holy Ghost unto God,” and a “tempting of the Spirit of the Lord.” And in thus estimating the sin, in “the light of God’s light,” Peter reminds us of David, who, bowed in deepest anguish for the sins of murder and adultery, nevertheless cries to God, “Against thee, thee only, have I sinned!”

II. PETER‘S OWN DIAGNOSIS OF THIS SIN THAT NOW PRESENTED ITSELF TO VIEW. There is manifestly a deeper treatment of such a presentation of human nature open to us; but especially was it open to the inspired apostle. Let us follow his guidance more exclusively. It was given to him to conduct us deeper down into the retreats of human hearts, and we do well to use our opportunity to follow him. Peter indisputably finds these three things. He finds:

1. A proffered interference of Satan.

2. An accepted interference of him, on the part of Ananias.

3. The issuea “lie to the Holy Ghost.”

We touch here distinctly the things characteristic of revelation. They are, it must be noted, the things resented not by the scoffer only, but by the rationalist, and by science, simply quoad science. The provinces of revelation and science in human life, however, are neither contradictory nor mutually exclusive, but they are complementary. And the Christian is the rich man because he feels and knows them such. We have then here, from the lips of Peter, the first introduction, since the ascension of Christ and the descent of the Holy Ghost, of the personality of Satan as the antagonist of the Holy Ghost. His work is immediately what reproduces itself through the human heart, as not merely “a lie,” but a “lie to the Holy Ghost.” So much for the intrinsic work and the presumably most prized object of Satan. But, again, it is not now Satan, but Ananias, who is standing at the bar of PeterPeter, an inspired apostle, and laden with the significant attestation of miracle. And the crucial question upon which Peter arraigns Ananias, and is going to found very shortly his stern condemnation of him, is this (though somewhat obscured in Authorized Version): “How is it that Satan has won what ought to be the stronghold of your heart, so that you have ‘lied to the Holy Ghost’? No physical necessity, no moral necessity, no necessity whatever, was laid on you to sell your possession at all. And yet you have taken in hand to do this, and ‘taken into your heart’ to do it, with such superadded suggestion of Satan, that you have made your deed the vehicle of a ‘lie to the Holy Ghost,’ and of sharp death to yourself.” The supreme event follows for Ananias close upon the word of Peter. And a certain irresistible conclusion also for us follows close upon the word of Peterthat either we are reading a fable and a lie, or that Ananias was the tool of Satan, and was held responsible for becoming so! This is among the very first lessons, in the matter of the spiritual relationships and facts of human hearts, taught under the emphatic “dispensation of the Spirit.” And he can scarcely be envied who risks his own opinion against such a lesson. We cannot consent to suppose (though some have supposed, it) that Peter’s meaning simply amounted to this, that Ananias lied to the Holy Ghost because he lied to him, who was inspired of the Holy Ghost. No; Ananias lied to the Holy Ghost in three degrees. He lied to him in being false to any genuine impulse that he had at first experienced from him; in being false still when he knew that he had forsaken his guidance and yet pretended to be moved practically to join the new society by selling and giving; and, lastlyand this consummates and sufficiently expresses allin electing to cast in his lot with Satan, in his capacity of arch-antagonist of the Holy Ghost. Upon the whole consideration of the sin of Ananias, it must be concluded that, by human analysis of it, they must indeed be “fools” who “make a mock of sin.” Yet, under the searching and deep cutting of Divine analysis as expressed in Scripture, is not the same conclusion reached with tenfold impressiveness?

III. THE DIVINE WITNESS AGAINST THIS SIN.

1. It was “a swift witness.” The tares are emphatically not allowed to grow with the wheat and abide a later judgment. The reason for delay (Mat 13:29) did not exist here.

(1) An unerring eye detects the bad seed.

(2) A steady, unerring hand can uproot the ill growth without uprooting also the good growth.

2. It was a witness so swift that no time “for repentance,” no interval of grace, is grantedpossibly because there was literally no place of repentance (Heb 12:17). Was it now that a real instance was found of the “sin against the Holy Ghost,” to be “forgiven, neither in this world, neither in the world to come ‘(Mat 12:32)?

3. It was a redoubled witness. The second instance following so close on the first and in its exact track made impressiveness itself yet more impressive, as the rapid redoubled peal of thunder strikes a tenfold terror into the heart.

4. The witness was timed with a precision that examples how closely the eye, the ear, the hand itself of the supreme Ruler of mankind may be always upon the track of human individual life. That eye sees all and to the time. That ear hears all and to the time. That hand is close upon all and to the moment of perpetration, and might stay the deed, or at once reward it or visit it with swift retribution. This is not what is generally and to practical purpose believed. The absolute, physical proof of it would manifestly take off all its strain from faith, and reduce to nothing the moral government of the world. It is enough if example be given, and if the veil now and then be drawn aside, or, as in this instance, suddenly rent to the revealing of that which is behind.

IV. THE SPECIALTY OBSERVABLE IN THE TREATMENT OF THIS SERF. The swift and conclusive visitation of this sin, with arraignment, punishment, and judgment all in one, was a method new for anything done as under the Spirit of Christ. During the personal ministry of Christ on earth nothing can be instanced to resemble it, except the withering of the fig tree, and that does not resemble it. Christ refused to call fire from heaven or to permit a sword in the hand of a disciple. And when the unregenerate impetuosity of Peter did use the sword, Christ went so far as to undo what it had done. Forbearance and long-suffering were unfailing watchwords with Jesus. Let us observe that:

1. One thing justifies this summary treatment, namely, that the agent in it is without doubt none other than the Spirit of detection, of conviction, of unerring discernment, of perfect knowledge. Whether this sovereign Spirit, the Holy Spirit, led the way rapidly through the instrumentality of Peter, or finally, without any use of even the lip of Peter himself, executed swift sentence, the entire responsibility rested with that same eternal Spirit.

2. One thing may with but little less hesitation be counted to explain the reason of this unusual “course of the Spirit,” namely, the exact crisis at which the tender young society had arrived in certain moral aspects. The prompt and peremptory “course of the Spirit” on this occasion was not for any external defense of the body of the infant Church, but for the inner defense of it, of its very heart, of its self. In this swift visitation, whatever of kindness there was, that the communion of the true should not be poisoned by the presence of the false, and whatever of stern example there was to operate as an immediate counteractive and deterrent, alike the one and the other meant mercy and consideration toward an infant heart. The elements which went to make that heart just what it now was have already been passed under review. We know full well that the Church was not permitted to depend long for its purity upon such witness as this. Nevertheless, the memory of it and of the principle contained in it has ever lived, lives still a powerful witness in itself, both for the Church and for the world.

V. LASTLY, THE IMPRESSION PRODUCED BY THE JUDGMENT OF THIS SIN. “Great fear came on all them that heard these things” (Act 5:5); “Great fear came upon all the Church, and upon as many as heard these things” (Act 5:11).

1. The impression that was produced was one of a healthful sort. Many times as fear finds false occasion, this was an occasion most just. Human hearts need betimes such rousing. “Since the fathers fell asleep all things continue as they were from the beginning of the creation of the world” (2Pe 3:4), is the languid complaint of the life of far more than those from whose lip it is heard. When God is “strict to mark iniquity” now, men begin to fear, and they think, and they believe, for an hour at least, in the reality of moral distinctions. Pity anal shame it is that men do not understand and believe that there is a sense in which God assuredly is and will ever be “strict to mark iniquity,” so that they should “fear before him all the day.” It is God’s mercy which wakes fear betimes by methods such as that under consideration; for that fear is helpful to remind, and to arrest attention, and to suggest onward thinking. And it is not less God’s mercy that he does not use such method very often. For it would make harder those who will be hard. And it would deprive the willing and obedient of the opportunity

(1) of testifying what faith they have, and

(2) of testing that faith, and

(3) of getting greater strength to it.

2. The impression was one that wrought on saint and sinner, on the Church and on “all that heard” of what had transpired. The Divine judgment no doubt aimed at this twofold ministry, in one and the same providence.

(1) Though the “fear“ were of the nature of a shock to the disciples that formed that cheerful and holy society, yet it tended in the directest manner possible to recover them from the greater shock of such a sight as this, falsehood and hypocrisy and unreality triumphing, or even permitted to breathe amongst them. And

(2) because the “fear” was of the nature of a shock, it worked caution and the awe of reverence on the part of those who were outside the Church. These were very forcibly reminded that to be true disciples meant something more and deeper than in an hour’s enthusiasm joining themselves to a happy company, whose very earnestness had it in it to enlist a natural sympathy. The sympathy that joins any man to the Church of Jesus Christ must be something different from a natural sympathy. It must be an inward, deepest sympathy wrought by the Spirit.B.

HOMILIES BY R. TUCK

Act 4:3

The first prisoners for Christ.

It appears that by this time the movements of the apostles were beginning to be an object of serious concern to the religious authorities in Jerusalem. Probably the Sadducee party, which succeeded in securing our Lord’s death, was still predominant in the great council; this is indicated by the prominence given to the “Resurrection“ by the enemies of the disciples. In addition to the general annoyance at the public preaching of the apostles, the officials of the temple were grieved at the crowding of the people round the new teachers in the temple courts. So in the name of order, but really in the spirit of jealousy, they were arrested, late in the evening, and put in safe keeping until the next day. Jewish rules did not allow judgment to be given at night. Imprisonment was only a precautionary measure; the Jews did not punish by imprisonment. Where mention is made of it, as used for punishment, in the Scripture records, the authorities who inflicted it were not Jewish. The point to which we now direct attention is, that a confession of moral impotence is made in all physical attempts to stop and crush teachers. Intellectual and moral error can only be fairly met by the teaching of the corrective truth. Only when men fail to conquer by reasoning, can they wish to take up material weapons of any kind. When reason fails then men imprison, and beat, and torture, and kill. And physical forces never can succeed in crushing moral ones. It has been true for every age, and is as true as ever today, that “the blood of the martyrs is the seed of the Church.” Physical restraints are only proper in relation to wrongs that disturb the social order. They are wholly out of place in connection with matters of opinion.

I. THESE PRISONERS WERE ONLY TEACHERS. They only talked to the people. They only appealed to mind and judgment. They only announced some new truths. They only invited the people’s belief. Part of the offence against them arose from the known fact that they were unlearned and ignorant men; not specially trained rabbis, and so not regarded as fit to preach. An instance of the class-prejudice which sadly prevails still. Illustrate from the story of great missionaries. They have only been teachers, yet how often, in different countries, they have excited prejudice and suffered persecution! The same is still, in measure, true of all great thought-leaders; all men who are “before their time” must expect to be misunderstood and persecuted.

II. THESE PRISONERS TAUGHT NOTHING AFFECTING SOCIAL ORDER. They did not encourage vice or lawlessness. They did not interfere with family life, local government, social customs, or politics. Like their Master, they dealt with broad and general principles, expecting these, when implanted, to gain their own growth and expressions. Even their little excitement in the temple courts, and temporary interference with the temple order, was a matter of no moment. There was no occasion for the temple police to interfere with them.

III. THESE PRISONERS TAUGHT NOTHING AFFECTING CEREMONIAL RITES. There were, indeed, personal examples of diligent and devout Mosaism; strict in all matters of ceremonial duty. They never uttered a word that could be regarded as disrespectful to the temple or the Jewish system. They never tried to break one single person away from his ceremonial duties. Their teachings were within Judaism, and the most jealous conservators of the old system had no good reason for fearing their influence. This, however, applies to true Mosaism, and not to the burdensome ritual added by the rabbis, against which both our Lord and his disciples vigorously pleaded. But on this particular occasion the apostles had not even attacked the rabbinical system.

IV. THE TEACHINGS OF THESE PRISONERS ACTUALLY TENDED TO PRESERVE SOCIAL ORDER AND MAKE BETTER CITIZENS. Such is everywhere the natural results of the preaching of Christ and the teaching of Christianity. Loyalty to Christ helps to secure loyalty to the earthly ruler, and the virtues Christianity cultivates find their expression in the social and national spheres. Then why were these men arrested? Because the men in power were jealous of the influence they were gaining, and feared they would lose their own authority and influence on the people. Self-seeking is at the root of all religious persecution. And because the men who opposed them could not meet and answer them in argument, they had to fall back upon the unworthy weapons of threatening and force (see Act 4:16, Act 4:17). Impress that no physical bonds have ever yet been forged that could bind in the truth.R.T.

Act 4:11

The despised Stone a sure Foundation.

For the Scripture figure here used the following passages may be compared:Isa 28:16; Eph 2:20-22; 1Pe 2:7. The construction of our modern buildings does not permit of special importance being given to a foundation, stone. We now put in memorial stones. Very probably the Scripture figure is taken from the immense work of masonry, found necessary at one corner of the temple area, in order to complete the sacred precincts. This corner foundation, raised right up out of the valley, made a deep impression on the Jewish mind, and was regarded as the foundation of the temple. Some prefer to think that reference may be to the virgin rock which was probably covered by the holy of holies. A foundation, in the sense of a basis-truth or principle, is necessary for a religious system or a personal faith. Here St. Peter’s words are addressed to certain persons, and we consider

I. THE BUILDERS. Such the Sanhedrim regarded themselves as being, because they were at the head of the ecclesiastical government of the people; they settled the order of ceremonies, duties, and obligations, and required men virtually to take their religion from them. They would advise and direct, and the people should have no will of their own in religious matters. Explain that a new rabbinical system had grown up round the Mosaic, and crushed out its life. For this rabbinical system, as bringing the people entirely under their sway, the members of the Sanhedrim were so jealous. Fix attention on the exceeding peril and amazing folly of men in trying to formulate and impose a religious system, when one had been fully revealed and its principles adequately detailed. No wonder they went astray, binding burdens on men’s shoulders grievous to bear. No wonder they were wholly wrong, both in their foundation and in their superstructure.

II. THEIR FOUNDATION–STONE. What can man’s foundation, for any religious system he may construct, ever be but worksman’s works? There is nothing else they can select. If they want anything better, they must give up trying to find it or to lay it, and let God both find and lay. Disguise it how we may, call it by what skilful names we please, men’s foundations for religious systems or personal hopes are always self; something we can do ourselves. Illustrate from other systems than Christianity, showing that self and self-service and works are the foundations of Brahmanism, Mohammedanism, heathenism, and Catholicism. Those trying to feel confidence in the foundation-stone of self are sure to pass by, and fail to find interest or attraction in, the stone God offers to lay in Jesus Christ, the sure Foundation. This point may be urged in its application to personal religious seeking and experience. Many a man has had to see the utter ruin of his buildings raised on self, before he could find interest in, or care to build upon, the Rock of Ages.

III. THE CORRECTION OF THEIR MISTAKE. The great Master-Builder interfered, choosing his own good and wise time. Sanhedrims and rabbis could only be under-builders. Because of their willful errors he puts them aside, and sets forth the apostles in their steadjust as, in older days, he made prophets take the place of incapable priestsand bade those apostles lay firmly down the despised Stone, even Jesus, the Nazarene. It is to be the very Head of the comer, and the whole erection of the Christian Church is to lean safely up against it and upon it. Impress that still there are mistaken builders, who pass by Christ, and assume authority to lay other foundations. And still it is as true as ever it was, that God makes Jesus Christ, for each soul’s salvation and life, the “tried Stone, the precious Corner-stone, the sure Foundation; and he that believeth on him shall not be ashamed.”R.T.

Act 4:12

The one saving Name.

As one of the earliest preachings of the gospel, this sermon contains a striking illustration of the simplicity of the gospel message. From it we may learn what things were set forth as the primary and essential facts of Christianity, before the development of Christian doctrine. Theology is a science formulated by human genius; for it we are mainly indebted to Augustine and Anselm and Calvin. But it would be a sad thing indeed, for the thousands of” wayfaring men,” if an adequate apprehension of a human theology were essential to personal religion. This sermon deals with facts, with the known historical facts of our Lord’s life, death, and resurrection; and with the unknown facts, declared upon the apostolic authority, of Christ’s office, commission, and authority, as risen and exalted. Upon these facts the sermon makes deductions and applications, as in our text.

I. SALVATION. Some have strangely suggested that by this word St. Peter only refers to bodily healing, and simply asserts that in Jesus Christ is the true miraculous power. But we cannot thus lose the deeper meanings and applications of truth. Sin is the great human ill, and salvation, to be any salvation at all to man, must deal with and compass it. For this sin that has wrought and is working in us we need “salvation,” and it is but to mock us to say that Christ is not the Savior from sin. Show what a large, comprehensive word “salvation” is; compare it with healing, teaching, reforming, etc. It is the word which expresses the deepest need to which any soul can ever awake. At the very edge of death the aroused jailor cries, “What must I do to be saved?“ Plead as to whether there has yet been open vision to the discovery of this master-need. What, indeed, can it profit any one of us to gain the whole world, and have our soul unsaved?

II. SALVATION BY A NAME.

1. A name stands for a person, and includes whatever rights may belong to him. Illustrate by the ambassador acting in the name of the queen; travelers finding safety in using the name of Englishmen; Moses coming forth in the Name of Jehovah. So the apostles went forth, spoke and wrought, in the Name of Christ. And salvation is by the Name, i.e. by the present rights and power of the living Savior, whom apostles introduced to men.

2. A name stands for a plea. As St. Paul used his name as a Roman citizen. The Name of Jesus is a sufficient plea to secure acquittal, for all due satisfactions have been wrought by Christ. The Name of Jesus becomes a sufficient plea to secure acceptance, for all required righteousness has been won by Christ; and we, by faith united to him and bearing his Name, come into his power and share his rights.

III. SALVATION ONLY BY ONE NAME. “None other name” is designed to be exclusive. Then see what it excludes. Few, perhaps, will now actually substitute something for Christ, and deliberately say, “I will not be saved by Christ.” But there was, in older times, a subtle substituting of fancied ideas about God’s mercy; and there is now danger of our substituting knowledge and science. Many will try to put something along with Christ. Men try to join their own name with Christ’s; or they put together the Virgin Mary and Christ; or the Church and Christ; or even, in subtle forms, the Bible and Christ; or feelings and Christ. All are wrong things if they are set in the first place with Christ; all may be good if kept in their proper second places. For soul-salvation there is only one Name; the essential thing is that we stand in living relations of faith and love with him whose “Name is above every name.”

IV. SALVATION IN THE ONE NAME FOR ALL. Otherwise it could not be exclusive. If it is to be the only Name, then it must be the all-sufficient Name, or God would be deceiving us in permitting such broad and gracious invitations to be made to us. The real wants of men are common to all men. We all want health, love, knowledge, and truth; and it is equally true that we all want pardon of our transgressions, liberty from the slavery of self and sin, the life of righteousness, and the hope of the eternal glory. “Salvation” gathers up all these, and all these are found in and through Christ Jesus only.

CONCLUSION. The way of salvation keeps its simplicity. And “to you is the word of this salvation sent.” There is one Nameonly one Name; believe, and you shall be saved. Search the world over and the ages through, there is no other; and yet one day to this Name “every knee shall bow, and every tongue confess.”R.T.

Act 4:13

Signs of having been with Jesus.

We should always keep the thought close to us that our spirit and our word and our conduct, as the professed disciples of the Lord Jesus, are being daily watched; sometimes kindly, sometimes unkindly, always keenly. Men do “take knowledge of us.” Something must be wrong if our life as Christians is not so toned and charactered as to arrest attention. There was something about the apostles which puzzled the Sanhedrim: there was more than they were able to discern. We may see what actually did impress them, and also what might reasonably have impressed them.

I. The Sanhedrim were struck with the POWER, the COURAGE, which the apostles had gained from Christ. Power, high personal influence, moral courage, had been characteristic of the Lord Jesus. In the apostles power showed itself in firm, noble witnessing to the facts they knew and the truths which had been entrusted to them, however offensive the facts and the truths might be to the rulers who listened. In us the like power, given by Christ, may show itself in steadfastness to principle, even when that may place us in social disability; and in practical consistency, whatever may be our surroundings. Illustrate by firm keeping of the sabbath law; and by such passages as “Having done all, stand;” “Quit you like men, be strong;” “Endure hardness, as a good soldier of Jesus Christ.” There is great need of a more steadfast opposition to accepted worldly maxims and worldly habits. Christians should dare to be singular when Christly principles and the Christly spirit are imperiled.

II. The Sanhedrim might have been struck with the CHARACTERS of the apostles, as fashioned by Christ. The character of the Lord Jesus had been peculiarly his force, and these apostles had come so fully under its influence that they had become, both consciously and unconsciously, molded thereby. They had learned, as Christ’s disciples, to seek “whatsoever things are true,” etc. (Php 4:8). Their natural characters were being sanctified; and, in measure, they were exerting the influence of personal moral excellence and virtue, even as their Lord had done. This may be illustrated in St. Peter. Pure and lovely character is still the highest power on men everywhere. None can wholly withstand the influence of sweet and saintly lives.

III. The Sanhedrim might have been struck with the RULING PRINCIPLE of the apostles’ CONDUCT, which they had learned of Christ. It was the principle of the constraining love. Love to Christ, by whom we are redeemed. Love to the brethren who share with us in the common redemption. And love to the unsaved, for whom we may well desire the unspeakable blessings which we have ourselves received. Love is ever seeking to find expression, and will not be satisfied with measures of self-sacrifice short of the self-sacrifice of Christ for our salvation.

We cannot hope to exert the same influence on those about us that was wrought by the apostles on the Sanhedrim, until we learn to be oftener with Jesus. And that we may be in two ways.

1. In the outward fellowship of the Gospels. We may study them better. We may meditate on them more frequently. We may realize more perfectly the Christ they reveal, and so “know him,” and feel the power of his presence.

2. We may be with Jesus in the inward fellowship of cherished thoughts. Taking him into our hearts as we take our dearest friend, and often holding with him secret soul-communing. Then men would plainly see upon us, day by day, the signs that we “have been with Jesus.”R.T.

Act 4:23-31

Praise for safety and prayer for power

“From the court-room the apostles retired to the Church. Christian confessors win their victories in the face of day; but the strength by which such victories are won is only to be got where Jesus got his, in secret. Remember Luther’s broken cries as he lay on his chamber floor at early morning on the 18th day of April, 1521 (D’Aubigne, ‘History of the Reformation’ bk. 7. Act 8:1-40.). In every crisis of strain and peril through which our lives must pass, at every moment of supreme difficulty, Sanhedrim threatenings, Worms Diets, or whatever less thing it be before which our faith and courage quail, there is for us no place of help like the secret footstool of Almighty God, nor any weapon like the cry of faith” (Dr. Dykes). Notice that the prayer of the disciples is addressed to God, not to Christ. Also that in the worship and prayer one voice led, finding expression for the common feeling, and the rest of the company probably responded with “Amens” spoken aloud. From the exegetical portion of this Commentary the precise meaning and allusions of the prayer may be learned. We dwell on two things.

I. MAN‘S PRAISE AND PRAYER. Compare other recorded songs and prayers. Especially unfold that the praise took the form of a psalm. Compare the so-called “Psalms of David.” It was a public rejoicing on account of a Divine deliverance that was of public interest. Compare Miriam’s song at the Red Sea. Impress the duty of recognizing God’s hand in our lives, and praising him for his “merciful kindnesses.” The prayer took the form of a request for precisely the things needed at the moment, viz. power to witness and power to work miracles, in attestation of the truth witnessed. An example of directness in prayer.

II. GOD‘S RESPONSE. TO MAN‘S PRAISE AND PRAYER. A renewal of the special grace and endowment with which the apostles had been started on their work. Renewals of grace are still God’s best answers to our prayers (2Co 12:9).R.T.

Act 4:32

Nothing our own.

“The chief way in which at that time a member of the Church could express his unshaken devotion to the common cause, or his willingness to sacrifice to the last penny for the common weal, was by placing his realized capital at the disposal of the brotherhood. The endangered position of the little community (through the enmity of the Sadducean party) thus tended to inflame the fervor of its charity, and gave a new impetus to that common relief fund which had been started at Pentecost.” “There can be no question that an expectation of Christ’s immediate return from heaven, acting along with the unity of thoughts and feelings, made these men willing to part with their possessions and goods.” Such community of goods has always been part of theories of perfect commonwealths. In this case each member of the Church held his possessions only as a trust, and was prepared to yield them up, if the exigencies of the brotherhood demanded such a surrender. We have, then, in this picture of the early Church, a model of the spirit that should animate the members of Christ’s Church in all ages. We do not say models of conduct, because the application of such models in changing generations becomes uncertain. Models of the essential principles, and of the spirit, which we should cherish, are both more helpful and of more constant application. The early Church expressed Christian feeling in outward forms, just as childhood gets impulsive and unrestrained expression for its sentiments rod emotions. Their new faith in Christ suddenly brought them close together, and made them conscious of new and binding sympathies. There was at first a great gush of impulsive brotherhood. Compare the intense feelings animating, and the extraordinary sacrifices made, when the year A.D. 1000 drew near, because of the expectation that Jesus would return on the first day of that year. The feeling was so far right, but the mode of its expression did not gain permanence. Compare the impulse for missions so often strongly felt by young Christians. What these men actually did we may not make a model. The spirit which led them to do it, and the spirit in which they did it, are a model for us all. There are three sentiments that may be cherished concerning our earthly possessions.

I. WE MAY REGARD THEM AS OUR OWN. Illustrate by the parable of the rich fool, who says he will build greater barns, “where I may bestow all my fruit and my goods.” This is both a false and an unworthy sentiment; for” what have we that we have not received?”

II. WE MAY REGARD THEM AS CHRIST‘S. Compare the sentiment of St. Paul, who could say, “To me to live is Christ.”

III. WE MAY REGARD THEM AS OURS IN TRUST. Then they become talents for whose use we are responsible. And we learn to feel that they are not to be spent for self, but used for others; and self-denial, charity, and self-sacrifice are recognized as the first of virtues. Put alongside this sentiment of the early disciples concerning their property, the sentiment of the apostles concerning the disciples themselves“Ye are not your own;” and then we have the twofold feeling which Christians ought ever to cherish; and our anxiety concerns

(1) holding ourselves for the Lord, and

(2) holding our property at the service of others for Christ’s sake.

“We are not our own.” Nothing that we have is our own. All is Christ’s. We are Christ’s. And then St. Paul argues back, that ‘rail thing are” really “ours” in Christ (1Co 3:21-23).R.T.

Act 4:33

“Great grace.”

This expression may refer to the measure of Divine favor resting upon the early disciples; or to the favor which they found among men, who could not fail to see and admire the spirit of “self-sacrifice” which was exhibited by what they were doing. We dwell on the former of these references. More grace, fresh grace, greater grace, rested on them after the imprisonment and deliverance of their leaders. We are to understand that the holy fervor manifested by them at this time was not accounted for by such things as the incoming of wealthy members or the multiplying of their numbers, but by the increase and enlargement of the “grace“ that rested on them. “Great grace “is ever the one secret of great spiritual power. Looking at the incidents connected with the text, we observe

I. THIS WAS NOT THE FIRST BESTOWMENT OF GRACE. Recall the scene of the Pentecost. Show in what sense that may be spoken of as the first coming of the Spirit. Explain why that coming was attended with outward signs, and why the presence of the Spirit is not now manifest in such miraculous gifts. The “grace” in us may be as greatmay be greaterthough the attendant signs and expressions differ. Show what are the first signs of” grace” working in us. Signs in thought, feeling, conduct, and relations. Illustrate by what is said of Saul of Tarsus: “Behold, he prayeth.”

II. THAT FIRST GIFT OF THE SPIRIT WAS WELL RECEIVED AND USED. This may be illustrated in the earnestness and zeal of the apostles, as well as in the active, devoted, and zealous life of those converted under the apostolic teachings.

III. BECAUSE WELL RECEIVED AND USED, MORE GRACE WAS GIVEN. The further grace enabled them to suffer nobly and well; to testify for Christ even before governors and kings, and to pray together and live together and work together, in loving union and mutual forbearance, and charity. And so we come to apprehend afresh God’s great and ever-working law, expressed in the familiar words, “To him that hath shall more be given;” “We are not straitened in God;” “Then shall ye know, if ye follow on to know the Lord,” etc. God’s grace is indeed “free,” sovereignly free, but he has been pleased to set it under conditions; and one of the chief conditions is that we shall have used wisely and well the grace already received. To those who are faithful in using grace the promise applies, “He giveth more grace.” Then, if we feel the need of and long for “great grace,” let us see that we deal rightly in response to the leadings and movings of the grace we have. Empty the vessel in service for others, and God will be sure to refill it. Trim the lamp, and let its light shine brightly all around, and God will be sure to replenish it with abundance of fresh oil.R.T.

Act 4:36, Act 4:37

The power of a high example.

That of Joses, or Barnabas. This man was the companion of St. Paul in his first missionary journey (Act 13:2). For his character, position, and influence in the Church, etc., see the Commentary. His was by no means the only case of self-sacrifice, but it was, for some unexplained reasons, the most striking case, and it was regarded as a typical one. Possibly the subsequent influence gained by Barnabas led to the preservation of this narrative of his noble self-denial. And we may learn from him what a mission opens for those who can make great sacrifices for Christ.

I. RICHES ARE OFTEN A RELIGIOUS HINDRANCE. Illustrate from our Lord’s teaching respecting the “camel and the needle’s eye.” “How hardly shall they that have riches enter the kingdom of God!” “Not many mighty, not many noble, are called.” The poor in this world are often the “rich in faith.” Barnabas’s property might have kept him from Christ, or made him only such a timid and weak disciple as rich Nicodemus and rich Joseph of Arimathaea were.

II. RICHES OFTEN BECOME A TEST OF RELIGIOUS FEELING. Illustrate from the case of the “rich young ruler,” who had some feelings and desires, but could not wholly follow them. Love of position and of wealth was stronger even than longing for “eternal life.” Compare Demas.

III. RICHES MAY BECOME A MEDIUM OF RELIGIOUS EXPRESSION, AND SO A MEANS OF RELIGIOUS CULTURE. It did in the case of Barnabas. He used his talents and his gifts for Christ’s service and his Church’s good, and he further found out how he might, for the same purposes, use his money and his lands. He was both blessed in himself and a means of blessing to others in so doing. Still those who have the trust of riches need the impulse of the example of Barnabas, and may even reach towards the completeness of his serf-sacrifice. Explain that there is sometimes an exaggeration in the surrender of all property, and assumption of voluntary poverty, which is in no sense commended by this example. To use our property wisely and well in the service of Christ is a far nobler thing than to shirk our personal responsibility by surrendering it all to others. The lesson to learn from the record concerning Barnabas is that we should hold all we haveriches, talents, position, influence, everythingat the call and service of our living Savior, and be ready even to sacrifice it all, if in that form we are required to testify our “zeal for the Lord.” But the imitation of a high example has this peril. It may be merely the imitation of the act, and not an act dictated by the same motives and done in the same spirit. The followers of “them who through faith and patience inherit the promises” are those, and those only, who act in the hallowing and ennobling influences of the same “constraining love.” We must yield and give only for Christ’s sake.R.T.

Fuente: The Complete Pulpit Commentary

Act 4:1-2. The priests, and the captain of the temple, and the Sadducees, &c. These three kinds of men,on different accounts, were prejudiced against the apostles.

The priests were offended, because the apostles, whom they looked upon only as private men, undertook to teach publicly; the Sadducees were displeased, because, in testifying the resurrection of Christ, they effectually preached that doctrine which they disclaimed and detested, the doctrine of the resurrection from the dead: and the captain, who was placed with a band of soldiers near the temple, in order to guard it, seeing such a crowd of people gathered together about the apostles, began to apprehend a tumult.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 4:1-2 . ] stood there beside them. The sudden appearance is implied in the context ( . ., and see Act 4:3 ). See on Luk 2:9 ; Luk 20:1 .

] The article signifies those priests who were then serving as a guard at the temple.

] the leader on duty of the Levitical temple-guard (of the ), and himself a priest; different from the , Mal 3:4Mal 3:4 (see Grimm in loc. ); comp. Joseph. Bell. Jud. ii. 12. 6; Antt. xx. 6. 2. See also on Luk 22:4 .

As the concourse of people occurred in the temple-court, it was the business of the temple-guard officially to interfere. Therefore the opinion of Lightfoot, Erasmus Schmid, and Hammond, that the . is here the commander of the Roman garrison of the castle of Antonia, is to be rejected.

] see on Mat 3:7 . The Sadducees present in the temple-court had heard the speech of Peter, chap, 3, at least to Act 4:15 (see Act 4:2 ), had then most probably instigated the interference of the guard, and hence appear now taking part in the arrest of the apostles.

] refers to . For these denied the resurrection of the dead, Mat 22:23 . “Sadducaei negant dicuntque: deficit nubes atque abit; sic descendens in sepulcrum non redit,” Tanchum , f. iii. 1. . here and in Act 16:18 may be explained either according to classical usage: who were active in their exertions , exerted their energies (my former interpretation), or according to the LXX. Sir 10:9 ; Aq. Gen 6:6 ; 1Sa 20:30 (Hesychius, ): who were grieved, afflicted (the usual view, following the Vulgate and Luther). The latter meaning is most natural in the connection, is sufficiently justified in later usage [155] by those passages, and therefore is to be preferred. Sorrow and pain come upon them, because Peter and John taught the people, and in doing so announced, etc. That was offensive to their principles, and so annoyed them.

] in the person of Jesus, i.e. in the case of His personal example. For in the resurrection of Jesus the . in general although the latter is not expressly brought forward by Peter was already inferential maintained, since the possibility of it and even an actual instance were therein exhibited (1Co 15:12 ).

We may add that, as the apostles made the testifying of the Risen One the foundation of their preaching, the emergence of the Sadducees is historically so natural and readily conceivable (comp. Act 5:17 ), that Baur’s opinion, as to an priori combination having without historical ground attributed this rle to them, can only appear frivolous and uncritical, however zealously Zeller has sought to amplify and establish it. See in opposition to it, Lechler, Apost. Zeit. p. 326 ff.

[155] The classical writers use the simple verb in this sense, whether the pain felt may be bodily or mental. See Krger on Thuc. ii. 51. 4; Lobeck, ad Aj. p. 396; Duncan, Lex. Hom. ed. Rost, p. 969. Accordingly, in the above passages is the strengthened in this sense.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

C.THE ARREST OF PETER AND JOHN, WHO ARE, HOWEVER, RELEASED, AFTER ENERGETICALLY VINDICATING THEMSELVES BEFORE THE GREAT COUNCIL

Act 4:1-22

1And as [But whilst] they spake unto the people, the priests, and the captain1 of the temple, and the Sadducees, came upon them, 2Being grieved that they taught the people, and preached through [in, ] Jesus the resurrection from the dead. 23And they laid hands on them, and put them in hold unto [confined them until] the next day: for it was now [was already] eventide. 4Howbeit [But, ] many of them which [who] heard the word believed; and the number of the men was about five thousand. 5And it came to pass on the morrow, that their rulers, and elders, and scribes [in Jerusalem],3 6And Annas the high priest, and Caiaphas, and John, and Alexander,46 and as many as were of the kindred of the high priest [were of high-priestly race], were gathered together at Jerusalem [om. at J.3]. 7And when they had set them in the midst,5 they asked, By [In] what power, or by [in] what name, have ye done this? 8Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,6 9If we this day be examined of the [concerning a] good deed [benefit] done to the impotent man [a diseased] man, by what means he is made whole [is saved]; 10Be it known unto you all, and to all the people of Israel, that by [in] the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by [in] him doth this man stand here before you whole [in health]. 11This is the stone which was set at nought of [by] you builders,7 which is become the head of the corner [corner-stone]. 12Neither is there [And there is not] salvation in any other: for there is none8 other name under heaven given among men, whereby we must be saved.

13Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant [plain] men, they marvelled; and they took knowledge of [recognized] them, that they had been with Jesus. 14And beholding the man which [who] was healed standing with them, they could say nothing against it. 15But when they had commanded them to go aside [om. aside] out of the council, they conferred among themselves, 16Saying, What shall we do9 to [with] these men? for that indeed [om. indeed, ] a notable miracle [well-known sign] hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17But that it spread no further among the people, let us straitly [earnestly] threaten10 them, that they speak henceforth to no man in this name. 18And they called them, and commanded them11not to speak at all nor teach in the name of Jesus. 19But Peter and John answered and said unto them, Whether it be right in the sight of God [before God] to hearken unto you more than unto God, judge ye. 20For we cannot but [cannot forbear to] speak the things which we have seen and heard. 21So [But ] when they had further threatened them, they let them go, finding nothing [not finding] how they might punish them, because of the people: for all men glorified God for that which was done. 22For the man was above forty years old, on whom this miracle of healing was shewed [done].

EXEGETICAL AND CRITICAL

Act 4:1-3. The priests, and the captain of the temple, and the Sadducees, etc.The measures which the hierarchy adopted in reference to the apostles, were executed by the officer (an Israelite and a priest) who commanded the Levitical guard of the temple. [This guard, consisting of Levites, is frequently mentioned by Josephus, and was probably commanded by one of the high priests; see Winer: Realw. art. Tempel, at the end, and comp. 1Ch 9:11; 2Ch 31:13.Tr.]. Two different motives, acting in combination, influenced the priests and the Sadducees. The latter were indignant that the apostles, who bore witness to the resurrection of Jesus (Act 3:15), should thus support in general the doctrine of the resurrection, which they denied [see Mat 22:23]; this offence they regarded as intolerable. The priests, on the other hand, considered it to be a grievous offence that the apostles should attempt to teach the people, without having been officially authorized by them; the act seemed to be an invasion of the privileges belonging to the Levitical priesthood. The motive which influenced the Sadducees is very obvious, but the present proceedings are not to be exclusively ascribed to it, and no allusion is made to it during the trial before the chief Council. [The hold, , was, probably, the prison: comp. Act 5:18.Tr.]

Act 4:4. Howbeit many of them, etc.But while the rulers and representatives of Israel, who held the hierarchical power in their hands, manifested a spirit of opposition, and even resorted to violent measures by arresting the two apostles, the apostolical testimony had made a profound impression on a large number of unprejudiced and disinterested hearers; these were entirely convinced, were conducted to faith, and were converted. It was not the event itself that had occurred (the miracle which they had witnessed), that induced them to believe; it had created simply wonder and amazement, Act 3:10 ff.; it was, rather, the word of the apostles, their testimony concerning Christ, , which wrought faith in them. The apostolical efforts were so successful, that the multitude of the believers was perceptibly increased. The number of men who now belonged to the Church, amounted to five thousand, while the females [who were soon afterwards, Act 5:14, very numerous] were not counted with them. The addition, on the day of Pentecost, to the original members of the Church, had already amounted to three thousand souls, Act 2:41. We may easily infer that during the interval between that day and the present, which was, probably, not very brief, the Church had steadily gained in numbers [the Lord added daily, etc., Act 2:47]. At all events, the occurrence here described constitutes an epoch in the early history of the primitive Church. Now, as Christ is set for the fall of some, and the rising again of others [Luk 2:34], so, too, opposite effects were produced in the present case: the whole occurrence conducted some to a positive decision, so that they became believers; the repugnance of others assumed the form of positive hostility. It was an occasion which led all to decide in their hearts either for, or against Christ.

Act 4:5-6. And it came to pass on the morrow, etc.On the next morning, the Sanhedrin, the highest hierarchical tribunal, assembled, not having had time to hold a meeting on the previous day. It was three oclock in the afternoon when Peter and John first saw the lame man (Act 3:1), and, doubtless, some time had passed, before Peter began to address the people (Act 3:8-11). It is possible that Luke has recorded only the substance of the address itself, which may have also occupied considerable time; it may have, accordingly, been not far from six oclock in the evening, when the apostles were arrested. A formal and very full session of the Sanhedrin was, therefore, held the next morning. The three classes or orders of the members composing that body, are distinctly specified [the term rulers applying to the Sanhedrists generally, (de Wette)]: (1) High priests, (2) Elders of the people, and (3) Scribes. Several individuals belonging to the first order, are even mentioned by name, viz., the ex-high priest, Annas (called Ananus by Josephus), Caiaphas, the actual high priest, and son-in-law of the former, and also two other members of the family of the high priest, who are not otherwise known in history.

Act 4:7. By what power done this?The point to which the examination of the apostles refers, is, not the language which they had employed when they addressed the people, but the miracle which had led to the subsequent address ( ), and it is this point to which Peter alludes in Act 4:9 ff. The answer to the twofold question was expected to state, first, the power through which [qua vi, de Wette] the apostles had performed the act of healing, and, then, the person () whom they had named, and to whom they had appealed for aid and support.

Act 4:8-12, a. Then Peter, filled, etc.The following is the substance of the testimony of Peter:(a) That he and John had performed an act which was a benefit (), not an injury, Act 4:9; (b) That the poor and infirm man had, in truth been healed, been restored to health, and been saved (, ), of which the man, who was present, was himself the living witness; (c) That the power to heal and to save in this case, dwelt in Jesus Christ, the Crucified and Risen One, Act 4:10; Act 4:12; yea, (d) That all salvation was given solely and exclusively in Jesus Christ, and given, too, for mankind in general, as far as the heaven above extends, Act 4:12.

b. Ye rulers, etc.Peter expressly recognizes the judges, personally, as the legitimate and authorized heads and representatives of the people of Israel (Act 4:8), and implies that when he addresses them, he really addresses the entire nation; they are, as it were, the ear, as well as the mouth, of the people, Act 4:10. They are the builders [Psa 118:22; Mat 21:42] who are called, authorized, and obliged by the duties of their office, to build up the house of God (, Act 4:11). But while Peter, in the most sincere and respectful manner, acknowledges the official character of the Sanhedrists, he is equally as candid and free in declaring that they had erred, seriously erred, and, indeed, grievously sinned. That stone which they had despised and rejected as worthless, had, nevertheless, been chosen as the corner-stone, and had, indeed, become [] the head of the corner; Act 4:11 [comp. in 1Pe 2:6]; they had crucified Him, whom God afterward raised up, and who is given to men as the only Mediator, through whom men can be saved.

Act 4:13-14. Now when they saw And beholding the man, etc.The deportment and words of the apostles, combined with the fact that the miracle had been really wrought, exerted so powerful an influence, that the Sanhedrists could not remain insensible to it. The [boldness of speech], the unembarrassed manner, and the perfect confidence, which characterized the defence made by the apostles when they stood forth, and, then, the unexpected circumstance that they spoke, not as the party accused, but proceeded to assume the position of a party that brought accusations and refuted errors, already created the greatest astonishment in the minds of the judges. The latter plainly saw that these two men derived no aid from the rabbinical learning acquired in the schools ( [uneducated men and private individuals or laymen.J. A. Alex.]); besides, they gradually recollected that they had, at an earlier period, seen both of the men in the company of Jesusa circumstance that had not at first attracted their attention. Their perplexity reached its height when they saw the man who had been healed, standing at the side of the apostles (Act 4:14); he had, doubtless been summoned by the officers of the Sanhedrin, with a view to extract condemnatory evidence from him; but all their expectations were disappointed, when they saw him standing before them, not uttering a word, and yet furnishing by his very posture incontestable evidence of the truth and reality of the miracle in question.

Act 4:15-16. But when they had commanded them to go aside, etc.When the apostles, together with the man whom they had healed, had been temporarily dismissed, and the consultation commenced, the chief difficulty which the members of the council found in arriving at a decision, lay in their own will; they would not box before the truth although it was apparent alike to the understanding and the conscience, was generally known in the city, and was too well supported to be denied even by themselves; a miracle had been wrought, but they would not believe in Jesus. They desired, on the contrary, to check the spreading of the truth concerning Christ, as well as the growth of His Church, by employing, as offensive weapons, all the powers deposited in their hands; and they desired to hold back the truth in unrighteousness, Rom 1:18 [, Germ. vers. aufhalten; see Robinsons Lex. art. , 1. a. and b.Tr.]. They were conscious that no divine nor human law would sanction the adoption of violent measures against the apostles; nevertheless, they were fully resolved that the matter should not spread further. At this point the highest authority of the people of Israel came to a decision, which, in view of the impulses from which it proceeded, produced the most serious results. This was the first occasion since the sufferings and crucifixion of Jesus, on which the chief magistrates of Israel were led to act officially in reference to the disciples of Jesus; but afterwards Israel continued in the path which was now chosen.

Act 4:17-18. Let us straitly threaten them.The immediate course of action which the council resolved to pursue, was the following: Nothing that belonged to the past, should be subjected to official animadversion, Act 4:21; but, with respect to the future, a precautionary measure should be adopted. It consisted in sternly threatening them with punishment, as well as in forbidding them, in the strictest manner, to speak with a single individual on the subject of confessing Jesus ( ) Act 4:17 f.; they were forbidden to utter a sound ( ), that is, they should not, even in any private conversation, much less before a public assembly, speak or teach aught concerning Jesus.

Act 4:19-20. But Peter, etc.The reply of Peter and John is manly and resolute; appealing to the conscience and the judgment of the judges themselves, they ask the latter whether it would be right before God, if they, the apostles, should give heed to this human prohibition rather than to the command and will of God. Bengel says, with much truth: Non facile mundus tanta perversitate suas leges contra causam Dei tuetur, ut naturalis quitas etiam in intellectu plane obruatur. They even declare, with the utmost candor, that they cannot refrain from telling all that they had seen and heard. They cannot do otherwise than speak and testify, for they are impelled to pursue this course, alike by the love of Christ, which fills their hearts, and by the irresistible conviction: Such is the will of God.

Act 4:21-22. They let them go.To the conscientious and bold declaration of the apostles, the Sanhedrin replied by uttering additional threats of punishment, which, however, they were deterred from executing, in consequence of the deep feeling produced among the people by the miracle, Act 4:21. Still, their language intimated that severe conflicts were approaching; the actual commencement of the latter, andthe degree of bitterness with which they would be maintained by the enemies of the apostles, depended on the popular feeling. The sentiments which prevailed at this time, are accurately described in the words: Populus sanior, quam qui prsunt . (Bengel). The actual infliction of a penalty would, possibly, not have been tolerated by public sentiment; the judges could discover no way, , how they might punish the apostles, because of the people, etc. But they resolved that if they found, on any subsequent occasion, that the people themselves betrayed animosity or even simply a want of interest, they would inflict a decisive blow.

DOCTRINAL AND ETHICAL

1. It was not the act itself of healing the lame man, but the word, the doctrine which the act led the apostles to proclaim, especially the word concerning Jesus the Risen One, that awakened opposition, and engendered a persecuting spirit. The world is willing to endure moral lectures, and even abstract evangelical truth. But when Jesus Christ, personally, the Crucified and Risen One, is proclaimed, the opposition of the natural heart is aroused. And yet all that is precious to the believing heart, is found in Christ personally. When the apostles preached Jesus, they also preached the resurrection from the dead, Act 4:2. To preach Jesus, is to preach the righteousness and the grace of God, or, rather, to preach all wisdom, righteousness, sanctification, and redemption [1Co 1:30]. In Him and through Him, the believing heart, the reflecting mind, the awakened conscience, find all that man can need.

2. The history of the persecutions of the Church, furnishes by no means the feeblest evidence that Christ lives and reigns. The present persecution of the two apostles is an illustration, Their faith was, undoubtedly, tried, strengthened, and elevated in tone, by their arrest and the judicial proceedings which followed; but these events possess other, and still more striking features. The judicial investigation of the case furnished Peter with an opportunity for delivering, in a direct manner, his testimony concerning Jesus, as the sole Mediator of our salvation, in the presence of the highest tribunal in Israel. Such an opportunity he could not possibly have found under any other circumstances; we have here the evidence that Christ reigns, and that all the evil devices of the enemies of his kingdom are so overruled, as to work together for good, to believers and to his Church. The whole trial and its results tended to establish the truth; (see the following remarks).

3. When Peter defended himself before the great Council, the special fact that he was filled with the Holy Ghost, Act 4:9, was the fulfilment of an important promise of Jesus. On two different occasions, first, when the Twelve were sent forth, (Mat 10:19 f.; comp. Mar 13:11; Luk 12:11 f.), and, again, in the eschatological discourses (Luk 21:14 f.), Jesus had promised his disciples, that, whether they were examined by civil authorities, or in the synagogues of the Jews, the Holy Ghost would speak in them and through them; he directed them to entertain no anxiety respecting the defence which they should make on such occasions; he even assured them that their adversaries would not be able to resist or reply to their wisdom and eloquence, (Luk 21:15). The first fulfilment of these promises occurred on the present occasion. Not previously, but now, precisely at the moment when such aid was indispensable (, Act 4:8), Peter was filled with the Holy Ghost; that is to say, the Holy Ghost, proceeding from the Father and the Son, who had, from the day of Pentecost, dwelt in him, as in the other disciples, was now poured out, in the fulness of power, into his mind and heart. He was thus enabled to vindicate himself, and to bear witness to Jesus, not only with a fearless, bold, and joyful spirit, (, Act 4:13), but also with wisdom, with propriety of language, and in the most impressive style. Both and (Luk 12:11) were given to the apostles; the Spirit enabled them to exhibit in their whole deportment, alike the wisdom of serpents, and the harmlessness of doves. This is inspiration, demonstrated in the sentiments of the heart, in the thoughts, in the words, and exhibited, too, in a concise and appropriate style.

4. We find a special proof of the inspiration of the Holy Ghost in the circumstance, that when Peter was examined respecting a certain fact, he was enabled to state a fundamental truth like that of salvation in Jesus Christ alone, with so much clearness, openness, and fulness. Salvation (that is, deliverance, redemption and help, when the body and the soul are endangered, grace and the divine blessing in time and eternity), is in Jesus Christ, in him alone, in him for all. Such is our Christian confession of faith; it is an evangelical, fundamental truth. It is here scarcely necessary to specify all the truths which this confession includes respecting the sinfulness of man, the Person of Jesus Christ himself, and the way of salvation. But we may call attention to the efficient protection which this fundamental principle affords against unevangelical sentiments, doctrines and conduct. They mistake the truth, and deviate from the narrow way of salvation, who indeed receive Christ as a Saviour, but not as, exclusively the Saviour, the sole foundation of our salvation. On such false views Romish and other errors depend for support. He who has once stepped aside from the narrow way of the doctrine of salvation, may easily wander further and further from it.

5. That faith is not a subject depending on mathematical demonstration, or results produced by processes of the understanding, but that it is a matter belonging to the heart and the will, appears from the results of the present judicial proceedings. The man that had been healed stood forth in the presence of all as an unimpeachable witness, whose very appearance incontestably proclaimed the truth; no one attempted to deny that he had formerly been a helpless cripple, but was now restored to health and vigor; neither was any one prepared to assert that this change or restoration to health had not been effected through the apostles, in the power of the name of Jesus. The character of theevent was obvious to the understanding even of the members of the Sanhedrin. And yet they resist, and attempt to check or suppress all mention of the name of Jesus. They will not believe; the heart refuses to yield; all men have not faith [2Th 3:2].

6. As the rulers commanded the apostles to observe silence respecting Jesus, while Jesus himself had appointed the latter to be his witnesses (Act 1:8), two duties seemed to come in collision with each other. The rulers prohibit a certain course of action, and conscience [Rom 13:5] requires obedience to the rulers; on the other hand, the divine call prescribes that course of action, and conscience demands obedience to a divine call. Can the apostles adopt any method of procedure, which will not involve a violation of conscience? They do not vacillate; they make a statement in unequivocal terms, and act in accordance with it, at the same time that their conduct is irreproachable, in a moral point of view, and, indeed, exemplary. They refuse to obey the constituted authorities, whose official character they themselves respect, solely on the ground that they owe unconditional obedience to God. They are compelled by a sense of duty to state unreservedly that they cannot comply with the demand of the rulers, since it would be positively immoral, or, rather, morally impossible, to withhold their confession and testimony respecting Jesus, Act 4:20. (Comp. Rothe: Theol. Ethik, III. 357 f.: 975 ff.). But they simply decline to obey, and most carefully refrain from committing any act indicating opposition or virtual resistance; not a word, not a glance, betrays a hostile purpose. We are rather led to believe, in view of all that the apostles uttered, that they would submit, without resistance, to any punishments which the rulers might be disposed to inflict.One point, however, remains, which demands special notice. When the apostles appeared before the Sanhedrin, they were, undoubtedly, governed by the voice of conscience, which, as they declared, would not permit them to be silent, Act 4:20. But then, they were also governed by the will of God, who had commanded them to speak, Act 4:19. They refer here to the express command of Christ, found in Act 1:8, that is to say, to a distinct and sure word of God. It indicates narrow or partial views, when language is used by writers solely in reference to the individuals own conscience, and to the independent, supporting power of the spirit within as a power that reposes on itself, and when it is maintained that for the objective authority, the apostles substituted the subjective authority of their own conviction, which was wrought by the Spirit. (Baumgarten: Apostelg. I. 90 f.) The conscience may err, and the controlling spirit may be an enthusiastic, fanatical spirit; but the plain and sure word or commandment of God conducts in the right way. It was that word which the apostles obeyed.

HOMILETICAL AND PRACTICAL

Act 4:1. And as they spake unto the people.Let us be watchful and diligent, so that when the Lord sends us trials, we may be found in the path of duty. (Starke).The priestsand the captainand the Sadducees.When Christ accomplishes a good work through his apostles, Satan also soon presents himself, attended by his apostles, who belong both to the laity and the clergy.In any attempt to inflict an injury on true Christianity, Pharisaic priests are willing to avail themselves of the aid even of Herodians or Sadducees. Mat 22:15-16. (Starke).Although the apostles are assailed by their enemies before they can conclude their discourse, the interruption is not permitted to occur, until they are enabled to proclaim and to apply the fundamental truths of the Gospel. The Lord, in his wisdom, can so direct the steps of his faithful servants, that each one is enabled to finish his course and complete his task, before the enemies of the truth can place an obstacle in his path. (Apost. Past.).

Act 4:2. Being grieved that they taught the people.The world cannot impede the work of God (the healing of the lame man), but combines to oppose His word.And preached, etc.The people of the world may be willing to receive the Gospel of Christ, if it be presented as a system of morals; but when they are invited to seek those invisible and eternal blessings, for which it teaches us to hope, they are ready to repel it with violence. (K. H. Rieger).Pride, self-interest, and envy, teach men to hate the truth on account of its friends, and to hate its friends on account of the truth. (Starke).

Act 4:3. And they laid hands on them, and put them in hold.Such is the experience of the Gospel; it offers mercy to the world, and receives evil in return. Psa 109:5. (Starke).This is the course adopted by the ungodly and hypocritical; they resort, not to arguments, but to violence and carnal weapons, (ib.).When they have no arguments, they inflict blows; when they have no proofs, they produce fetters.Temporal affliction is the lot of the preacher, but also the seal of the word. Jer 20:8. (Quesn.).Blessed bonds! They restore many souls to liberty. Php 1:14. (ib.).Here, in the hold, Peter found an opportunity to reflect on the words which he had once pronounced: Lord, I am ready to go with theeinto prison. [Luk 22:33]; the time had come, of which his Master had spoken: Thou shalt follow me afterward. [Joh 13:36]. (K. H. Rieger).It was now eventide.Thus the night afforded them time for prayer, so that they might be strengthened by the power of Christ, when they should defend themselves on the next day. (Apost. Past.).That defence which they made, plainly shows that, through the intervening night, they had become, not weaker, but stronger in faith. (Rieger).

Act 4:4. How beit many believed.The truth may be oppressed, but it cannot be suppressed. Men may bind the preacher, but the word cannot be bound. [2Ti 2:9]. (Quesn.).Shepherds and their flocks, united more closely by common blessings and trials: I. God comforts the persecuted pastor, by increasing the flock; II. He establishes the flock in the faith, by imparting strength to the pastor. (From Starke).About five thousand.The fruits of the second discourse of Peter were even more abundant than those of the first (Act 2:41), because the speakers sufferings were more abundant. (Starke).

Act 4:5-6. On the morrow were gathered together.The prisoner may enjoy great peace of mind, while they who are free from bonds, may be sorely distressed, in consequence of the bondage of their souls.When an injury may be inflicted on Jesus and the Church, the ungodly are always ready to assemble; they are then willing to dispense with sleep and all other comforts: (Starke).Rulers, elders, scribes.The tribunal before which the apostles appeared, consisted of persons invested with power (rulers), possessing prudence and experience (elders), and acquainted, as we might reasonably expect, with sound doctrine (scribes). With what diligence the Adversary combines all possible means for injuring the kingdom of Christ! (Apost. Past.).

Act 4:7. By what power have ye done this?The enemies, who cannot deny the miracle itself, inquire only concerning its source. What a glorious proof of the truth and firm foundation of our Gospel! (Apost. Past.).Those who are unwilling to obey the truth, often ask questions concerning subjects with which they are already acquainted, still hoping to find their course justified, but, at the same time, hardening their hearts more and more. Joh 9:27. (Starke.).The world is willing to excuse the acts of the ungodly, but not those of an upright pastor and Christian. There were many sinners in Jerusalem who escaped all punishment, but the apostles are imprisoned on account of a good deed, Act 4:9. (ib.).

Act 4:8. Peter, filled with the Holy Ghost.The predictions which the Lord addressed to his chosen witnesses (Mat 10:16 ff.), are here fulfilled: They will deliver you up to the councils. It shall be given you in that same hour what ye shall speak. The Spirit of your Father speaketh in you. Be ye, was his charge, wise as serpents, and harmless as doves.The Holy Ghost, bearing witness, combining the wisdom of serpents and the harmlessness of doves, the courage of the lion and the patience of the lambillustrated in the testimony delivered by Peter before the chief council, Act 4:8-12.

Act 4:10. Whom ye crucified, whom God raised from the dead.The judgment of men (He is guilty of death, Mat 26:66), and the judgment of God (Jesus set forth as the Prince of life, Act 3:15).

Act 4:11. This is the stone.Christ, the corner-stone; set, I. For the fall; II. for the rising again of many [Luk 2:34].The divine Master-builder and the human builders.The new spiritual building stands before the rulers, five thousand living stones, built upon the living cornerstone; the true builders are the holy apostles and prophets, gathering together all men as stones, in order to build this eternal temple. [Eph 2:20; 1Pe 2:5]. The apostle took a special, and, indeed, a personal, interest in the passage (Psa 118:22) to which he refers; his own name, Peter [Mat 16:18], continually reminded him of this stone. (Besser).If, then, kings, princes, bishops, lords, holy, wise, prudent, wealthy, learned men, persecute the Gospel, should we wonder? Who else should do that work? If the Gospel must be persecuted, these are the proper agents, since they are the builders. And, indeed, they act officially; their interest requires them to adopt such precautions, in order that their own building may not be rent or undermined. (Luther).

Act 4:12. Neither is there salvation in any other.This is one of those passages that shine like the sun, shedding light on all parts of the Bible. Our fathers, accordingly, gave it, in conjunction with several other passages, the most prominent position in the Smalcald Articles, as the foundation of the chief article of that sound doctrine from which we cannot recede in a single point, even if heaven and earth should fall, or aught else should happen. (Besser). [Of the Confession of Faith, known as the Smalcald Articles, written by Luther, and adopted in 1537, J. T. Mller says: We may say that the adoption of these articles completed the Reformation, and was the definitive (absolute and final) declaration of the separation (of the signers) from Rome. Symb. Bcher; Einleit., p. 83.Tr.]

No salvation in any other: this truth viewed, I. As the life and heart of all apostolical preaching; II. As the experience of every soul to which divine grace has been imparted; III. As the power which enables confessors of Jesus to defy death; IV. As the foundation which supports all the missionary labors of the Church. (Leonh. and Sp.).The unchangeable testimony: No salvation in any other: behold, I. How God chose him as the corner-stone, Act 4:11; II. How his word heals the sick, Act 4:14; III. How his servants boldly confess him, Act 4:13; IV. How even the silence of his enemies proclaims his power, Act 4:14.None other name.It is that name which God commands men to honor. It is conveyed by the word to all the nations of the earth. He himself is not visibly present among us, but we hear him in his word. The name and the word will come to an end in the eternal world, and we shall then see the only-begotten Son as he is, as it is written in 1Jn 3:2; but we can only hear him in his word, and cannot see him, in this present world. We hear him when his Gospel is preached. The name of the only-begotten Son of God is all-powerful. It should fill every unbelieving and ungodly creature with terror, and teach them that believe, to be glad and to leap for joy. (Act 10:43). St. Paul, indeed, says in Php 2:10, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. When we pronounce the name of Jesus, we overcome the world, and put Satan to flight. (Luther).Whereby we must be saved.This expression of the apostle is a summary of Gospel doctrine, presenting, I. The great promise: saved; II. The great command: we must. (From Stier.).

Act 4:13. The boldness of Peter and John.Happy are those teachers, whose hearers are deeply moved not only by their words, but also by the power of God, and whose boldness of faith imparts such life and vigor to their discourses, that the influence of the latter is felt long after they themselves have ceased to speak.(Apost. Past.).When Moses came down from Mount Sinai, his face shone with the majesty of the law [Exo 34:29 f.]; the face of Peter, or of an evangelical preacher who descends from the pulpit, shines with the blessedness of the Gospel.The true boldness of a witness of God: I. Its foundation: his own experimental knowledge of divine grace; the pure word of God which he proclaims; his exemplary walk in the ways of God; II. Its outward manifestation: in the pulpit, by joyfully opening his mouth; in the world, by fearlessly bearing witness to the truth; under the cross, by peace and joy in the Holy Ghost; III. Its effects: it puts enemies to shame; it edifies the church; it glorifies the Lord.The means by which the witnesses of Christ silence enemies and blasphemers: I. They joyfully continue to bear witness, Act 4:13; II. They point to the fruits of their labors, Act 4:14. (From Apost. Past.).Took knowledge of them that they had been with Jesus.What an honorable badge of the true witnesses of Jesus! Our highest distinction is, not the tribute which the world may give, that we are well acquainted with the usages of society, but the spirit of Jesus, revealed in our whole deportment, and demonstrating to the world that we have been, and continue to be, with Jesus. (Apost. Past.).

Act 4:15. Commanded them to go aside out of the council.The wisdom of God is excluded from the council-chamber, and folly presides at the board. For what results can we now look? (Gossner).

Act 4:16. What shall we do to these men?Instead of saying to these men: Brethren, what shall we do that our souls may be saved? they say of them: How shall we stop their mouths? So great is the blindness of the ungodly. (Starke).The longer our repentance is delayed, the more difficult the fulfilment of the duty is found to be. (Wolf).

Act 4:17. But that it spread no further among the people.The enemies of the truth concerning Jesus Christ can neither deny nor destroy it; but they attempt at least to erect barriers and walls, by which they hope to prevent its diffusion. (Apost. Past.).

Act 4:18. Nor teach in the name of Jesus.These enemies do not forbid the disciples to teach at all, or to perform any miracle whatever; the restriction applies only to the act of preaching the name of Jesus. The world can endure preaching and good works, but will not tolerate the name of Jesus, the preaching of the Crucified One, or the doctrine that he alone can save the soul. (Apost. Past.).

Act 4:19. Judge ye!The appeal to reason and conscience in matters pertaining to divine truth: I. Such an appeal is justified and required by our confidence (a) in the power of the truth itself, and (b) in that perception of the truth which we may ascribe even to its enemies; II. But reason and the conscience do not constitute the highest tribunal, for (a) such authority over Gods word, was never given either to the enfeebled reason or the erring conscience of sinful man, and (b) history shows, in innumerable instances, that, in divine things, both judge blindly and unjustly, from the days of Annas and Caiaphas to our own age.It is our duty to hearken unto God more than unto men: I. It is, consequently, the duty of men to obey a human government, as far as its official claims extend, both in doing and in suffering, inasmuch as the government bears the sword as the minister of God. Render unto Csar the things which are Csars [Mat 22:21]; but, II. It is our duty to obey God more than men; that is, in the first place, even when we obey men, we obey for Gods sake, fulfilling the divine command by respecting law and order; in the second place, when the commands of men come in conflict with the divine will, as made known not only by our erring conscience, (we cannot but speak), but also by the unerring word of God (the things which we have seen and heard), we refuse to obey men, for the sake of God. But we do not conspire in secret; we act openly and honestly, and say with Peter: We cannot but. We do not contend with carnal weapons, but, like the apostles, take the sword of the Spirit, which is the word of God; we do not act in an aggressive and revolutionary, but resist in a passive manner, and, with the apostles and martyrs, would much rather suffer wrong many times, than do wrong even once. Compare Luthers words pronounced before the Diet of Worms [1521]: Unless I am overpowered and convinced by the testimony of the Scriptures, or by other public, distinct, and obvious arguments and reasons, and unless I am thus fully satisfied respecting the passages of Scripture which I have hitherto adduced, insomuch that my conscience is taken captive by the word of God, I neither can nor will retract any thing, well knowing that it is neither safe nor advisable to do aught in opposition to the conscience. Here I stand. cannot do otherwise. God help me! Amen.Our duty, to obey God more that men: I. The importance and necessity of this principle, in its influence both on the founding in the Church, and on her continued existence on earth; II. Its perfect consistency with that obedience to men which is necessary and beneficial. (Schleierm.).Peters saying: We must obey God more than men, a sharp sword, designed, I. Not for children as a toy, but, II. For men and heroes, to be used in the holy wars of the Lord.Whether it be right judge ye.Fanatics have more than once hurled this apostolic saying like a fire-brand among men, and thus produced insurrections and confusion. But when did Peter and John, or any other disciple of the Lord, take up arms against the chief Council? It is true that they did assemble and lift up their hands, but not in opposition to the government; they lifted up their hands to the Lord, the God of heaven and earth, and prayed, Act 4:24 ff. To refuse obedience, when rulers command a wicked actto prefer to be torn in pieces, rather than act against Gods express commandment, is a very different course from that of taking up arms, and enticing others to unite in insurrectionary movements. (Tholuck: Stund. christl. Andacht [Hours of Christian devotion]).

Act 4:20. We cannot but They cannot forbear, except on three conditions: That the world should not be filled with infirm persons; that Jesus Christ should not be the only Saviour of all the infirm; that they, the apostles themselves, should not have been healed by him. (Besser). We cannot but seen and heard.I. We gladly speak of the eternal power of God, which wisely and wonderfully rules and directs all things; II. We still more gladly speak of his pitying love, which sent the only-begotten Son into the world; III. We most gladly proclaim our blessed experience of his grace, which fills the heart with peace and joy, Act 4:13. (Lisco).The Risen Saviour, demonstrating his power to his faithful disciples: I. He gives them the words which they utter; II. Infuses his power into their hearts; III. Protects them in all their ways. (ib).With the progress of Christianity, hatred increases; next, sufferings increase; then help increases; finally, power increases. (Florey).The perseverance of the enemies, and of the friends of the Lord: I. Of his enemies: they cannot refute his word, and yet oppose it; they cannot overcome his power, and yet resist it; they cannot deny the blessings which he imparts, and yet reject him; II. Of his friends: the world questions their faith, but they are firmly established on the word of the Lord; the world rejects their faith, but they boldly confess it, obeying the Lord; the world persecutes their faith, but they patiently endure, loving the Lord. (id.).

Act 4:21-22. They let them go, etc., (with a summary of the whole.). The conflict of the Gospel with the world: I. How does it originate? II. What weapons shall the defenders of the Gospel employ? III. What is, in the counsel of God, its ultimate purpose, in reference to these defenders, and to the kingdom of Christ in general? (Rudelbach).Peter and John, examined before the great Council: an image, I. Of the suffering; II. Of the witnessing; III. Of the triumphant Church. (From Leonh. and Sp.).The four sources of the evidences of revealed religion: I. Miracles (the lame man); II. Prophecy, and the Scriptures (Act 4:11); III. History (Act 4:21); IV. Religious experience (Act 4:13). (Ad. Schmidt, Predigtst.).Jesus Christ, demonstrating in his members, that he lives and is invincible: before the tribunals, I. Of the government; II. Of the wisdom of the world; III. Of history; IV. Of the conscience. (Albert Knapp).Boldness in confessing the name of Jesus: I. Its foundation; II. Its manifestations; III. Its effects. (Langbein).The apostles in the presence of the great Council, faithful and triumphant witnesses of the truth (Mat 10:16 ff.): I. Before the examination, Act 4:1-4; II. At the examination, Act 4:5-18; III. After the examination, Act 4:19-22.Jesus Christ, the Exalted One, ruling in the midst of his enemies: I. They cannot suppress his word; II. They cannot deny his work; III. They cannot intimidate his servants; IV. They cannot hinder the progress of his kingdom.

Footnotes:

[1]Act 4:1.[The margin of the Engl. B. proposes ruler (Tyndale, Geneva) in place of captain; , general, or captain, Alex.; commander, Hack.; captain, or prefect, Owen.Tr.].

[2]Act 4:2. [of text. rec. with A. B. C. E. Cod. Sin.] should be unconditionally preferred to ; the latter reading is but feebly supported [by D.], and is an imitation of the more usual phrase [. .].

[3]Act 4:5.The reading is fully sustained by MSS. [A. B. D. E.], and has, therefore, been preferred by Griesb., Lachm., and Tisch. to the preposition . [of text. rec.].[, which is the reading of Cod. Sin., is, according to Alf., a correction to suit . The Engl. version transfers at Jerusalem to the end of Act 4:6, connecting . with the reading .Tr.]

[4]Act 4:4.The nominatives , etc. [in A. B. D. and Cod. Sin.] assume that [instead of the inf.] , found in one ancient MS. (D), had preceded, but the accusative [found in E], is more accurate. Lach. [but neither Tisch. nor Alf.] inserts the nominatives.

[5]Act 4:7. , is sufficiently sustained [D. E.] in place of , [of the text. rec.], which is adopted by Lach. [, which is found in A. B. Cod. Sin., is cancelled by Alf. as a later correction.Tr.]

[6]Act 4:8. [of text. rec.] is cancelled by Lach. in accordance with two ancient minuscule mss.; [cursive mss., the oldest of which are not earlier than the year 890. Reuss: Gesch. d. h. S. N. T. 2d ed. 375]; it is, however, supported by weighty authorities [D. E., but is wanting in A. B. Cod. Sin. Vulg.Tr.]

[7]Act 4:11. is, in accordance with the best MSS. [A. B. D. Cod. Sin.] and other authorities, to be preferred to of the text. rec.; the latter [found in E.] is a correction to suit Psa 118:22, in the Greek translation [Sept.], as well as Mat 21:42. [So, too, Alf.]

[8]Act 4:12.The reading before is better supported than , which Meyer [with Alf.] defends; [as Tisch. and Winer (Gr. N. T. 53, 3, ) read] is also quite appropriate, in so far as it is an additional negative, distinct from the one which preceded. [ in A. B. Cod. Sin.; , of text. rec. in E.Tr.]

[9]Act 4:16.. [of the text. rec.] is, with Griesb., Lach., and Tisch., to be preferred to [adopted by Alf.]; the latter form is not as well supported as the former; the subjunctive seemed better suited to the language of a deliberative assembly. [, in B (e sil) D; in A. E. Cod. Sin.Tr.]

[10]Act 4:17. in text. rec. [Lach., Tisch., Alf.]; the indic. fut., is sustained by only a few authorities [D. (corrected)], and is, without doubt, a correction to suit of Act 4:16, instead of the original subj. aor. [The text. rec. is sustained by A. B. (e sil) E. Cod Sin.]. is wanting in some minuscules, and has, therefore, been cancelled by Lach., but may have easily been dropped [by copyists] accidentally [or omitted as unnecessary, says Alf., who, with Tisch., retains it. It is found in E., most minuscules, etc., but is omitted in A. B. D. and Cod. Sin.Tr.]

[11]Act 4:18. after , is an addition found in but few authorities. [Inserted in the text. rec.; omitted by Lach., Tisch., and Alf.; Alf. says that it is a common filling-up. It is not found in A. B. D. E. Cod. Sin.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

Peter, and John are put into prison. They are examined before the Council, threatened, and dismissed. The Lord gives a gracious Token of his Presence, in answering to their Prayers.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Reader! Mark in the awful characters of those men, the malice of hell, at the success of the Gospel. Can the imagination conceive any higher proof of the desperately wicked state of the human heart, than is here shewn? To imprison those Servants of the Lord, for so illustrious a miracle as Jesus had wrought, by their instrumentality. But, Reader! you will stop at the surface of this matter, if the Lord the Spirit doth not lead you deeper, to see, that all men by nature, and unawakened by grace, are the same. Both Sadducees, and Pharisees; Priests of the law, and mere Professors of the Gospel, unacquainted with the plague of their own heart, are all the same. All such as are grieved, as well as those of old, whenever, and wheresoever salvation is freely and fully preached, in the alone name of Jesus, without complimenting their good works; but solely ascribing salvation by grace alone, to the Lord Jesus Christ.

But turn from such characters, to behold the blessedness of those servants, whom the Lord so highly honored. Oh! happy Peter, happy John ! surely your prison became a palace, and your chains, chains of gold, while the Lord was thus loading you with such distinguishing honors! I apprehend, that the five thousand, here said to have believed, were in addition to the three thousand, recorded on the day of Pentecost: so that both together, made eight thousand. Oh! the wonders of that wonder-working God the Holy Ghost? Well might the Evangelist close his Gospel with saying, that the Apostles went forth and preached everywhere, the Lord working with them, and confirming the word with signs following, Mar 16:20 . Reader! think what a melancholy contrast the present hour of the Church affords. Here we read but of two sermons, and what a harvest of souls were gathered in. And what multitudes of sermons are now preached, and no conversion follows. To what cause are we to ascribe it? Is it not because, unaccompanied with the ordination and blessing of God the Holy Ghost? And can it be otherwise? If the Holy Ghost be not honored. If men preach unsent by Him, and his presence be not implored, neither his blessing asked; no, nor his Almighty ministry acknowledged: can it be a matter of surprize, that Ichabod is on our Church doors, and the glory is departed from Israel? 1Sa 4:21 . Oh! that the Lord the Spirit would give us a little reviving in our bondage; that he that hath ears to hear, may hear what the Spirit saith unto the Churches, Rev 2:29 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

No Other Name

Act 4:12

I wish to give reasons, deep and abiding reasons, for believing that the Apostles spoke, under the guidance of the Spirit, an eternal truth. It is by understanding the idea of salvation that we see the justice of this exclusive claim. There are four points out of many on which we will dwell just now.

I. God the Father is only known through the Son. Plato recognises, but does not know God. The heart of the stoic emperor, Marcus Aurelius, is brave and resigned, but utterly uncomforted. And, as it was in the beginning, so it is now. You find it in modern literature and in intercourse with men; to be without Christ is one and the same thing as to be forlorn and without personal knowledge of God in the world. For, not only is the Father unknown except through Christ; we may be sure that the Father is unknowable except through Him. Fatherhood implies sonship. Until the Son was seen the Father could not be known.

II. Only by Him do we understand the will of God that we may do it. Christ the Way is the one clear light and certain strength of mankind. The will of God is that we should love Him, and love one another, that we should live an inward life of purity, of truth, of service, that we should take up our cross to follow the Ideal, that we should live free from worldliness and care, that our eyes should be on the heavens; and that all should be realised by faith in Christ our Lord.

III. Only by Him are we saved from sin and reconciled to our own conscience. Consider what is meant by deliverance from sin. Think of it, if you will, only as the reconciliation of the soul with itself, the quiet conscience, the growth and power possible when the conflict within is stilled. Nothing is more certain than that this inward reconciliation is not found elsewhere if it is not found in Christ. Christ delivers men from sins. Vices are overcome. Ancient deeds of ill are blotted out. Habits are broken. The nature is changed. The conscience is at peace.

IV. Only by Him can we have assurance of pardon, communion with God, certainty of immortality. These are wrought in us by the Spirit, but only it seems by the Spirit in direct connection with the person of Christ.

R. F. Horton, The Trinity, p. 191.

References. IV. 12. H. P. Liddon, Sermons Preached on Special Occasions, p. 267. J. P. Lange, Preacher’s Magazine, vol. xviii. p. 185. Spurgeon, Sermons, vol. iv. No. 209. IV. 112, 13. C. Perren, Revival Sermons in Outline, p. 297.

The Boldness of Peter and John

Act 4:13

The text is one which rarely gets justice paid to it. I have heard it very many times, and I have very rarely heard it quoted with the significance which is due to it. We pray for love, we pray for meekness, we pray for holiness, and we pray that men may take knowledge of us at least those of us who wish it to be so that we have been with Jesus. It is right that we should pray thus; yet, if you look into this text you will see that it is none of these things in the disciples that reminded the enemies of Jesus that these men had been with Christ; we read not when they saw their love, not when they saw their tenderness, not when they saw their holiness but ‘when they saw their boldness they took knowledge of them that they had been with Jesus’. And yet men say that Christianity is for womankind only!

I. The Result of Contact with Christ. Peter and John were imprisoned because they refused to cease teaching the people. The morning brought them before the great Council, and what was Peter’s answer? He would not budge an inch; he abated not one jot or one tittle of those tremendously high and lofty claims which he had made for Christ, his Saviour, Lord, and King, but he charged his judges with having crucified Christ. Do you wonder that that Council was astonished at the boldness of these men? The Council turned and saw in front of them men, unlearned, ignorant, but bold, and they put it down to the fact that they had been communing, had been in friendly converse, with Jesus. I do not think they meant it as a compliment at all; they remembered Jesus and they hated them for the very memory. In whatever sense we take these words we have this thought, that being with Jesus will make a man.

II. The Boldness of Christ. Let us look at Christ’s character in one or two of its phases. There is an incident in St. Mat 12:16 which shows us our Lord’s moral character. If you want moral courage in your life you will find the example in Jesus Christ. Neither in word nor deed did Christ regard those men who came to entangle Him in His talk. Then remember that one of His first acts in the Temple, where He found the money-changers and bargainers trafficking in unholy traffic, was to take a whip of small cords, and, single-handed, to lash them from the House of God. See, again, how fearlessly the Lord told His enemies the truth, even though at that moment they were going to kill Him: ‘Ye are of your father the devil’. Look again when the Lord was before Pilate: ‘Thou couldest have no power at all against Me’. Is it not such a Master as that that we can serve? What think you of this Christ? Can we not serve Him and follow Him, and if we do serve Him, can we ever be craven-hearted again?

III. Strength in the Lord. Perhaps we do not realise how truly strong Christ was until we see two things combined in Him strength combined with a wonderful, delicate sympathy, kindness and love. Some have one, some have the other they are both spoilt unless mixed in the proper proportions in Christ they were perfect. Christ Jesus is the perfect man, and true manliness can stoop as well as soar. Bismarck once said: ‘We Germans fear God and nothing else in the world’; and you will find the most splendid examples of fearlessness, the most wonderful examples of heroic devotion among those whose chief joy it is to call Christ Jesus Lord. There is no other source of abiding strength than this, strength in the Lord. Let the Holy Spirit so guide the lives of all in this church, so that in the towns or cities, or wherever you may go, ‘they may take knowledge of you that you have been with Jesus’.

Boldness

Act 4:13

I. Who were the men upon whom this masculine grace was found? (1) ‘When they beheld the boldness of Peter.’ That is an astonishing conjunction! It is one of the phrases which describe the wonderful ministry of grace. It records a Gospel miracle. I know that our hardest rocks, the igneous rocks, are just transformed mud, mud that has passed through the ministry of terrific fire. And here is Simon Peter, once as yielding as mud, not bearing a feather’s weight, but now having passed through the discipline of flame, the fire of an intense affection, he is firm and irresistible as rock. ‘Thou also wast one of His disciples!’… ‘I know not the man!’ That is the yielding mud! And it is this man, transformed in the very fibres of his being, who now arrests the thoughtless indifference of the world, and by the spectacle of a magnificent boldness startles it into a great surprise. ‘When they beheld the boldness of Peter they marvelled.’

(2) ‘ And of John!’ I cannot say that the artist’s John very frequently conveys to me a sufficient conception of the bosom friend of Christ. The artist usually figures him as of mild and gentle countenance, with far-away dreamy eyes, and of most effeminate mien. Well, I think that any true portraiture of John must include some of these things: there must be a suggestion of mysticism, and in the face there must be a large and winsome gentleness to which we feel we could expose our wounds and our broken hearts; but the gentleness must not be effeminate, it must be strong and masculine, and in the face must be charactered elements with which the flippant could no more trifle than he could play with fire. If John is light he is also lightning! ‘And He surnamed them Boanerges, the sons of thunder!’ Perhaps the character of the Apostle John might find its appropriate symbol in a lovely dale in Derbyshire through which I have often strolled. There are the soft, sweet, grassy slopes, a welcome delicacy for tired feet; but, rising sheer out of the luscious green there tower the bare, stern, rocky crags, revealing to us the character of the hidden foundations in which even the quiet springy turf finds its bed and rest. John leaned on the Master’s breast; he went to Patmos for his faith! ‘When they beheld the boldness of Peter and John… they marvelled.’

II. This boldness was a phenomenon. They could not fit it into any of the current explanations. It was clear that it was not the product of the schools. It was not the fruit of culture. They ‘perceived that they were unlearned and ignorant men’. They could not fit these men anywhere into the hierarchy of official teachers, and so they relegated them to the ranks of the unrecognised, the mere quacks, and labelled them ‘unlearned and ignorant men’. And yet here the men stood, with fine spiritual serenity, with an unshaken strength of assurance, with a firm definiteness of thought, with an unwonted precision of speech, and a magnificent irresistibleness of life! Schooled or unschooled this had to be accounted for! Fisherman or rabbi, this character demanded explanation!

III. What was the explanation of this character which so perplexed the world? You must turn back to the eighth verse, and you will find the secret. ‘Then Peter, filled with the Holy Ghost!’ That is the explanation of the boldness. It is Peter plus the Infinite! A man who is filled with God can be none other than bold.

IV. There is great and peculiar need of this apostolic ‘boldness’ today. The times imperatively demand the military attitude in the soul. The Christian character must be conspicuous for strength, intelligence, decisiveness, attack. Whatever may be allowed to lie in obscurity, or hidden away in secret and mystical depths, the masculinity of Christian discipleship must stand out in bold and flaming relief.

(1) ‘When they beheld the boldness!’ That is the character with which we must confront the world. We need to display boldness of assurance.

(2) And we need to display boldness of will. Look again at these Spirit-filled men. ‘Let us straitly threaten them that they speak henceforth to no man in this name.’… ‘ We cannot but speak.’ How magnificent the response! They felt their wills to be caught in the sweeping current of the Infinite! They were impelled by a mighty imperative, constrained by an all-encompassing and irresistible necessity.

J. H. Jowett, The Transfigured Church, p. 181.

The Manliness of Christ

Act 4:13

Many are alienated from Christianity because they have never realised that the ideal Christian life and the ideal manly life are one and the same thing. Unfortunately, there are all too many unmanly Christians. Yes: but if there are unmanly Christians, read your New Testament and tell me if you find there an unmanly Christ. Christ is the ideal of religion. Therefore, if you would do all that may become a man, if you would be brave and true, and strong and tender, if, in Milton’s magnificent phrase, you would learn ‘to hate the cowardice of doing wrong,’ follow Him. I will mention one or two of the facts which illustrate for us the true manliness of Christ.

I. His moral courage. Neither in deed nor in word did He regard the person of man. One of the first acts of His public ministry was to enter into the Temple where the bargainers and money-changers carried on their unholy traffic, and with a whip of small cords, single handed, to lash them from the house of God.

II. Note, further, Christ’s steadfastness of purpose ‘The characteristic of heroism,’ says Emerson, ‘is persistency. All men have wandering impulses, fits and starts of generosity. But when you have chosen your part, abide by it, and do not weakly try to reconcile yourself with the world.’ Try Christ’s life by that test and see what is the result.

III. And yet, perhaps, we never truly feel how nobly strong Christ was until we have seen how in Him strength united with the most wonderfully delicate refinement of feeling and perfection of sympathy.

Christ Jesus is the perfect Man; for true manliness can stoop as well as soar; it knows how to be gentle and unresisting, and how to be bold and self-assertive; it can forgive and forbear, as it can also be angry and condemn. Tennyson sings of ‘that gentleness which, when it weds with manhood, makes a man’. I venture to affirm that you will find the most splendid examples of simple fearlessness and heroic self-devotion among those who have counted it their chiefest joy to call Christ Jesus Lord. This word above all let us lay to heart all that Peter and John gained by communion and fellowship with Christ we may gain too.

G. Jackson, First Things First, p. 81.

References. IV. 13. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 280. Spurgeon, Sermons, vol. i. No. 21. W. G. Horder, Christian World Pulpit, vol. liii. p. 106. H. Alford, Quebec Chapel Sermons, vol. ii. p. 77. J. H. Jowett, The Transfigured Church, p. 181. Expositor (7th Series), vol. v. p. 116. IV. 15. H. Bailey, The Gospel of the Kingdom, p. 70. IV. 18-20. F. D. Maurice, The Acts of the Apostles, p. 48. IV. 19. A. G. Mortimer, The Church’s Lessons for the Christian Year, pt. ii. p. 379. IV. 19, 20. H. Smith, Preacher’s Magazine, vol. xviii. p. 421. J. M. Neale, Readings for the Aged (4th Series), p. 138. Ibid. Sermons Preached in Sackville College Chapel, vol. ii. p. 284.

The Irrepressible in Christian Testimony

Act 4:20

The words are those of Peter and John before the Jewish Council when they were examined concerning the healing of the lame man at the Beautiful Gate of the Temple. There was that in them that would not allow them to keep silence.

I. Let us seek for an explanation of this irresistible impulse. We are familiar with it in other departments, and our knowledge of it there may help us to the analysis of it here. (1) Sometimes this constraining impulse to a certain course is to be traced to that subtle thing which we call genius, so that in spite of all obstacles that may be in his way the man at length finds vent for what is in him, and rises to eminence. It is thus, for example, with the poet and the artist, the musician and the engineer. (2) In others this irrepressibility is the result of emotion. (3) The same thing is seen in the matter of love; and the mother for her child, or the friend for his friend, or the philanthropist in the cause of suffering humanity, are all alike self-forgetting, and incapable either of being restrained by others, or of holding back themselves when circumstances require their exertion. (4) So, too, there is an uncontrollable element in sorrow. (5) But strongest of all, perhaps, in their power to compel their external expression are the dictates of conscience, when that faculty is enlightened by the truth and quickened by the Spirit of God. Now when we turn to the case of the Apostles in the text, we find at the root of that irrepressible impulse to testify to Christ the greater number of those influences which I have specified.

II. But now having analysed and accounted for this peculiarity in the two Apostles, we shall find in that itself the explanation of many other things about them. (1) Thus to begin with, it fully accounts for their earnestness. (2) It largely explains their courage. (3) This quality goes far to explain their persistence. (4) So once more it explains their naturalness.

III. It becomes then a most important question for us all, how we are to get to this most desirable state of heart and mind, how we are to attain to such a disposition concerning the Gospel that we shall feel that ‘we cannot but’ speak it in some way or other to our fellow-men. (1) As an indispensable factor to the production of this irrepressibility I name positive convictions as to the truth itself. Uncertainty of belief from the very nature of the case produces hesitancy of speech. Doubt leads to dumbness. (2) A vivid realisation of the fact that without the Gospel our fellow-men are perishing. (3) A sense of personal responsibility.

Missionary Motives

Act 4:20

I will deal very simply with some of the motives which ought to urge us on to do our part in the great missionary work left us by our Lord Jesus Christ.

I. I would begin with the very lowest motive in fact I am not sure that I ought to mention it at all, for I know well there is no one who is drawn to take part in the work from this motive alone. But still, perhaps, we ought to mention it. One motive is self-interest. Our self-interest advises us to take part in this missionary work.

II. In the second place, duty demands it Because, in the first place, there is the command of our Lord, His last command, ‘Go ye into all the world, and preach the Gospel to every creature’. And then you have been put in trust with the Gospel.

III. But a third motive surely is this pity compels us to preach the Gospel.

IV. And then, in the fourth place, surely gratitude prompts us to preach the Gospel, the love of Christ constrains us. Think what the Gospel is to you. The Gospel being precious to your soul, you must surely proclaim that which you have seen.

V. And then, lastly, life requires you to preach the Gospel. The Divine nature is to give, and if you have the Divine life, life requires you to give. A fire which has no vent will very soon have no flame, a spring which has no outlet must find an outlet somewhere, and if you have the Divine life within you, then you must speak that which you do see and know; you cannot help it.

E. A. Stuart, The One Mediator and other Sermons, vol. xi. p. 81.

References. IV. 20. Bishop Galloway, Christian World Pulpit, vol. lx. p. 168. Expositor (6th Series), vol. ii. p. 389; ibid. vol. vii. p. 394. IV. 21. Ibid. (4th Series), vol. ii. p. 213.

Over Forty

Act 4:22

‘The man was above forty,’ that was the wonder of it. When our life crosses a certain line we regard the forces of recuperation as reduced. When life attains to a certain age we regard its habits as finally fixed, and nothing short of a miracle can alter a man’s course and disposition. But this miracle typifies that spiritual transformation which can be worked upon men even when their lives are established in rigid habits. There are none too old for the ministries of grace. And yet we must not lose sight of the great truth that the best time to enter into covenant with the Lord is in the period of habit-formation, and not when habit has been fixed by the ill practices of the years.

I. For what friendly forces are we prone to lose as we grow older? (1) We are always in peril of losing the ministry of an active wonder. (2) Ready confidence. (3) Simple love.

II. But besides the things that we lose there are also hostile forces that we acquire with the years. (1) In the first place, there is a deadly familiarity with the truth. (2) And then there is the terrific power of worldly gravitation. (3) When we come to the age of forty we are reaching the season when life becomes fixed. We get into a groove, and our groove becomes our grave, and we cannot get out.

III. What shall I say then? Surely it is far away the best thing to close with Christ early.

IV. But what of those from whom youth has passed, and upon whom these hostile forces are waging incessant war? Can the miracle of redemption be wrought? The Scriptures just laugh in ecstatic joy as they declare the possibilities of the old. ‘Your old men shall dream dreams!’ ‘They shall bring forth fruit in old age.’ And how shall it all be done? By the renewing efficacy of the Christ of God.

J. H. Jowett, The British Congregationalist, 21st November, 1907.

The Lame Man Healed

Act 4:22

This ‘miracle of healing’ is the first recorded miracle wrought by the Apostles after the Pentecost. This act of healing is to be looked upon not simply as a miracle or as an act of Divine power, but also as a speaking parable, a sign. The Man Lame is a sign of the decrepitude and helplessness of the soul under sin; the Man Healed is a sign of the higher healing which Christianity brings to souls afflicted with sin.

I. The Man. ‘A certain man lame from his mother’s womb’ (3:2). (1) He was helpless. The ankle bones were supple and soft and could not sustain the body. This man was born in this condition. His lameness was not the result of accident or disease. (2) The man was moreover poor. Judaism provided no hospitals for the sick and decrepit, and no homes of benevolence for the poor, and in the absence of such institutions the helpless and needy gathered around the Temple and synagogues and appealed to the worshippers as they passed by. The physical condition of this man is a true type of our moral condition. Like the lame man, we are not only helpless but poor. This is very humiliating to our proud nature.

II. The Miracle. The man was healed. (1) The healing was unexpected. Our redemption comes from an unexpected source. The penitent under a sense of sin finds it easy to believe in God’s justice, but difficult to believe in God’s mercy. (2) This miracle of healing was Divine. The great work of soul healing is God’s. (3) The healing was conditional. Jesus Christ demands faith, receptivity, a will to be saved and faith in Him that He can save. (4) The healing was complete. When Christ saves, He renews the will, purifies the affections, hallows the thoughts, gives a right bias to the whole nature, so that the man becomes a new creature, a new creation, all things become new.

III. The Showing. The effect of this Divine working was marvellous on all concerned. (1) On the man himself. (2) The effect of the miracle on the people ‘They were filled with wonder and amazement’ (3:10). Nor is this all. Peter took the opportunity of preaching Christ to the people. He based his address on the miracle, but more especially on the fact that the miracle was wrought in the name of Jesus Christ. (3) The effect on the authorities. (4) What was the effect of all this on the Apostles themselves?

Richard Roberts, My Closing Ministry, p. 289.

The Name Above Every Name ( For St. Peter’s Day )

Act 4:22

I. Look at this poor man lying at the Beautiful Gate of the Temple. This was scarcely a year after our Lord’s Ascension; and the first thing that strikes me is this: How came Jesus of Nazareth, He that went about doing good, to have passed this poor creature by? He was above forty years old; a cripple, therefore, before our Lord was born; laid daily at the gate of the Temple. Did Jesus Himself never go to the Temple? ‘I was daily with you,’ He Himself says, ‘in the Temple.’ Both daily there! And how came the cripple never to have seen the Great Physician? Shall we say that our Lord never went by that particular gate? We cannot Why not? Why, you are to understand that the Beautiful Gate of the Temple led into Solomon’s porch or cloister; and in that gate the poor man was daily laid. But one day in the winter before His Passion, it is written, ‘Jesus walked in the Temple in Solomon’s porch’. Up and down, backwards and forwards, still in sight of the poor man, the Saviour of the world went on and yet without one gracious word: ‘Be made whole of thy disease’. This priest, the great High Priest, when He saw him, passed by on the other side. Why this poor man was not healed by our Lord I cannot tell you. It might be that he did not ask at all. If he did ask, then he was heard; only his petition was put off a little.

II. Then you may learn a lesson that, though God is the God of all times and all places, still there are some times at which and some places in which He seems easiest found. Here, you see, the place was the Temple; the time, three o’clock in the afternoon; which was that of our Lord’s Passion. In that Temple where Jesus Himself had so often walked, at that hour in which He had offered up the evening sacrifice of the world, then His two disciples went up to pray. And in that Temple and at that hour came the first Apostolic miracle.

III. Look at Peter’s speech. ‘Silver and gold have I none, but such as I have give I thee.’ If you had lived in pagan times, and had wished to serve an idol, and had sent to the priest, and had said: ‘Silver and gold have I none,’ you would have found that he cared very little about anything else you had. But He, that was poor Himself so poor as not to have where to lay His head He that, though all the beasts of the forest were His, and His the cattle upon a thousand hills, was oftentimes an hungered He who chose poor men, unlearned and ignorant men, to be His servants and courtiers, to Him you may safely go and say, ‘Silver and gold have I none, but such as I have give I Thee’.

J. M. Neale, Sermons in Sackville College Chapel, vol. ii. p. 298.

References. IV. 23. G. H. Morrison, Scottish Review, vol. i. p. 90. Expositor (6th Series), vol. iv. p. 224; ibid. vol. x. p. 280. IV. 24. T. Arnold, Sermons, vol. iii. p. 202. IV. 27-30. Expositor (5th Series), vol. ix. p. 67. IV. 30. Spurgeon, Sermons, vol. ix. No. 545. IV. 31. J. W. Weddell, Christian World Pulpit, vol. lvi. p. 215. IV. 31-33. C. A. Berry, Christian World Pulpit, vol. xlvi. p. 257.

The Church of God

Act 4:32-33

In order that we may realise afresh something of what the Church of Christ ought to be, we will take the picture of the primitive Church as it appears in our text, and try to discover some of those elements which ought to characterise the life of the Church today.

I. Reality of Inward Life. ‘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.’ Christianity always works from within, and as a consequence we see here two great elements of spiritual reality in the inward life of the Church.

(a) The Church was characterised by spiritual unity, ‘the multitude of them that believed were of one heart and of one soul’. It is worthy of note that they were a ‘multitude,’ a large number, and doubtless with great varieties of temperament, capacity, and antecedents. Yet they were united by faith in Christ, they were all characterised by this simple trust, they were a multitude that ‘believed’.

(b) The Church was also characterised by remarkable unselfishness. The original is very striking, ‘Not even one said that anything he possessed was his own’. Out of the spiritual relationship to Christ came a social relationship to one another. As cause is to effect, so the unity was to the unselfishness; the two could not be separated. Here we find a genuine Christian socialism as the result of individual unity, a socialism which was the spontaneous expression of the love of God in their hearts. Systematic provision for the poor was unknown in heathenism, and had been very largely neglected by the Jews notwithstanding the commands of the Mosaic law to remember the poor and the stranger. It must therefore have been astonishing to the people of Jerusalem to see so many voluntary givers. This picture of Christian socialism is very striking; it shows the difference between the socialism which is Christian and the socialism which is not Christian.

Thus by unity and unselfishness this primitive Church was marked by the possession of intense spiritual reality; their inward life was right with God and with one another.

II. Prosperity of Outward Life. ‘And with great power gave the Apostles witness of the Resurrection of the Lord Jesus: and great grace was upon them all.’ Spiritual life always expresses itself; and reality, as we see it here, leads to genuine prosperity.

(a) Mark the power of the Apostolic Testimony: ‘With great power gave the Apostles witness of the Resurrection of the Lord Jesus.’

(b) Mark the power of the Christian Life. ‘Great grace was upon them all.’

III. Spirituality of Upward Life.

(a) Their life was a life lived in prayer.

(b) Their life was a life lived in the Holy Spirit. Thus we find this primitive Church life characterised by Reality, Prosperity, and Spirituality, the last being the explanation of the other two.

IV. What has all this to do with us today? Just this: that in proportion as our Church life reproduces these elements, the cause of the Gospel will be powerful and triumphant; and in proportion as these elements are absent will the cause of Christ be weak and even defeated.

References. IV. 32, 33. H. S. Holland, Christian World Pulpit, vol. xliv. p. 177. IV. 34, 35. R. F. Horton, ibid. vol. lxxiii. p. 312. IV. 36. J. Baines, Sermons, p. 227. J. S. Bartlett, Sermons, p. 138. W. J. Hills, Sermons and Addresses, p. 83. S. Baring-Gould, Village Preaching for Saints’ Days, p. 120. IV. 36, 37. H. J. Wilmot-Buxton, Holy-tide Teaching, p. 121.

Proprietorship Or Stewardship (For St. Barnabas’ Bay)

Act 4:37

This incident in the life of St. Barnabas suggests to our minds the true principle of possession. We are stewards of the things we possess, not owners. This, surely, is the principle of property within the Church of Christ.

I. God Permits us to Possess, but not to Call the Things which we Possess our own. They are His. How are we to use them? Not with exclusive reference to self, but with that expansive desire for others’ good which is after the example of our loving Lord. So St. Paul bids the Ephesians ‘work, that they may have,’ not have to call their own, but ‘have to give to him that needeth’. The Socialistic negation of property contradicts the necessities of human nature as it is, and has no guarantee against human selfishness.

II. Christianity Anticipates the Glory of Human Nature as it is to be, and invokes against self-seeking the authority and the power of God Himself. Practically, the evil spirit of exclusiveness in possession can only be cast out by making the Lord Jesus lord not of our property only, but of our heart first. On the other hand, if we want to have Him ‘dwelling in our hearts by faith,’ we have to see to it that our hearts are not preoccupied and hardened by a habit of calling our possessions our own, and excluding Christ’s needy brethren from their right in the enjoyment of them.

III. Let us Acquire the Habit of Living in Christ and Christ in us, and as a part of this let us learn to look upon the things which we possess as not our own but His. Then shall we use them conscientiously, with a sense of trust concerning them.

References. V. 1. Expositor (5th Series), vol. ii. p. 314. V. 1, 2. Christianity in Daily Conduct, p. 183. V. 3. A. G. Mortimer, The Church’s Lessons for the Christian Year, pt. ii. p. 392. V. 6. Expositor (6th Series), vol. vi. p. 442. V. 14. Ibid. vol. ix. p. 469. V. 17. Expositor (4th Series), vol. i. p. 86. V. 19. Christian World Pulpit, vol. 1. p. 55. V. 19, 20. Spurgeon, Sermons, vol. xxxiv. No. 2032. R. F. Horton, The Hidden God, p. 113.

Fuente: Expositor’s Dictionary of Text by Robertson

Chapter 11

Prayer

Almighty God, we have come to the waters of life. In times that are gone we hewed out unto ourselves cisterns, broken cisterns, that could hold no water; but now we have come to the life-stream. May we drink thereof, and be glad with exceeding joy. Thou has made for us wells in the wilderness, and springing fountains in the desert. The river of God is full of water: may we now drink of that living stream that we may never thirst again. Give unto us this water with thine own hand; it will be to us the more precious for thy touch. Send us not away with a great fire of thirst in the heart; but quench our desire, and satisfy our yearning, and give us to know how good a thing it is to wait upon the living God. We bless thee that we need thee every day. Were we less we could do without thee the better; but being what we are we long for thee. Our rest is in thy peace; our security is in thine Almightiness; and our hope is in thy grace. Surely, if thou hast taught us to pray, thou wilt reply Dost thou make the eye without giving the light? and dost thou form the ear without supplying the wondrous air which plays upon it, and brings through it to the soul all tender messages and glorious gospels? So, thou hast not made the soul to pray without having first provided the answer. Thy reply is older than our supplication. The Lamb was slain before the sin was done. Was not Christ thy Son, our Sacrifice and Priest, the Lamb, slain from before the foundation of the world! Is not the Gospel from eternity? We go back to the eternal counsel. We stand in the eternal decree. Thy grace is older than our sin. Thy Almightiness is older than our infirmity. We come to thee, in the house appointed, today, to seek great things in the name of Jesus Christ, the Son of Man, the Son of God. We have come to seek of thee pardon, many pardons, waves of forgiveness, great billows of pardoning love; that underneath their infinite fulness our sin may be lost, like a stone in the unfathomable deep. Jesus Christ is risen today. This morning, heaven’s gate is wide open. We come today, though it be to the outside only, and look in and say in the name of Christ, “God be merciful unto us, sinners.” Thou lovest sinners. Thou, Jesus, didst go in to sinners, and eat with them. “This man receiveth sinners.” Herein is love, that Christ died for us whilst we were yet sinners. God be merciful unto us, sinners. Feed us with the bread sent down from heaven. Lord, evermore give us this bread. Satisfy our hunger as well as our thirst. May we obey thine injunction, inspired by thy love, to eat and drink abundantly as the beloved of God. Lead us into all truth; deliver us from all narrowness of thought and all bigotry of feeling, and set us in the infinite spaces; and give us to know the range and compass of the glorious liberty of the sons of God. Fill us with Christian love. Destroy all self-trust and self-idolatry; and give us to feel that every man is thy child, and that the more he is lost the greater is the anxiety of thy love concerning him. Deliver us from any feeling of contempt for any living creature. May we take Christ’s view of every soul; and if we have lost but one out of ten, but one out of a hundred, may we sweep the house diligently until we find the tenth piece, and leave all that is secure at home to find the hundredth sheep wandering among the barren rocks. Send out the light of thy truth this day like a new flame of glory. May the nations behold it, and wonder and adore. May the human mind be arrested by a new revelation of the beauty that is in Christ. May thy preachers pronounce his name with a new accent, though with the old feeling of reverence, and awe, and love. May thy servants this day utter the name and title of Jesus as they were never uttered before since the days of the Pentecost. We love Jesus. He is more to us every day. Every day we take to him gold, and frankincense, and myrrh; now, may we take to him our life and our life’s life, and have nothing in us on which his claiming hand doth not rest. Grant Sabbatic peace to every soul. Still the tumult and the uproar of the world’s busy week. Cleanse the ear from all the vulgar noise of life’s common thoroughfare, and fill the hearing ear with the music of another world. Touch the wound no hand of ours may approach. Whisper to the weak, and suffering, and dying. Make the place of sorrow thy chosen sanctuary. Where the darkness is very great do thou set thy largest star. Bless the child at school, and may knowledge be turned into wisdom. Travel with the traveller, and give him favoring winds, and open roads, and bring him to his desired place. Speak to the soldier and the sailor of a higher boldness and a diviner heroism than can be known in human relations. Speak to the prisoner in his solitude, and may his very heart cry unto God for the pardon of his sin. Put thine arms around us all, the everlasting arms, and give us to feel their inviolable security. Amen.

Act 4:1-30

1. And as they spake unto the people, the priests, and the captain of the temple [the chief agents in our Lord’s condemnation], and the Sadducees [the higher members of the priesthood], came upon them,

2. Being grieved [expressive of intensity of trouble and vexation] that they taught the people, and preached through [literally, preached in Jesus ] Jesus the resurrection from the dead.

3. And they laid hands on them, and put them in hold [in custody] unto the next day: for it was now eventide [6 p.m.].

4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

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 [the probable conveners of the meeting], 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 [the Sanhedrim sat in a semicircle, the president being in the middle of the arc and the accused standing in the centre], they asked [apparently in a tone of contempt], By what power, or by what name, have ye done this?

8. Then Peter, filled with the Holy Ghost [the tense implies a sudden inspiration], 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 [the pronoun implies the presence of the man] 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 [the Greek has the article the 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 [unlettered] and ignorant [common] men, they marvelled; and they took knowledge [they began to recognize] 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.

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 [sign] 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 [Gr.: let us threaten them with threats], that they speak henceforth to no man in this name.

18. And they called them, and commanded them not to speak at all [Gr.: absolutely not to utter] 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 [precision characteristic of Luke], on whom this miracle of healing was shewed.

23. And being let go, they went to their own company [their own people] 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 [not Kyrios, but Despotes], 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 [Luke alone recorded Herod’s share in the proceedings connected with the crucifixion], 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.

Teaching and Persecution

NOT only did Peter and John cure the lame man, which would have been an incident hardly worth recording, they proceeded to ” teach the people,” and to “preach, through Jesus, the resurrection of the dead.” Herein was their greatest fault in the eyes of the rulers of the Jews. Christianity is a teaching religion. Christianity seeks out the people, all the people, and speaks the common popular tongue. The speech of Christianity is the universal speech. It is just here that preachers may learn their most useful lesson. Our danger is that we speak to classes of men the educated, the polite, the discerning. The Apostles never spoke to any particular class of men exclusively. They taught the people. We can never get back to that universal speech unless those of you who are educated and highly refined will support us in that missionary attempt. You must be content to be partially neglected in so far as intellectual luxuries are concerned, and must assist us in providing good wholesome bread for the common people. That is your duty today. “Except a man deny himself he cannot be Christ’s disciple.” Except a man can sit in his pew and say, “I would rather hear the common speech, the great, broad, universal speech, than any merely class address,” he cannot be Christ’s disciple.

The Apostles then, we see, in the first instance, taught the people; they did not ask for any particular class of the people, did not speak what may be termed an eclectic gospel to a chosen few. Their words were so simple that they could pour them upon the common winds, and let the breath of heaven carry those living words everywhere. See that ye be not hinderers of this Gospel by your love of luxuries. The Gospel is not a luxury, it is bread; it is water; it is a common speech to every soul that lives. The rulers of the Jews were grieved that they taught the people. That is precisely the difference between Christianity and every other religion. Other religions say, “Keep the people in the dark.” Christianity says, “Go ye into all the world, and preach the Gospel to every creature.” Other religions draw a screen, as Pythagoras lectured from behind a curtain to his disciples; and from behind the screen they mutter their unintelligible incantations. Christianity lifts its red banner, throws it out upon the willing wind, and on it is written, “This thing was not done in a corner.” By the compass of its mission; by the universality of its speech; by its chivalry of philanthropy, I ask you to adjudge to Christianity the palm above all the religions of the world. Other religions are philosophies philosophies only; Christianity is a gospel as well.

A very marvellous thing occurs here, in a kind of parenthesis; Peter and John had been speaking to the people. The rulers of the Jews were grieved by this popular movement; and they laid their hands on the Apostles and put them in prison until the next day. “Howbeit”! God has his finger in this! He comes through very narrow spaces, and seizes very transient opportunities. A moment is to him as eternity. “Howbeit,” wait there a while to get the full rush of this glorious announcement “many of them which heard the Word BELIEVED.” Why should not that be the case now, so that whatever may happen to the preacher within the next hour he may know, as he goes to his account, that he has left behind him a harvest before the time? No man will put the preacher in prison today. But he may sicken, he may die, he may lose his mental balance. In some way he may be disabled from the prosecution of his work, so that the eventide shall not find him in his place. “Howbeit,” the work was done in the morning. Though the two Apostles were thrust into the prison the number of Christians was increased.

Peter and John went out to go to the Temple. They did enter the Temple; but they spent the night in prison. The morning came, and justice must be done. Let us be present at the interview. There were two Apostles, but as for those who were arrayed against them, we read of them as “rulers, and elders, and scribes; and Annas, the high priest; and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest.” They will outface the two unlearned and ignorant men. It was easy for the Apostles to ask a lame sufferer to look at them; but they dare not ask this council to look them in the face. The Apostles were set “in the midst,” and this question was hurled at them, “By what power, or by what name, have ye done this?” Beware of that point of thought in which you turn your religion into a piece of merely metaphysical inquiry. It is at that point that Christianity is often defeated in her most beneficent purposes. What did the learned men say? They wanted to go into ways and means, and to analyze what we now call the modus operandi . They wanted to turn this question into a metaphysical inquiry. Instead of accepting the man, the healed man, the concrete, positive, indisputable fact, they wanted to lure the Apostles, and those who followed them, into metaphysical quagmires and difficulties. Preachers of the living Word, do not allow yourselves to answer the “why” and the “how” of merely inquisitive minds. Have the man himself with you, and let him be your argument. Christianity rests on facts, not upon opinions. If the Church of Christ, in any part of the world, has not the Man with it, any amount of mere philosophical theorizing and speculation will do harm rather than good. Where is the man you have saved? Produce him. Where are the hungry you have fed, the ignorant you have instructed, the enslaved you have emancipated? Produce them. This is a fact, not a quibble. The question seems to be very easy, and very rational, “By what power, or by what name, have ye done this?” yet that question was a mischievous one. It was a bait; it was a mean decoy. The one true question was, “Where is the healed man? Let him walk before us. We have heard of him walking, and leaping, and entering into the Temple with you; let us see him do this now.” That would have been a fair challenge; and having seen the once lame man walking, and leaping, and entering into the Temple, they should have said, By whatever means it is done the effect is certain, and the cause of such an effect must itself be good.

Peter and John will surely stammer before this glittering assembly! The maid that taunted the rough-spoken Galilan was too much for Peter; when he sees Annas, and Caiaphas, and John, and Alexander, there will be no spirit left in him! How does the narrative read? With one explanatory clause “Then Peter, filled with the Holy Ghost.” That is a thousand Peters: Peter multiplied by the very Deity. Peter? a straw blown away by the mocking wind, by himself. But Peter “filled with the Holy Ghost” was a man of war, a mighty captain, a soldier not to be put down; clothed with heavenly panoply, eloquent with heaven’s thunder, gracious with heaven’s love.

Have we received the Holy Ghost? The question is not, “Are we well trained intellectually?” “Have we read many books?” “Are we able to conduct very subtle arguments?” The plain, soul-piercing question is, “Have we received the HOLY GHOST?” We shall know whether we have received the Spirit by the fire that is in us. The Holy Ghost is fire. The difference between one man and another is a difference of fire. The great healers in the universe are fire and water; if a man cannot be healed by these he cannot be healed at all. We have received the first baptism, we have (to use popular language) been “christened,” Christ-named, christianized in the sense of having been brought to the church, and had the initial water sprinkled upon our smooth forehead; but have we received the Holy Ghost? There is no mistaking him! No man can mistake the sunlight for any meaner flame. That great noontide glory comes with a compass and with a splendor that leave no doubt as to its origin. Peter having been challenged to give an account of the circumstance made the eloquent reply which you find within Act 4:9-12 inclusive. He never was more eloquent. Whenever Peter spake suddenly, on great subjects, he spake the very heart of God. He once took Christ Himself by surprise in this matter. “Whom say ye that I am?” Peter answered, “Thou art the Christ, the Son of the living God.” Challenged by the rulers of the Jews upon the occasion now before us, he made an answer equal in splendour to his earlier reply. How much he makes of Christ in the 10th verse! We seem hardly to have heard the whole style and title of Jesus before. We have them here. We have called the Saviour “Jesus;” sometimes we have called him “Jesus Christ.” By some short indication of this kind we have made reference to the Redeemer. But how seldom have we given Him His full style and title! Listen to Peter as he says “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him.” There is no mistaking that address. The name, the address, the tragedy, the resurrection, and the “even by HIM,” the last thrilling emphasis that crowded into itself the passion of the entire reference! What Christ do you preach? We have heard of the Christ of the painter a figure tenderly coloured, set in wondrous lights and shades. We have stood before it, and sometimes we have thrilled in its presence, and felt the waters stealing into our eyes. But that Christ never saved the soul, it is only a creation of art. We have heard of the Christ of the poet. Christ has been spoken of in flowing rhyme and stately blank verse; but that Christ never came from the intellect into the depths of the heart, to save that heart in its deadliest remorse on account of sin. We must go back to the apostolic Christ if we have to realize apostolic conceptions and to win apostolic successes in the ministry. I will read the full style and title again “Jesus” “Jesus Christ” “Jesus Christ of Nazareth” “Jesus Christ of Nazareth, whom ye crucified,” “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead.” They could not say after that “To what Christ does he refer? Of what Jesus does he speak?” the name, the place, the crucifixion, the resurrection: all re-affirmed. There was no escape from that description. Is it not possible for us to escape from many a Christ that is now preached? The Christ we want is a Saviour: a man who knows us, loves us, dies for us, rises again and intercedes for us, who came out of eternity, who has passed into eternity, and whose one thought is to SAVE THE WORLD!

Peter might well have ended by the statement contained in the 10th verse, but Peter often found it difficult to conclude when Christ was the theme. How can a river end except in the sea? The little pool, the purling rill, soon sinks in the sand; but the river, deep, broad, fluent moves on through channelled rocks and shady woods, on, on to the solemn sea! Peter went onward. Said he, “This is the stone which was set at nought by you builders, which is become the head of the corner.” The place trembled under the vibration of that living voice! He might have ended there; but it was difficult, let us repeat, for Peter ever to end when Christ was the theme. So he continued, “Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved.” Peter could never fall again! There are some speeches that are crises in a man’s history. Surely after such eloquence he could never fall into the commonplace of ordinary speech. And he never did. Tradition, truly or untruly, I care not which, brings Peter to the cross that he may be crucified, head downwards. They did not crucify Peter; they only crucified his flesh. When we are “filled with the Holy Ghost” we know not the puncture of iron or the sting of fire.

The original question was not one of salvation, it was merely a question of healing a lame man. But you never find the Apostles confining themselves to the mere incident. Every miracle is only a text; every sign or token is only a starting-point. Let an Apostle heal a man’s ankle-bones, and from those ankle-bones he swings clear off to Christ’s world-saving Cross. Sometimes we find it difficult to move from our Old Testament text to our New Testament gospel; the Apostles never experienced such a difficulty. At one step they passed over to the Cross and said, “If we have given you bread for the body, we meant it to be typical of the bread which endureth unto everlasting life. If we have healed your ankle-bones, we meant it to be symbolic of the greater healing of your soul. If we have opened the eyes of the body, we meant it but as an initial act realizing its fruition in the illumination of the spirit and the whole inner man.” See how grandly Peter stands above the occasion! He was not a mere healer of ankle-bones; he was, in the Almightiness of God, a healer of souls. Can I by the same Almightiness heal your souls? Hear Christ’s words, “Come unto Me all ye that labour and are heavy laden, and I will give you rest.”

Now, it was the turn of the Sanhedrim to be shut up and put “in hold unto the next day,” and every day after that! When they saw the boldness of Peter and John, and perceived that they had a provincial accent in their speech, and talked like two intelligent fishermen only, “they marvelled.” May every other Sanhedrim marvel about you young preachers just in the same way! If there is not a peculiarity in your speech, if there is not a disparity between you and your speech, you can be accounted for: and any man that can be accounted for will never influence his age. He will make a splash in the pool; but the bubbles will be seen a moment, then will sink for ever. You never can make out the secret of a Whitefield. You never can make out the secret power of any man who makes a whole world hear him. If you could account for him you would be as great as he is. What then did the wise and influential Jews do? I can but smile when I hear them muttering and whispering, “But that it spread no further among the people let us straitly” (strictly and sharply) “threaten them.” You feel the difference of the climate, do you not? the difference of temperature between Act 4:11 and Act 4:12 , and Act 4:16-17 , and Act 4:18 ? The apostles were THREATENED! They must not speak any more! There must be an end of this nuisance. Society is not to be disturbed by such propagandists. Peter, having heard the threatening, said unto them, “Whether it be RIGHT.”…. That is the word that makes history! “Whether it be RIGHT.” That is the word that thrills the ages! Whether it be RIGHT in the sight of God to hearken unto you more than unto God, judge ye? Ye are judges and learned men. Judge ye. For we cannot but speak the things which we have seen and heard.” And the Apostles having received this threatening, “went to their own company, and reported all that the chief priests and elders had said unto them.” What a talk they had; How they reminded one another of the occasion of the movement! And when the company had heard it all, “they lifted up their voice to God with one accord, and said….” They too became eloquent, sublime in speech: they quoted the second Psalm. “Why do the heathen rage, and the people imagine a vain thing?” And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost.” Pentecost after Pentecost! Poor Church! Thou hast fallen upon empty times. They are but mean challenges that are addressed to us now. If we could be once more threatened with the prison and the stake, the rod of iron and the keen double-edged weapon, some of us might be heroes. At present we may be but common clay!

Fuente: The People’s Bible by Joseph Parker

X

THE SADDUCEAN PERSECUTION

Act 3:1-5:42 .

Acts 3-5 are devoted to the history of the first great persecution of the Spirit-filled and accredited church, with attendant circumstances. This, quite naturally, was of Sadducean origin. (1) The Sadducees were the rulers of the people, dominating in politics, and through the high priest, dominating the Sanhedrin. (2) They were materialists, believing in neither angel nor spirit, nor in the resurrection of the body. (3) The great issue, publicly and boldly made by the Spiritfilled church, was that Jesus was risen from the dead and exalted to the sovereignty of the universe, and was demonstrating these great truths by unmistakable signs and wonders. (4) The people were being swept away by these demonstrations, so that what the Sadducees might well call “the last error” was worse than the first. (5) Hence the Sadducees had to meet this issue, so publicly and convincingly made, or else lose both political and ecclesiastical power. (6) Moreover, the demonstration of the resurrection of Jesus established his messiahship, and convicted the rulers of sacrilege and murder in putting him to death, so that they were on trial for their lives, their faith, their offices, and their political leadership.

This important issue had been forced on them by Peter. In his great sermon on Pentecost he had alleged in the presence of myriads of the people, from all parts of the world, the following things: “Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know; him being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it” (Act 2:22-24 ). And again, “This Jesus did God raise up, whereof we all are witnesses. Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear” (Act 2:32 ). And also, “Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ this Jesus whom ye crucified” (Act 2:36 ). He had introduced the testimony of the prophet Joel, and particularly the declaration of the great king, David. Three thousand of the people were converted in one day, and every day following vast additions were made to their number. The meeting was protracted. They held services publicly in the Temple every day. Money, by voluntary contribution, poured into the treasury. Their baptisms and observances of the Lord’s Supper were public and continuous. They were jubilant in praise, and had favor with all the people. The revival was a conflagration threatening to wrap all Jerusalem in its spiritual flame.

At this juncture occurred a public incident which forced the Sadducean rulers to take official notice of the great movement. In the very gate of the temple, Peter and John had wrought an amazing miracle on a well-known cripple, hopelessly lame from his mother’s womb; the miracle was wrought in the name of Jesus of Nazareth; a great concourse of the people were attracted to the scene of the miracle, recognizing the subject of it, witnessing the completeness of the healing, and standing in amazement before the miracle workers. Peter replies to their amazement (a) by disclaiming any power or holiness in himself and John to do this mighty work; (b) he boldly accuses them of denying the holy and righteous One, preferring a murderer instead, delivering him up to Pilate and forcing him reluctantly to condemn him, and of killing the Prince of Life; (c) that the God of Abraham raised him from the dead, of which fact they were witnesses, and (d) that through his name through faith in his name was given to this hopeless cripple, so well known to them, this perfect soundness in the presence of them all.

Peter further improved the occasion thus: (1) He admitted that spiritual ignorance caused the people and their rulers to commit so grave a blunder and so heinous a crime. (2) But the passion of the Messiah, foreshown by all the prophets, was thus fulfilled. (3) He therefore exhorts to repentance and turning, so that (a) their sins might be blotted out; (b) that great revivals might come from the glorified Lord; (c) that he must remain in heaven until the times of restoration of all things attested by all the prophets; (d) that this Jesus was the great Prophet like unto Moses, who according to Moses, God would raise up from among the brethren; (e) that whoever would not hear this prophet would be cut off from Israel; (f) that Samuel and all succeeding prophets foretold these things; (g) that they, as sons of the prophets and of God’s covenant that in Abraham’s seed, who is the Messiah, all nations should be blessed, were first offered the blessings of forgiveness. To this indictment of rulers and people and this marvelous exhortation, the people made great response. About 5,000 men, not counting women and children, were converted (Act 4:4 ).

This issue, so made by Peter, was the boldest and most comprehensive challenge in all history.

It claimed all the books of the Jewish Bible, all their covenants and promises, all their patriarchs, mediators, prophets, illustrious kings and heroes, all their sacrifices and rituals. It charged sacrilege and murder in the rejection of Jesus. It affirmed the resurrection, the exaltation and the glorification of the rejected Lord. It preached repentance on account of this sin. It promised remission of sin and eternal life to those who believed. It threatened exclusion from the covenant of all the impenitent and unbelieving. It intimated a transfer of the kingdom to the Gentiles, if they persisted in their rejection, so the Sadducees had to accept the challenge.

The Sadducees felt compelled to respond to the challenge: (1) They arrested Peter and John, imprisoned them for the night, and held them to trial before the Sanhedrin on the morrow. (2) They gathered all the Sadducean kindred of the high priest, Caiaphas, including Annas, his father-in-law, ex-high priest, John and Alexander, thus assembling those most responsible for the crime of the murder of the Lord, and by thus gathering the special Sadducean kindred dominating the council. (3) The Sanhedrin itself was convened, and the prisoners set before it.

Their inquisition concedes the fact of the miracle, but demands, “By what power, or in what name, have you done this?” A prophecy of the Lord was thus fulfilled: “They shall deliver you up to councils.” Our Lord had foretold and provided for this very exigency. He said, “Be not anxious beforehand what ye shall speak; for it is not ye that speak, but the Holy Spirit” (Mar 13:11 ; Mat 10:16-20 ).

In this foretold strait, Peter obeyed the direction of Christ, as we find in Act 4:8-12 : “Then Peter, filled with the Holy Spirit, said unto them, Ye rulers of the people, and elders, if we this day are examined concerning a good deed to an impotent man, by what means this man is made whole; be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even in him, doth this man stand here before you whole. He is the stone which was set at nought of you, the builders, which was made the head of the corner. And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.”

That is the noblest answer in history.

The effect of Peter’s boldness on the council is thus described Act 4:13 : “Now when they beheld the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.” That council could not understand that ignorant and unlearned men) arrested and imprisoned, and brought before that supreme court of the Jewish nation, should stand there, not as prosecuted, but as prosecutors, indicting their judges. This shows that the power of preachers is not dependent upon, or I should say, not proportioned to the amount of their education, but it is proportioned to their being filled with the Holy Spirit, and to their being educated or trained in the Word of God. Dr. Alexander, of Princeton, had a theory that only college graduates should be allowed to be preachers, and they refused to receive into their seminary anybody who did not graduate at a reputable institution of learning. He was amazed to hear of some work done by a blacksmith, who never had been to school much, and he kept on hearing so much about this blacksmith that he, after investigation, was himself persuaded and convinced that this unlearned man did shake the gates of hell every time he preached to the people. Dr. Wayland, who differed altogether from the Presbyterians (he was a Baptist), about the absolute necessity for college education in order to preach, cites this case of Alexander’s honest testimony to something that he did not understand and he never did understand how that blacksmith could be such a power for God in his preaching.

This is why I have said in one of my opening addresses before our seminary that while I would always encourage every man to get all of the education that his means and his family condition would allow, yet I would never be guilty of the folly of saying that only college men could be preachers of power, and that when any theological seminary took the position not to admit into its theological department any but college graduates, it took a position that would have prevented either Christ or any one of the twelve apostles from entering it.

Here were two indisputable facts: A miracle confronted the Sanhedrin, and it was a good deed of healing and mercy. How keen the sarcasm of Peter: “If we be examined this day for a good deed, healing this impotent man.”

A well supported tradition exists among the Baptists of Virginia. It was in the period of the union of church and state. Two Baptist preachers were indicted for preaching without Episcopal license. This tradition says that Patrick Henry was employed to defend them, or took the case voluntarily, and that all he did was to stand up before the court and say, “What is the indictment against these men? Preaching the glorious gospel of the Son of God? Great God I That is the indictment! Are there no thieves going around unarrested and unconvicted? Are there no murderers upon whom to visit the vengeance of law, that you must indict and try men for preaching the gospel?”

This should ever be the challenge of the people of God: Here is our good work! Behold this monument of grace! This work was not done in a corner. It is self-interpretative. Here is a drunkard; look at him. See what he was, and behold what he is!

The result of the deliberation of this inquisition before the Sanhedrin seems a most impotent conclusion. It is expressed in Act 4:15-18 , thus: “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What shall we do to these men? for that indeed a notable miracle hath been wrought through them, is manifest to all that dwell in Jerusalem, and we cannot deny it. But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name. And they called them, and charged them not to speak at all nor teach in the name of Jesus.” That was their conclusion; so they called them back in again and charged them accordingly.

Act 4:19-20 : “But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard.” In other words, “You may pass any judgment you please. You are the earthly court, but so far as we are concerned, being under higher authority, we must ignore both your threat and charge, and speak boldly and openly what we have seen and heard.” If one should wonder why the Sadducees stopped at a threat, the reason is given in Act 4:21-22 : “And they, when they had further threatened them, let them go, finding nothing how they might punish them, because of the people; for all men glorified God for that which was done. For the man was more than forty years old, on whom this miracle of healing was wrought.” They had malice enough to kill them, but they were afraid of the people, and did not like to go before the people on such a case as that, with a forty-year-old man, who from his mother’s womb had been a cripple, and everybody knew him. It was a good thing done, and there he stood, perfectly healed.

Peter and John report the whole case to the church. Act 4:23 : “And being let go, they came to their own company, and reported all that the chief priests and the elders had said unto them.” The church reports it to God. “And they, when they heard it, lifted up their voice to God with one accord, and said, O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is: who by the Holy Spirit, by the mouth of our father David, thy servant, didst say, Why did the Gentiles rage, And the peoples imagine vain things? The kings of the earth set themselves in array, And the rulers were gathered together, Against the Lord, and against His Anointed: for of a truth, in this city against thy holy servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever way thy hand and thy counsel foreordained to come to pass.” Let us hear them pray: “And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness, while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy servant, Jesus. And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness.”

This courage and fidelity on the part of leaders and people had a wonderful, fivefold result first on themselves and then on others: (1) “And the multitude of them that believed were of one heart and soul. (2) And not one of them said that aught of the things which he possessed was his own; but they had all things common. (3) And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and (4) great grace was upon them all. For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the apostles’ feet: and distribution was made unto each, according as anyone had need.” Persecution unifies God’s people; it increases their love for one another, and makes them sacrifice for one another; it opens their hearts and their purses. As an old sailor once said, “It takes a side-wind to fill all the sails.” (5) lt developed great men, for example, Act 4:36-37 : “And Joseph, who by the apostles was surnamed Barnabas (which is, being interpreted, son of exhortation), a Levite, a man of Cyprus by race, having a field, sold it, and brought the money and laid it at the apostles’ feet.”

From this it may be observed that in every meeting of very great power, when the root of things is gotten at, when the topmost twig is being shaken, when the sound of the wind is in the mulberry trees, when the fire is burning in every meeting of that kind, there suddenly steps out to the front some man who afterward shakes the world. That is one of the great powers of revivals of religion. It calls out heroes, who up to that time had never been awakened. Moreover, it exposes and eliminates hypocrites for example, the marvelous judgment of Ananias and Sapphira (Act 5:1-10 ).

From three viewpoints this case is very instructive. It is evident that these two were swept into the church on the wave of a great excitement, without spiritual preparation. They could not understand the coming of the Holy Spirit, nor the mighty emotions and deeds of those around them who were filled with the Spirit. They had witnessed the heroic sacrifice of Barnabas, and coveted, not a similar spirit, but the credit of his deed, without the sacrifice. They conspired together to obtain this credit. They sold a piece of land, agreeing to keep back a part of the price, while affirming that the part offered was all they received. They had neither a consciousness of the presence of the omniscient Spirit, nor that Peter, as an apostle filled with the Spirit, could read their minds. They supposed they had only to fool a mere man. They were not prepared for the exposure, nor his awful sentence in Act 5:3-5 . They were filled with Satan not the Holy Spirit. Similar tragedies frequently occur in great revivals. The shortest road to the eternal sin the unpardonable sin is from a great revival. Satan attends them, ever ready to suggest a quick way to instant and eternal ruin.

Indeed, it is only from a place of great light that the unpardonable sin can be committed. A second viewpoint of instruction is the apostolic power of judgment. It was not often exercised, but always possessed. A similar case thus appears in Act 13:6-12 . Here again the apostle recognizes the presence of Satan opposing, through an agent, the work of the Holy Spirit. There are other New Testament cases, but these two illustrate.

I have often heard Major Penn and other great evangelists affirm that, on certain occasions, when the Spirit’s power was greatest, by a kind of spiritual instinct they felt the hostile presence of Satan working some form of opposition through some human agent. On one occasion I witnessed his dramatic exposure of this hostile occult influence.

A not less important viewpoint is the effect of this judgment (1) on the church, (2) on hypocrites, and (3) on outsiders. On the church it brought great fear (Act 5:11 ); on the hypocrites it says, “Of the rest durst no man join himself to them” (Act 5:13 ). It was getting too hot for hypocrites. It is only in lukewarm times that conscious hypocrites most seek to join themselves to the churches. People then come in without regard to the spiritual requirement regeneration. Let the time come when “judgment must begin at the house of God,” and the lightning begins to strike, they become very shy of joining the church.

What was the effect on the outsiders? The answer is found in Act 5:14 : “Howbeit, the people magnified them; and believers were the more added to the Lord, multitudes both of men and women.” The power of the apostles grows: “And by the hands of the apostles were many signs and wonders wrought among the people: and they were all with one accord in Solomon’s porch.” That is an answer to the prayer found in Act 4:29-30 : “And now, Lord, look upon their threatenings; and grant unto thy servants to speak thy word with all boldness, while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy servant, Jesus.” Here Peter’s power reaches a climax in special miracles. Here we have it: “Insomuch that they even carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them” (Act 5:15 ).

My brother, J. M. Carroll, has a regular “sugar-stick” sermon on “The Shadow of Peter, or the Power of Influence.” When you get so near to God and so full of the Spirit that the people will bring the helpless cases where you would walk along, so that your shadow might fall on some of them, then you may know you are at the topnotch of power. The author has a sermon on special miracles “The Bones, Fringes, Shadows, Handkerchiefs, and Aprons.” Here you have a miracle by a shadow. In Elisha’s case the miracle was by bones. In our Lord’s time they touched the fringe, the hem of his garment; and in the apostle Paul’s time they sent out aprons and handkerchiefs that had touched him.

The last two paragraphs of this chapter (Act 5:17-42 ) recite a revival of the Sadducean persecution. The apostles not only continued their witness of the resurrection, but the Holy Spirit magnified their witness by mighty signs, wonders and Judgments, until vast multitudes were converted to the faith, and they grew to an astonishing height in love, faith, unity, and courage. The streams of the sick, of the troubled souls, that converged in a tide toward the apostles and the happy church, and every increase of the shouts of the healed and the joy of the redeemed, excited their wrath.

The record says: “But the high priest rose up, and all they that were with him [which is the sect of the Sadducees], and they were filled with jealousy, and laid hands on the apostles, and put them in public ward.” [This time they get all of them in prison.] “But an angel of the Lord by night opened the prison doors, and brought them out, and said, ‘Go ye, and stand and speak in the temple.’ ” So they are to go right on preaching the word. And when the Sanhedrin the next morning sends for the prisoners, their officer cornea back with his finger on his lip, saying, “They’re gone.” Another comes running in and says, “I saw them; they are right back there in the Temple, still preaching, and great crowds of people around.” Then they send officers very quietly, without tumult or violence, for fear of the people, and bring them before the court again, and this is the inquisition now: “And the high priest asked them, saying, We strictly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us.”

That shows that Peter had hit the mark. He had been indicting them as murderers in every speech he had made, and now they see the point. They say, “You intend to bring this man’s blood upon us.” Peter replied, “We must obey God rather than men.” He repeats his accusation: “The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins. And we are witnesses of these sayings; and so is the Holy Spirit, whom God hath given to them that obey him.” They do not make much out of that man, but were cut to the heart, and thought in their hearts to slay them.

The end of the Sadducean persecution comes in this way: An old man, Gamaliel, who was a Pharisee and the teacher of Paul, a doctor of the law and of great repute, requests that the prisoners be put apart for another consultation. Gamaliel makes a great speech, commencing with a word of caution (Act 5:35 ). He then recites two well-known incidents of turbulent movements, which, though so threatening for a time, came to naught, and the agitators perished, and then hinting that this movement had higher ends, motives and issues, closes with the advice found in Act 5:38-39 . The record says, “And to him they agreed.” But the context shows their agreement was only partial. (See Act 5:40 .) Just how weak and futile was their half- way measure appears from Act 5:41-42 . And so ended the Sadducean persecution. We may not leave the subject, however, without suggesting a dominant reason for their failure. Their unbelief in the supernatural utterly disqualified them for leadership.

Materialists who do not believe in angels, nor in spirit, nor the resurrection, but in this life only, never can carry the crowd. Therefore, the one who broke up this persecution, as we will see in another issue, was a Pharisee, who would not Join them on that issue. They were ready enough to join in the persecution in another issue, as we will see later, but they did not join in an issue of the resurrection, and that was the issue Peter had made that Christ was risen. Therefore, we learn in our Lord’s time, as recorded in Luk 20:27-40 , that when the Sadducees came to Jesus with a question about the resurrection, he replied to them, and the Pharisees sympathized with his answer in putting the Sadducees down. And in Act 23 , when Paul was arraigned before this very council, he divided the crowd by saying, “Brethren, the only thing against me is that I preached the resurrection of the dead,” and instantly the Pharisee part of the council stood with Paul. They would not fight on that issue, and today you need not have any dread of any opposition that comes from a materialist. He can’t get a following, for all over the world men’s consciences and their nature teach that there is a life beyond this life that there is a God and a place for the soul. The materialists, therefore, are a very small crowd; so the Sadducean persecution came to naught.

Before closing this chapter we recur, for practical observations, to several antecedent paragraphs lightly passed over in giving rapid history of the Sadducean persecution. First, the reply of Peter to the request of the lame man at the beautiful gate of the Temple: “Silver and gold have I none, but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk.”

It is related that a distinguished visitor on one occasion was waiting on the Pope, to whom the Pope showed all his treasures, jewels, the money, explaining that streams from all over the world continued to flow into this treasury. Says the Pope, “There has been a very great change since the first pope’s time) for Peter said, ‘Silver and gold have I none.’ ” “Yes,” said the visitor, “and I am afraid there has been a very great change in another direction: that you cannot now make an impotent man walk; you have the silver and the gold, but have you Peter’s faith and power?”

We do well also to note that “silver and gold” are not the greatest, and most times, the best gifts in our power, and to be thankful for the fact, since otherwise only the rich could give.

Second, there can be no better example of true homiletics than Peter’s sermon to the people on the occasion of this great miracle. It equals his Pentecost sermon. It deserves a special analysis. It was a great occasion. Carlyle, on Stump Speaking, affirms that the first prerequisite to a great oration is a great occasion. It must not be manufactured to afford an opportunity for a speech. The stirring times and even the urgent hour must call for it. Then the speech must fit the occasion, and supply its calls and needs, leaving nothing more to be said.

There must be a man for the occasion, who, God-called and qualified, has something to say, and will so say it that action and not applause will cap its climax prompt, decisive, fitting, and adequate action. All these conditions are filled in this case in Peter himself and the results.

The supreme court of the nation has put itself in opposition to the supreme court of heaven on the gravest question of conscience. Those who believed in rendering unto God the things that are God’s, were making an open, daylight, life and death issue. At the beautiful gate of the Temple God magnified their testimony by an amazing miracle. A beggar, crippled from his mother’s womb, and known to all the people, received as alms an instantaneous perfect healing. His frantic exhibitions of praise to God, and joyous, grateful clinging to Peter and John, drew an immense crowd whose speechless amazement and staring, louder than words, demanded an explanation. Peter’s sermon is that explanation.

ANALYSIS 1. He rebukes their marveling at the man: “Why should it be thought incredible that God should work a miracle?”

2. He rebukes their staring at him and John, as though this wonder should be attributed to either their goodness or power.

3. He attributes the miracle exclusively to his risen Lord, through faith in his name.

4. He then begins his indictment) seeking their conviction of sin, contrasting their way with the Father’s (Act 3:13-15 ).

5. He shows again, without any attempt at harmony between free will and divine agency, that notwithstanding they had wickedly and murderously contributed to Christ’s sufferings, all these sufferings had been foreshown in all their prophets.

6. His tender heart next goes out to the indicted and convicted (Act 3:17 ).

Here he introduces a new kind of ignorance characteristic of the New Testament, and delimiting the unpardonable sin. Theirs was not mental ignorance, for they had head knowledge of all the matters involved. They lacked spiritual enlightenment, without which the eternal sin cannot be committed. Compare the case of Paul. (See Act 26:9 ; 1Ti 1:13 .) See also the veil over the hearts of the Jews when they read Moses, 2Co 3:5 , and compare Heb 10:26-29 . And yet this spiritual illumination does not necessarily reach regeneration, for the regenerate cannot commit the unpardonable sin (see 1Jn 5:16-18 ). Nor does spiritual conviction always result in that contrition or godly sorrow which worketh repentance unto life.

7. He now comes with great clearness and force to his exhortation and application (Act 3:19-21 ). .Here he finely discriminates between repentance and conversion. Logically a change of mind must precede a change of life course.

8. But we are particularly interested in the motives toward, or the results conditioned on the repentance and conversion enjoined. These are three: (1) “So that your sins may be blotted out.” (2) “So that there may come seasons of refreshings (i.e., revivals) from the presence of the Lord.” (3) “So that he may send the Christ who hath been appointed for you, whom the heavens must receive until the times of restoration of all things.” This part of his exhortation bristles with eschatological doctrine. It fixes far off the final advent of our Lord.

It unquestionably teaches, as many other scriptures, that the dramatic conversion of the whole Jewish nation, so vividly described by Paul, Ezekiel, Zechariah, and Isaiah must not only precede the advent, but the advent itself cannot be until all prophecies of antecedent events have been fulfilled. 9. His sermon closes with the identification of the prophetic Messiah with Jesus of Nazareth, and suggests him, not only as their Messiah, but the one “in whom all the families of the earth shall be blessed.”

Third, Act 4:31 : “And when they had prayed, the place was shaken wherein they were gathered together.” This miracle on nature, like the earthquake which followed the midnight praise and prayer service of Paul and Silas in the Philippian Jail (Act 16:25-26 ), caused the solid earth to respond in thrills to its Creator’s mandate.

Fourth, Act 4:32 (see the passage). From time immemorial this passage has been made the basis of the socialistic doctrine of “Community of goods no private ownership of property.” The contention is untenable. It is true and deducible from many other passages, that as against God, there is no absolute ownership of private property and in the light of his stewardship no Christian can say, “Aught of the things I possess is my own.” But it is not here taught that “Community ownership of private property is substituted for stewardship to God.” This is certainly the teaching of Peter’s reply to Ananias (see Act 5:4 ). It does prove, however, that individual owners of private property, moved by love to God, did voluntarily sell their goods, and put it into a common fund for the necessitous believers. This was a charity fund for the poor in a great necessity. This necessity arose mainly from the Jews of the dispersion, enumerated by nations in Act 2 , lingering so long in Jerusalem to attend the great revival meeting commencing at Pentecost and lasting until the Christian part of it was all dispersed abroad by the Pharisee persecution under Saul of Tarsus (see Act 8:1-3 ; Act 11:19 ). This is further evidenced by the necessity for the office of deacon (Act 6 ). It became too burdensome a matter for the apostles personally to distribute daily the alms of this common fund. There is no hint here or elsewhere of “community ownership of private property,” but everywhere a custom of the churches to provide for their own poor, or in case of great necessity, for the poor saints elsewhere. See Paul’s great collections for the poor saints in Jerusalem, and his specific instructions to Timothy about each church’s home poor (1Ti 5:3-16 ).

Let us now explain Act 4:4 : “But many of them that heard the word believed; and the number of the men came to be about five thousand.” Thus reads the Revised Version, and the King James has it: “The number of the men was about five thousand.” Now, does that mean, with or without counting the 3000 on the day of Pentecost, that the number came to be 5000, or that 5000 were converted this day? It is based on the exegecies of the Greek, which reads: “The number of the men came to be about five thousand.” Dr. Newman says it means that there had been about 2000 converted since Pentecost, 3000 that day, and by this time had come to be about 5000, counting men only. Meyer says the same thing in his Acts; the great exegete, Hackett, a Baptist, in his Book on Acts, also says it, as do a great many others. But I say that it means 5000 that day; 5000 heard the word that day and 5000 believed that day; and the number, as they kept hearing and believing, came to be 5000 men in all. There is no reference to any conversions connecting with any previous occasion, and if we look in the “Pulpit Commentary,” Acts we find a fine Greek scholar saying that the grammar, although itself is a little doubtful in construction, is in favor of the position that 5000 that day were converted.

The Sadducees complained, saying, “You intend to bring this man’s blood upon us” (Act 5:28 ). When they were crucifying the Lord, this very crowd said, “His blood be upon us, and our children.” Peter is not putting the blood on them; they put it on themselves, knowingly and willfully. They had said, “His blood be upon us and upon our children.” They took that responsibility then, and now they begin to realize it. But there is a greater realization ahead of them.

Nations, like individuals, are responsible, and when they complete their rejection of the Spirit’s witness, as their rejection of our Lord himself, the doom and long exile of this favored people will commence with the destruction of Jerusalem and last until the fullness of the Gentiles comes in.

QUESTIONS 1. What is the theme of Act 3:1-5:42 ?

2. Why does the first persecution come from the Sadducees?

3. Who of the church was to the front in making this issue, and what the Scripture showing the issue?

4. What the public incident which forced the Sadducean rulers to take official notice of the movement, what the effect of the incident on the people, and what Peter’s reply to their amazement?

5. How did Peter improve the occasion, and what the analysis of his exhortation?

6. How did the people respond to this exhortation?

7. What may we say of this issue so made by Peter, and what in particular makes it so?

8. How did the Sadducees respond to the challenge?

9. How did they begin their inquisition?

10. What prophecy of our Lord was thus fulfilled?

11. What direction did our Lord give for such exigency?

12. How did Peter obey the direction of Christ?

13. What the effect of Peter’s boldness on the council?

14. What does this show as to the preacher’s power, and what heresy here pointed out?

15. What are the two extreme positions with regard to this subject? Illustrate.

16. What is the force of Peter’s answer? Give the Virginia illustration.

17. What may always be the challenge of the people of God? Illustrate.

18. What is the result of the deliberation of this inquisition before the Sanhedrin?

19. What was Peter’s great reply to their threatening?

20. Why did the Sadducees stop at a threat?

21. How did Peter and John and the church respond to the injunction not to preach, and to the threat if they should preach?

22. What prophecy was here fulfilled as indicated by their prayer?

23. What were the results to the church in this first issue with the Sadducees?

24, What illustrious man comes to the front and, as an example of this, what benevolence?

25. What awful judgment at this juncture, and what the three viewpoints of the case?

26. What was the effect of this judgment (1) on the church, (2) on the hypocrites, and (3) on outsiders?

27. What is notable in the apostles now, and to what prayer Isa 5:12 an answer?

28. In what did Peter’s power find a climax?

29. What sermon of the author here cited?

30. How did the Sadducees again take up the challenge, and what was the result?

31, What ended the Sadducean persecution, and how did it end?

32. Why the failure of all Sadducean opposition and persecution, and what illustration from our Lord’s time?

33. What the story of the Pope and the visitor, and what the important lesson of this incident in Arts to us?

34. What great example of homiletics in this connection, and how does it rank with his other recorded sermons?

35. What, according to Carlyle, are the prerequisites to a great oration, and how do the occasion and Peter measure up to these prerequisites in his event?

36. Give complete analysis of Peter’s sermon here.

37. What can you say of the earthquake of Act 4:31 ?

38. What false doctrine founded on Act 4:32 , and how does the author refute it?

39. What does the passage really prove, and how is this further evidenced?

40. Explain Act 4:4 .

41. Explain Act 5:28 .

42. What greater realization was just ahead of these Jews?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,

Ver. 1. The captain of the temple ] The Jews had a band of garrison soldiers deputed for the service and safety of the temple, Mat 27:65 . These forces had many officers, Luk 22:4 , and one chieftain, here called their captain, ; as in their wars with the Romans afterwards, Eleazar the son of Ananias the high priest was in this office, a bold and proud youth, as Josephus describeth him.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 4 .] APPREHENSION AND IMPRISONMENT OF THE TWO APOSTLES.

Fuente: Henry Alford’s Greek Testament

1. ] . , see reff.

, the officiating priests , as soon as they were released from their duties.

The . was the captain of the Levitical guard of the temple, mentioned by Jos. B. J. vi. 5. 3, . We hear in Jos. Antt. xx. 6. 2, of : and in B. J. ii. 12. 6, he is said to be son of the high priest Ananias. In Mal 3:4Mal 3:4 , we hear of the , who appears to have been the same officer. See Winer, Realw., art. Temple, end.

.] See note on Mat 3:7 . Perhaps they on this occasion had moved the guard and the priests to notice the matter: for . seems only to refer to them . Cf. also ch. Act 5:17 .

Fuente: Henry Alford’s Greek Testament

Act 4:1 . : the speech was interrupted, as the present participle indicates, and we cannot treat it as if we had received it in full. It is no doubt possible to infer from that St. John also addressed the people. : commonly used with the notion of coming upon one suddenly, so of the coming of an angel, Act 12:7 , Act 23:11 , Luk 2:9 ; Luk 24:4 , sometimes too as implying a hostile purpose, cf. Act 6:12 , Act 17:5 , and St. Luke (Act 10:40 ), Act 20:1 . For its use in the LXX cf. Wis 6:5 ; Wis 6:8 ; Wis 19:1 . : “the priests,” so A. and R.V., but the latter, margin, “the chief priests,” see critical note. would comprise probably the members of the privileged high-priestly families in which the high-priesthood was vested (Schrer, Jewish People , div. ii., vol. i., pp. 203 206, E.T.), Jos., B. J. , vi., 2, 2. That the members of these families occupied a distinguished position we know ( cf. Act 4:6 ), and there is nothing improbable in the supposition that the description would include them as well as the ex-high-priests, and the one actually in office; this seems justified from the words of Josephus in the passage referred to above (Derenbourg, Histoire de la Palestine , p. 231). : the captain of the Temple (known chiefly in Jewish writings as “the man of the Temple Mount”). He had the chief superintendence of the Levites and priests who were on guard in and around the Temple, and under him were , who were also captains of the Temple police, although subordinate to the as their head. The . was not only a priest, but second in dignity to the high-priest himself (Schrer, u. s. , pp. 258, 259, 267, and Edersheim, u. s. , and History of the Jewish Nation , p. 139), Act 5:24 ; Act 5:26 , Jos., Ant. , xx., 6, 2, B. J. , vi, 5, 3. For the use of the term in the LXX, see Schrer, u. s. , p. 258. In 2MMal 3:4 the “governor of the Temple” is identified by some with the officer here and in Act 5:24 , but see Rawlinson’s note in loco in Speaker’s Commentary . : at this time, as Josephus informs us, however strange it may appear, the high-priestly families belonged to the Sadducean party. Not that the Sadducees are to be identified entirely with the party of the priests, since the Pharisees were by no means hostile to the priests as such, nor the priests to the Pharisees. But the Sadducees were the aristocrats, and to the aristocratic priests, who occupied influential civil positions, the Pharisees were bitterly opposed. Jos., Ant. , xvii., 10, 6, xviii., 1, 4, xx., 9, 1. Schrer, u. s. , div. ii., vol. ii., pp. 29 43, and div. ii., vol. i., p. 178 ff. The words . and ., Act 4:17 , are referred by Hilgenfeld to his “author to Theophilus,” as also the reference to the preaching of the Resurrection as the cause of the sore trouble to the Sadducees; but the mention of the Sadducees at least shows (as Weizscker and Holtzmann admit) that the author of Acts had correct information of the state of parties in Jerusalem: “The Sadducees were at the helm, and the office of the high-priest was in Sadducean hands, and the Sadducees predominated in the high-priestly families” (Weizscker, Apostolic Age , i., 61, E.T.).

Fuente: The Expositors Greek Testament by Robertson

Acts Chapter 4

The discourse of the apostle was interrupted at this point, but this is lost to many a reader by the division of the chapters.

‘Now as they were speaking unto the people, the priests and the captain of the temple, and the Sadducees came upon them, being distressed because of their teaching the people, and announcing in Jesus the resurrection from [the] dead, and they laid hands on them and put them in ward unto the morrow, for it was already evening. But many of those that heard the word believed, and the number of the men became about five thousand’ (vers. 1-4).

Religious authority took umbrage. Who were these men to speak within the precincts of the temple? It is true that a mighty miracle had been wrought publicly and undeniably; but officials are sensitive to any invasion of their rights, and are apt to leave God out of the account, speaking as of the world and knowing none else than the world to hear them. But a class came forward now, which had been comparatively in the background whilst the Lord lived and laboured. Then were the Pharisees His active adversaries, the advocates of defective and spurious righteousness, opposing the Righteous One. Now the enemy had ready another and very different body among the Jews, the Sadducees, roused from their habitual calm by a truth which convicted them of utter infidelity and of consequent antagonism to God and His word. Miracles were bad enough in the eyes of the free-thinkers, they brought the power of God too near, they were a sign to unbelievers that they might hear the truth. But the resurrection, exemplified in the person of Jesus, was intolerable; and none so intolerant as those who boast of tolerating every shade, when the truth confronts them. The mild Sadducee outdoes the previously fierce Pharisee, none so disturbed by the announcement of Jesus risen from the dead.

And no wonder. The resurrection of Him Whom man had just slain is the plain, conclusive, and irrefragable proof of God’s power according to His word, the most complete refutation of those who admit nothing beyond the natural course of things in this world. Laws which govern that course none dispute, nor the knowledge of such laws as men call science. But the resurrection proves One above those laws, which in no way control or limit His power, as He will demonstrate in the day in which He makes all things new. Meanwhile the raising of Jesus from the dead, while the ordinary course goes on, is the sufficient and striking witness to the power which will destroy the world that now is, and create a new one, wholly different, to His own glory.

Hence the sceptical school took fire at the apostles for proclaiming in Jesus the resurrection from the dead; for it laid bare their evil unbelief and convicted them of being enemies of the truth. fighting against God Himself. Otherwise they would have inquired into the facts; and, comparing them with the scriptures, they must have rejoiced that He had done so blessed and glorious a thing according to His word. For the resurrection of Christ is the pledge that those who are Christ’s shall rise as He rose: He is avowedly the firstfruits of those fallen asleep by Him. For as in Adam all die, so also in Christ shall all be made alive. They are the heads of the two families, the Adam family, and the Christ family, death having come in by the one head, as now resurrection by the other. Those that are Christ’s rise at His coming. It is a resurrection from among the dead, as His was, and they reign with Him for a thousand years. The rest of the dead do not live till the thousand years have been completed. Blessed and holy is he who has part in the first resurrection: on such the second death has no power; but they shall be priests of God and of Christ, and shall reign with Him a thousand years. No one doubts that in another sense they will reign for ever, to the ages of ages, as will all the godly who are to be born of God during the millennial reign. But this period of special reigning over the earth ought not to be ignored because of the eternal blessedness of the glorified after the kingdom is over and the new heaven and earth are come in the absolute sense, the wicked having been raised, judged, and cast into the lake of fire. Theirs is not a resurrection from the dead, for there are no more dead left in the grave, they themselves being the last remainder after the righteous are raised.

Thus it was not merely the truth of resurrection which roused Sadducean spite, but that of the resurrection from the dead. The resurrection of the unjust, of the mass of mankind, is not ‘from among’ the dead like the resurrection of the just; it is the effect of the power of Christ, the Son of God, when He summons the wicked from their graves to judgment. The righteous have life In the Son now, and rise to a resurrection of life; as the unjust to a resurrection of judgment a thousand years after, when they must honour Him Whom they now despise. So perfectly does Joh 5 agree with Rev 20 . There is no discrepancy; but there are two resurrections according to Scripture, not one only. ‘The general’ indiscriminate resurrection of the creeds is according to tradition, but is a fable. There will be a resurrection of both just and unjust, of the just to reign with Christ at His coming, of the unjust to be judged by Him before He delivers up the kingdom to Him Who is God and Father, when He shall have abolished all rule and all authority and power. Men, and even believers, whose mind is on the things of men, are offended at the grace which discriminates now, as it will yet more manifestly by the resurrection from the dead. They prefer a ‘dim religious light’, with its vagueness and uncertainty; they shrink from that blessed hope – at least in any definite shape – which is the fruit of sovereign grace for the believer, involving as it does the solemn and dark background of judgment for all who despise both grace and truth in Christ.

But if the apostles were put in ward that evening till the morrow, the word was not bound, the true light was already shining. Many of those that heard believed. The number of men rose to about five thousand. This would suppose not a few women and children. Compare Mat 14:21 ; Luk 9:14 ; Joh 6:10 . No sufficient reason appears for taking ‘men’ () otherwise than with its usual precision.

‘And it came to pass on the morrow that their rulers and elders and scribes were gathered together at Jerusalem, and Annas, the high priest and Caiaphas, and John, and Alexander, and as many as were of high-priestly lineage. And having set them in the midst they inquired, By what power, or in what name, did ye this? Then Peter, filled with [the] Holy Spirit, said unto them, Rulers of the people and elders [of Israel], if we this day are examined as to a good deed done to an infirm man, whereby he hath been cured, be it known to you all and to all the people of Israel that in the name of Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from [the] dead, in [or, by] Him [or, in this (name)] he standeth before you whole. He is the Stone that was set at naught by you the builders, that was made head of [the] corner. And in none other is there salvation, for neither is there a different name under heaven that is given among men by which we must be saved’ (vers. 5-12).

On the morrow flocked together the religious authorities from the highest, including all grades, and the two apostles were challenged. Peter answered in the power of the Spirit Who filled him, that the good deed was done in His name Whom they had crucified, and God had raised from the dead, Whom His word characterizes as the Stone, set at naught by the builders, yet become the head of the corner, the rejected but exalted Messiah. What a situation for the rulers and people of Israel! And what a light on all that had befallen ‘Jesus Christ of Nazareth’ was afforded by the testimony of scripture to the Stone, the unquestionable figure used of old about the Messiah!

Consider ever so briefly Gen 49:22-24 ; Psa 118:22 (the very passage referred to), Isa 28:16 , Dan 2:34 , Dan 2:44 , Dan 2:45 , specially with the use made of it by our Lord Himself in Mat 21:42-44 ; to which we may add Eph 2:20 , and 1Pe 2:7 , 1Pe 2:8 . There is first His relation to Israel; then His rejection by the chiefs, but His exaltation notwithstanding; next, Jehovah’s commendation of Him to the believer in the face of divine judgment, and, lastly, His establishment of God’s kingdom here below, to the destruction of the Gentile powers which had displaced Israel. The New Testament while it of course confirms, supplements all this by connecting the Stone with the two advents of the Messiah, rendered necessary alike by God’s grace and His judgment, and by Israel’s unbelief now and future repentance in view of His coming again, crowned by Christ’s place as chief cornerstone, Who brings even now those of the Jews who believe in Him into better blessings than the nation will by and by receive at His appearing, that is, to be now a holy and a royal priesthood with all that is suited to each of these blessed relationships.

Into this Peter does not enter here; for he was addressing not the believing remnant of Christian Jews, but the proud and bitter enemies of both Christ and the Christian. But he does set forth, to Christ’s honour, and in love even to those who had so guiltily cast Him out, the plain and exclusive assurance of salvation in Christ. ‘In none other is there salvation, for neither is there another – a different – name under heaven that is given among men whereby we must be saved.’ How blessed that, though God has set Him up at His own right hand in heaven, His name is given under heaven among men on earth, by which we must be saved if saved at all! It is here and now that we must be saved; for it is of grace and by faith. There is no other name – our own least of all; and no other way, for He is the way. Faith exalts the Saviour and the God Who gave Him, and leaves no room for works of righteousness of our doing, even were we capable of them, which in our unbelieving state we certainly were not. All is of grace; but grace reigning through righteousness unto eternal life by Jesus Christ our Lord. How awful that men should neglect so great a salvation – yea, though, on behalf of Christ, His servants beseech them to be reconciled to God!

For the servants of Christ the conflict was now beginning. On the one side worldly power and religion, position and numbers; on the other, faith in His name Whom their adversaries had crucified. What could have seemed more unequal? Yes, to those who leave out God, and His Son, and the Spirit sent down from heaven. But in the believer is not this inexcusable unbelief? Why do we not always reckon on divine intervention, till He is judicially giving up people to their own delusions?

‘Now beholding the boldness of Peter and John, and aware that they were unlettered and simple men, they wondered, and recognized them that they were with Jesus’ (ver. 13). In none does the Spirit’s power shine more conspicuously than in such as can boast nothing of this world’s advantages. For high and low cry up the learning of the schools: the high, as making the most of what they themselves have enjoyed; the low, in general as excusing their own deficiency and overvaluing what they have not. But in the things of God nothing has power like faith in the God Who is glorifying Christ. And learning, whenever leaned on as an object, so far from being a help, is apt to become a positive hindrance and a real snare. Man as such is capable of attaining it in the highest degree; and pride generally follows, as well as the applause of men. But the ways of God are not as ours, and He was pleased to humble man, not only by Christ crucified, but by choosing the foolish things of the world to put to shame the wise. In the front rank of those stand the apostles who, speaking broadly, had not one distinction in the eyes of the world, not one trait of which flesh could vaunt.

Such certainly were Peter and John now in presence of Jewish rulers who, having rejected Jesus, had lost God, and were putting forth nothing but an arm of flesh against His purposes and His servants. The rulers saw their bold bearing on the one hand, and on the other their lack of polite letters or of any public position which could whet their powers or impart experience and presence of mind. If they could not but wonder, they did also recognize their having been with Jesus. This could only aggravate their uneasiness, especially as an unanswerable witness was present.

‘And seeing the man that was healed standing with them, they had nothing to say in reply’ (ver. 14). How solemn the position of men who, bearing the name of God’s people, are so entangled by the enemy that they cannot deny the truth to which they are at the same time determined not to bow! To own it would be, they think, their ruin. Not so in truth, but their salvation! It would have been the humbling discovery of their sin, and of God’s unspeakable grace, of a rejected but exalted Messiah, Whose name by faith in it brings life and remission of sins. But no: they will not come to Him that they may have life. They love darkness rather than light because their deeds are evil. They value the glory of men and not the glory of God, Who is in none of their thoughts. It is not only the unbelieving who perish, but the fearful, the cowardly, bent on present interests according to their own reckoning, and for their own pleasure, in contempt of evidence to their consciences adequate, yea overwhelming, that they are fighting against God. Did there not stand before all with the apostles a man who notoriously had never before stood?

Their guilty dilemma they did not disguise from themselves, nor one from another when they got rid of the presence of those who morally condemned them. ‘But, having commanded them to go aside out of the council, they were conferring among themselves, saying, What shall we do to these men? for that indeed a notable sign hath been done through them [is] manifest to all that inhabit Jerusalem; and we cannot deny it. But that it be not spread farther among the people, let us threaten them severely [lit. with threat] to speak to no man longer in [lit. on] this name’ [vers. 15-17]. Here the unerring word of God lays bare the workings of hardened feeling without conscience among His enemies; and none are so bitter, none so obdurate, as those who, responsible as His people to do His will have made up their mind to do the* own. They fully knew the remarkable deed just wrought by the apostle; they recognized it as not merely a miracle but ‘a sign’, yet did they strengthen themselves against the Almighty, running on the thick bosses of His buckler. In the face of the evident finger and instructive lesson of God, they deliberately strive together to extinguish its effects. They are well aware that ‘these men’ claim nothing for themselves, assert nothing but the name of Jesus. But this is the very name they themselves most fear and would banish for ever if they could. How vainly! It is the day pre-eminently for bearing witness to Jesus. This is the true and great business of the believer; this his one unfailing joy and duty: in the gospel, in the church, with friend or with foe, with few or with many, habitually in word, often in deed, sometimes in silence, but always, are we called to be His witnesses. Had not He Himself said to these very men with others, as His last charge, ‘Ye shall receive power, when the Holy Spirit is come upon you, and ye shall be My witnesses both in Jerusalem and in all Judea and Samaria, and to the end of the earth’? Could those blind, plotting, self-condemned Jewish rulers stifle that testimony? So they hoped in the infatuation of unbelief which hid their own exceeding iniquity as well as God’s will and glory from their eyes. But faith vanquishes the world.

The charge not to speak at all nor teach in reference to (or resting on) the name of Jesus, which the council laid on Peter and John, was therefore as bold as it was wicked, and the more so as emanating from rulers claiming the highest authority in religion (ver. 18). How solemn to think that unwittingly they so treated their own Messiah! And why was it unwitting? Had God given them ineffectual light by the prophets? They own at that moment a manifest sign in the man that was healed. This they could not deny, that they would not believe. And so abiding in darkness they knew not the impiety of their enforcing silence about the Messiah Whose loving-kindness was better than life to His servants.

‘But Peter and John answering said unto them, Whether it be right before God to hear you rather than God, judge ye: for we cannot but speak the things which we saw and heard’ (vers. 19, 20). This reply put the case with unanswerable plainness and moral power. A ruler, especially a religious one, is bound to uphold what is righteous before God, and their charge simply amounted to heeding themselves in preference to God, for they demanded not a word more in the name of Jesus, though God had openly and just now honoured it unmistakably.

As for the apostles, faith in Christ, love to souls, special call, divine authority, and devotedness to His glory, all wrought to open their lips in His testimony and praise. The things they had seen and heard were so bound up with what was due to Jehovah and His Anointed, as well as with the believer’s blessedness and the unbeliever’s misery, that, woe be to them if they held their peace! A necessity was laid on them no less than on Paul at a later day (1Co 9:16 ). They had received a personal command from Him by Whom kings rule in divine providence; only theirs was on the ground of grace and truth unknown to earthly governors as such, and for ends immeasurably higher and more enduring. Were those who claimed His sanction in a lower sphere authorized to set it aside in a higher? They might attempt it, but as surely would it be to their own irremediable destruction, as it would be in vain for those who heard the voice of One on high mightier than the noise of many waters, let the floods lift up their voice never so loftily.

‘And they having further threatened them let them go, finding nothing how they might punish them on account of the people; because all were glorifying God for what had been done. For the man on whom this sign of healing was wrought was more than forty years old’ (vers. 21, 22).

Threatening, and further threatening, are tokens of weakness and ill-will, not of power which knows how to forbear till the critical moment come. It is the natural resource of such as have not the truth, and can find no plea of unrighteousness in those they would punish. In this case too, as often, the people were feared, not God. Not that they loved but rather despised the people; but they were necessary as an instrument of influence and the loss of this they dreaded above all. What a contrast with that Ruler, Who is just, ruling in the fear of God! Their character is as darkness, and the end death: He, as the light of the morning when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

Government, poor as it may be now, is right and needful; but it is never right when those who should exercise it shrink from fear of the people, instead of acting before God Who authorized them. Alas! it was the religious council that was without God and opposed to Him; and the poor and simple, ignorant as they might be, in this case did all glorify God for that which was done. They were familiar for many years with the sufferer who by divine power was healed; and they had no class interest which was wounded by owning the good hand of God. The Jewish rulers feared not God but the people, and would have punished the holy servants of Christ if they could only have found an excuse plausible before men. They were in the darkness of nature, with the pride of possessing the law of God, and under the direction of Satan. The wisdom of their wise was perishing, and the understanding of their prudent hid. Learned or unlearned were obliged alike to own in the presence of His revealed mind that they could not read it.

Henceforth His word was with the servants and confessors of the Lord Jesus, the Spirit given them was self-evidently not of cowardly fear, but of power and love and a sober mind. The truth of Christ too nearly concerns God and man to be shelved. If truly received, it commands conscience and heart, mind and soul. If the rulers could not deny the sign before their eyes, still less could the apostles refrain from confessing the name of Jesus, the Saviour in heaven for man on earth. For them to withhold God’s glad tidings in Christ would have been treason spiritually. Indifference to Christ or the gospel is cousin-germane to infidelity.

Undeniably there was now a power on earth intrinsically superior to that of man beyond all comparison, but not yet at work so as to preclude shame and suffering, above all for Christ’s sake. Nor was it merely with dark heathenism that it clashed, but with the highest authority of the Jewish people, now proving themselves as opposed at least as the heathen to the light and truth and power of God manifested by the presence of the Holy Spirit here below. The wonders and signs done by the apostles, the tongues of the Gentiles spoken in a moment by Jewish Christians who had never learnt them, the mighty works of God in redemption set forth, and unselfish grace raising the believers above what not only their own habits craved, but the nature of man universally, did not, rich as they are, constitute the entire testimony for the name of the Lord Jesus.

A particular sign before the temple, done in His name, had roused not more the amazement of the multitude than the jealous fears of the religious chiefs, sore troubled because they proclaimed in Jesus the resurrection from the dead. How blinding is the influence of unbelief! They could not deny the reality of the miracle; they would not believe the gospel. They put in ward and further threatened the instruments of divine power. They have not a word to say about their own Scriptures bearing witness to their rejection and God’s exaltation of the Messiah; yet they charged the apostles not to speak at all, nor teach in the name of Jesus, desirous of punishing them, but finding as yet no means how to do so, because of the people whose favour they dreaded to lose, without the fear of God. A truly lamentable picture of those who claimed to be exclusively His people on the earth!

Little did they know that God had begun to call a new corps of witnesses from His ancient people, and that He would gather in more from the Gentiles. And so the Spirit is intimating in this very Book as a fact, the ground of which is explained in the Epistles.

‘But being let go they came unto their own [company], and reported all that [or, whatsoever] the chief priests and the elders said unto them. And they on hearing [it] with one accord lifted up [their] voice unto God and said, Master, Thou [art] He that made the heaven, and the earth, and the sea, and all that in them [is]; Who1 by [the] Holy Spirit, [by the] mouth of our father David Thy servant, didst say, Why did Gentiles rage and peoples meditate vain things? The kings of the earth set themselves, and the rulers were gathered together against the Lord and against His Anointed [or, Christ]. For of a truth in this city against Thy holy Servant Jesus Whom Thou didst anoint, both Herod and Pontius Pilate with Gentiles and peoples of Israel were gathered to do whatsoever Thy hand and Thy counsel foreordained to come to pass. And now, Lord, look upon their threatenings, and give to Thy bondmen with all boldness to speak Thy word, while [lit., in that] Thou stretchest forth Thy hand for healing and that signs and wonders be done by the name of Thy holy Servant Jesus’ (vers. 23-30).

1 The most ancient reading, here followed, seems difficult or at least confused.

What made these believers ‘their own company’? What drew the two apostles to them instinctively and immediately on their dismissal from the council? It was the Spirit of God Who had gathered them to the name of the risen Christ. The people of Israel, their leaders at least, were now becoming their enemies as His, a new people was being formed with a High Priest sat down on the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary, and of the true tabernacle which the Lord pitched, not man. For He has obtained a ministry the more excellent, by how much also He is the Mediator of a better covenant which has been enacted upon better promises [Heb 8:1 , Heb 8:2 , Heb 8:6 ]. It is not that they then understood their own privileges as they are here put, nor that the statement here cited covers their best and highest blessings; but they knew the One on high Who was the accomplishment and securer of all, and hence they were more and more attracted to the circle of those who confessed Him and detached in principle, as gradually more in heart, from their old belongings and their old boast.

And ‘their own company’ responded with one accord on hearing their report of all that the religious chiefs of the nation had said. Their utterance is a remarkable outpouring to God, and proves how deeply they err who fancy that there can be no agreement in prayer save through a previously composed and commonly possessed form: a grave interference with, and practical denial of, the power of the Holy Spirit, the only right and adequate spring of all that should characterize the assembly of God. For He it was Who guided in this spontaneous spreading out before God of their then passing circumstances, according to the written word and in striking identification with the Lord Jesus. ‘Master,’ said they, in the sense of Sovereign owner and disposer of all, ‘Thou art He that made the heavens and the earth, and the sea, and all that in them is.’ They acknowledge His glory in creation, but turn at once to His prophetic word through David in the beginning of Psa 2 . This they distinctly apply to that unnatural combination, which Jerusalem had just beheld, between Gentiles and Jews, between Herod and Pontius Pilate, against Jesus the Messiah. He Who at first created all, governed all, and He had revealed His will in His word though not yet was it all fulfilled.

For beyond a doubt it was of the Holy Ghost that David so spoke. To no event since the Psalm was written can the opening words apply save to the one just before them, of that strange union and daring guilt they do speak with precision, where Jew and Gentile set themselves with their rulers in array against Jehovah and His Anointed as never before or since. There are great principles in Scripture, but also exclusively personal prophecies. But though the disciples discern in it a Satan-directed conspiracy, in which evil seemed to have all its way without check even to the crucifying of the Lord of glory, they are clear that the enemy with all his hosts has in reality gained nothing but defeat. The others thought it not at all when they held their council and adjudged Jesus to the death of the cross; but they were gathered by Him Who is higher than the highest, to do whatsoever His hand and His counsel predetermined to be done.

And so it ever is, even in this world lying in the wicked one though it be, but not always so conspicuously as the written word made it in that which was and is so infinitely momentous to God and man. But how solemn to see ‘in this city’, as everywhere, that men who are the nearest concerned, the perpetrators of these horrors against God and His Christ, are the last to perceive the import of their own acts, still less God’s gracious and worthy purposes by them! In truth, not one sparrow falls on the ground without Him; and the very hairs of our head are all numbered.

Futile and wicked effort! The murderous violence of man but rivets the bands and cords he would burst asunder. He that sitteth in the heavens shall laugh; the Lord shall have them in derision. But this is far from all in the second Psalm. Then shall He speak to them in His wrath and vex them in His sore displeasure. This, however, is not yet, for, instead of judgments to punish their evil and overwhelm their pride, His grace is meanwhile sending out the gospel – repentance and remission of sins preached in the name of Jesus to all the nations, beginning at Jerusalem. The promise of His Father is sent forth on the disciples, the Holy Ghost as power from on high to associate those who believe with Himself in heaven. When this work of heavenly grace is done, God will take His place for the earth and in Israel especially. He has in no way forgotten or repented of His promise to Abraham or David. ‘Yet have I set My King upon My holy hill of Zion. I will declare the decree: Jehovah hath said unto Me, Thou art My Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.’

Do any contend that this latter part of the Psalm is now accomplished, ‘spiritually’ as they call it, under the gospel? It is perfectly demonstrable that such a straining of Scripture is precluded by the context. For it is therein declared that Messiah shall [not save, nor unite to Himself as members of His body but] break them with a rod of iron, and dash them in pieces like a potter’s vessel. So Rev 2:27 shows that the faithful who are now being called will share in this with Christ at His coming, instead of its being fulfilled in some allegorical way at the present – a sense unworthy of all just interpretation. Hence the final appeal is to the kings and judges of the earth to pay homage to Jehovah and the Son, lest He be angry, and they perish under ever so little a kindling of His wrath. It is not a call to the poor and heavy-laden to believe the gospel; it is a question of the future and manifest kingdom of God when the Son of man comes in power and glory. Compare Psa 8 : and Dan 2 ; Dan 7 . Still, whether it be then or now, blessed are all they that put their trust in Him.

In vain do some, following a few Rabbis, limit or even apply such words to the reign of David or Solomon, for the words go beyond their glory, and still more of their successors. Neither attempted to reign to the ends of the earth, or required the homage of its kings as such; nor was any man called to trust in either; nor was lack of reverence visited with such perdition. That Christ has not yet executed the judgment of verse 9 is no proof that He will not, but is rather the solemn assurance that He will.

In connection with our Scripture it is noticeable that those who so definitely use the Psalm for its accomplishment in the uprising against the Messiah stop short there. Not a thought is expressed by them of His asking for Jehovah’s giving the heathen for His inheritance and the uttermost parts of the earth for His possession (ver. 8). Christ is occupied with His heavenly relations and offices now. He will ask for the earth when He is about to come and execute judgment on the living and the dead. Then will be His appearing and His kingdom. Now He is hid in God, the source of gifts for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ, till we all come unto the unity of the faith and of the knowledge of the Son of God (Eph 4:11-13 ).

Hence the praying saints do not now ask for such vengeance from God on their adversaries, as we find in the Old Testament, and emphatically in the Psalms which reflect the inmost feeling of the godly concerned, whether in their past preparatory accomplishment or in their complete fulfilment at the end of the age. It is not, as many in ignorant presumption dare to think, that these intercessions against the wicked, as in Psa 6:10 , 54, 59, 83, and the like, are vindictive; they are solemnly judicial when the time and instruments are there to pour out God’s wrath on all who despise Him. But now it is the day of grace and salvation, the accepted time: while Christ sits on the right hand of God; and the Holy Ghost is uniting to Him the one body, the church; and sovereign grace in the gospel flows out, overflowing for the time all difference between Jew and Gentile who are called to heavenly glory. In a spirit suitable to this do they pray, ‘And now, Lord, look upon their threatenings, and give to Thy bondmen with all boldness to speak Thy word, while Thou stretchest forth Thy hand for healing, and that signs and wonders be done by the name of Thy Servant Jesus’ (vers. 29, 30).

It was enough for their hearts that the Lord should look upon the threats of those that sought their injury: He knew best what to permit and what to restrain; and He could deliver. For themselves they besought grace to speak His word with all boldness or liberty. Is this what we are doing or seeking? Do we prize it as our chief joy and duty and business on the earth? Is it merely with Christian companions of like mind, spending an hour or two in the morning with people of leisure, and in the evening with those who have closed their earthly toils? This may be all well; but in such circumstances it is apt to be sitting over the word rather than the word over them, admiring the things which they know, and criticizing those who do not know the wondrous counsels and ways of grace. Far different was the heart of these early saints who had so much to learn; but in their faith they supplied, or added, that moral courage and zeal for Christ and divine love which drew them out to speak His word ‘wish all boldness’.

The Lord granted their desire, not merely in setting at naught when He saw fit for His glory the threatenings of His and their enemies, but in rendering free and bold witness to Himself. His word ran and was glorified, as we shall see; and believers were the more added to the Lord multitudes of both men and women. They spoke of Him devotedly, and abundantly did He bless them. It never occurred to their simple minds that they should preach for preaching’s sake, with the inevitable and deserved result of absolutely no fruit. Speaking His word, they looked to Him that it would issue to His glory in bringing souls to God and filling them with divine joy in His grace.

It is true that their faith, according to the word of the Lord (Mar 16:17 , Mar 16:18 ), counted on more than spiritual blessing. The healing of the sick or infirm, in His name, they desired, as a precious and significant token to unbelievers. So had the Master wrought when here; so would they His bondmen do in witness of His gracious power, as He was risen and in heaven Who had vanquished Satan, the Lord working with them and confirming the word by the signs that followed. In the confidence of this guarantee on His part they ask Him to grant them with all boldness to speak His word, whilst He stretches forth His hand for healing, and that signs and wonders be done in the name of the holy Servant Jesus.

This power was seasonable where God was inaugurating the infinite fact of the Holy Spirit sent down in person from heaven and now permanently making the assembly to be His habitation, His temple or house on earth What honour too for Him Whom the Jews had crucified by the hand of lawless men, that these signs and wonders were done ‘through the name of His Servant Jesus’! When the name of the Lord was professed throughout Christendom, there would have been no adequate object, or even propriety, in the continuance of such signs, the Scriptures being then accepted in that sphere as the true and full revelation of God. And inasmuch as that profession of acceptance for the most was unreal and superficial and increasingly to the denial by their works of the Lord Whom they professed how morally incongruous would have been the continuance of these external tokens of honour and power!

The more one weighs the matter, the more fitting does it seem that He Who vouchsafed miracles at the beginning should not have bound them as an inalienable heirloom to the church or to His servants. He promised that they would follow ‘those that believe’; and so they did. He never intimated that they were to follow perpetually or absolutely. And they then ceased in His wisdom, as they really could not be now without the danger, yea certainty, of ill results to His dishonour; for they must tend to gloss over the present ruin-state of the assembly, to blunt the conscience of all, if all had them, or to inflate a few if only exercised by a few.

The testimony, the word of God, was then the prime desire which they spread before Him, for they sought mercy and blessing for their adversaries, not vengeance; and the seals of power they asked at His hand did not consist of consuming fire from above, or of the earth opening to devour the foe, but rather of ‘healing’, and, if ‘signs and wonders’, they besought them ‘through the name of His holy Servant Jesus’, because their hearts were set on the honour of the Son, even as they honoured the Father. The power prayed for was not for apostolic influence or authority, but for His glory Who made Himself a bondman, and to commend the word that reveals Him. It was the Creator, Who, after predicting through His servant David, had now accomplished His work, even by means of His enemies.

It will be noticed that the critical text differs not a little from the Received, not merely in omitting ‘God’ in ver. 24, and giving ‘in this city’ in ver. 27, but yet more in the singular addition ‘by [the] Holy Spirit’ in ver. 25, given by ABE and other authorities. It is difficult to conceive the ordinary text deliberately changed into that ancient form with its unusual apparent harshness; it is easy to understand that later copyists might soften the phrase. It is not often that the older witnesses give us greater copiousness; but here we have distinct instances of it. Further, in vers. 27 and 30, as in Act 3:13 , Act 3:26 , the true counterpart is ‘Servant’, and not ‘Son’, nor even ‘Child’ here, answering to Isa 13:1 ; Isa 52:13 ; as indeed the Authorized Version rightly translates in ver. 25. Only in the prayer Jesus is here carefully distinguished from David as His ‘holy’ One.

A distinct and immediate answer to united prayer was now given, faith as ever, receiving more than it asked. ‘And when they prayed, the place wherein they were gathered together was shaken; and they were all filled with the1 Holy Spirit, and spoke the word of God with boldness. And the heart and soul of the multitude of those that believed were one; and not one said that aught of his possessions was his own; but they had all things common. And with great power did the apostles render the witness of the resurrection of the Lord Jesus; and great grace was upon them all. For neither was there anyone in want among them; for as many as were owners of lands or houses sold [them] and brought the prices of the things that were being sold, and laid [them] at the feet of the apostles, and distribution was made to each according as anyone had need. And Joseph that by the apostles was surnamed Barnabas (which is, being interpreted, Son of exhortation), a Levite a Cyprian by birth, having a field, sold [it] and brought the money and laid [it] at the feet of the apostles’ (vers. 31-37).

1 The article is required by the best authorities: a plain proof, if needed, that the Holy Spirit personally is in question, not a mere influence. Bishop Middleton is also mistaken about the converse, or absence of the article, which is quite independent of personality, and simply characterizes.

The voice of Jehovah shakes the wilderness. He looks on the earth, and it trembles. So when He comes to reign, the earth will see and tremble. Here it was not in judgment, but in grace that He gave this outward token of His intervention, not conveying as in an earthquake the idea of some universal and unlimited danger, but by its peculiar form, limited to the place wherein they were assembled, giving the conviction that He heard and watched over them for His own glory.

But there was more and better than any external sign. They were all filled with the Holy Spirit and spoke (not now, as far as we are told, with other tongues, but) the word of God with boldness. It was the presence of God manifested most suitably in power but grace withal. It was wholly distinct from that operation of the Spirit where a soul is born anew. It was the energy of the Holy Spirit, shown outwardly as well as in believers: the Spirit not only given, but excluding the action of flesh so that, for the time at least, nothing wrought which was not of Himself. It was spiritual power but in the dependence of faith, uttering not merely strong and original ideas but the word of God with boldness, as became His servants, confiding in His perfect grace, and feeling the ruin of man without Christ. Before this, two of the apostles, when forbidden by the high authorities of Israel, pleaded, ‘We cannot but speak the things which we have seen and heard’ (Act 4:20 ). They were all now animated with like faith and fervour in the Holy Ghost. It was no small thing for any to be thus strengthened; how much more to see an entire company of such confessors!

How are they characterized? ‘And the heart and soul of the multitude of those that believed were one.’ Never before Pentecost had such a time appeared on earth. What is described is, if possible, more vividly spiritual now that opposition came out distinctly against them. All savours of His presence Who deigned to come down from heaven and make the saints the dwelling-place of God. The Holy Spirit it is Whose energy works all that is acceptable to God, all that is edifying for man. Without Him there had been only so many individuals. The Spirit unites to Christ, He also and thereby gives practical unity as here. The heart and soul of those that believed, though a multitude, was one. Undoubtedly such unity could not have been without one supreme and absorbing object, even Christ, but there was also needed the power of the Spirit to exclude the activity of each several will. For flesh loves to differ, and seeks its own things. Next, they all sought the things of Jesus Christ, though without intelligence of union with Christ or heavenly relationships. Yet never before nor since has there been in any communion on earth an equal testimony to deliverance through His name from the selfishness of nature and the pride of the world, never more sustained joy in God or more mutual love through our Lord Jesus. It was the accomplishment of the prayer in Joh 17:20 , Joh 17:21 , ‘that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us, that the world may believe that Thou hast sent Me.’ Their heart and soul were one. The expression of the inspired historian is more energetic, as the practical unity in grace was realized with singular brightness before the world. No sign of greater weakness in the church than division of way, feeling, or thought; no more evident mark of the Spirit’s power than unity of which Christ is the spring and character.

Next follows, as fresh as ever, that unexampled token of superiority to personal interests which Pentecost first beheld. ‘And not one said that aught of his possessions was his own; but they had all things common.’ Certainty this was in no sense law but grace; but is it not surprising that any believing the scriptures should elude the plain and blessed fact? It was a state of things beautifully suited to the church when it was all in Jerusalem, and in the full early bloom created by the ungrieved Holy Spirit: when saints were gathered to the Lord elsewhere, we find it no more. Communion of goods, so far as it was carried out in grace, in the nature of things could only be rightly whilst all the members were in one place. When the Lord wrought in other places, the saints were as near in divine relationship as those that dwelt in the same city. That which was peculiar to the assembly in Jerusalem then merged into more ordinary and comprehensive forms of love toward all the saints wherever found, for the church on earth is one, and we are members one of another, even if in the most distant quarter of the globe. We have then instruction and exhortation of the most precious kind about giving, as in Rom 12 ; 1Co 16 ; 2Co 8:9 , Gal 6 ; Eph 4 ; Phi 4 ; 1Ti 6 ; Heb 13 , et al., clearly supposing no such state as all things common, but rather rich and poor who were appealed to accordingly. The word of the Lord, though to us always true, was receiving its most marked application: ‘Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world (age) to come, eternal life’ (Mar 10:29 , Mar 10:30 ).

Here too we are told of the prominent place Christ’s resurrection held in apostolic teaching. ‘And with great power did the apostles render the witness of the resurrection of the Lord Jesus.’ Need it be urged that the apostles were right, not the moderns who preach the Lord in His service, or in His death, and there practically stop? For thus do these curtail the true witness of its blessed fulness; and all their preaching, not to say their faith, suffers. For why sever the resurrection from the death of Christ? If He ‘be not risen, then is our preaching vain, and your faith is also vain: ye are yet in your sins’. Without His resurrection there is no proof that our sins are gone, ourselves justified, and God glorified. Where resurrection is not held fast in power, the door is ever open both to ignore man’s total ruin, and the full deliverance God has wrought in Christ and is now giving freely in His grace. Some may reason, others may hope; but the resurrection is the grand fact that He Who suffered for our sins is no longer in the grave where man laid His body, but is raised of God, Whose glad tidings concerning His Son are that He is thus proclaimed victorious over sin and death to the salvation of every believer.

And this witness is of all efficacy for the faithful, for ‘great grace was upon them all’. It is of all moment to arrest and win unbelievers to God; but faith sees in the resurrection of the Lord the pledge of its own justification no less than of the judgment of all who oppose or neglect so great salvation. The God Who raised from the dead Him Who made Himself responsible for our sins, and went down into death under divine judgment for our sakes, is the Saviour God; and His great grace reproduces itself in those who know Him thus. Love is not the fruit of a command or of an effort to love. His grace has creative power of graciousness in such as know themselves loved of Him.

It is painful that any one should, from Act 2:47 , reduce this ‘great grace’ to ‘popular favour’. The next verse (Act 4:34 ) does nor give the reason why the people looked favourably upon them (‘because they suffered none of their number to be in need’, as if the church were a good benefit club!). Verse 34 merely exemplifies a special way in which the great grace upon them wrought; especially as it was no longer the simple immediateness of giving which was originally seen in Act 2:44 , Act 2:45 . Now, when lands or houses were sold, the prices were laid at the feet of the apostles, and distribution was made to each according as anyone had need. What a contrast between the spontaneous unselfishness here manifest and the formal rigour of monastic rule – Mendicant Friars and the like!

Among those distinguished by their self-stripping love for the brotherhood stands specially recorded the afterwards eminent name of Joseph, surnamed Barnabas (vers. 36, 37), Son of exhortation, or perhaps of consolation. Later on (Act 11:24 ) he is characterized as ‘a good man, and full of the Holy Ghost and of faith’. Here, a Cyprian, he is said to have been a Levite, yet possessed of a field, which he sold and laid the money at the feet of the apostles. The express mention of the circumstance here proves how little the practice had become compulsory; for why name Barnabas in particular, if it were a rule absolute and universal? Where men imitate in the world or even in the church, law-work supersedes grace, and the community swamps the individual to the destruction of love on one side and of conscience on the other. The grace and truth which came by Jesus Christ alone puts and keeps both in their true place, whether the individual or the body, because thus only God is God before man believingly. Popery and communism alike strive in vain to realize the unselfish grace of these early days in the church; for they are, neither of them, likenesses but caricatures, and are as far as possible from having the same source, character, or issue.

Grace is inimitable; only the Holy Spirit can produce it in reality. He it is Who wrought in so rich a measure then; and He abides to work whatsoever is in keeping with Christ at all times, with full consideration of what is due to God’s actual ways, and to man’s state also. But the interests and activity of the Holy Ghost are no longer in the fold of Israel. He is present, in the fullness of grace and power withal, in a new and different sphere outside Israel no less than the nations, He is there bearing witness of the risen Jesus Whom men crucified and slew, and of the boundless blessing conferred on those that confess Him. He is producing new and suited fruit in those that are His, united as one soul, whatever their old habits or once clashing interests: such now is the sweet effect of their oneness in the Father and the Son, that the world might believe that the Father sent the Son.

Fuente: William Kelly Major Works (New Testament)

Acts

THE FIRST BLAST OF TEMPEST

Act 4:1 – Act 4:14 .

Hitherto the Jewish authorities had let the disciples alone, either because their attention had not been drawn even by Pentecost and the consequent growth of the Church, or because they thought that to ignore the new sect was the best way to end it. But when its leaders took to vehement preaching in Solomon’s porch, and crowds eagerly listened, it was time to strike in.

Our passage describes the first collision of hostile authority with Christian faith, and shows, as in a glass, the constant result of that collision in all ages.

The motives actuating the assailants are significantly analysed, and may be distributed among the three classes enumerated. The priests and the captain of the Temple would be annoyed by the very fact that Peter and John taught the people: the former, because they were jealous of their official prerogative: the latter, because he was responsible for public order, and a riot in the Temple court would have been a scandal. The Saddueees were indignant at the substance of the teaching, which affirmed the resurrection of the dead, which they denied, and alleged it as having occurred ‘in Jesus.’

The position of Sadducees and Pharisees is inverted in Acts as compared with the Gospels. While Christ lived, the Pharisees were the soul of the opposition to Him, and His most solemn warnings fell on them; after the Resurrection, the Sadducees head the opposition, and among the Pharisees are some, like Gamaliel and afterwards Paul, who incline to the new faith. It was the Resurrection that made the difference, and the difference is an incidental testimony to the fact that Christ’s Resurrection was proclaimed from the first. To ask whether Jesus had risen, and to examine the evidence, were the last things of which the combined assailants thought. This public activity of the Apostles threatened their influence or their pet beliefs, and so, like persecutors in all ages, they shut their eyes to the important question, ‘Is this preaching true or false?’ and took the easier course of laying hands on the preachers.

So the night fell on Peter and John in prison, the first of the thousands who have suffered bonds and imprisonment for Christ, and have therein found liberty. What lofty faith, and what subordination of the fate of the messengers to the progress of the message, are expressed in that abrupt introduction, in Act 4:4 , of the statistics of the increase of the Church from that day’s work! It mattered little that it ended with the two Apostles in custody, since it ended too with five thousand rejoicing in Christ.

The arrest seems to have been due to a sudden thought on the part of the priests, captain, and Sadducees, without commands from the Sanhedrin or the high priest. But when these inferior authorities had got hold of their prisoners, they probably did not quite know what to do with them, and so moved the proper persons to summon the Sanhedrin. In all haste, then, a session was called for next morning. ‘Rulers, elders, and scribes’ made up the constituent members of the court, and the same two ‘high priests’ who had tried Jesus are there, attended by a strong contingent of dependants, who could be trusted to vote as they were bidden. Annas was an emeritus high priest, whose age and relationship to Caiaphas, the actual holder of the post and Annas’s son-in-law, gave him an influential position. He retained the title, though he had ceased to hold the office, as a cleric without a charge is usually called ‘Reverend.’

It was substantially the same court which had condemned Jesus, and probably now sat in the same hall as then. So that Peter and John would remember the last time when they had together been in that room, and Who had stood in the criminal’s place where they now were set.

The court seems to have been somewhat at a loss how to proceed. The Apostles had been arrested for their words, but they are questioned about the miracle. It was no crime to teach in the Temple, but a crime might be twisted out of working a miracle in the name of any but Jehovah. To do that would come near blasphemy or worshipping strange gods. The Sanhedrin knew what the answer to their question would be, and probably they intended, as soon as the anticipated answer was given, to ‘rend their clothes,’ and say, as they had done once before, ‘What need we further witnesses? They have spoken blasphemy.’ But things did not go as was expected. The crafty question was put. It does not attempt to throw doubt on the reality of the miracle, but there is a world of arrogant contempt in it, both in speaking of the cure as ‘this,’ and in the scornful emphasis with which, in the Greek, ‘ye’ stands last in the sentence, and implies, ‘ye poor, ignorant fishermen.’

The last time that Peter had been in the judgment-hall his courage had oozed out of him at the prick of a maid-servant’s sharp tongue, but now he fronts all the ecclesiastical authorities without a tremor. Whence came the transformation of the cowardly denier into the heroic confessor, who turns the tables on his judges and accuses them? The narrative answers. He was ‘filled with the Holy Ghost.’ That abiding possession of the Spirit, begun on Pentecost, did not prevent special inspiration for special needs, and the Greek indicates that there was granted such a temporary influx in this critical hour.

One cannot but note the calmness of the Apostle, so unlike his old tumultuous self. He begins with acknowledging the lawful authority of the court, and goes on, with just a tinge of sarcasm, to put the vague ‘this’ of the question in its true light. It was ‘a good deed done to an impotent man,’ for which John and he stood there. Singular sort of crime that! Was there not a presumption that the power which had wrought so ‘good’ a deed was good? ‘Do men gather grapes of thorns?’ Many a time since then Christianity has been treated as criminal, because of its beneficence to bodies and souls.

But Peter rises to the full height of the occasion, when he answers the Sanhedrin’s question with the pealing forth of his Lord’s name. He repeats in substance his former contrast of Israel’s treatment of Jesus and God’s; but, in speaking to the rulers, his tone is more severe than it was to the people. The latter had been charged, at Pentecost and in the Temple, with crucifying Jesus ; the former are here charged with crucifying the Christ . It was their business to have tested his claims, and to have welcomed the Messiah. The guilt was shared by both, but the heavier part lay on the shoulders of the Sanhedrin.

Mark, too, the bold proclamation of the Resurrection, the stone of offence to the Sadducees. How easy it would have been for them to silence the Apostle, if they could have pointed to the undisturbed and occupied grave! That would have finished the new sect at once. Is there any reason why it was not done but the one reason that it could not be done?

Thus far Peter has been answering the interrogation legally put, and has done as was anticipated. Now was the time for Annas and the rest to strike in; but they could not carry out their programme, for the fiery stream of Peter’s words does not stop when they expected, and instead of a timid answer followed by silence, they get an almost defiant proclamation of the Name, followed by a charge against them, which turns the accused into the accuser, and puts them at the bar. Peter learned to apply the passage in the Psalm Act 4:11 to the rulers, from his Master’s use of it Mat 21:42; and there is no quaver in his voice nor fear in his heart when, in the face of all these learned Rabbis and high and mighty dignitaries, he brands them as foolish builders, blind to the worth of the Stone ‘chosen of God, and precious,’ and tells them that the course of divine Providence will run counter to their rejection of Jesus, and make him the very ‘Head of the corner,’-the crown, as well as the foundation, of God’s building.

But not even this bold indictment ends the stream of his speech. The proclamation of the power of the Name was fitly followed by pressing home the guilt and madness of rejecting Jesus, and that again by the glad tidings of salvation for all, even the rejecters. Is not the sequence in Peter’s defence substantially that which all Christian preaching should exhibit? First, strong, plain proclamation of the truth; then pungent pressing home of the sin of turning away from Jesus; and then earnest setting forth of the salvation in His name,- a salvation wide as the world, and deep as our misery and need, but narrow, inasmuch as it is ‘in none other.’ The Apostle will not end with charging his hearers with guilt, but with offering them salvation. He will end with lifting up ‘the Name’ high above all other, and setting it in solitary clearness before, not these rulers only, but the whole world. The salvation which it had wrought on the lame man was but a parable and picture of the salvation from all ills of body and spirit, which was stored in that Name, and in it alone.

The rulers’ contempt had been expressed by their emphatic ending of their question with that ‘ye.’ Peter expresses his brotherhood and longing for the good of his judges by ending his impassioned, or, rather, inspired address with a loving, pleading ‘we.’ He puts himself on the same level with them as needing salvation, and would fain have them on the same level with himself and John as receiving it. That is the right way to preach.

Little need be said as to the effect of this address. Whether it went any deeper in any susceptible souls or not, it upset the schemes of the leaders. Something in the manner and matter of it awed them into wonder, and paralysed them for the time. Here was the first instance of the fulfilment of that promise, which has been fulfilled again and again since, of ‘a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.’ ‘Unlearned,’ as ignorant of Rabbinical traditions, and ‘ignorant,’ or, rather, ‘private,’ as holding no official position, these two wielded a power over hearts and consciences which not even official indifference and arrogance could shake off. Thank God, that day’s experience is repeated still, and any of us may have the same Spirit to clothe us with the same armour of light!

The Sanhedrin knew well enough that the Apostles had been with Jesus, and the statement that ‘they took knowledge of them’ cannot mean that that fact dawned on the rulers for the first time. Rather it means that their wonder at the ‘boldness’ of the two drove home the fact of their association with Him to their minds. That association explained the marvel; for the Sanhedrin remembered how He had stood, meek but unawed, at the same bar. They said to themselves, ‘We know where these men get this brave freedom of speech,-from that Nazarene.’ Happy shall we be if our demeanour recalls to spectators the ways of our Lord!

How came the lame man there? He had not been arrested with the Apostles. Had he voluntarily and bravely joined them? We do not know, but evidently he was not there as accused, and probably had come as a witness of the reality of the miracle. Notice the emphatic ‘standing,’ as in Act 4:10 ,-a thing that he had never done all his life. No wonder that the Sanhedrin were puzzled, and settled down to the ‘lame and impotent conclusion’ which follows. So, in the first round of the world-long battle between the persecutors and the persecuted, the victory is all on the side of the latter. So it has been ever since, though often the victors have died in the conflict. ‘The Church is an anvil which has worn out many hammers,’ and the story of the first collision is, in essentials, the story of all.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Act 4:1-4

1As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, 2being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3And they laid hands on them and put them in jail until the next day, for it was already evening. 4But many of those who had heard the message believed; and the number of the men came to be about five thousand.

Act 4:1 “the priests” This is the word used in the ancient uncial Greek manuscripts , A, D, and E, but MS C has “high priests” (archiereis). The UBS4 gives the word “priests” a B rating (almost certain). The context of Acts 4 shows that opposition did not come from the High Priests (cf. Act 4:6).

In the OT the tribe of Levi (i.e., Moses and Aaron’s tribe) was selected to serve YHWH in the stead of the “first born” (cf. Exodus 13). Within this tribe were certain families who served as

1. local teachers of the Law

2. temple servants

3. priests who officiated at the Temple, especially involved in the sacrificial procedures (cf. Leviticus 1-7)

The special family from which the High Priest must come was the family of Moses and Aaron. This whole tribe did not receive a land allotment like the other tribes of Jacob/Israel. They had certain cities partially given to them (i.e., 48 Levitical cities, cf. Joshua 20). These Levitical families depended on the other tribes to support them through the Temple tithe and the third-year local tithe.

All of this changed when Rome took over Palestine. The office of High Priest was purchased from Rome. No longer was it an OT spiritual office, but a commercial, political power office.

The current High Priest was Caiaphas (cf. Mat 26:3; Luk 3:2; John 18), but the real power behind the office was the former High Priest Annas (cf. Luk 3:2; Joh 18:13; Joh 18:24; Act 4:6). This family was of the Sadducean sect of Judaism.

“the captain of the temple guard” This was a special Levitical office which was next in power to the High Priest (cf. Josephus, Wars 6.5.3). He would have controlled the temple police (cf. 1Ch 9:11; Neh 11:11; Luk 22:4; Luk 22:52; Act 5:24; Act 5:26). In Hebrew he was called “the man of the mountain of the house.”

“Sadducees” These were the rich, political leaders of the Sanhedrin.

SPECIAL TOPIC: SADDUCEES

Act 4:2

NASB, NKJV”being greatly disturbed”

NRSV”much annoyed”

TEV”were annoyed”

NJB”extremely annoyed”

This rare Greek term (here a present middle [deponent] participle) means “to work hard at something.” It is found only one other place in Acts (Act 16:18). It is not found in the Septuagint, nor the Koine papyri from Egypt.

The Sadducean leadership was upset because the Christian leaders were teaching the crowds at the Temple in Jesus’ name and proclaiming His resurrection (which Sadducees denied, as well as the theological concept of resurrections in general). It is also possible from the wording of Act 4:2 that the Apostles were not only asserting Jesus’ resurrection, but the full implications of all believers’ resurrection (cf. 1 Corinthians 15).

Act 4:3 “they” In Act 4:2 the antecedent was Peter, John, and even possibly the healed lame man. In Act 4:3 the antecedent is the priests and temple police.

“laid hands on them” This Greek verb has a wide semantic field, but Luke often uses it in this sense of arrest (cf. Luk 20:19; Luk 21:12; Act 5:18; Act 12:1; Act 21:27).

“until the next day” Jewish law forbade a trial to be held after twilight. These leaders wanted this preaching/teaching stopped and stopped immediately. So they jailed them overnight somewhere on the Temple grounds, as opposed to a public jail (cf. Act 5:18).

Act 4:4 “those who had heard. . .believed” Both of these verbals are aorist tense. Faith begins with hearing (cf. Rom 10:17). Hearing the gospel results (with the Spirit’s aid, cf. Joh 6:44; Joh 6:65; Joh 16:8-11) in believing the gospel. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at Act 2:40.

“the number of men came to be about five thousand” Notice that this number does not include women and children. Often in the NT it is implied that the belief of the father extended to and included the whole family (cf Act 11:14; Act 16:15; Act 16:31; Act 16:33). The group in the upper room numbered about 120. At Pentecost 3,000 were added (cf. Act 2:41); now the number of believers was up to 5,000! The church in Jerusalem is growing rapidly!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

And = Now.

spake. Greek. laleo. App-121.

unto. Greek. pros. App-104.

people. See Act 2:47.

captain. See note on Luk 22:4.

temple. See Act 2:46.

Sadducees. App-120. The Lord was opposed by the Pharisees. Now the opponents are the Sadducees, because of their hatred of the truth of the resurrection, of which the Apostles were witnesses. See note on Act 1:22; Act 23:6-8.

Fuente: Companion Bible Notes, Appendices and Graphics

1-4.] APPREHENSION AND IMPRISONMENT OF THE TWO APOSTLES.

Fuente: The Greek Testament

Chapter 4

Now as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead ( Act 4:1-2 ).

The Sadducees, who were the spiritual leaders in those days . . . the priesthood was mostly made up of Sadducees . . . the Sadducees did not believe in the resurrection, in angels, or in spirits. So they were very upset over the preaching of the resurrection. That’s the thing that got them upset. There was a big argument, religious argument going on among the Jews between the sect of the Sadducees and that of the Pharisees. Now the Pharisees did believe in a resurrection; they did believe in spirits. And when Paul the apostle, later on was brought before the counsel, he realized that he had Pharisees there and he had Sadducees there. And so he used that to free himself. He said, “I’m here today and I’m accused because I believe the scriptures that there is a resurrection from the dead.” And all the Pharisees said, “Well, there’s nothing wrong with that.” And the Sadducees all got upset and they all began to argue with each other. They had a big commotion, and Paul walked out while they were fighting each other. Smart move. So the Sadducees came upon them and they were upset and grieved because through Jesus they were teaching the resurrection from the dead.

And they laid their hands on them, and put them in jail until the next day: for it was now eventide ( Act 4:3 ).

This whole thing all started in three o’clock in the afternoon and it was now evening, so they threw them in jail overnight.

Howbeit many of the people which heard the word believed; and the number of men was about five thousand ( Act 4:4 ).

So there was quite a evangelistic service that day.

It came to pass on the morrow, that the rulers, and the elders, and the scribes, and Annas the high priest, and Caiaphas ( Act 4:5-6 ),

These men that we were introduced to before in the gospels, who stood in judgement against Jesus Christ.

and John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. And when they had set them [that was Peter and John and the lame man] in the midst, they asked, By what power, or by what name, have you done this? ( Act 4:6-7 )

Now, that question was no doubt asked by a shrewd attorney who knew the law. For in the law it declares that if someone comes and does a sign or a wonder before the people so that all the people are amazed at the wonder which is done, and if that person should seek to cause you to worship any other than Jehovah God, that person shall be put to death; he is a false prophet. Deu 13:1-18 . So, by what power or by what name did you do this? Now Peter could’ve said, “I take the Fifth Amendment. I can’t be required to testify against myself.” Because they had the Fifth Amendment in their law. It was recognized you could not force a man to testify against himself. Peter could’ve taken the Fifth, but he didn’t. He took rather the opportunity to share Jesus Christ with these fellows. And knowing that the question was a leading question, and knowing the consequence of telling the people another name other than . . . well, he actually, he told them of the name of Jehovah God, because he said it’s through Jehovah-shua.

Peter, filled with the Holy Spirit, said unto them, Ye rulers of the people, and elders of Israel ( Act 4:8 ),

My what an august body; they’re all gathered here today, all of the leaders, all of the religious leaders, Annas and Caiaphas and the whole crew, all gathered here today.

If we this day are examined because of the good deed done to the lame man, by what means he is made whole ( Act 4:9 );

In other words, he is pointing out, “Isn’t this sort of ridiculous? This whole furor and fuss has been created because there had been a lame man who had been lame for about forty years and now he is standing here, his feet are straight, and he’s standing up here with us. Is that what you’re charging us for? Is that your charges that you’re bringing against us? Because we made this man to be whole? What a peculiar thing to get so upset about.”

Be it known unto you ( Act 4:10 ),

Now, you want to know?

and all the people of Israel, that by the name of Jesus Christ of Nazareth ( Act 4:10 ),

And I imagine that he really drug it out to press it in, Yeshua Cristos.

whom ye crucified, whom God raised from the dead, even by him does this man stand here before you whole ( Act 4:10 ).

“You want to know how it happened? This is it. How does that grab you?” Straight on.

This is the stone which was set at nought of you builders, which has become the head of the corner ( Act 4:11 ).

Now, Psa 118:1-29 , a glorious Messianic Psalm, which they all knew to be a Psalm of the Messiah, declares that, “The stone which was set at naught of the builders, the same has become the chief cornerstone. This is the work of the Lord; it is marvelous in our eyes. This the day that the Lord hath made and we will rejoice and be glad in it. Save now. Blessed is He who comes in the name of the Lord” ( Psa 118:22-26 ). And they knew that this was a Messianic Psalm, and when Peter starts to quote it, they know exactly what he’s quoting. And they know that it is a psalm concerning their Messiah. And he said, “You guys are it.”

He is the stone that was set at nought by you builders, but he has become the head of the corner. And neither is there salvation in any other ( Act 4:11-12 ):

Ho ho, that’s heresy in the Jewish language. To them there was salvation through the sacrifices that they were offering. And today with them there is salvation through the good works that they do. But Peter boldly proclaimed to them “neither is there salvation in any other.” Take note of that. In a day when there is more pressure for us to become more liberal in our thinking, when we are accused of being narrow and bigoted, the Bible declares that, “neither is there salvation in any other.” You cannot be saved by chanting the “ohhhmmm” while meditating on your navel. It just won’t do it. Oh now, doesn’t that sound narrow and bigoted? Because think how sincere that person is who is out there going “ohhhmmm.” Neither is there salvation in any other.

for there is none other name under heaven given among men, whereby we must be saved ( Act 4:12 ).

The divine imperative, the must. There’s no other way by which we must be saved. Jesus is the way. He said, “Straight is the gate and narrow is the way that leads to eternal life” ( Mat 7:14 ). “Strive to enter in at the straight gate” ( Luk 13:24 ). When people say, “Ooh, you’re too narrow, Smith.” I think, “All right! I’m on the right path.” “Oh, you need to be on the broad path. You need to be more liberal, accept other religions and other faiths.” “Neither is there salvation in any other.”

Now when they saw the boldness ( Act 4:13 )

And hey, Peter was bold, wasn’t he? This was the same crowd that he was standing outside when Jesus was facing them. And he was standing outside warming himself when the maiden said, “Aren’t you one of His disciples?” And he said, “No, not me. You’ve made a mistake, lady.” “Oh, I’m sure you’re one of His. I think I’ve seen you with Him.” “No, no, no, not me.” And the soldiers said, “Oh, yes you are one of His; you’re a Galilean. You’ve got the accent.” And he began to swear and curse and say, “I don’t know the man!” What a different man. How can you account for the difference? It’s accounted for right there in the scripture, “But Peter, filled with the Holy Spirit” ( Act 4:8 ). “You shall receive power when the Holy Spirit comes upon you, and you will be witnesses unto Me” ( Act 1:8 ). And here is Peter being a witness unto the power of Jesus Christ before the Sanhedrin and the whole crew, all of the rulers and the elders of Israel. And Peter is boldly declaring to them that they made a terrible mistake. They crucified the Lord of glory. They are the builders prophesied who set at naught the chief cornerstone.

Now when they saw the boldness of Peter and John, and they perceived that they were unlearned and ignorant men ( Act 4:13 ),

Now this is the first…many times the outsiders have a misconception of the Christian. Here we find two of three misconceptions. “They perceived,” their perception was wrong. They perceived that they were unlearned and ignorant men. They did not have their degrees from the Hebrew University, but they were far from unlearned and ignorant men. They had had three years of private tutoring by the greatest Master who had ever lived. Far from being ignorant and unlearned, they were probably the most scholarly of the whole group. They knew the scriptures so well; they had such a vast comprehension of the Word of God. So that was the first misconception.

but they marveled; and they took knowledge of them, that they had been with Jesus ( Act 4:13 ).

The second misconception. Because they put their relationship with Jesus in the past tense. What they didn’t know is that Jesus was standing right beside them prompting them in what to say.

Jesus said, “Wherever two or three are gathered in My name, there I am in the midst of them” ( Mat 18:20 ). Jesus had said, “They are going to bring you before the counsels. Don’t take any forethought what you’re going to say, but in that hour the Spirit will give you the words to say.” Jesus said, “Go into all the world, preach the Gospel to every creature, and lo, I am with you always.” And to think that had been with Jesus was wrong; they were walking with Jesus into the temple when they were walking in to pray. The presence of the Lord was with them throughout their life, even as the presence of the Lord is with us. And He is there for us to call upon Him at any time when we’re in trouble or when we need help. The name of Jesus and the power that’s in that name is just as effective today as it was in that day. Jesus Christ, the same yesterday, today, and forever. And so, the second misconception is that they had been with Jesus. They were with Jesus at that moment. But this I like:

Beholding the lame man who was healed standing with them, they could say nothing against them ( Act 4:14 ).

What can you say? Here’s this guy, his legs are straight, he’s standing up there, and he’s smiling, and he’s standing! What can you say? You can’t say anything against it. Here is evidence that you can’t deny. You can’t deny the power of the name of Jesus when this guy is standing there just smiling so big and you know the condition he was in all of his life. What the church needs today is more lame men standing whole in it’s midst. That’s the kind of evidence that cannot be denied. And thank God for that evidence here. So many of you were so lame as the result of your sins. Messed up with drugs, with alcoholism, with sex, and you were living such a lame life. But having come to Jesus Christ, He washed away all of the crud and the filth of the past and now you stand with the children of God, whole. People who used to know you as you were, see you as you are now, and they can’t say anything because of the dramatic change that is quite obvious. You’re standing there whole. What can you say? It works. What can you say against it? There’s nothing you can say when you see the lame standing whole. There’s nothing that can be said against it. That is always the most powerful witness that the church can have, lame men standing whole in the midst of it. And all of us who were so lame at one time, now made whole through the power of Jesus Christ. How glorious.

But when they had commanded them to go outside of the council, they conferred among themselves, and they said, What shall we do to these men? for that a notable miracle has been done by them is manifest to everyone who dwells in Jerusalem; we can’t deny it ( Act 4:15-16 ).

“We can’t say, ‘No, the man isn’t walking.’ Everybody in town knows what’s happened now. We can’t deny the miracle. What are we going to do? What can we do to these fellows to keep it from spreading any further?” So they said,

In order that it not spread any further among the people, let us strictly threaten them, that they speak from now on to no man in this name ( Act 4:17 ).

They’re not to make mention of this name again. Now, this is the third mistake that they make. Thinking by threats that they could shut them up. That they could stop them from their witnessing by their threats and beatings. That was the third mistake they made.

But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you more than unto God you’re going to have to judge for yourselves ( Act 4:19 ).

You know, whether or not you are going to listen to God or to man, that’s something you’re going to have to judge for yourself.

[But as for us,] we cannot but speak the things which we have seen and heard ( Act 4:20 ).

So they threatened them, “Now don’t speak anymore in this name.” And he said, “Hey, whether it is right for us in the sight of God to hearken to you or to God, whether a man should listen to God or man, that’s something that every man should judge for himself. But we know for us, we’ve got to listen to God. We’ve got to obey God; we must obey God rather than men. We cannot but speak the things which we have seen and heard.”

There is a time when, as a child of God, if the laws of the land should be at variance with the law of God, as a child of God, I must hearken to God rather than to man. God’s law over my life and God’s Word over my life is supreme.

I am deeply concerned with the apparent government’s infringement upon our liberties. I am deeply concerned when the government padlocks a church in Nebraska because the pastor feels a religious conviction not to register his school with the state. That bothers me. You say, “Well, the pastor was wrong.” Maybe? Yet, when the state begins to exercise power and authority over a man’s genuine religious convictions, that is a dangerous trend. I am deeply concerned with that movement on foot among the humanists within the government to silence the voice of the church. The humanists who, so many of them, are the editors of the magazines and newspapers who are speaking against the freedom that the church has enjoyed from the states’ intrusion into it’s activities.

A recent editorial in the Santa Ana Register was aimed against the churches receiving tax-exempt status for the properties where the people worship. That editorial bothered me, because it made an assertion that by being tax exempt that we were really being supported by the government. That’s idiocy. The church is doing a tremendous welfare work among its people. If the church wasn’t doing that work, it then would become the burden of the government. Many of you people were a burden on the government until your lives were transformed by Jesus Christ. The government is making much more off the church than it would make in taxes of the churches’ properties.

I do agree that if a church is engaged in businesses, or if the church has properties that are used for something other than the worship of God, if they are used for commercial purposes and all, I do agree that these properties should be taxed. I think that that’s only right. But to tax the church properties that are used completely for that worship of God, I feel to be wrong and an infringement. And there is that movement on foot today to take away all tax exemption from the church as far as their properties are concerned. I feel that’s dangerous. And should the day come, if the government continues it’s trend towards this endeavor to control the activities of church by government rules and regulations, then I’ll be singing, “Daddy get your baby out of jail, daddy won’t you please go my bail.” And I’ll be calling Vernon and saying, “Hey, I need your help.”

“Whether it is right in your eyes to obey God or man, you’re going to have to judge for yourself, but we cannot but speak the things which we have seen and heard.”

There was a time when the prophet Jeremiah got upset with God because he was thrown in jail for giving God’s message. God said, “Go down and give them this message.” And he went down and gave them the message and they threw him in jail. And he said, “That’s some way for you to treat your servant. I go down and do what you told me to do and now you let them throw me jail. I’m through; I resign, here’s my resignation. I’m not going to speak any more in your name. I’ve had it.” But then he said, “But the Word of God was in my bones like a burning fire and I could not but speak.” That’s what Peter’s saying, “Hey, it’s something that is burning in me. I can’t stop speaking the things which I have seen and the things which I have heard.”

And so when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all of the people were glorifying God for that which was done ( Act 4:21 ).

Oh, isn’t that interesting? All the people were glorifying who? Not Peter, not John–they were all glorifying God. “Let your light so shine before men that when they see your good works they will glorify your Father which is in heaven” ( Mat 5:16 ). You know, you can do your good works so that men are glorifying you, drawing attention to yourself. “But all the people were glorifying God for what was done.”

For the man was over forty years old, on whom the miracle of healing was showed. And so being let go, they went to their own company ( Act 4:22-23 ),

They’ve been in this hostile environment, and so they retreat into the friendly environment of their own company the church.

and they reported unto them what the chief priests and elders had said unto them. And when they heard that [that is, the church], they lifted up their voice to God with one accord, and they said ( Act 4:23-24 ),

And notice now their prayer. And this to me is an excellent model for prayer. I think that an excellent study for a person to make is to study the prayers of the Bible. I think you’ll find them extremely fascinating. Study the form; study the patterns. In this prayer they begin,

Lord, thou art God, which has made the heaven, the earth, the sea, and everything that is in them ( Act 4:24 );

First of all, the recognition of the one that they were praying to. “Hey Lord, You’re over all. You made everything.” So many times I think that when we go to God, we’re not aware of the greatness and the vastness of God. We’re too aware of our problem. And we rush right in, and our problem is so large and so big and, “Oh God, I don’t know what we’re going to do. We’re about to go down God. We’re about to go under, Lord.” Because my eyes are on my problem and I’ve lost my perspective, I don’t see the vastness of God.

The first thing in prayer is to take some time and just meditation in the vastness of the God that you are talking to. Imagine, I am sitting down to talk with the Creator of the universe. “Thou hast created the heavens, the earth, and everything that is in them.” And if I will start off with that quiet consciousness of the greatness and vastness of God, I’ll find that my prayers don’t take on that desperate ring so much. I only get desperate when I lose sight of God, when my problems seem so large that they block my vision of God, because I’ve lost perspective. So, it’s a good way to begin your prayer. Very slowly, remembering who it is that you’re talking to. “Oh, Lord, Thou art God. You’ve created the heaven and the earth and everything that is in them.”

The second thing, still in recognition of God,

Who by the mouth of your servant David has said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Messiah. For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, and the Gentiles, and the people of Israel, were gathered together ( Act 4:25-27 ),

“Lord, You know everything that is happening. These things didn’t take You by surprise. You spoke about these things before they took place. Lord, You’re perfectly aware of all the circumstances that surround my life.” That to me is comforting to know. God, who is my heavenly Father, created the universe, and He is completely aware of all of those circumstances that I face and that surround my life. He has spoken in advance of these things. “Lord this has not caught You by surprise. You spoke of these things by the mouth of David, and just as You have said, it has happened.” For they have gathered together,

To do whatever your hand and your counsel determined before to be done ( Act 4:28 ).

“God, You’re in control. You are the one that determined these things that were to be done. You were in control.” And that is, again, a glorious, comforting thought. God is in control of my life. God is in control of the circumstances that surround my life. We panic because we think that it’s out of control. Not so. God is in control of those circumstances surrounding your life tonight.

And now, Lord ( Act 4:29 ),

Notice they didn’t jump right in with their request. They spent a little time in their prayer just assuring their hearts, as they spoke of God, His greatness, His power, His wisdom, His sovereignty. “And now, Lord . . . ” We get to the request,

behold their threatenings ( Act 4:29 ):

Look at the way they have just threatened us.

and grant unto thy servants, that with all boldness we may speak your word ( Act 4:29 ),

Now they’ve just been told not speak anymore. “We’re going to really get you if you speak again in this name.” And what are they praying for? Power to do exactly what they were warned not to do. “Don’t let us shut up just because of their threats, Lord. Don’t let us be cowed by their threats. Don’t let us keep quite because we’ve been threatened on this. But give us all boldness so that we might speak your Word.”

By stretching forth your hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness ( Act 4:30-31 ).

Quick answer to prayer. The place was shaken, and they spoke the Word with boldness.

Years ago when I was in Bible college, I was studying this particular verse, and I was impressed by it. The power of prayer. That the place was shaken where they were praying. And I thought, “My, that’s marvelous.” And I underlined it and spent the evening just meditating on that, just thinking of the tremendous power of these fellows’ prayer. It so happened at that time I was the student body president at the college, and it was my duty to have charge of the morning prayer meeting and to close the morning prayer meeting and send the students to class. And there was a pulpit somewhat like this. And so, as I called the students for the final prayer before we went to class, and leading them in prayer, suddenly I felt the pulpit begin to rock, like this, and my first impression was, “Is someone getting blessed on the other side?” I sort of peeked over the top to see if someone was pushing the pulpit from the other side, and there was no one there. And peripherally I saw that everybody was looking around wide-eyed and the whole place was shaking. EARTHQUAKE! And I thought, “My, what an interesting coincidence right after I had studied this the night before.” Probably the Spirit brought it to my attention to prepare me so that I wouldn’t panic in an earthquake. It was quite an interesting experience where, as I prayed, the place was shaken. But I don’t think it was the power of my prayer though. But it’s just one of those interesting coincidences. And if you live in California for very long, you’re liable to have one of those earthshaking experiences.

Now the multitude of them that believed were of one heart and of one soul [of one mind]: neither did any of them say that the things that they owned were their own; but they shared everything. And with great power the apostles gave witness of the resurrection of the Lord Jesus ( Act 4:32-33 ):

With great power, that is through the signs and wonders and the healings and all, they gave witness of the resurrection of the Lord Jesus.

and great grace was upon them all ( Act 4:33 ).

God’s glorious grace. Yet, in view of this verse, the beginning of our next chapter is quite interesting. For though great grace was upon them all, yet, there was that powerful righteous judgement of God in their midst also. As does testify the case of Ananias and Sapphira, which we will get into the first thing next week. “Great grace was upon them all.”

Neither was there any among them who lacked: for as many as were possessors of lands or houses sold them, and brought in the prices of the things that were sold, and they laid them down at the apostles’ feet: and distribution was made to every man according to as he had need. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son on consolation,) ( Act 4:34-36 )

A beautiful name, Barnabus. No doubt because of his characteristics, and that is born out as we continue in the book of Acts and we read more about Barnabus. He was the “son of consolation.” He was just a great mediator.

a Levite ( Act 4:36 ),

That is, he was of the tribe of the priests.

and of the country of Cyprus, having land, he sold it, and brought the money, and laid it at the apostles’ feet ( Act 4:36-37 ).

Now, in a sense, this was an attempt in the early church for a form of communism. That is, a sharing together of their assets. Seeking to sort of divide among themselves the assets of the entire body. It should be noted that it was a failure. That in time, the early church in Jerusalem became broke and destitute. And Paul the Apostle went among the Gentile churches taking up an offering for the poor brethren in Jerusalem. And then Paul later writes about the work ethic, “If a man doesn’t work, he shouldn’t eat. There are some among you who are acting disorderly. They are not working; they are trying to live off the body.” Parasites. Don’t support them. If they don’t work then don’t feed them. Let every man work, laboring with his own hands in order that he might provide those things which are honest. So this was a move that was motivated by love. It was very commendable. And I don’t fault them for what they were doing. I think it was a marvelous, commendable, beautiful thing that was happening as they sought for equality among the brethren. Unfortunately, it didn’t work. It ended up disastrously. Though the motive behind it was right and all, yet, God has declared that man shall earn his bread by the sweat of his brow, and we can’t just say, “Well, we’re not going to work any more. We’re just going to serve the Lord and get holy and righteous and God is going to take care of us. God will feed us; God will provide for us. We don’t have to work. We can just trust in God. After all, our Father feeds the birds and He’ll feed us.” No, the Bible doesn’t teach that kind of haphazard living. Jesus said, “Occupy until I come.” Let every man work laboring with his own hands.

So it was beautiful and the motivation was correct. It was a glorious thing that they endeavored to do. It did have its problems as we’ll find out next week with Annanias and Sapphira. In spite of that, I look at the motive of the people’s hearts and say, “Hey, that’s neat. I love it.” Certainly their hearts were right in this thing.

Shall we stand.

Now may the Lord be with you and watch over and keep you in His love. May you have that Word of God so burning in your heart that you with the apostles cannot but speak the things that which you have seen and heard. That’s the true kind of a witness. Hey, that’s just my life. It’s not something I do; it’s something that I am. Witnessing for Jesus is the most natural thing in the world. It isn’t programmed. It isn’t a little pat formula that I have learned; it’s just something that I am. I cannot but speak the things which I’ve seen and heard. May you just bear witness of His love and of His grace.

The Lord be with you, give you a beautiful week. Look forward to that opportunity that God grants us to gather together again in the name of Jesus and just study His Word and learn of Him and grow together in our love for Him and with each other. In Jesus’ name. “

Fuente: Through the Bible Commentary

Act 4:1-4. And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

So that, though they could not tell there and then how many were converted, and though they could not baptize them at once, for they were taken away, yet, though there was no after-meeting, there were probably just as many saved as at Pentecost. Just as grand a result came of it. You cannot judge of the result of a sermon on the particular day that it is preached; it may seem as if that sermon had produced no effect, and it may be so; but, still, this time it was not so. Whenever you go home sad that you have not had an after-meeting, or you are interrupted, and cannot tell what good was done, though you do not know what has been accomplished, the record is in heaven, and God will reveal it by-and-by; and, peradventure, even here you will discover that you made a mistake, and that the service which seemed lost was one of the most blessed that you ever conducted. God grant that it may be so, for Christs sake! Now let as read Peters second Epistle, the third chapter.

This exposition consisted of readings from Act 3:11-26; Act 4:1-4; and 2 Peter 3

Fuente: Spurgeon’s Verse Expositions of the Bible

Act 4:1. , whilst they were speaking) The matter was divinely so ordered as that they first spake out all that was necessary in the temple; afterwards in the council (Sanhedrim), to which they would not have been allowed to go had they not been brought there.-, came upon them) The cross, says Jonas, always accompanies the true Gospel.- , the priests) who were troubled (alarmed) as to their priesthood being in danger.- , the captain, or prefect of the temple) who was troubled (alarmed) as to the public welfare (republic, the state), as being the chief prefect, under whom were the prefects of the watches in the temple: Luk 22:4.- , the Sadducees) who were troubled as to their doctrine.

Fuente: Gnomon of the New Testament

Act 4:1-22

FIRST PERSECUTION-

PETER AND JOHN IMPRISONED

Act 4:1-22

1-2 And as they spake unto the people,-Peter and John had gone up to the temple at the ninth hour, which was the hour of prayer, and had healed the lame man; this excited and brought a multitude of people together in Solomons porch of the temple, and Peter explained to the multitude the healing of the lame man and proceeded to preach Jesus as the Christ to them. The Jewish authorities felt the charge of crucifying the Messiah; they must either confess their guilt or suppress the testimony against them. Some of them chose to stop Peter and John from bearing testimony that Jesus of Nazareth was the Christ, the Messiah promised. The Sadducees joined the rulers in suppressing the testimony. The Sadducees did not believe in the resurrection of the dead; hence, when the resurrection of Jesus was preached, it antagonized them and they were ready to help suppress the doctrine of the resurrection. As the kingdom of God advances under the ministry of the apostles, the kingdom of darkness is also aroused, and sets itself in active opposition. The priests were divided into twenty-four courses, each of which served a week in the temple; the priests mentioned here are probably those on duty for that week. The captain of the temple was the ruler of the house of God (1Ch 9:11; 2Ch 31:13; Neh 11:11); he was a priest whose duty was to command the guard of Levites stationed in the temple; he posted the sentinels at night and preserved peace during the day; his presence implied that the authorities were afraid of a disturbance from the crowd surrounding the apostles. The distinction between Pharisees and Sadducees had grown out of national differences dating from the time of the captivity; they were a small but powerful party of the priestly nobles who were supported by the temple dues, and had come to regard religion as a matter of profitable living rather than a service to God. They disliked any popular movement which might disturb the steady accumulation of temple revenues; they saw in the preaching of Jesus that their source of revenue would be diminished.

3 And they laid hands on them,-To lay hands on them was to arrest them; so they were arrested and put in ward or in prison; probably the prison was one of the chambers of the temple; Peter and John had gone up to the temple at the hour of prayer, and now they find themselves at eventide in prison. They were put in prison until the next morning, as no trial could take place before the next day. They often quoted Jer 21:12, but violated this with respect to the trial of Jesus; the day closed with the twelfth hour or sunset.

4 But many of them that heard the word-In contrast with the opposition many of them that heard the word believed. The number of the men came to be about five thousand; it is noticed here that the number of the men became about five thousand; this says nothing about the number of women. Two questions have been raised here: (1) Did five thousand believe for the first time that day? (2) Did the whole number of Christians now become five thousand? Were five thousand converted here? or were there only two thousand converted here? and the two thousand added to the three thousand on Pentecost made the number five thousand? The best scholarship is in favor of two thousand converted on this occasion, and so the number came to be about five thousand. It is very likely that others were converted besides those mentioned on Pentecost and those at this time, as some time had elapsed between Pentecost and this day. The church increased rapidly.

5-6 And it came to pass on the morrow,-The apostles are now put on trial before the Sanhedrin; this was the highest court of the Jewish nation; the morrow, or the day, had dawned and they could proceed legally with their trial. We have here mentioned the different classes who composed the Sanhedrin. The Sanhedrin was supposed to be composed of twenty-four chief priests, or rulers of the twenty-four courses into which the priests had been divided, and twenty-four elders and twenty-four scribes; this would make the number of the Sanhedrin to be seventy-two; the high priest was ex officio a member of the Sanhedrin. It seldom had its full quota. Annas is mentioned in Luk 3:2 with Caiaphas as being both of them high priests; Annas was father-in-law of Caiaphas (Joh 18:13), and had some rank above Caiaphas. This is accounted for from the fact that while by the Jewish law the office of high priest was held for life, it was shifted at pleasure by the Roman authorities; hence, while but one would be the high priest according to Jewish law, the office might have passed to several others by the authority of the Romans, who deposed and appointed whom they pleased. Here Annas is designated as the high priest (in the eye of the Jewish law the only one), while Caiaphas is named also as holding the title under the Romans. John and Alexander were relatives of Annas and Caiaphas, and must have been well known. There were also present many as were of the kindred of the high priest. Some think that these were the members of the family of the high priest whose ancestors had lately enjoyed the high priesthood. Some authorities claim that Annas lived to see five sons and a son-in-law high priests, and for nearly fifty years enjoyed the real power of the high priesthood. Caiaphas was a Sadducee, and since he had been made high priest by the Roman authorities, he was willing to do anyting that the Roman authorities demanded.

7 And when they had set them in the midst,-When the Sanhedrin assembled that morning, and all of the kindred of the high priest were present, they set them in the midst. The Sanhedrin usually sat in a semicircle in the room, and the accused and witnesses occupied a place in the center. When Peter and John were thus placed, they were asked: By what power, or in what name, have ye done this? By what power means the same as in what name; some think that they meant to ask: What sort of power, or in what kind of name, have ye done this? It was impossible to deny the cure; the lame man now healed was in their midst; so the Sadducees asked for the authority or source of power for doing what they had done. This was the very question that the apostles wanted, for it would give them the best opportunity to preach Christ unto them.

8-9 Then Peter, filled with the Holy Spirit,-It seems that they were filled with the Holy Spirit for the present occasion; they had been promised such aid when they should be brought before rulers for the sake of Christ. (Mar 13:11; Luk 12:12 Luk 21:14-15.) Ye rulers of the people, and elders, is a very respectful way of addressing the Sanhedrin. Christianity demands that we be respectful even to our enemies; the apostles set the example of being respectful to rulers. The high court or Sanhedrin consisted of seventy-two persons of rank; hence, the apostles recognize and honor the rank of the members of the Sanhedrin. Peter now puts the case on its merits and forces the Sanhedrin to pass judgment on their doing a good deed to an unfortunate man. Surely these honorable men will not object to the apostles doing a good deed to an impotent man. They cannot object to the good deed without putting themselves against doing that which is good. Next they will want to know by what authority this good deed was done. They have a right to inquire into this matter, and the apostles are anxious to tell them that it is by the authority of Jesus of Nazareth who was crucified, but who has been raised from the dead.

10 be it known unto you all,-Peter is not ashamed or afraid to give the greatest publicity to what he had done and taught; he is anxious for the entire membership of the Sanhedrin and all who were present to know. He at once tells them that the man was made whole in the name of Jesus Christ of Nazareth; he also is bold enough to accuse them of crucifying this Jesus, and that God had raised him from the dead. They had asked, By what power, or in what name, and Peter now tells them that it was in the name of Jesus Christ of Nazareth. Jesus means Savior; Christ means the anointed, the Messiah who was predicted in the Old Testament; of Nazareth designates which Jesus, as the one that they had crucified and the one that God had raised from the dead. Peter thus charges the Sanhedrin of the high crime of crucifying the Messiah. Instead of the Sanhedrin placing Peter and John on trial, these apostles now put the Sanhedrin on trial; they are forced to defend the crime which they had committed or acknowledge their guilt.

11 He is the stone which was set at nought-Reference is here made to Psa 118:22; Jesus is the stone which was set at nought. Jesus had already made application of this Psalm to himself. (Mat 21:42.) Both Paul and Peter later referred to this prophecy and applied it to Christ. (Eph 2:20; 1Pe 2:4-6.) The Sanhedrin as the rulers of the people had rejected Christ and refused to build upon him, but he has now become the chief, corner stone. Their rejection of Christ went to prove him to be the true stone of whom the prophets spoke.

12 And in none other is there salvation:-We must admire the boldness of Peter and John as they stood in the midst of the Sanhedrin and declared that even the members of the Sanhedrin could be saved only by accepting this Jesus of Nazareth whom they had condemned and crucified. This Jesus is the author of all salvation ; the miraculous cure of this lame man and all others is only the lower department of his salvation; he is to save not only the body, but the soul. Although the Sanhedrin had rejected Christ once, Peter tells them that there is given them an opportunity to repent; he also informs them that there is no other name under heaven, that is given among men, wherein people must be saved. There is no second Savior; Jesus the Christ is the only Savior. The Jews hoped to be saved because they were of Abrahams seed (Joh 8:33-39), or because they claimed to trust in Moses (Joh 5:45-46). But Abraham and Moses pointed to the Christ whom they had rejected. It is important that the gospel be preached since there was none other in whom there is salvation wherein we must be saved. In the Greek the we is the last word in the Greek sentence; it means we-priests, elders, scribes, fishermen-all of us here must be saved by faith and obedience in the Christ.

13 Now when they beheld the boldness of Peter and John,-It was an inspiring scene to see the Sanhedrin assembled in a semicircle, sitting in their dignity and clothed with the highest authority granted unto the Jewish race, and observe two prisoners, Peter and John, standing accused by the Sanhedrin, to turn and bring such grave charges against the Sanhedrin! It took courage to do this; the members of the Sanhedrin observed their boldness and observed that they were unlearned and ignorant men. Unlearned, as used here, means unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai; Jesus himself was regarded as not having learned letters. (Joh 7:15.) Ignorant, as used here, is one in a private station, as opposed to one in office or in public affairs; therefore, one without professional knowlege, a layman; hence, generally ignorant, ill-informed. These apostles were not cultured and trained in the schools of that day, but they had a knowledge far superior to all of the culture and education and training of the members of the Sanhedrin. They were caused to wonder or marvel at such boldness.. They took knowledge of them, that they had been with Jesus. They began to recognize them as men that had seen and had been associated with Jesus.

14 And seeing the man that was healed standing-The lame man was standing there before their eyes in proof of what Peter had said. They did not pretend to deny the miracle, neither were they prepared to acknowledge the real source of his cure. They had nothing to say; their mouths were closed; no argument could be made and no accusation could they charge against the apostles. What would they do under such circumstances ?

15-16 But when they had commanded them to go aside-In their confused state they asked the apostles to retire so that they could confer among themselves as to what was the best thing to do. They acknowledged that a notable deed had been done and that they could not deny it, and they knew that such publicity had been given to it that all that dwell in Jerusalem knew of it. Instead of asking what they should do to be saved, they asked how they should stop the apostles from preaching in the name of Jesus. They acknowledged that they could not deny what had been done, which implies that they would have denied if they could have done so successfully.

17 But that it spread no further among the people,-These admissions were made to each other in the absence of the apostles, and an agreement was reached that they threaten them that they speak no more in this name. This was done that it spread no further among the people. Spread, as used here, means be distributed. It is the same idea as expressed in 2Ti 2:17 : Their word will eat as doth a gangrene, or literally, will have distribution or spreading as a gangrene. There was no inquiry as to the truth of their salvation, but an anxious inquiry as to how they could put a check on these apostles. They assumed that the teaching of the apostles was pernicious and that it must be suppressed; their only concern was as to the best way to suppress it; hence, they proposed to threaten the apostles and not let them teach any more.

18 And they called them, and charged them-After reaching a decision in the absence of the apostles, they summoned the apostles again into their presence and made known to them the decision that they were not to speak at all nor teach in the name of Jesus. The two words, speak and teach, are used to make the command more rigid; the original conveys the idea that they were not to let the name of Jesus pass their lips again. They severely threatened them and charged them that they were not to use the name of Jesus at all.

19-20 But Peter and John answered and said unto them,-This reply of the apostles shows the strong ground which they took; God spoke by the miracle which they had done, and the Sanhedrin, however authorized, had no right to contradict God. It was the business of the Sanhedrin to inquire whether Peter and John were speaking by the authority of God, but their right extended no further; they had no right to suppress anything that God authorized to be taught. Peter and John again put a matter to the Sanhedrin that it could not answer. They asked whether it is right in the sight of God to hearken unto you rather than unto God. The Sanhedrin was in a dilemma. If the Sanhedrin said it is right to hearken unto God when God authorizes the thing to be done, then the apostles would continue to speak in the name of Jesus; but if the Sanhedrin should say that it was right to hearken unto its decision, then it would be teaching to go contrary to the authority of God. Peter gave them to understand that they would continue to obey the authority of God regardless of the decision and threats of the Sanhedrin. This was an open defiance of the authority of the Sanhedrin, when it conflicted with the authority of God. This was also an implication that the authority of the Sanhedrin was in defiance of the authority of God. The Sanhedrin was to learn that there were some things that it could not do; it could not put to silence the apostles.

21 And they, when they had further threatened them,-The Sanhedrin was put to silence; they had no further arguments to offer, charges to make, or warnings to give; they repeated with emphasis the threatenings that had been made. They further threatened them; that is, they added further threatenings to those that had been first announced. They let them go free, not because they were reconciled to them, or that they acknowledged that the apostles were right, but because they were unable to find in a legal way how they might punish them. The Sanhedrin did not inflict punishment because of the people. They were afraid of the people; they did not want the people to rise up against the rulers; the miracle was so manifest and so well known that all men glorified God for that which was done. Hence, the people would be ready to take the part of the apostles against their persecutors. The enemies of Jesus also feared the people. (Mar 12:12.) It would be dangerous for the rulers to deal severely with the apostles in the face of such public enthusiasm.

22 For the man was more than forty years old,-There was a reason for the age of the man being given. He had been lame all his life; he was not a child, but a man fully matured, and had been in this condition so long his acquaintance was extensive. This made the case a notable one in favor of the apostles and the cause of Christianity. The rulers were helpless except to threaten; the truth and the apostles had triumphed this time. All human cures had been exhausted and failed; the apostles with the power of Jesus had triumphed in the case.

Fuente: Old and New Testaments Restoration Commentary

Opposition to apostolic preaching and work seems to have originated mostly from the influence of the Sadducees. The preaching of the apostles contradicted all the cardinal elements in the Sadducean philosophy, which is comprehensively revealed later (Act 23:8). The first note of their preaching was affirmation of the resurrection of the Lord; moreover, they declared later that they had been delivered from prison by an angel, and that they were working with the Holy Spirit.

However, all attempts at suppression produced the contrary result. The three thousand of Pentecost had already grown to five thousand. We now see the apostles for the first time definitely placed on trial. It was a significant bar, consisting of Annas, Caiaphas, and others of the kindred of the high priest. At first no definite charge was preferred. It was a court of inquiry. Peter affirmed that his authority was from Jesus of Nazareth, through whose power the wonder had been wrought. With great daring he charged these very men with the murder of Jesus.

The tribunal was astonished at these men’s boldness, and it is arresting to observe that they concluded that “they had been with Jesus.”

Confronted with this opposition, the disciples betook themselves to prayer, and they had a new manifestation of power in a new filling of the Holy Spirit.

Here we have the introduction of Barnabas and his action. In a venture of faith he sold his land, and invested its proceeds in the work of God.

Fuente: An Exposition on the Whole Bible

the Name above Every Name

Act 4:1-12

The Sadducees are particularly mentioned, because they were the agnostics of the age, and had no belief in the unseen and eternal. The fact of our Lords resurrection was, therefore, especially obnoxious to them. The captain of the Temple, who was head of the Levitical guard, was probably their nominee. How weak man shows himself when he sets himself against God! All that they could do was to shut the Apostles up; but they could not bind nor imprison the Living Spirit or the speech of one saved soul to another, and so the numbers of disciples kept mounting up.

Peter must have contrasted this with his former appearance in that hall. Then he trusted his own power; now he was specially filled with the Holy Spirit for a great and noble confession. The name of Jesus stands for His glorious being. It was because the man had come into vital union with the ever-living Christ, that disease was stayed and health restored. The name of Jesus rings through these chapters like a sweet refrain. Evidently He was living and at hand, or the streams of power and grace could not have poured forth to make desert lives begin to blossom as the garden of the Lord.

Fuente: F.B. Meyer’s Through the Bible Commentary

As we pursue our study in the book of Acts we now find the early church coming up against decided opposition by leaders of the old religious system. This was a system that had originally been established by God but had become so greatly corrupted by human additions that it was scarcely recognizable as the Judaism of the days of Moses and the prophets. Our Lord Jesus, you remember, said the Pharisees had corrupted the Word of God by their traditions, teaching for doctrines the commandments of men (Mat 15:9).

The Apostolic Message (Act 4:1-22)

At this time the Sadducee party was in power in Jerusalem. The Pharisees and the Sadducees constituted the two leading sects among the Jewish people. There were several lesser ones. The Sadducees, we are told later on in the book of Acts, denied that man has a personal spirit, or that angels are personalities, or that there is any resurrection after death, whereas the Pharisees assented to all these things.

It was the Sadducees then who were incensed with the teaching of the apostles in the beginning, for their entire message had to do with the resurrection of the Lord Jesus Christ. Some people speak of the spiritual resurrection of Christ. The spirit of Christ never died. He committed His spirit to the Father as His body was about to die. The body of the Lord Jesus lay for three days and nights in Josephs new tomb, and it was the body of Jesus that was missing when the tomb was empty. In His body the Lord Jesus appeared to His disciples during the forty days before He ascended to Heaven. Then He was taken up in that very body, and in that body He sits as the exalted man on the throne of God There is one mediator between God and men, the man Christ Jesus (1Ti 2:5).

The apostolic gospel was the gospel of the risen Christ. There are some who think that they can discern a disagreement between the preaching of the gospel by the twelve and the message proclaimed by the apostle Paul. These bewildered people insist that there are two different gospels, and that Peter preached one gospel, and when Paul was converted he preached another gospel altogether.

It seems to me that anyone who knows the gospel message ought to see at once that there was absolutely no difference between the gospel preached by Peter and the rest of the twelve and that preached by the apostle Paul. Paul explained the gospel he preached:

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scripture; And that he was buried, and that he rose again the third day according to the scriptures (1Co 15:1-4).

This-and nothing else-is the gospel! Nothing can be added to that. The apostles preached a great many other things that were not included in that, but they were not the gospel. The gospel is that Christ died for our sins, that He was buried and that He rose again the third day. That was exactly the gospel which was preached by Peter on the day of Pentecost, and after the healing of the lame man as recorded in Acts 3. Nothing else is the gospel. There is no other gospel.

The apostle Paul wrote in Galatians, Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed (1:8). Did Peter preach another gospel? Was Paul pronouncing a curse on Peter? Surely not, because Peters gospel was exactly the same as Pauls gospel. Then Paul goes further, As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed (Gal 1:9). So you see it would have put Peter in a very bad light indeed if he had been preaching any other gospel than that preached by the apostle Paul, but he preached Christ crucified, buried, and risen. Paul preached Christ crucified, buried, and risen. Their messages as to this were identical.

The confusion arises when other things that accompany the gospel are spoken of as the gospel itself. Peter told Jewish believers on the day of Pentecost certain things that Paul never told Gentile believers, but these things were not the gospel. And other things Paul told the Gentile believers, in addition to the gospel, constituted a further revelation that God had given him. If we can get this clear, there will be no further trouble.

When a person believes the message that Christ was crucified and died then rose from the dead, that person is born of God. But after he is born of God there may be a great many other things he needs to know.

Let us continue with the story of the presentation of the gospel to the people of Jerusalem. After the healing of the lame man, Peter found an opportunity to preach the gospel. The leaders of the people were drawn together and indignantly protested against this, being grieved that [the apostles] taught the people and preached through Jesus the resurrection from the dead (Act 4:2).

Notice, not the resurrection of the dead simply, but the resurrection from the dead. Scripture teaches both. Scripture teaches the resurrection of the dead. It tells us some day all men will be resurrected. The doctrine of the resurrection of the dead runs all through the Bible. In Christianity we have something new-the resurrection from among the dead. First in the case of our Lord Jesus Christ, and then all believers who will have died up to the time our Lord returns in the air. They will be raised from among the dead. The unsaved dead will be left in their sins.

It was this doctrine-resurrection from among the dead-that stirred these Sadducees and stung them to bitter opposition. They seized Peter and John as they spoke in the temple and put them in jail overnight, for it was now eventide. While they were locked up the Word was still bringing forth fruit, and the number of the men [who believed] was about five thousand. This does not mean five thousand more were converted; but that added to the three thousand converted on the day of Pentecost, there were now some two thousand more. Notice how clear that is. They believed, and because they believed were added to the company. Men are saved when they believe in the Lord Jesus Christ.

The next day all the dignitaries, including the high priest and his family, were gathered together at Jerusalem. They brought Peter and John before them and inquired by what authority or in what name they had acted, demanding in effect, Who gave you two men authority to usurp the functions of the ministry? We did not give you authority and we are the chief priests in Israel. In what name and by what power was this lame man healed? They thought perhaps to overawe these two plain, unlearned fishermen. Little did they know about the Holy Spirit who had baptized them into Christ and anointed them for service. Peter, filled with the Holy Ghost. You will notice that as long as the apostles acted in obedience to what the Lord had told them to do they were filled with the Holy Ghost.

Some people have an idea that being filled with the Holy Ghost is a unique experience that comes from praying a long time until suddenly an overwhelming sensation overcomes them. That is just an emotional experience. When people walk in obedience to the Word of God, when they do the thing the Lord tells them, to do, He fills them with His Spirit and gives them power to carry on in accordance with His commandment.

So Peter, filled with the Holy Spirit said,

Ye rulers of the people, and elders of Israel, If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 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 (Act 4:8-10).

There you have the gospel! Is there any difference between that and Pauls gospel? No, it is the same glorious message. Christ was put to death, He was crucified, but God raised Him from the dead.

All our salvation depends on that fact. If Christ be not raised, your faith is vain; ye are yet in your sins (1Co 15:17). The minister of the gospel today proclaims the living Christ, declaring that the same One who trod the hills and valleys of Palestine so long ago now sits exalted on the throne of God. He is a Prince and a Savior, now offering redemption and remission of sins to all who put their trust in Him. Gods raising of His Son from the dead was the token of His perfect satisfaction in the work Jesus accomplished on the cross. No one but the risen Savior could have saved sinners like you and me. We need a power outside of ourselves; He lives to exercise that power on our behalf. Peter said, through Christ doth this man stand here before you whole.

Then he directed their attention to a passage in Psalm 118, the Psalm to which our Lord Jesus Christ had referred them before He was crucified. Peter said, speaking of the risen Christ, This is the stone which was set at nought of you builders, which is become the head of the corner.

The Jews had their own explanation of this verse. It is only a legend, but it is very illuminative. The story goes that when the temple of Solomon was in the course of construction all the stones sent up from the quarry below were practically of the same size and shape. One day a stone was found different from all the rest, and the builders said, There is no place for this stone. There must be a mistake. So they rolled it to the edge of the cliff and tumbled it down into the valley of Kedron below the temple area. As the years went on (Solomons temple was seven years in building) they were finally ready for the chief cornerstone; so they sent down the order for it. They were told You must have it there; we sent it to you long ago. Their search proved fruitless, until an old workman said, I remember now. There was a stone different from the rest and we thought there was no place for it and tumbled it down to the valley below.

So, the builders went down to the valley of Kedron and there they found the stone, now covered by lichens and debris-the very stone they had rejected. So they had to hoist it to the top of the cliff, then back to the platform and put it into place. It fit perfectly. The stone the builders rejected had become the headstone of the corner.

Every Jew knew that story and knew what Peter meant when he said, This is the stone which was set at nought of you builders, which is become the head of the corner. In other words Peter was saying, Jesus was Gods Anointed and you rejected Him, crucified Him, but God has raised Him from the dead and in resurrection has made Him the chief cornerstone of the new temple He is building. That new temple is the church spoken of in Matthews Gospel, Upon this rock I will build my church; and the gates of [Hades] shall not prevail against it.

Then Peter drove home to them that it was Christ or nothing, Christ or judgment, Christ or Hell; no other way to be saved except through Christ. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Oh, I wish I could shout that loudly enough to be heard from one end of the earth to the other! None but Christ; Gods only Savior! His precious atoning blood is the only remedy for sin. Have you trusted Him?

A troubled young man went one night to a gospel meeting. His conscience convicting him, he felt he ought to come to Christ, but he thought, Some other time-not tonight. Just as the meeting was closing he observed a placard reading, Remember, it must be Christ or Hell, and to neglect the one is to choose the other. The young man, startled, thereupon decided, I cant neglect Him. I must choose Him. Have you made the choice and taken Him as your Savior?

We read that the Jewish leaders perceived that Peter and John were unlearned and ignorant men. That is, they did not have any college degrees or diplomas. They marvelled; and they took knowledge of them, that they had been with Jesus. They could see the evidence of their association with Christ in the firmness of their faces, in their boldness and bravery in standing against the people who crucified the Savior. The more you and I associate with Christ, and the more we spend time with Him in prayer and in reading His Word, the more people will take notice that we have been with Jesus.

Why did they want to say anything against the obvious holy power of the Lord Jesus Christ? Their attitude revealed the bitter hatred of wicked mans heart toward the Savior whom God has provided. They desired to explain the miracle away because they did not want to repent. They did not wish to face their sins or to get right with God. They said to the disciples, Go outside a little while, we want to talk this thing over. Can you not see these crafty religionists talking among themselves? What are we going to do? It is manifest to all in Jerusalem that a miracle has been done and we cannot deny it. We wish we could, but we cant. That is what they meant. There was the living evidence in the man leaping and dancing and praising the Lord. He had a new pair of legs! Let us threaten them not to speak at all or preach in the name of Jesus. And that is the attitude the powers that be in many lands have taken throughout the centuries but, thank God, they have not been able to stifle the message or the messengers. Peter spoke up, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. We were commissioned by God to do this. You see, Peter recognized Jesus, who commissioned them, as God revealed in flesh.

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. The common people were stirred; they realized a mighty miracle had been performed among them and knew that Peter and John were Gods servants. The man was above forty years old, on whom this miracle of healing was showed. He was there to speak for himself and to bear witness to the power of the name of Jesus.

We have listened to Peter preaching on the day of Pentecost. We have heard him preaching after the healing of the lame man. Now we have heard him again as he stood before the Sanhedrin. And in every instance he preached the same gospel as the apostle Paul preached later on-how Christ died, was buried, and rose again from the dead. Somebody may assert that the Epistle to the Galatians says that Peter is to preach the gospel of the circumcision and Paul of the uncircumcision. It does; but it means that to Peter it was given to preach the gospel to the Jews, and to Paul it was given to preach the gospel to the Gentiles. But both of them were to preach the gospel! That is the point; there is only one gospel and only one Savior-and that Savior is our blessed, risen, glorified Lord.

The Second Psalm (Act 4:23-31)

In the rest of Acts 4, as well as in many other parts of the book of Acts, we find that the early saints were no longer acting simply as individuals, but as members one of another. We read that after being threatened by the religious leaders and being released, they went to their own company. This Christian company might have looked like another sect. They worshiped in the temple just as the Sadducees and the Pharisees and other Jewish groups did, although they held different views. Now God was using persecution in order to draw a line of demarcation between those of the new creation and those who belonged to the old dispensation.

Being let go, they went to their own company. They sought out those who like themselves, washed in the blood of Jesus Christ, had been baptized by the Holy Spirit. There they told all that the chief priests and elders had said to them, and the whole company joined in praise and prayer to God.

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. Then the Spirit of God brought to their minds the marvelous prophecy of the second Psalm. They exclaimed, Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

One of the very first results of the reception of the Holy Spirit by these early believers was that the Old Testament Scriptures, which had been largely sealed to them before, were now opened up in a very wonderful way. They were given a spiritual understanding that was lacking even when they walked with Christ here on earth. Think back a little, when the Lord tried to make clear to them that He must go to Jerusalem to be crucified and that in three days he would rise from the dead. They reasoned among themselves, Rise from the dead? What could that mean? They had no understanding of the Old Testament Scriptures. You remember on the resurrection day when those two disciples walked on the road to Emmaus, regretting the loss of their Master and Leader, how Jesus came to them and said,

O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter his glory? And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself (Luk 24:25-27).

Their eyes had been closed before. They had not realized the implication of these Old Testament prophecies. But after the Holy Spirit came these believers were no longer left to their own understanding. He revealed Christ to them. He made the things of Christ clear and plain. He explained to them the second Psalm. It had been in their Bible all those years but they did not know it referred to Jesus.

You will notice Psalm 2 is made up of twelve verses divided into four sections of three verses each. If you look carefully you will perceive there is a different speaker in every one of those four sections.

In the first section you hear the voice of the world-the religious world, the political world; all classes of men united against the Lord Jesus Christ.

Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us.

That is just another way of saying, as they did in Pilates judgment hall, We have no king but Caesar.

The apostles added, 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. Do not try to put the blame on any one particular company. Do not say the Jews were the Christ-killers. The Gentiles were just as guilty. All joined together. They all said, Let us break their bands asunder. They all agreed in saying, We will not have this man to reign over us.

In the second section you hear God the Father speaking. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. His voice is heard ringing down from Heaven. Yet have I set my king upon my holy hill of Zion (Psa 2:4-6). That is to say, men may rebel and refuse to bow to the name of Jesus or acknowledge the authority of Christ, but God says, I will have My way; you shall not spoil My plans for a moment. My King will reign from Mount Zion. Men imagine they can outwit God, thwart His plans; but God is overruling in all things and works everything according to the counsel of His will.

For to do whatsoever thy hand and thy counsel determined before to be done (Act 4:28). The world could not go one step beyond the divine mandate. God had settled it. Jesus came into the world; they would not have Him-but they could not change Gods plans.

His purpose will be carried out in spite of mans evil heart. Isnt that a comforting thought as you look out on the world today? Never before has it been in such a condition, and mens hearts indeed are failing them for fear, and for looking after those things which are coming on the earth. But He sits over the waterfloods and nothing can transpire in the affairs of men and of nations but in accordance with the permissive will of God. He causes the wrath of man to praise Him (Psa 76:10) and the remainder (that which would not praise Him) He restrains. Men rejected Jesus, but God said, My Son is going to reign. I have set Him on My holy hill of Zion.

So in the third section of Psalm 2 beginning with verse 7 we hear another voice, the voice of the Son Himself. What does He say?

I will declare the decree: the Lord hath said unto me. Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potters vessel (Psa 2:7-9).

Here is the Lord Jesus Christ speaking. He says, The Father has confirmed it, the Father has declared that the day is coming when I will hold the scepter of righteousness, I will rule the nations in accordance with the mind of God. He is not doing that yet, since He is still the rejected One. But He is sitting on the throne of God now and is receiving in grace all who come to Him. By and by He is coming again and will judge the world in righteousness and set up His glorious kingdom over all the earth.

In the interval, while waiting for Him, another voice is heard- the voice of the Holy Spirit. We have heard the voice of the world in arrogant defiance of God; the voice of the Father declaring His plans will be carried out; and then the voice of the Son assuring us that all this creation will be subject to Him. Now the Holy Spirit pleads with men to get right with God before the Son returns from Heaven.

Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son [that is, bow at His feet and kiss His pierced hands, yield obedience to Him] lest he be angry, and ye perish from the way, when his wrath is kindled but a little (Psa 2:10-12).

Then you have the precious promise, Blessed are all they that put their trust in him. How much this Psalm has meant to Gods people through the dispensations! But it was never understood until the Holy Spirit explained it. Then the disciples could look back and see that part of it was already fulfilled in the Lord Jesus Christs death and resurrection, and could afford to commit all to Him, and trust Him for the rest.

They prayed, Lord, behold their threatenings: and grant unto thy servants that with all boldness they may speak thy word (Act 4:29). The opposition of the world is not to stop the servant of Christ. The more the world opposes us, the more we are to proclaim Gods remedy for sin, the Lord Jesus Christ, Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.

God gave miraculous signs to authenticate the message in the beginning. He does it sometimes now. He still answers prayer. Do not get the idea that the day of miracles is over. I have seen wonderful miracles in the fifty years I have known Christ. Many missionaries, especially in foreign lands, have told marvelous things of Gods miracle-working power. But ordinarily speaking, He is not working in this miraculous way today. He worked in His miraculous power in the beginning so men might know that a new dispensation and age had come.

Grant unto thy servants that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy [servant] Jesus. I have drawn your attention before to the fact that in these early chapters the word translated child or son here is really servant. It was not until after the apostle Pauls ministry began that we are given the full revelation that the Servant is the Son. This is the suffering Servant in accordance with the prophecy in Isaiah 53 and other passages.

The Holy Spirit who had come upon them at Pentecost as a mighty rushing wind now actually shook the place where they were gathered together and they were all filled with the Holy Spirit-that is, filled immediately. You see, we are only baptized once, but we may be filled on many occasions; a special filling for all new forms of ministry. And they spake the word of God with boldness.

The New Age (Act 4:32-37)

Then we see how the Spirit of God worked in their hearts and how wonderfully the Lords prayer was answered. You will remember how Jesus prayed, That they all may be one, as thou Father, art in me, and I in thee, that they also may be one in us (Joh 17:21). Here is the answer to that prayer. For we read, Neither said any of them that ought of the things which he possessed was his own; but they had all things common. That is altogether different from what is called communism today. It was not forcing the people to give up their possessions; but it was love working in their hearts that made these Christians say, I will gladly share my possessions with those who are more needy.

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, And laid them down at the apostles feet (Act 4:34-35). They were not forced to do this. No one said, You must sell your property and use your money in this way. But they were moved by the Spirit of God to share with one another.

The chapter closes with an outstanding example of Christian love and charity. We read of Joses, who by the apostles was surnamed Barnabas. He was given that name because of his character. It means the son of consolation. I would like to have a name like that. I would like to be the means of consolation to Gods people. Barnabas Having land, sold it, and brought the money, and laid it at the apostles feet. Here you see love at work. When we are concerned about our own welfare rather than that of other people, it is because we know so little of the controlling love of Christ. Would that God would give us a new baptism of divine love that will move our hearts in gracious consideration for all Gods people and for all men everywhere.

Fuente: Commentaries on the New Testament and Prophets

Act 4:1-2

In this verse we find, in simple words, the true philosophy of all persecution.

I. The authorities were offended because the Apostles taught. (1) They considered that the Apostles were not personally qualified to discharge the important duties of public teachers. Human nature is ever the same. The priests are still grieved that men who are no scholars should undertake to decide what is truth and what is error. (2) The authorities were further of opinion that the Apostles were not only disqualified educationally, but that they had no official right to teach. The priests claimed an exclusive right to teach. This, however, had not always been the case in Jewry. The rights and ceremonies of religion only had been deposited in the safe keeping of the priests; the teaching of the people was entrusted principally to the prophets. When prophecy died out, the priests assumed the functions of the prophets, and, at length, came to look upon themselves as the only rightful teachers of the nation.

II. The authorities were offended because the Apostles taught the people. (1) Some felt grieved on personal considerations; for the Apostles, labouring to enlighten and convert the people were undermining the power of the priests. (2) Others felt annoyed on ecclesiastical grounds. (3) Others felt annoyed on civil grounds.

III. The authorities were enraged with the character of the Apostles’ teaching. (1) It reflected deep discredit on the tribunals of the nation. (2) Their teaching, moreover, was new, and the Pharisees were very much in love with the old. (3) Their teaching flatly contradicted that of an influential section of the hierarchy. The Sadducees felt aggrieved that they should preach “by the example of Jesus the resurrection from the dead.” But the imprisonment of the Apostles did not check the mighty progress of the Gospel. Rather did it help it forward. Times of persecution are generally times of much spiritual prosperity.

J. Cynddylan Jones, Studies in the Acts, p. 70.

Act 4:1-22

Look at this passage: (1) from the side of the Jewish leaders; (2) from the side of the Apostles.

I. On the side of the Jewish leaders there was (1) illiberality; (2) shortsightedness; (3) impotence.

II. On the side of the Apostles there was (1) complete intelligence within the sphere of their ministry; (2) unconquerable courage in narrating and applying facts; (3) Christian magnanimity in preaching the Gospel; (4) incorruptible loyalty to God and to His truth.

Parker, City Temple, vol. ii., p. 121.

References: Act 4:1-22.-Homilist, 3rd series, vol. iv., p. 10. Act 4:1-31.-J. Oswald Dykes, Preacher’s Lantern, vol. iv., p. 449.

Act 4:2

Apostolic Teaching

I. The Apostles taught. (1) Christianity is an educator of men; it teaches them to think. That is the meaning of the word “educate”-to lead out the mind, to develop its dormant faculties. And this the Gospel is eminently calculated to do. It stimulates the human mind wherever it goes. (2) Christianity teaches men to know. That is the meaning of the word “instruct”-to pile up in the mind the proper materials of knowledge. Christianity is aptly described as a revelation; that is, it brought Divine verities within the sweep of our intellectual vision, verities which before lay inaccessible to us. (3) Thinking answers not its paramount purpose, except as it leads to knowing; and Christianity, as a system of instruction, conjoins thinking and knowing, thereby fulfilling our idea of teaching.

II. They taught the people. Keen students of history, sacred and profane, are able to discern two stages in religion. (1) The first is that in which is awakened within us reverence for the High-worship of that which is above us. This was the goal of Jewish culture-profound reverence for the High. (2) Christianity teaches us to reverence not only that which is above us, but also that which is under us. The Gospel has been preached to the poor. (3) Christianity cultivates reverence for the High and reverence for the Low. “They taught the people.”

III. They preached through Jesus the resurrection from the dead. (1) They preached the fact of the resurrection. (2) They preached the doctrine of the resurrection. (3) Thus their doctrine was much in advance of the highest Gentile and Jewish teaching. The truth, which is only sparingly revealed in the Jewish Scriptures, and feebly apprehended by half a dozen eminent saints, shines upon us from every chapter of the New Testament, and is the common property of every believer.

J. Cynddylan Jones, Studies in the Acts, p. 90.

References: Act 4:5-7.-Homiletic Quarterly, vol. iv., p. 155. Act 4:7-10.-Homiletic Magazine, vol. vii., p. 147. Act 4:7-20.-A. B. Bruce, Expositor, 2nd series, vol. ii., p. 458. Act 4:8-12.-Homiletic Quarterly, vol. iv., p. 156.

Act 4:12

I. St. Peter here makes a positive assertion. He says that Jesus Christ-His name-that is, Himself, brings salvation. It is natural for us to ask, What kind of salvation? Salvation was already a consecrated word in the language of Israel. It meant very generally the deliverance of Israel from outward and inward enemies; it meant very frequently the deliverance of Israel as a whole; it meant especially national salvation. The political salvation implied, as in the last result it always does, a moral and spiritual salvation. The outward deliverance necessitated an inward one, and the only Saviour who could deal with the thoughts and wills of men, who could begin really from within, was He who had just now, though invisibly, healed the cripple. Israel must be saved by Him, or it would perish. And thus we are led on to perceive an unspeakably deeper sense of the Apostle’s words. Salvation really means here-it can mean no less-the saving from moral ruin and death of the separate souls of men.

II. Salvation in this sense was, it is plain, no monopoly of Israel. What in the world was Israel that it should claim the whole power of the saving name? The final, the absolute religion, could not but be-it lay in the nature of things-universal. The question of the Gentiles had not yet been raised as it was raised a few years later, but there was behind the Apostles the broad commission of Christ to go into all the world, and preach the Gospel to every creature. And in this sense the word “salvation” has all the meaning for you and for me that it had for St. Peter and the first Christians.

III. But the Apostle adds, “Neither is there salvation in any other.” When we affirm that Christianity alone can save, we do not deny that other agencies beside Christianity may improve mankind. But such influences are bounded by the horizon of time; they have no effects in the great hereafter. At least, they do not save us. They are not opponents of the Church of Christ; they are not even her rivals. They move in a totally different sphere of action. They only embellish our outward life; they leave our real soul, our real self, untouched. The question which will alone interest every one of us a short century hence, when other human beings have taken our places, and we have passed away, will not be whether, during this short span of life, we have been improved, but whether we have been saved. There can be no doubt that this conviction was in the first days of Christianity, and has been since, a great motive power in urging devoted men to spread the religion of their Master; a motive only second in its power to the impulsive force of the love of Christ.

H. P. Liddon, Penny Pulpit, No. 658.

There are four things in the text commanding attention

I. Salvation. To be saved from ignorance, folly, vain imaginations, an evil heart, a rebellious will, an evil conscience, a damaged character, the dominion and presence of sin, the position of the guilty, and from the punishment of evil-doers; to be sustained in this life’s sorrows, and to have them sanctified; to be able to triumph over death and the grave; to be forgiven-restored, regenerated, and sanctified; to escape perdition, and to inherit heaven-is, so far as words can reveal it, the whole of salvation. This God promised at the beginning, this God has provided, and this we offer you in the preaching of the Gospel.

II. Salvation in a Person. To be saved by a Saviour. (1) This shows our weakness, and in our weakness we see our wretchedness. The evil which afflicts us is such that we require a personal Redeemer. (2) This arrangement removes all cause of boasting from the saved. (3) This arrangement places the redeemed under special obligations. (4) It renders the actual work of Salvation a service of sympathy and love.

III. Look at Salvation in a Person made known. God has given this name of Jesus-given it in writing to be read, given it by preaching to be heard, given it Himself that it may never be forgotten and that it may be above every name, given it among men that men may read, hear it, learn and repeat it, and incorporate it with their prayers and their songs, and that it may become as familiar in their mouths as any household word.

IV. Look at the fact that the dispensation of salvation is limited to that Person. It would be interesting to inquire into the causes of other names and things being put forward. Perhaps the chief cause is pride. We shrink from the practical acknowledgment of entire and absolute dependence upon the grace of God for our redemption; we despise the simplicity of faith, or we are not prepared to follow after holiness. But, however that may be, “neither is there salvation in any other.”

S. Martin, Rain upon the Mown Grass, p. 225.

References: Act 4:12.-Spurgeon, Sermons, vol. iv., No. 209; Clergyman’s Magazine, vol. iii., p. 159; G. E. L. Cotton, Sermons in Marlborough College, p. 352; Three Hundred Outlines on the New Testament, p. 108; S. Martin, Rain upon the Mown Grass, p. 194; G. E. L. Cotton, Sermons and Addresses in Marlborough College, p. 352.

Act 4:13

I. We must be with Jesus, if we would bear a good testimony for Him in the presence of the world. To have heard of Him, to have read of Him, is not enough: we must be with Him; walk with Him in a consenting will, love Him as having first loved us, be joined to him in one spirit. Thus alone can consistent testimony be borne to Him by His people. They who have been with Jesus fear not the pomp, nor the scoffs, nor the threats of men.

II. But we stand not merely in the presence of foes without, we have other and more powerful foes within. Many a man could bear testimony for Christ, before a world in arms, who yet is hushed into ignominious silence in the council chamber of his own heart. Would you find a remedy for this? Would you uplift the spiritual part of a man, so that it may give bold testimony for Christ within him, assert Christian motives, press Christian rules of action, put forward Christ as His pattern? Then must that man be with Jesus; Christ must dwell in that heart by faith. Till that is so, while Christ is absent, heard of, read of, talked of, but not present, there will be no testimony at the heart’s fountain, no Christ in the thoughts, words, actions.

III. Yet again, we all have to grapple with sorrows. Ere we have gone on long in life, they stand thick around us: hopes betrayed, fears realised, joys dashed with bitterness-these are every man’s companions by the way. Would you arm the man for a successful conflict with adversity? Would you enable him to bear a consistent testimony in the presence of sorrow? Once more, he must be with Jesus. Here, above all, he requires his Saviour’s presence.

IV. There will come a day when each one will be called on to wrestle with the last foe; to bear in the presence of his past life, and in the presence of those who are to outlive him, his witness to Christ. Would we meet death fearless, and in humble assurance that we have a part in One who has robbed him of his terrors? There is but one way, and that way is to have been with Jesus during our lives here.

H. Alford, Quebec Chapel Sermons, vol. ii., p. 77.

References: Act 4:13.-Spurgeon, Sermons, vol. i., No. 21; Ibid., Morning by Morning, p. 42; J. M. Neale, Sermons in a Religious House, 2nd series, vol. i., p. 280; Homiletic Quarterly, vol. iii., pp. 81, 82; vol. iv., p. 276; vol. vii., p. 65; Homilist, 2nd series, vol. iv., p. 98. Act 4:13-18.-Homiletic Quarterly, vol. iv., p. 157. Act 4:14.-Spurgeon, My Sermon Notes: Gospels and Acts, p. 180. Act 4:19.-Homiletic Magazine, vol. vii., p. 200. Act 4:19, Act 4:20.-Homiletic Quarterly, vol. iv., p. 159; C. J. Vaughan, Church of the First Days, vol. i., p. 149.

Act 4:20

There are two spiritual facts here presented to us: (1) that the true Christian has heard from heaven what is worth repeating, and (2) that the Spirit of Faith prompts the Christian to repeat what he has heard.

I. Notice the order in which religious belief and religious speech are here placed. We have heard; and we cannot but speak. This order has been reversed, and much mischief has been the result. Men have been trained to speak before they have believed. Faith comes by hearing-faith grows by listening-doubts are dispersed by waiting, and enquiry. False speech, hasty speech, make such Christians, if you please to call them Christians, as Ananias and Sapphira, and even Simon Magus; but quiet hearing and listening make such Christians as Peter, and John, and Paul. Let us speak that we believe; but let us first believe and then speak.

II. But while it is of the nature of faith to incline to speech, that testimony which is the object of Christian speech, exerts the same influence. For what is it that the Christian has heard. He has heard faithful sayings worthy of acceptation, words of salvation, words of life, words of God; the word of God to our fallen and perishing world. Its utility, its wonderfulness, the goodwill to man that it induces, the believer’s own conscious obligation to the Gospel, all move him to speak. If the Christian history appeared to Him a fable, seriousness might bid him hold his peace; if the Christian doctrine were doubtful, integrity will command silence, but we say that the tendency of the believer’s faith in the Gospel is to move him to speak.

III. And beside the inward impulse, there is an external demand for honest, enlightened and seasonable Christian speech. The disciple of Christ believes that which multitudes around him have not heard: and as he detects, by many symptoms, their ignorance, the spirit of faith saith, “Inform them-speak.” To what shall we liken the Christian in the midst of an ignorant community? He is like a fountain in the desert, he is like a beacon on a dangerous coast; he is like his Master when surrounded by a multitude of the sick and needy in Palestine. For sin in all its forms the Christian knows a remedy and has a remedy. Then keep not silence about it; but of it intelligently, lovingly, earnestly, but seasonably, speak.

S. Martin, Westminster Chapel Sermons, 1st series, p. 69.

References: Act 4:21, Act 4:22.-Homiletic Quarterly, vol. iv., p. 161. Act 4:23.-Parker, Contemporary Pulpit, vol. i., p. 303.

Act 4:23-37

I. The whole Church is interested in the proceedings of its individual members.

II. The right method of treating opposition to the Kingdom of Christ.

III. The spiritual and social results which follow the right acceptance of service and suffering.

Parker, City Temple, vol. ii., p. 122.

References: Act 4:23-37.-Homilist, 3rd series, vol. iv., p. 73. Act 4:24.-T. Arnold, Sermons, vol. iii., p. 202. Act 4:27.-Preacher’s Monthly, vol. x., p. 374. Act 4:28.-J. Irons, Thursday Penny Pulpit, vol. xv., p. 201.

Act 4:30

The Child Christ

I. The day which beheld our Lord in the Temple among the doctors was no doubt the close of a wondering and inquiring time. I conceive of that moment that it gave point and purpose to a long series of internal questions and wondering visions. Here, I conceive, He was attempting to unseal the meaning of His own mission; and can we not conceive how, as the Eternal Wisdom spoke through Him, He would perplex the lawyers; and, perhaps, even compel some with wonder to exclaim-“A greater than Moses is here.” One conceives the embarrassment of the learned doctors, the masters of tradition, before the Divine simplicity of the Holy Child Jesus.

II. But it was very significant that it was after this eventful period in the Temple that we read more expressly of the humiliation of the Child Christ. “He went down into Nazareth with His parents, and was subject unto them.” It is easy to see that, as gradually He was putting off His childhood, He was putting off His happiness. To become conscious is to become unhappy. Christ, I conceive, bade farewell to the enjoyment of life after that visit to the Temple; henceforth He was haunted and oppressed by the work given Him to do.

III. We have no knowledge who were the companions of the Child Christ. It is not, perhaps, unreasonable to suppose that some of those who became His apostles were His fellow-villagers in those days. Certainly they were all growing into maturity-to be, to do, and to suffer with Him. He is a Child round whom, as the central figure, however humble and lowly, all the disciples, from so many quarters of the land-nay, the world, are to group; all developing for eternity, saved or lost by their acceptance or rejection of that Child.

IV. The infant nature of Christ is the power by which God has moved the world. The Holy Child Jesus. Before that birth the world had only known what evil could be enclosed in man; how vile and worthless, how low and dark. But this Child-all the same faculties, all the same powers-shows to us human nature, with God as the Divine Artificer. Christ has consecrated childhood.

E. Paxton Hood, Sermons, p. 19.

References: Act 4:30.-Spurgeon, Sermons, vol. ix., No. 545. Act 4:31.-Three Hundred Outlines on the New Testament, p. 109; C. J. Vaughan, Church of the First Days, vol. i., p. 166. Act 4:32.-Contemporary Pulpit, vol. ix., p. 36.

Acts 4:32-5:11

Ananias and Sapphira

I. We have much need to lay to heart the lessons of this incident. Christ’s Church has long since come to include so many false or unspiritual members, and to be so blent with the world, that we fail to realise its ideal sanctity as the body of Christ, animated in a peculiar manner by the Divine presence. We fail to feel that to offend against the saints is to offend Christ; that to fetch our worldly sins of conceit, ambition, envy, or covetousness, into sacred sources, is to affront God to His face; nay, more than this, we are apt to lose out of our hearts that faith in the Third Person of the adorable and undivided Trinity which realises Him as One who can be wronged, grieved, insulted, or lied to; One who, though He keeps Himself out of view, is yet sensitive to the treatment which in the persons of righteous men He daily receives from the profane. The peculiarity which makes the Church the kingdom of God, if it is the kingdom of God at all, must aggravate offences done against it; and the special presence of the Holy Ghost, if He is specially in it, must stamp all contempt or outrage with a darker dye.

II. It is to mark the sanctity of that enclosure, which is now for the first time called the Church, that this narrative of judgment is set thus in the forefront of its history. On the earliest appearance of open sin within the Church follows the earliest infliction of Church discipline. Because it is the earliest, it is taken out of the hands of servants, to be administered with appalling severity by the hand of the Master. As an instance of earthly discipline it was entirely exceptional, a warning not to be repeated. The time and fashion of all our deaths is with God. The life, which we are daily forfeiting by transgression, is daily spared through mercy. If one day His mercy turned to judgment, and He took from the earth two forfeited lives, for the warning and bettering of many, who shall say, either that the lesson was dearly bought, or that the penalty was undeserved. It is well that men should be taught once for all, by sudden death treading swiftly on the heels of detected sin, that the Gospel, which discovers God’s boundless mercy, has not wiped out the sterner attributes of the judge.

J. Oswald Dykes, From Jerusalem to Antioch, p. 165 (see also Preacher’s Lantern, vol. iv., p. 513).

Act 4:33

The Resurrection of Christ Historic

The fact of the resurrection is a fact quite capable of proof. There is no difficulty in imagining it to have occurred. There are no invincible laws against it. All that can be averred is that it is not in the line of our usual experiences, but it is not a thing, in its nature, which any one would be unable to believe, if it were only substantiated by proper and sufficient evidence. The fact must be substantiated in the same way and according to the same principles of evidence which command belief in other spheres of human experience. Let us see, briefly, how the matter stands in these respects.

I. How many witnesses are there to this fact of the resurrection? One? Two? That might have been testimony much too feeble on which to hang so stupendous and unparalleled a fact. But the truth is that we have multitudinous and overwhelming testimony. We have the testimony of the four evangelists, and of James, Peter and Paul-to what? not only to what they themselves saw and heard, on which they speak distinctly, but to the fact that a great many others saw and heard with them, and there is no denial from any of these.

II. What character do the witnesses bear? Are they honest men? The answer to these questions needs to be but brief. Let any one read the Gospels and see what kind of men the writers are. True and simple and honest-hearted are they, if ever such men were in the world. Scepticism does not now fling against them the old rude charges of knavery and dishonesty.

III. Next, as to their soundness of mind. Where is there any sign of weakness or of hallucination in these Gospels, or in the Epistles, from first to last? It is impossible to conceive evidence more perfectly given.

IV. As to their opportunities for ascertaining the truth. They saw their risen Lord many times and in many places. They heard Him speak; they talked with Him; they touched Him.

V. Remember how their testimony was received, how undoubtingly it was accepted by men of their own generation. Remember the wonderful effects this belief produced; peace, and love, and joy in individual hearts, and new societies, and new nations in the world; and it has gone on, from age to age, producing the same results-think of this and of the other reasons adduced, and say if it be not legitimate to declare that the resurrection of Christ is the best authenticated fact in the history of the world.

A. Raleigh, From Dawn to the Perfect Day, p. 178.

Reference: Act 4:33.-Homiletic Quarterly, vol. v., p. 166; vol. xix., p. 126.

Act 4:36

Barnabas is described as a “good man, full of the Holy Ghost and of faith.” Goodness, the Holy Ghost, faith-these are the materials out of which sons of exhortation must be made if they would have the equivalent reading, “sons of consolation” registered against their names in the margin.

I. It is notable how Barnabas, after his great success at Antioch, goes to seek for Paul, and brings him there to join in the great harvest. No jealousy, you see, of St. Paul’s superior gift. The son of consolation seems to have been absolutely free from all kinds of jealousy and envy; indeed, those people at Lystra were somehow impressed with his dignity and with his majestic bearing, for, though they valued Paul as the chief speaker, they identified Barnabas with Jupiter himself. The simple-minded, humble, unselfish man who perceives the great qualities of other men, and desires to turn those qualities to account for the glory of God, and who has no feeling of envy or jealousy in his own heart-this is the highest type of man; at least, I know of nothing better, grander, or more Divine. There is in reality something gentle and lovable in the character of Barnabas, as it shows itself in the passage in his life, which seems open to criticism and blame. He quarrelled for a time, as we know, with St. Paul, and we may not positively say that he was right and Paul wrong; but certainly if Barnabas did err, it was because of his loving feeling towards one who was not unworthy of his love.

II. What Christian name could any one desire more distinctive, more honourable, more full of the spirit of the Gospel of Christ than “the son of consolation.” Was it not as the son of consolation that the Son of God came down from heaven in the likeness of human flesh. And though to be a son of consolation is undoubtedly the supreme prerogative of the incarnate Son of God Himself, still in this as in other things, men redeemed by Christ and regenerated by the Holy Ghost, may follow at a distance and try to imitate their Lord. To preach glad tidings to the poor, to proclaim deliverance to the captives, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord, to do those things which in the synagogue of Nazareth, Jesus Christ declared that He had been appointed to do-who cannot follow Christ in doing acts at least something like these, and men who do these things are sons of consolation.

Bishop Harvey Goodwin, Christian World Pulpit, vol. xxi., p. 369.

References: Act 4:36.-J. Baines, Sermons, p. 227. Act 4:36, Act 4:37.-F. A. Warmington, Christian World Pulpit, vol. xiv., p. 120; Plain Sermons by Contributors to “Tracts for the Times,” vol. iii., p. 139.

Acts 4

Before the Council

From this section of Apostolic history we may draw the following practical inferences:-

I. We may learn that if we are Christ’s disciples we may expect to encounter antagonism.

II. That if we are really Christ’s disciples, there will be something about us that will remind the world of Him. The inner springs of character may be hidden, but the life will make evident of what sort they are.

III. That if we are really Christ’s disciples, the one rule of our lives will be to hearken unto God. The Christian’s conscience takes its law from God, and no matter what will come, he will act upon its dictates.

IV. That if we are really Christ’s disciples, our chosen fellowship will be with those who are already His.

V. That if we are really Christ’s, we shall betake ourselves in every time of trial to the throne of grace.

W. M. Taylor, Peter the Apostle, p. 201.

References: Act 5:1.-C. J. Vaughan, Church of the First Days, vol. i., p. 184; Act 5:1, Act 5:2.-J. Armstrong, Parochial Sermons, p. 183; Parker, City Temple, vol. iii., p. 397; Homiletic Quarterly, vol. vii., p. 262.

Fuente: The Sermon Bible

CHAPTER 4

1. Their Arrest (Act 4:1-3).

2. The Result of the Testimony (Act 4:4).

3. Peter and John before the Rulers and Elders (Act 4:5-7).

4. Peters bold witness (Act 4:8-12).

5. The astonished Sanhedrin and their Release (Act 4:13-22).

6. With their own company (Act 4:23-31).

7. The saved multitude (Act 4:32-37).

The enemy begins now his acts, and the first indication is given that the offer Gods mercy was making to the nation would not be accepted. The Holy Spirit was acting mightily through the spoken Word, but these ecclesiastical leaders were hardening their hearts against the Word and the Spirit of God. The hate against that blessed Name broke out anew under the satanic power to which they had yielded. And the Sadducees came too. Though not much had been said on the resurrection, yet these rationalists, or as we would call them today, higher critics, were much distressed because they preached Jesus and the resurrection. The next step is the arrest and imprisonment of the two apostles. Rough hands seize them. Of the Apostles we read nothing else. They submitted. The power of the Holy Spirit now manifested itself in a new way with them. They could suffer, and perhaps with great joy; in perfect peace they allowed themselves to be taken away.

We have here also the first fulfillment of the many predictions given by our Lord that His own were to suffer persecution (Mat 10:16-17; Mar 13:9; Joh 20:20). In PeterS witness we see the effect of the filling with the Spirit. What holy boldness he exhibited! He quotes the same Scripture passage to the assembled Sanhedrin, which the Lord had mentioned in their presence (See Mat 22:23-41).

They knew that the Lord meant them when He quoted that verse, that they were the builders, who were to reject Him. They had done so in fulfillment of that prophecy. Peters words are directed straight at them, He is the stone which has been set at naught by you, the builders.

The rejected stone had become the corner stone. The One whom they had delivered up and cast out had been given the prominent place of the corner stone upon whom, as the foundation stone, everything rests, and who unites the building.

Peter closes with the statement that salvation is only in Him whom they had set at naught. There is no other Name given to men by which man can be saved, and that is the Name of Him who had made this lame man whole. Salvation they all needed. They, too, rulers, elders, chief priests must be saved. But only in Him God had procured salvation free and complete for all who will have it by believing on Him. This salvation was offered to these rulers, the builders who had rejected the Lord.

They were then threatened by the astonished rulers and elders and set at liberty. We find them in their own company and after praise and prayer new manifestations of the Holy Spirit follow. In the closing verses we have another glimpse of the assembly in Jerusalem.

Fuente: Gaebelein’s Annotated Bible (Commentary)

11. THE NAME THAT IS ABOVE ALL NAMES

Act 4:1-12

The religious leaders at Jerusalem seem to have been stunned and confounded by the great out-pouring of the Holy Spirit on the day of Pentecost and by the conversion of so many to Christ. But they quickly rallied their forces against the apostles, as they had against Christ, and attempted to silence the gospel. Their efforts were futile. As always, the powers of darkness were confounded by the Prince of Light. Study this record of the first persecution of God’s servants and be assured that the cause of Christ cannot fail. The God and King whose cause we serve rules this world in absolute sovereignty. He must prevail! It is written, “He must reign till he hath put all his enemies under his feet.”

PETER AND JOHN WERE ARRESTED FOR PREACHING THE GOSPEL (Act 4:1-4). The powers of darkness were against them. They had invaded the very domain of satan. They were in the temple at Jerusalem preaching the gospel of Christ! They could not do otherwise. This is what the Lord had sent them to do. After healing the lame man, while they had the attention of the crowd, they preached Christ to them.

WITH GREAT BOLDNESS THESE TWO MEN BARE FAITHFUL WITNESS TO CHRIST IN THE MIDST OF HIS ENEMIES (Act 4:1-2). The principle point of their doctrine on this occasion was the resurrection of the dead. “They preached THROUGH JESUS the resurrection of the dead.” Peter and John knew their business. They did not meddle in the affairs of the state. They did not seek, or become involved with social reform. They did not even attempt to shut down the dens of vice in Jerusalem. These men were preachers. So they preached. They pointed sinners to Christ and proclaimed him as the Resurrection and the Life (Joh 11:25). Declaring only what they had seen and heard, they preached the fact of Christ’s resurrection from the dead. To preach the resurrection by Christ is to preach these five things:

1. The Death of Christ as the Substitute for Sinners (2Co 5:21; Gal 3:13; Act 3:13-15).

2. The Resurrection of Christ as the Representative of God’s Elect (Heb 6:20; Eph 2:5-6; Act 3:13).

3. The Exaltation of Christ as Lord over all (Joh 17:2; Rom 14:9; Act 2:32-36).

4. The Second Coming of Christ (1Th 4:13-18; Act 3:19-21).

5. Salvation and Eternal Life to All Who Trust Christ (Joh 11:25; Rom 10:9-13; Act 3:19; Act 3:26).

The gospel which Peter and John preached was made effectual to many by the Holy Spirit (Act 4:4). Though the preachers were persecuted, the Word of God grew and prevailed. A few days earlier three thousand souls had been converted by the grace of God (Act 2:31). Now faith had been granted to five thousand more. Two sermons were preached in the power of the Holy Spirit, and the church grew from one hundred and twenty to more than eight thousand believers in Jerusalem!

Yet, to the religious leaders of the city the gospel of Christ was an offense (Act 4:2-3). The doctrines of Christ’s substitutionary atonement, resurrection glory, and free salvation were offensive to the pride, religious works, and self-righteousness of these men. They were grieved by that which should have made them rejoice. They were grieved by the glory of Christ! Not only were they offended by the message of salvation by grace through the merits of the crucified Substitute, they were also fearful of losing their hold on the people. So they arrested Peter and John. For the present, these faithful servants of God only had to suffer imprisonment. Later, they would be put to death for preaching the gospel. The Lord wisely trains his people for suffering by degrees. He sends lesser trials to prepare them for the greater. From the very beginning, the history of God’s church has been a history of suffering at the hands of persecutors. It is a history written in blood. The cause of the persecution is the preaching of the gospel of the free grace of God flowing to sinners through the merits of Christ’s precious blood. This message is an offense to self-righteous, religious people (Gal 5:11).

THE RELIGIOUS LEADERS OF THE NATION TRIED TO INTIMIDATE PETER AND JOHN INTO SILENCE (Act 4:5-7). These “rulers, and elders, and scribes” were the men of greatest respect, power, and influence in the nation of Israel, the sanhedrim. They asked Peter and John, “By what power, or by what means have ye done this?” Had they replied, “Jehovah, the only true and living God, did this,” their answer would have been true; but it would have been a denial of Christ! The sanhedrim would have said, “Bless his name,” and the affair would have ended. But Peter knew that the object of their hatred was not God as they conceived him to be, but God in the flesh, the Lord Jesus Christ. He had faced those men before and wilted (Luk 23:54-56). He would never deny his Lord again! Picture Peter standing in the midst of this ecclesiastical court. He braced himself, planted his feet firmly, not knowing what they might do to him, but being fully aware of his own responsibility, he spoke as a faithful servant of God.

BOLDLY, WITH DEFIANT CONVICTION, PETER PREACHED CHRIST TO HIS PERSECUTORS, WITHOUT COMPROMISE (Act 4:8-10). He was filled with the Holy Spirit, who taught him what to say and gave him the courage to say it (Luk 12:11-12). He was altogether innocent of any evil in the matter at hand. He had done exactly what the Lord had commanded him to do. Yet, he knew he was in the place where God had put him. So he seized the opportunity and boldly confessed Christ in the very teeth of his enemies. (Read his confession in Act 4:10-12). In this confession Peter places great emphasis upon the name of the Lord Jesus Christ, as do all the Scriptures (Isa 9:6-7; Mat 1:21). “God hath highly exalted him, and given him a name which is above every name!”

His name is PRECIOUS (Son 1:3; 1Pe 2:7). POWER is associated with his name (Php 2:9-11). His name is the source and cause of the believer’s PARDON (1Jn 2:12). We are saved by faith in his name (Joh 1:12-13; Rom 10:13). All that God does for sinners in grace he does for Christ’s sake (Eph 4:32). All true PRAYER is offered to God in the name of Christ, our Representative and Substitute. To call upon his name is to trust him as our Savior. We come to God only in his name (Joh 14:13-14). The believer has PEACE through the name of Christ (Joh 14:27; Joh 16:33). The name of the Lord is our PROTECTION at all times (Pro 18:10; 2Sa 22:1-4). The PRESERVATION of God’s elect, our eternal security, is in his name (Joh 17:11). What would become of his name, if one of his believing ones was lost? His name is the theme of all true PREACHING (Luk 24:47). In the Word of God, the name of the Lord Jesus Christ is always associated with PROSPERITY (Jer 23:5; Rev 19:11-16). “The pleasure of the Lord shall prosper in his hand.” “He shall not fail!” The Lion of the tribe of Judah shall prevail. The Lamb of God shall be satisfied. His people shall be saved. His cause shall be triumphant. His enemies shall bow before his feet. His name shall be glorified (Rev 5:9-14).

Fuente: Discovering Christ In Selected Books of the Bible

Sadducees

(See Scofield “Mat 3:7”).

Fuente: Scofield Reference Bible Notes

the priests: Act 4:6, Act 6:7, Act 6:12, Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2, Mat 27:20, Mat 27:41, Joh 15:20, Joh 18:3

the captain: or, the ruler, Act 5:24, Act 5:26, 2Ch 23:4-9, Luk 22:4

the Sadducees: Act 23:6-9, Mat 16:12, Mat 22:16, Mat 22:23, Mat 22:24

Reciprocal: 1Ch 24:5 – the governors 2Ch 35:8 – rulers Neh 8:13 – the second Jer 20:1 – chief Jer 26:7 – General Jer 29:26 – officers Jer 38:1 – heard Mat 3:7 – the Pharisees Mat 22:6 – the remnant Mar 12:18 – say Mar 13:9 – take Luk 19:39 – rebuke Luk 20:27 – the Sadducees Act 5:17 – all Act 23:8 – General Jam 2:6 – and

Fuente: The Treasury of Scripture Knowledge

AS WE READ the opening verses we find the answer to this offer, which was given by the official heads of the nation. The offer being based on the resurrection of the Lord Jesus, it was particularly obnoxious to the Sadducees and to the priests, who were of that party. They gave it an unqualified rejection by arresting the apostles. The work of God, in converting power, went on however, as verse Act 4:4 records; and the next day, when examined before the council, Peter found fresh opportunity for testimony, in answering their question as to the power and Name in which he had acted.

The Name and power was that of Jesus Christ of Nazareth, whom they had crucified and whom God had exalted. Psa 118:22 had been fulfilled in Him, and Peter proceeded to widen out the testimony from that which was particular to that which is universal. The power of the Name was right before their eyes in the particular case of the lame man healed: it was no less potent for the salvation of men universally. The physical healing of the man was just a sign of the spiritual healing which the Name of Jesus brings. The despised Jesus of Nazareth is the only door into salvation.

Verses Act 4:13-22, show most strikingly how Peters testimony was vindicated. The apostles were unlearned and ignorant according to worldly standards, yet they had been with Jesus and were bold, and this impressed the council, who would fain have condemned them. Three things hindered however:

(1) They could say nothing against it (verse Act 4:14);

(2) They had to confess, we cannot deny it (verse Act 4:16);

(3) They found nothing how they might punish them (verse Act 4:21).

When men wish to discredit anything, they usually in the first place deny it, if that be at all possible. If that be not possible, they find some way of speaking against it, misrepresenting it, if need be. Lastly, if that be not possible, they attack the persons involved in the thing, blackening their characters and punishing them. These three well-known devices were in the minds of the council, but all failed them since they were fighting against God. They could merely threaten them and demand that they ceased to proclaim the name of Jesus. Peter repudiated their demand, since

God had commanded them to preach in the name of Jesus, and as He was infinitely the higher Authority, they must obey Him rather than them.

There follows, verses Act 4:23-37, a beautiful picture of the early church in Jerusalem. Released by the council, the apostles went to their own company. This shows us that at the outset the church was a company distinct and apart from the world, even from the religious world of Judaism. This point needs much emphasis in days when the world and the church have so largely been mixed together.

The early church found its resource in prayer. In the emergency they turned to God and not to men. They might have wished for a council less Sadducean in character with more liberality and breadth of outlook, but they did not agitate to get it; they simply sought the face of God, the sovereign Ruler of men.

In their prayer they were led to the Word of God. Psa 2:1-12 shed its light on the situation that confronted them. The interpretation of it would refer it to the last days, but they saw the application of it which referred to their days. The early church was marked by subjection to the Word, finding in it all the light and guidance they needed. This also is a very important and instructive feature.

They were marked too by far more concern for the honour of the Name of Jesus than for their own ease and comfort. They did not request a cessation of persecution and opposition, but that they might have boldness in speaking the word, and that miraculous support which would exalt His Name. The church is the place where that Name is held dear.

As a result of this there was an exceptional manifestation of the power of the Spirit. All of them were filled with Him; the very building where they met was shaken, and their prayer for especial boldness was instantly answered. And not only this, that which they had not requested was granted to them, they all were of one heart and of one soul. This of course flowed out of the fact that the one Spirit was filling every one of them. If all believers today were filled with the Spirit oneness of mind and heart would mark them. It is the only way in which such oneness can be brought to pass.

Out of this flowed the next feature which verse Act 4:33 mentions. There was great power in the Apostles testimony to the world. The church did not preach, but filled with grace and power it supported those who did. The preaching then, as always, lay in the hands of those called of God to do it, but the power with which they did it was largely influenced by the state that characterized the whole church.

The closing verses show that just as there was powerful testimony flowing without so there was the circulation of love and care within. The Christian communism, mentioned at the end of chapter 2, still continued. The distribution was made to each, according as he had need. Not peoples wants, but their needs were met, and so nobody lacked. At a later date Paul could say, I am instructed both to be full and to be hungry, both to abound and to suffer need (Php 4:12), but at this time such experiences were unknown by the saints in Jerusalem. Whether, by escaping such experiences, they profited more than Paul did, by having them, may be an open question, though we incline to think they did not. At any rate, the action of Barnabas was very beautiful, and the love and care found in the church then should be known today, though there may be some variation in the exact mode of expressing it.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Fighting Against God

Act 4:1-12

INTRODUCTORY WORDS

The fourth chapter of Acts continues the account of the third chapter, bringing to a climax the healing of the lame man. The rulers and elders and scribes were not pleased at the course of events since the ascension of Christ. The more the power of the Risen Christ was made manifest, and the more that His Name was preached, the more was the villainy of their crucifixion of Christ made manifest.

The rulers and scribes and elders were walking on thin ground. They felt that God was vindicating His holy Name, in that He had raised up Jesus, and had seated Him at His own right hand in the heavens. There was no place for these religious leaders to combat the fact that Christ was risen indeed. The populace was convinced that the Apostles gave a true witness. The leaders themselves knew that these things were so. The resurrection was established by proofs so infallible that thousands were flocking to the standards of the new faith.

How the rulers and scribes and elders must have trembled, as they saw the sweep and sway of Christ’s power. They felt that every miracle wrought and that every testimony given, added proof to their own perfidy. They had taken and with wicked hands had crucified and slain the hope of Israel. His blood was upon their heads. They cringed, conscience-stricken, before each new manifestation of God’s mighty power. They knew that their doom was hastening on. Therefore they set about, if by any means they could stem the tide. To be sure they were fighting against God, and they knew it; yet, Pharaoh-like, they hardened their heart and pressed on in their maddened way.

One would have thought that they would have acknowledged their sin and confessed the Lord. Not they. Satan had them entwined in a system of religious demagoguery that would not let them go. Their hearts were hardened in pride; their minds were blinded by prejudice. They knew that their honor, their livelihood, their worldly all was at stake. These are the things that men will not readily surrender.

I. THE RULERS WERE GRIEVED AT THE APOSTLES (Act 4:1-2)

What a strange combination of forces-The priests, the captain of the Temple and the Sadducees-all of these joined hands against a common foe. They who were enemies became friends to fight the Truth. There is but one conclusion, whether Sadducee or Pharisee, or Herodian, each was wrong; each was against Christ.

Saddest of all, the ones who sat in Moses’ seat and were teachers of the Law, denied the essence of what Moses taught, and set at nought the One who came to fulfil the Law. They were blind guides yet they were set to guide the blind; they were darkness, yet they were set to be a light for those who wandered in darkness; they were foolish, yet they were set to teach wisdom to the foolish.

How sad it is, when those to whom God gives the keys to the Kingdom of Heaven, shut up the way to Heaven; when those who make long prayers are hinderers of prayer; when those who pose as zealots leading men to Heaven, make the ones they lead, twofold more the children of hell.

It has always been so-the greatest foes to Truth are those who profess to defend the Truth. Our own day is not foreign to this very condition. Men who deny the very Lord who bought them have crept in unawares. They are feasting with us, feasting without fear. They have gone in the way of Cain, yet they eat with Abel; they have run greedily after the error of Balaam, yet they sit in the councils of Israel; they have entered into the gainsaying of Core, yet they press fellowship with Moses. Such men are spots in our feasts.

No wonder that the hypocrites were grieved at the word and work of the Apostles. They did not want the resurrection of Christ preached because His resurrection meant their own utter undoing; His resurrection was proof of their own sin; His resurrection certified that their own judgment was hastening on.

To the Sadducees the resurrection of Christ was especially grievous, because the Sadducees taught that there was no resurrection, neither angel, nor spirit. With Christ risen the resurrection of saints was established. The Sadducees were ready to fight anything that spoiled their creed. When Truth drew his sword, they were ready to fight. The Sadducees held their creed as supreme. Before their creed even the Risen Christ of God was condemned to fall.

We tremble lest this same spirit of religious and creedal intolerance should sway many today; particularly those who hold to a form of godliness, denying the power thereof. Men stand by their creed and deny the Christ. Men place churchanity ahead of Christianity. Men enthrone the authority of “our church,” or, “our denomination,” and repudiate the authority of the Head of the Church.

If there is a conflict between their creed and the Bible; the creed must survive.

Mark you, with the resurrection of Christ established before their very eyes, the Sadducees were grieved-they still held tenaciously that there was no resurrection of the dead.

II. THE RULERS PLACED THE APOSTLES IN PRISON (Act 4:3)

Satan is ready to pursue any method to withstand the spread of the Truth. Any means that he can invent he will use to hinder the march of the verities of God. Whether foul or fair, it matters nothing-Truth must succumb.

Had the priests and the captain of the Temple and the Sadducees been grieved that the Apostles taught error it would have been different. However, they were grieved that they preached through Jesus, the resurrection of the dead. Peter had done a good deed, not a bad one, yet he was under arrest; Peter had preached a good doctrine, and a true doctrine, yet he was placed under bonds.

We are filled with amazement! Men love darkness rather than light; men love error rather than Truth. We recently met a brother who had been a bootlegger, selling and drinking liquor, and all of the time he was kept in full fellowship and in regular standing by his church. Then, grace found him and he was saved. He followed the Lord fully. He was filled with love and preached Christ. Then his church proceeded to take his case in hand and excommunicated him because he proclaimed that Christ was Coming Again, and because he believed in the security of the believer, A travesty on righteousness-yes, but a fact.

There are denominations today who will permit what the Bible calls “damnable heresies” to be taught and broadcasted under their very eyes; yet they will isolate or cast out one who dares to proclaim the Truth of the Lord’s Return.

In some localities holiness is more dreaded than ungodliness. Church members may dance, and play cards, and be movie mad without receiving a “jar” from the “rulers” in church life; but let a member quietly pass outside the camp and bear the reproach of Christ, let him profess godliness, and walk in scriptural sanctification, then he is at once marked as a speckled bird, and placed under the ban of the church.

It seems that men who hold down the Truth in unrighteousness, men who bring in damnable heresies, even denying the Lord God who bought them, are welcomed to the highest seats in the synagogue, and placed in the seats of authority; while the men who hold forth the Truth in all purity of purpose and in all power of the Spirit, are segregated, isolated and when possible expurgated.

To preach through Jesus the resurrection of the dead grieves the Sadducees.

III. AMONG THE POPULACE MANY BELIEVED (Act 4:4)

Act 4:4 is most refreshing. It reads, “Many of them which heard the Word believed; and the number of the men was about five thousand.”

The Gospel of God is still the power of God unto everyone that believes. While the rulers were pressing every means to put a quietus on the Word, the Word grew and was multiplied. Five thousand men marked no small increase to the forces for Truth. Pentecost had seen its three thousand. Now five thousand men were added.

Satan and Satan-energized men may use every method at their command, but the Truth goes marching on. No other age has ever witnessed a more strenuous attack from the powers of darkness than our age. The true Church, which is the pillar and the ground of the Truth, is the center of this attack. The evil one has sought from every angle to antagonize the message of God. He has, on the one hand, raised up men to defame the Truth”; on the other hand he has sought to engulf the professing church with a flood of worldliness which vitiates the power of the Truth. In spite of his every effort many are being purified and made white, and the Truth is marching on.

In Peter’s day those who believed in Christ were compelled to withdraw from the contemporary religious rulers. It is fast becoming so with us. One thing is certain-If going all the way with Christ runs counter to any or to every established ecclesiasticism, then Christ must and should hold unquestioned authority with the truly saved. In all things He must be first. Christianity, with its faith in Christ, has always been a divisive power.

Let us remember, however, that the gospel message attacked, and the gospel ministry opposed, does not mean that the Gospel has lost its power. Although the “rulers” placed Peter and John in prison, yet the five thousand men believed. In the ministry of Paul, the more he was persecuted and the more his message was decried, the more exceedingly did the power of his Gospel prevail. Whole cities were moved, and even the enemy conceded that Paul had turned the world upside down.

All of this makes the words of the Spirit more startling: “Being grieved that they taught the people, and preached through Jesus the resurrection from the dead” (Act 4:2).

Why should religious leaders be grieved because Jesus was preached? Why should they be grieved that the resurrection through Him was proclaimed? Why should they be grieved that five thousand men professed faith in Christ? Why? It was because it all cut the rulers to the very heart. Why did it cut them to the heart? It was because Jesus was the One whom they had delivered to Pontius Pilate to be” crucified. His resurrection had established His Deity and made certain His claims, certifying that they had crucified the Lord of Glory. However, that did not matter to them. They knew that they were wrong, yet they insisted that they were right. While all of this was going on-about five thousand believed.

IV. A TRAVESTY OF JUDGMENT (Act 4:5-6)

Here is some interesting reading-a reminiscence of Apostolic times. It was before this group of dignitaries that the two disciples were brought.

We have no doubt that the disciples had strange sensations as they faced the very group that had so recently delivered their Lord to be crucified. What could they expect before such a tribunal? The hands of Annas and of Caiaphas and of their colleagues still dripped with the blood of a delivered and crucified Christ. If they had hated Him, the Lord and Master, they would surely not befriend His followers.

Annas and Caiaphas and the rulers also had strange sensations as they faced the disciples. They were tortured by the events of recent weeks. They had heard of the resurrection of Christ with dark forebodings. They had walked daily in fear for their very lives. Pentecost had not lessened their terror. The holy boldness of Peter and John now harassed them the more. The conversion of the three thousand, and now of the five thousand brought only added consternation.

Worst of all, these religious enemies were helpless. They began to realize that they were utterly whipped and un-done. They had slain the Lord, and He had returned alive after His passion. They would not have hesitated to slay His followers, but they feared the populace and they feared, lest, from their graves, a thousand new recruits would spring forth.

What a dilemma! Defeat faced them at every turn. They looked into dark despair. The handwriting on the wall had come. Their sins had found them out. Death and hell hounded their tracks.

Let the scene confront you clearly-On the one hand was the tribunal-Annas, and Caiaphas and the rulers, trembling for their sins and fear-filled before the sentence of a just God, These were the judges. On the other hand, before them stood the prisoners-Peter and John, invigorated by a new and living hope; fired by faith in the infinite God; stirred by the verities of the truth that they preached.

Thus did the trial proceed.

V. THE EXAMINATION OF THE FAITHFUL BY THE FALSE (Act 4:6)

What could Peter and John expect? If Annas and Caiaphas and the rest of the court accepted the statement that Peter and John made, they would only incriminate themselves, because they had crucified the One whom the Apostles confessed. The disciples knew this. Would it not have been wisdom on their part to have side-stepped the truth? Why say the thing that was sure to create trouble?

We thank God that these men knew no compromise; they had no flags of truce to flaunt; no camouflage to offer. They were ready to pray with their windows open toward Jerusalem, even if they knew their already signed death warrant would thus become immediately enforced.

“Ours is not to reason why;

Ours is but to do, or die.”

We thank God for men who have convictions, and who also have the courage to proclaim them. Some may look, for their own gain from their own quarter, but not Peter and John. Some may seek for prestige among the men who hold the reigns of power, but not Peter and John. Some may take the path of least resistance, and walk in the way of self-aggrandizement, but not Peter and John.

Who were Annas and Caiaphas, the two outstanding characters who headed this trial of Peter and of John? They were the rulers of the Jews’ religion; they were the supposed supporters of the sacred Scriptures. They were, nevertheless, the men who formulated traditions which were wholly counter to the commandments of God. They were the men who ran the works of Judaistic propaganda. They bound burdens upon men, grievous to be borne. They loved the uppermost rooms at the feasts, and the chief seats in the synagogues. They loved to be called of men, “Rabbi, Rabbi.” They devoured widow’s houses and made for a pretense, a long prayer. They builded the tombs of the Prophets and garnished the sepulchers of the righteous, but, they were, withal, blind pharisees, hypocrites, serpents, and a generation of vipers.

Who are the men before whom some of God’s choicest and best preachers are today called to stand? They are the men who deny the only Lord God and our Lord and Saviour Jesus Christ. They are the men who have set themselves against the inerrancy of the inspired Scriptures, against the Virgin Birth, against the Deity of Christ, against our Lord’s substitutionary Sacrifice. They are the men who seek leadership in our great denominational bodies; they formulate the burdens that the saints are to bear, and they direct the service that they are asked to render.

VI. PETER AND JOHN MADE PLAIN THEIR CONFESSION OF FAITH (Act 4:7-12)

They said, “Be it known unto you all” (that is to the rulers), “and to all the people of Israel” (that is to those beyond the bounds of religious headship).

Mark you carefully-Peter and John did not start an organization to oust the high priest and his associates. Their testimony was constructive. They sought to undo error by proclaiming truth.

As we have become older and have sought to go more deeply into these things, we have, personally, become the more convinced that error cannot be uprooted, neither is it God’s method for us to try to uproot it. Our part is to express modernism, and to strongly and fearlessly contend for the faith. We should preach the faith on the housetops, and proclaim it in the secret cloisters. We should sow the world with the Seed, the Word of God.

Peter and John published their creed. They stated their faith. They stated it in a way that made it potent and uncontrovertible. They did not fail to charge their judges with the crucifixion of Christ. They uncovered their sin. They said, “Jesus Christ of Nazareth, whom ye crucified.”

VII. PETER AND JOHN INCLUDED IN THEIR CONFESSION OF FAITH, THE VERY THINGS WHICH WERE MOST ANTAGONIZED BY THEIR CAPTORS

The disciples, stressed that the rulers had crucified the Lord Jesus Christ. This was the message of all messages that human sagacity would have advised the captives to leave unsaid. It was the message that above all messages condemned the rulers before whom they stood.

The disciples insisted that the Stone which had been set at naught by the rulers, had become the chief of the corner. That is, the very one whom they had crucified God had raised up and seated at His own right hand. This statement only made the sin of the rulers more terrible.

The disciples did more than this. They taught that the Christ whom the rulers had crucified, and whom God had exalted, still worked and wrought notable miracles. They said, “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.” These words only added more fuel to the fire. They only showed up the horror of the rulers’ rejection of Christ the more vividly.

The disciples went still farther. They said that there was no other name under heaven, given among men, where-by men must be saved. The Christ the rulers crucified was Israel’s only hope, and the sinner’s only salvation. Thus, everything spoken by Peter and John was in direct opposition to those who judged them. What did that matter? Are saints to preach only those things which do not oppose? Are they to seek a common ground with the enemies of Christ? No-we must preach combated truth.

Should one sidestep the message of the Lord’s Return, because some men, who are reputable leaders, acclaim it a divisive doctrine? For very shame! Paul said, “Looking for that Blessed Hope”! then He added, “These things speak, and exhort * * Let no man despise thee” (Tit 2:13, Tit 2:15).

Shall we get the tenure of our message from soulish men, who have not the Spirit? Shall we cease to preach commanded truth because some one cries, “Wolf”?

Not so did Peter and John. They never apologized for their faith. They preached it where it would be the most unwelcomed, of any quarter on earth. They preached it where it carried fangs; where it cut to the heart. They never swerved from their convictions.

May God give us men who have the courage of Peter and of John. Men who are not for sale. Men who are ready to die for their message. May God give us men with iron in their blood; men filled with love and with the Holy Ghost, but men who will not hold back the Truth.

Fuente: Neighbour’s Wells of Living Water

1

Act 4:1. The first Gospel discourse was delivered in some building suitable for an auditorium, not especially connected with the Jewish institutions. The present one was in the temple, which was the capitol of the religious system that had been established by Moses. That is why the priests and other public men became stirred up over the preaching. Captain is from STRATECOS, which originally means “the commander of an army.” Thayer explains it (citing a passage in Josephus) to mean, “The commander of the Le-vites, who kept guard in and around the temple.” The Sadducees were a sect of the Jews who did not believe in the resurrection. A full description of this sect is given with the comments on Mat 16:12. All of the classes named came upon the apostles as they were preaching to the people in the temple.

Fuente: Combined Bible Commentary

Imprisonment of Peter and John , 1-4.

The ever-increasing crowd (see Act 4:4) seems to have called the attention of the temple authorities to the miracle and the subsequent teaching of Peter and John.

The Priests. The particular course on duty at the Temple during that week. The original division by King David of the priests into twenty-four orders or courses, each of which had charge of the Temple services for a week at a time, had probably been revived after the captivity; the particular duties from day to day were assigned to individuals by lot (see Lev 1:9).

Captain of the temple. Not, as some have supposed, the Roman officer in command at the tower of Antonia, but the Jewish priest in command of the Levite guard of the Temple. The Romans seldom appear in the Acts as hostile to followers of Jesus.

And the Sadducees. This is the first mention in the Acts of the bitterest enemies of the little Church of the first days. Everything which seemed to teach the doctrine of the future life was especially hateful to the Sadducee leaders. This sect rejected all that mass of oral tradition which entered at this period so largely into the teaching of the most popular Jewish schools. It professed to accept, however, the written word (not merely the books of Moses) as the rule of faith. It affirmed, as their foundation doctrine, that this life was the whole of mans existence. The creed of the Sadducees seems to have been purely materialistic, denying the existence of angel and Spirit. Their importance and power at the time was clearly out of proportion to their real numbers, but they included in their ranks many of the most influential of the nation. The high priests family appears to have consisted mainly of Sadducees (see Act 5:17). Josephus mentions another son of Annas, subsequently high priest, as a Sadducee. During the earthly ministry of Jesus, it is the Pharisees who constantly appear as His bitter unrelenting foes: it was with them and their formalism and hypocrisy that He constantly came into collision; but when once the fact of the resurrection of the Master was taught by His disciples, and believed by ever-increasing thousands, the Sadducees, alarmed at the ready reception by so many of this great truth, fearful lest their whole system, which it directly contradicted, should be undermined, and their influence destroyed, endeavoured with all their power to stamp out the teaching of the Apostles. On the other hand, hints seem to be given us in this book (Act 5:34-35), that the Pharisees, after the resurrection, relaxed their hostility towards the disciples of Jesus, partly influenced by the hatred shown by the Sadducee party, partly persuaded by a teaching which in many points agreed with their own doctrine (see also Joh 19:39).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. How the apostles preaching to, and instructing the people, stirs up the devil’s rage, and brings upon themselves a severe persecution: Well might Luther say, Quid est evangelium pradicare, nisi in nos furorem diaboli derivare? “At the preaching of the gospel gates of Satan’s prison fly open, and the walls of his kingdom are shaken; he finds himself in danger of losing his principality.” No wonder then that he raises all the powers of hell, and stirs up all his instruments on earth to stop the mouths of the preachers of the gospel.

Observe, 2. The persons by whom, and the cause for which this persecution was now stirred up against the apostles; namely, the Jewish priests, the Gentile captain, and the sottish Sadducees: As they spake, the captain of the temple, the priest and Saducees came upon them. These were distinct persons, and they were differently distasted; the captain, who was placed with the band of soldiers near the temple to guard it, was offended for fear of a tumult from such a vast appearance of people as came to see the recovered cripple. The priests were offended, because the apostle, being private men, went about publicly to teach and instruct the people, not considering the extraordinary call which the apostles had. The Sadducees were displeased, because they preached the resurrection from the dead; that is, through the power and efficacy of Jesus: Asserting Christ to be doth the efficient and also the exemplary cause of the resurrection; and inferring from Christ’s resurrection, that all his followers should arise with him, and like unto him.

Observe, 3. How far God suffered these persecutors and this persecution to proceed: They laid hands upon them, and put them in hold. How easily might this band of soldiers have taken away the lives, as well as imprisoned the bodies of the apostles! But God restrained them, and led on the apostles to their suffering gradually; they were yet but young pupils in Christ’s school; therefore they shall not have trials beyond their strength. God will not call his servants to a martyr’s fire, till he has first endued them with a martyr’s faith; for this reason God sufered not the storm of persecution to break forth with over much violence upon this new planted church at first.

Observe, 4. What was the event of that violence which was now offered to the apostles; God over-ruled it for his church’s advantage, and a wonderful increase, by a new addition of five thousand souls more added to it.

O wonderful draught of fish at the second casting out of the gospel net! These fishermen, Peter and John, now became, by the help of the Holy Spirit, fishers of men, according to their Master’s prediction, Follow me, and I will make you fishers of men. Mat 4:19

Many which heard the word believed, and the number of them was about five thousand Act 4:4, This infant-church flourished the more by the frownings of men upon her. Plures efficimur, quoties metimur ab illis, Tertull. “Like a green meadow, which the oftener it is mowed, springs the faster, and becomes thicker.”

s

Fuente: Expository Notes with Practical Observations on the New Testament

Peter and John Arrested

While they were still preaching, armed men came into the temple area and arrested Peter and John. This group included priests, the captain of the temple and the Sadducees. In a footnote, F. F. Bruce said the captain of the temple, “belonged to one of the chief-priestly families, and in the temple he ranked next to the high priest. The temple guard which he commanded was a picked body of Levites. (It was from this body, presumably, that sentries were detailed to guard the tomb of Jesus, Mat 27:65 ff.)” Coffman described the Sadducees as

…proud, secular materialists who denied the existence of a spiritual world, holding that neither angels nor demons existed, denying any such thing as the resurrection, and rejecting the OT scriptures, except for parts of them which had political utility, and also refusing the traditions of the elders. Through wealth and political power they had gained control of the religious apparatus which ran the temple, the office of the high priest being regularly filled from this group.

Luke tells us the apostles were arrested because they taught the people and preached the resurrection by preaching about Jesus.

One might well marvel at the fact that the Pharisees, who had so often challenged Jesus while he walked the earth, were not specifically mentioned by Luke as being in the group which took Peter and John prisoner. Perhaps this was because the apostles were teaching the resurrection, in which the Pharisees believed. In fact, Acts often presents the Pharisees as being sympathetic to the church and even obeying the gospel (5:34-40; 15:5; 23:6-9; 26:4-5).

It was now evening, Peter and John apparently having preached for nearly three hours (compare 3:1), so they held them in jail until the next day. If this was to be a criminal case, the Sanhedrin could not try it at night (Walter M. Chandler, The Trial of Jesus, p. 137). Despite their arrest, God caused the preaching of the gospel to bring forth fruit, as Luke reports the number of men who believed came to about 5,000 ( Act 4:1-4 ). The word “believed” is a synecdoche for full obedience to the gospel.

Fuente: Gary Hampton Commentary on Selected Books

Act 4:1-3. And as they Namely, Peter and John; spake unto the people The multitude, who had assembled in the temple, upon occasion of the miraculous cure of the lame man, as related in the preceding chapter; the priests, &c., came upon them So wisely did God order, that they should first bear a full testimony to the truth in the temple, and then in the great council: to which they could have had no access, had they not been brought before it as criminals. Being grieved That the name of Jesus was preached to the people: especially they were offended at the doctrine of his resurrection; for, as they had put him to death, his rising again proved him to be the Just One, and so brought his blood upon their heads. The priests were grieved, also, lest their office and temple services should decline, and Christianity take root through the preaching of the apostles, and their power of working miracles. The captain of the temple was concerned to prevent all sedition and disorder; and the Sadducees were displeased at the overturning of all their doctrines, particularly with regard to the resurrection of the dead, as exemplified and demonstrated in the person of Jesus; and therefore, that they might prevent their preaching any more, they laid hands on them Under pretence that they were seditious persons, who were labouring to incense the populace against the conduct of their governors; and put them in hold Committed them into custody, that when the sanhedrim met at the usual hour the next day, they might consult what it was proper to do with them: for it was now even-tide And therefore not a fit season to have them examined. As Peter and John went up to the temple at three in the afternoon, the expression, it was now even-tide, makes it probable that some considerable time was spent in preaching to the people, and, consequently, that what we have in the former chapter is only an abstract, or specimen of the discourses they delivered on this occasion, which probably is generally the case as to the speeches recorded by the sacred historians, as well as others.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

IV: 1-3. Just at this point in Peter’s discourse: (1) “And while they were speaking to the people, the priests, and the captain of the temple, and the Sadducees, came upon them, (2) being indignant 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 already evening.” This sudden disturbance of the interested audience, by a body of armed men rushing through their midst and seizing Peter and John, is the beginning of a series of persecutions with which Luke is about to follow the account of the first peaceful triumphs of the apostles.

We would naturally, at first thought, expect to find the parties to this violent proceeding identical with the chief persecutors of Jesus, supposing that the same motives which had excited opposition to him would perpetuate it against his disciples. But the Pharisees were his most bitter enemies, the Sadducees being comparatively indifferent to his pretensions, while here we see the Sadducees leading the attack upon the apostles, and we will soon see the leader of the Pharisees interfering to save them from threatened death. In order to appreciate this unexpected change in the aspect of the parties, we must note a little more carefully the ground of opposition in each case.

The supposition sometimes entertained that Jesus was hated by men simply because there is in human nature an innate aversion to truth and holiness, is not less false to the facts of history than to the nature of fallen men. It is disproved by the fact that it was not the mass of his cotemporaries who hated him, as the supposition would require, but chiefly, and almost exclusively, the Pharisees. That portion of the people who were most depraved, according to external appearances, heard him gladly, and delighted to praise him, while the Pharisees, who were most of all noted for their piety, were the men who hated him most. Neither were they actuated simply by an aversion to his holiness; for they had a more substantial, if not a better reason for hating him. If he had been content merely to go about doing good, and teaching righteousness, “letting other people alone,” he might have passed his days in peace. But such was not his sense of duty. He knew that his teaching could not have proper effect unless the erroneous doctrines of the Pharisees, who were then the chief teachers of Israel, were dislodged from the public mind, and the mask of hypocrisy, which had secured them their great reputation for piety, were stripped off. He undertook, therefore, an offensive warfare upon their doctrinal tenets and their religious pretensions. The twenty-third chapter of Matthew contains an epitome of this warfare on his part, than which there is not a more withering philippic on record in all literature. Such denunciation necessarily provoked the most intense hatred on the part of such Pharisees as were too deeply imbued with the prevailing spirit of the party to be reached by the truth. By this very fact, however, they made it more evident to the people that they deserved all the denunciation which he hurled against them. On the other hand, the Sadducees were so well pleased with his successful assaults upon their hereditary and too powerful enemies, that they forgave, in some degree, his known opposition to their favorite doctrine, and felt for him some friendly sympathy.

With the apostles the relations of these parties were as naturally reversed. Instead of assaulting, in detail, the doctrinal tenets of any party, they confined their labors, at first, to testimony concerning the resurrection and glorification of Jesus. This confirmed the chief distinctive doctrine of the Pharisees, who believed in a resurrection, and it left their other tenets, for the time being, unnoticed. But the whole force of this preaching was leveled against Sadduceean infidelity in reference to the resurrection, and it therefore aroused this party to an activity never exhibited before. They rushed in and arrested Peter and John, “being indignant that they taught the people, and preached, through Jesus, the resurrection from the dead.” They were seconded in this violent movement by the priests who were at the time officiating in the temple, and who were either identified with the Sadducees, or were enraged because the apostles, in the very midst of the temple, were drawing away the people from waiting upon their services. The “captain of the temple,” with his guard, was doubtless subject to the orders of the chief of the officiating priests, and executed the arrest.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Acts Chapter 4

In a word, they are invited to return by repentance, and enjoy all the promises made to Israel. The Messiah Himself should return from heaven to establish their blessing. The whole nation is here addressed as natural heirs of the promises made to Abraham. But, while they were speaking, the priests, and the captain of the temple, and the Sadducees came to lay hands on them, being grieved that they preached the resurrection, which their unbelief and dogmatic system did not receive. They put them in prison, for it was evening. The hope of Israel was set aside; the grace of God had spoken in vain, great and patient as it was. Many, however, believed their word: five thousand persons already confessed the Lord Jesus.

We have seen the address which God, in His grace, sent to Israel by the mouth of Peter. We shall now see, not only the reception (already noticed) which it met with from the rulers of the people, but the deliberate answer of their inmost heart, as we may call it. On the morrow the rulers, the elders, and the scribes assemble at Jerusalem, together with Annas and his kindred; and, setting the apostles in their midst, they demand by what power or in what name they have wrought this miracle on the impotent man. Peter, full of the Holy Ghost, declares-announcing it to all Israel, and with the utmost readiness and entire boldness-that it was by Jesus, whom they had crucified, and whom God had raised from the dead. Thus the question between God and the rulers of Israel was very formally stated, and that by the Spirit of God. Jesus was the stone rejected by them, the builders, which had become the head of the corner. Salvation could nowhere else be found. No carefulness not to offend, with regard to the adversaries and the rulers; with the people, as such, ignorant and misled, everything to win them. The council recognised them as former companions of Christ: the man who had been healed was there. What could they say or do in the face of the multitude who had witnessed the miracle? They could only exhibit a will in decided opposition to the Lord and His testimony, and yield to the public opinion, which was necessary to their own importance, by which too they were governed. With threats they commanded the apostles to teach no more in the name of Jesus. We may remark here, that Satan had Sadducean instruments arrayed against the doctrine of the resurrection, as he had Pharisees as suited instruments against a living Christ. We must expect the well-ordered opposition of Satan against the truth.

Now Peter and John allow of no ambiguity with respect to their course. God had commanded them to preach Christ: the prohibition of man had no weight with them. We cannot, say they, but speak the things which we have seen and heard. What a position for the rulers of the people! Accordingly, a testimony like this plainly demonstrates that the leaders of Israel were fallen from the place of interpreters of the will of God. The apostles do not drive them away-do not attack them: God would judge them; but they act immediately on the part of God, and disregard their authority altogether with respect to the work that God had committed to themselves. The testimony of God was with the apostles, and not with the rulers of the temple; and the presence of God was in the assembly, and not there.

Peter and John return to their own company, for a separate people who knew each other was formed; and all, moved by the Holy Ghost (for it was there that God dwelt by His Spirit, not now in the temple), lift up their voice to God, the Governor of all things, to acknowledge that this opposition of the rulers was but the accomplishment of the word and the counsels and the purposes of God. These threatenings were but the occasion of asking God to manifest His power in connection with the name of Jesus. In a word, the world (including the Jews, who formed a part of it in their opposition) had stood up against Jesus, the Servant of God, and opposed itself to the testimony rendered to Him. The Holy Ghost is the strength of this testimony, whether in the courage of those who bore witness (Act 4:8), or in His presence in the assembly (Act 4:31), or in the energy of service (Act 4:33), or in the fruits that are again produced among the saints with a power which makes it manifest that the Holy Ghost has dominion in their hearts over all the motives that influence man, making them walk by those of which He is the source. It is the energy of the Spirit in the presence of opposition, as before it was His natural fruit in those among whom He dwelt. Fresh persons sell their goods, and lay their price at the apostles feet; among others, a man whom the Holy Ghost takes pleasure in distinguishing-Barnabas, from the island of Cyprus.

To sum up this chapter demonstrates, on one side, the condition of the Jews, their rejection of the testimony which was addressed to them in grace; and on the other, the power of the Holy Ghost and Gods presence and guidance elsewhere, namely, in the midst of the disciples.

These three chapters (2-4) present the first forming of the assembly, and its blessed character through the Holy Spirit dwelling in it. They present to us its first beauty as formed of God, and His habitation.

Fuente: John Darby’s Synopsis of the New Testament

APOSTOLICAL SUCCESSION

1-3. Here we find Peter is interrupted in the midst of this glorious sermon by the priests and the captain of the Levitical temple guards and the Sadducees, the most wealthy and consequently influential sect of the Jewish church, though quite heterodoxical in their theology, and even rationalistic in their teaching; so here, while the multitude are spell-bound and edified by the truth, Peter preached. The anti-holiness preachers and the carnal men of wealth and influence constituting the official board can stand it no longer. Consequently, with the acquiescence of the Romans, who are willing to purchase Jewish favor with the persecution of the poor Nazarenes, they break up this precious meeting by an open assault on the preachers, laying violent hands on them and incarcerating them in prison. A world-wide controversy has rolled down the ages ever since the Constantinian apostasy, Roman Catholics, Episcopalians and many others disputing over the apostolical succession, each party claiming to have it to the exclusion of all the rest. Now, behold the scene! Platoons of theologians, with plug hats, pigeon-tail coats and toothpick shoes, cigars in their mouths, rings on their fingers and golden-headed canes in their hands, all disputing with each other over the apostolical succession, each party claiming to have it and ostracizing and anathematizing all the balance. The Bible is a plain book. Why will intelligent, educated men thus stultify themselves, becoming laughing-stocks for devils? Now with an open Bible you have nothing to do but read the plain record and here see the apostolical succession. The way the apostles went is open and free for all. You have nothing to do but walk in their footprints. They first received a clear conversion, the Savior Himself assuring them that their names were written in heaven. Then after a ten days prayer meeting they were gloriously baptized with the Holy Ghost and fire, and thus sanctified wholly; then beneath the burning sun [for there never was a Christian church built till A. D. 150] they preached all day amid roaring mobs, preachers mad because they preached holiness, stirring the rabble and interrupting them, and finally to spend the night in jail. So you see clearly the way of apostolical succession. Your experiences, your ministry and your life must be like those of the apostles; otherwise your claim to succession is farcical and false. Good Lord, help us to read our Bibles and learn some sense. Now, take all these clamorous and disputatious claimants to the apostolical succession who have racked the church with controversy the last fifteen hundred years. Do you not see the silly nonsense and the ridiculous falsity of the whole matter? The succession is free to all who will receive it. It leads through the crucible, regeneration, Pentecost of fiery baptism street-preaching all day amid rocks, mud, clubs, eggs, mad preachers and church officers, and a jail to sleep in at night. So these big preachers that have been quarreling over it these last fifteen hundred years can all have it. But there is the trouble they dont want it. They will not have it. Then why not quit their nonsense?

Fuente: William Godbey’s Commentary on the New Testament

Act 4:1. The captain of the temple was the captain of the watch, and saw that the levites performed their duty day and night. He beat them and set fire to their garments, if he found them asleep on their post. Hence the phrase, Blessed is he that watcheth, and keepeth his garments. Rev 16:15.

Act 4:3. They laid hands on them, and put them in hold. Confined them, it would seem, in a place in the temple, used for that purpose. In the next chapter we find the apostles again arrested, and sent to the common prison.

Act 4:4. The number of the men who believed was about five thousand. They had scarcely time to count the women.

Act 4:5. On the morrow, when a very large conclave of priests and elders were assembled, Peter addressed them in such a sermon of truly prophetic eloquence as their ears had never heard. He was filled with the Holy Ghost, the great inspirer of wisdom, courage, and utterance.

Act 4:8. Then Peter, filled with the Holy Ghost, and specially inspired to address the council in the spirit of the ancient prophets, told them the whole truth concerning the Lord of glory, and made them tremble lest the Saviours blood should come upon them. He declared that the name of Jesus had made the lame man whole; and with an unfaultering tongue, that God had raised from the dead the Saviour whom they had crucified, and seated him at his own right hand. Nay more, that God had made Christ, the rejected stone, head of the corner of his living temple, and that he was the only Saviour of men. The Holy Ghost was a fountain of eloquence in his heart, and he shunned not to declare the whole counsel of God. See on Psa 110:1; Psa 118:22. Mat 21:44.

Act 4:12. Neither is there salvation in any other. In the church, of which the tabernacle was a figure, there must be but one king, one priest, one altar, one mercyseat. There is therefore no other name but that of Jesus, by which men must be saved. This was a bold stroke before the rulers, who had boasted that they were Mosess disciples. Joh 9:28.

Act 4:23. They went to their own company, and reported all that the chief priests and elders had said. The victory of these two apostles over the council was a counterpart to the miracle wrought on the lame man. It is true, that the gospel being its own evidence, needs on fair ground no support of miracles. But against a council so learned and strong; against a council most ardent to justify themselves in shedding the blood of the Holy and Just One: a council supported by the whole Leviticum, it does not appear how the crucified Redeemer could have been preached effectively as the Saviour of the world, without some aid from miracles.

Act 4:32. And the multitude of them that believed were of one heart and of one soul. Their number, including the women, was now more than ten thousand, and which encreased daily. The passage which follows is partly repeated from the second chapter, to show that when this church became large, their piety and love continued unabated. This is the church of the firstborn, which did not degenerate in the apostolic age. In all the places of their dispersion they carried the torch of glory to illuminate the world.

Act 4:33. With great power gave the apostles witness of the resurrection of the Lord Jesus. The power of prayer and preaching, which shook the place, for like Jacob and Moses they had power with God. They also bore witness with great power of argument, convincing men that Jesus was the Christ. With great power of love and zeal, which despised all suffering for his sake; with great success in bringing in a multitude of converts. Their gospel came not in word only, but also in power, and in the Holy Ghost, and in much assurance.

Act 4:36. Joses surnamed Barnabas. This levite, by the sale of his estate, showed his faith in Christ, and that he could trust in providence. He was one of the seventy disciples. After travelling in Asia, Barnabas went to Rome, and was the first who preached the gospel in the imperial city. The beloved Clement, then a heathen philosopher, saw a man haranguing a crowd, and went to hear. He perceived that the speaker was a stranger, and that he did not speak according to the rules of art. Nevertheless, there was such a divine persuasive sweetness in his discourse, as captivated his soul. Clement, from that time, was converted, and became an illustrious trophy of Barnabass ministry. Eusebius; and Whistons Primitive Christianity. The church of Milan claims Barnabas as its founder.

REFLECTIONS.

We cannot but remark the impolicy of religious persecution, when the objects of the outrage offer no violence to the laws, nor menace their country. It is the dire effect of party and of passion. Its weakness and malice become apparent, and it eventually exalts the cause it wishes to destroy. Mental errors, and especially in the tender concerns of conscience and salvation, should be corrected with argument, and the mutual hand of love. The public enquiry made by the jewish council to know by what power the impotent man was healed, marked a malicious aim and intention to ascribe it to the devil. But from the firmness of the apostles it magnified the name of Jesus, and exalted the divine mission of his servants.

We are called next to remark the courage and constancy of Peter and John. Filled with sublime convictions of the godhead and offices of their Lord, princes were to them but as other men. They bore their testimony, and magnified their ministry free from all fear. This courage and excellence of temper corresponded with the promises of Christ, and with the glory of pentecost which still rested upon them. They were invincible witnesses and illustrious ambassadors of the glory of the Saviour.

The piety of the converts corresponded to the first openings of the glory of the gospel. The multitude were of one heart and of one soul; their lustre was unstained with ignoble passions, ecclesiastical controversies, and secular factions and wars. Their masters glory swallowed up every other thought, and large effusions of his love hallowed every heart. They were all prophets all priests all kings. Their piety and love were proverbial. They continued stedfast in fellowship with the apostles: few of them drew back, or were shaken in their confidence. They were equally distinguished by private and social prayer, by frequent fastings, and weekly communion. Their love to the poor, and kindness to strangers were astonishing. They freely continued to sell houses and lands to support the widows, excommunicated from the synagogue for the faith of Christ. Such is the effectual working of his power to us-ward who believe. The ideas of adoption, and of an everlasting fraternity at Gods right hand banished the meaner passions from the heart, and opened the hand with a liberal supply. Fronto, in his letter to the bishop of Roan, now Rouen, tells us that ladies of the noblest blood would visit their afflicted sisters in the Lord; that one would converse with the sick, of Jesus and of heaven; another would dress her sores, and a third would prepare her food. She who was thus attended thought she saw the image of Jesus in their kindness and love, and they who attended her thought they saw the image of Jesus in the faith and piety, and patience of their afflicted sister. Thus the whole church, from the rich to the poor, was a family of love, and the fairest image of celestial society. And great grace was upon them all. See Dr. CAVES Primitive Christianity. A copious extract was reprinted by Mr. Wesley, in his Christian Library: vol. 31. Caves is a work of great merit.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Act 4:1-22. Proceedings before the Sanhedrin.

Act 4:1-4. Peters speech seems to have reached its conclusion, but Act 4:1 says it was interrupted by the arrival of persons representing the Sanhedrin and exercising its summary powers. The captain of the Temple is mentioned only by Lk. (Mt. and Mk. speak of the high priests and elders); he has to maintain order in the Temple, and ranks next to the high priest in the Sanhedrin. The presence of the Sadducees (pp. 624, 637) is set down to their antipathy to the doctrine of the Resurrection (Mar 12:18), of which Jesus is preached as an eminent example. The speakers are at once arrested; as it is evening, their trial cannot take place that day. The second speech of Peter is as effective as the first; many professing their belief, and the number of male adherents rising to about 5000.

Fuente: Peake’s Commentary on the Bible

The religious leaders were greatly agitated by the public speaking of the apostles, and the Sadducees particularly, for one of their cardinal doctrines was the denial of any resurrection. They were evidently horrified at the thought that God would dare to raise Christ from amongst the dead when they did not believe in resurrection! But pre-conceived falsehood will blind a man with unreasoning prejudice. Peter and John were then imprisoned until the next day. However, their word had been most effective in the two hours or so they had been able to speak, and many believed, so that the number of men only had become about 5000, a marked increase since the day of Pentecost, when 3000 souls (not men only) were converted (Ch.2:41).

The arrest of Peter and John warranted a large gathering of the Jewish rulers, elders and scribes, including Annas and Caiaphas (virtually a joint high priest with Annas). These were the same who had condemned the Lord Jesus to death. Of course it was the preaching of Jesus risen from the dead that aggravated them, but they could not ignore the striking miracle of the healing of the lame man. They interrogate Peter and John as to this first, but they can only expect one answer to the question of “by what power, or by what name” they had done this miracle. Their gathering therefore was a God-ordained means of their hearing the truth concerning Christ risen from among the dead, which they did not want to hear.

Being filled with the Spirit of God, Peter speaks to them of “the good deed done to the impotent man,” inferring certainly that a good deed must have a good source. This he declares in no uncertain terms, a message for the leaders and for all the people of Israel, that this was done by the name of Jesus Christ of Nazareth whom they crucified, whom God raised from the dead.

The words of Peter in verses 10 to 12 certainly ought to have burned into the hearts and consciences of the council. No cunning lie could ever have given Peter such straightforward boldness. He preaches not himself, but Christ, the Stone despised by these very builders, but established by God as head of the corner. No doubt they knew of this scripture (Psa 118:22); and the application was so clear they could answer nothing to it. Then Peter concludes his brief and telling message with the firm declaration that there was no salvation in any other name save Jesus Christ: His was the one name given under heaven by which Israel must be saved. What a contrast is this precious confession of Peter to his former denial that he even knew the Lord!

The council is virtually struck dumb. Not even the high priest has a response. They knew these men were uneducated common laborers, and marveled at their knowledge and boldness; but were reminded that they had before companied with Jesus. The healed man standing with them was a witness they could not ignore. They are totally at a loss as to how to answer Peter and John, so ask them to leave the room while the council conferred together.

Their consultation only confirms their impotence, for there is no concrete suggestion as to what they should do. The facts were plain: a notable miracle had been wrought in the name of Jesus they would have liked to deny it, but this was impossible. Yet they agree to threaten Peter and John, demanding that they desist from speaking to anyone in the name of Jesus. Sad is the stubbornness of men that is determined not to admit their plainly manifested guilt! To defend themselves they demand that God keep silence!

Peter and John were not intimidated by such an ultimatum. They appeal to the honest judgment of the rulers themselves. Was it right for Peter and John to give the rulers a place superior to God? What God had revealed to them, and what they had seen and heard, they were impelled to speak. The issue is clearly raised. The rulers knew that they had no just cause to punish them. Fear of the people’s opinion restrains them too, for the man’s illness had been long established before his being perfectly healed. Nevertheless, before letting the Lord’s servants go, they further threaten them, vainly hoping to intimidate them.

“They went to their own company.” Precious relief from the company of the ungodly! Their report of the ominous threats of the chief priests and elders does not in any way dismay the disciples. Rather, their hearts and voices are lifted up in praise to the Lord. They give Him, Jesus, the place of sovereign glory as God the Creator. Their quotation from Psa 2:1-12 is not directly applicable, for it refers to the bitter enmity among Gentiles, Israel, kings and rulers at the time of the coming tribulation. Yet the rulers of Israel were already showing that animosity. Herod and Pilate also, Gentile rulers, had shown the same hostility to the Messiah of Israel, God’s holy servant Jesus, in rejecting and crucifying Him. But in beautiful triumph the disciples add, “to do whatsoever thy hand and thy counsel determined before to be done.” The vanity of the enmity and pride of man is tragic: it is God in control, not they.

The fervency of the disciples’ desire to honor the Lord Jesus is only increased by the persecution. The threatens of the enemy they refer to the Lord, and entreat Him to give His servants boldness to speak His word, together with giving further healing, signs and wonders done in the name of His holy servant Jesus. Notice the emphasis on this in these early chapters, that Jesus is the servant of God, the Messiah. Paul, as soon as he was converted, preached Him as the Son of God (Ch.9:20). He had seen Him in heaven: they had known Him in His blessed path of service on earth.

The unity and reality of their prayer brings the striking response from God of shaking the building in which they were. This is symbolical of the deep stirring of the Spirit of God in their souls: they were all filled with the Spirit, which gave boldness in speaking the word of God. Such a miracle today would likely so enthuse us that we should forget to proclaim the word.

The unity of the early church was so precious and real (in sad contrast to the many divisions of our day) that no individual considered even his possessions as being his own, but to be common property in the assembly. This was fully spontaneous, not an arranged matter. Such was the reality of their united submission to the activity of the Spirit of God.

This was accompanied by great power in the witness of the apostles to the truth of the resurrection of the Lord Jesus, and great grace upon all the disciples. It is little wonder that many have deeply wished for a return of those days, but too many have sought it tragically in vain: the energy of men can never duplicate this, though there have been many imitations, all of them failing.

Necessities were not lacking for anyone; for those who owned real estate sold it and contributed their gains to the common fund. Distribution was made to all according to need, the apostles evidently taking charge of this.

Particular attention is drawn to Joses, surnamed Barnabas, a Levite of the country of Cyprus. Levites in Israel received tithes of the people (Heb 7:5), but grace so wrought in the heart of Barnabas that he sold land in his possession and gave the proceeds to the apostles for the common fund.

Fuente: Grant’s Commentary on the Bible

Fuente: Abbott’s Illustrated New Testament

4:1 And {1} as they spake unto the people, the priests, and the {a} captain of the temple, and the Sadducees, came upon them,

(1) There are none more commonly diligent or bold enemies of the Church than those who profess themselves to be the chief builders of it, but the more they rage, the more steadfastly the faithful servants of God continue.

(a) The Jews had certain troops for the guard and safety of the temple and holy things (see Mat 26:47 ). These garrisons had a captain, such as Eleazarus Ananias, the high Priest’s son in the time of the war that was in Judea, being a very impudent and proud young man; Josephus, lib. 2, of the taking of Judea.

Fuente: Geneva Bible Notes

The arrest of Peter and John 4:1-4

In chapters 4-7 there is a series of similar confrontations with each one building up to the crisis of Stephen’s death and the persecution that followed. The first four verses of chapter 4 conclude the incident recorded in chapter 3 ("as they were speaking," Act 4:1), and they introduce what follows in Act 4:5-31.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Evidently John spoke to the people as did Peter ("they"). Three separate though related (Act 5:17) individuals and groups objected to Peter and John addressing the people as they did. Jesus had also encountered opposition from leaders who questioned His authority when He taught in the temple (Mar 11:27-28; Luk 20:1-2). The captain (Gr. strategos) of the temple guard was the commanding officer of the temple police force. The Talmud referred to this officer as the Sagan. This individual was second in command under the high priest. [Note: Josephus, Antiquities of . . ., 20:6:1; 20:9:3; idem, The Wars . . ., 2:17:1; 6:5:3).] He apparently feared that this already excited throng of hearers might get out of control. The Sadducees were Levitical priests who claimed to represent ancient orthodoxy. They opposed any developments in biblical law, and they denied the doctrine of bodily resurrection (Act 23:8) and so disagreed with Peter’s teaching on that subject (cf. Joh 12:10). They believed that the messianic age had begun with the Maccabean heroes (168-134 B.C.) and continued under the Sadducees’ supervision, so they rejected Peter’s identification of Jesus as the Messiah. [Note: See Steve Mason, "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 147-56.]

"For them the Messiah was an ideal, not a person, and the Messianic Age was a process, not a cataclysmic or even datable event. Furthermore, as political rulers and dominant landlords, to whom a grateful nation had turned over all political and economic powers during the time of the Maccabean supremacy, for entirely practical reasons they stressed cooperation with Rome and maintenance of the status quo. Most of the priests were of Sadducean persuasion; the temple police force was composed entirely of Levites; the captain of the temple guard was always a high-caste Sadducee, and so were each of the high priests." [Note: Longenecker, p. 301.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)