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Act_4:1-22
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 do to [with] these men? for that indeed [om. indeed, ìὲí ] 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] threaten them, that they speak henceforth to no man in this name. 18And they called them, and commanded themnot 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 äὲ ] 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].
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, ὁ ëüãïò , 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 o’clock 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 o’clock 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 ( ἐðïéÞóáôå ôïῦôï ), 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 ( ὄíïìá ) 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 ( åὐåñãåóßá ), 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 ( óÝóùóôáé , ὑãéÞò ), 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 ( ïἰêïäüìùí , 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 [ ãåíüìåíïò ] the head of the corner; Act_4:11 [comp. ἀêñïãùíéáῖïí 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 ðáῤῥçóßá [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 ( ἀãñÜììáôïé êáß ἰäéùôáé [“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 Jesus—a 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 [ êáéÝîù , Germ. vers. aufhalten; see Robinson’s Lex. art. êáôÝ÷ù , 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 ( ἐðὶ ôῷ ὀíüìáôé ôïῦ Ἰçóïῦ ) Act_4:17 f.; they were forbidden to utter a sound ( ìὴ öèÝããå óèáé ìçäὲ äéäÜóêåéí ), 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 æquitas 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 præsunt . (Bengel). The actual infliction of a penalty would, possibly, not have been tolerated by public sentiment; the judges could discover no way, ôὸ ðῶò êïëÜóùíôáé áὐôïýò , 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.
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 ( ôüôå , 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, ( ðáῤῥçóßá , Act_4:13), but also with wisdom, with propriety of language, and in the most impressive style. Both ðῶò and ôß ἀðïëïãÞóçóèå (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 “individual’s 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.
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 thee—into 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 speaker’s 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 lamb—illustrated 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. Müller 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. Bücher; 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 God’s 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 Cæsar the things which are Cæsar’s” [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 God’s 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 Luther’s 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.).—Peter’s 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 act—to prefer to be torn in pieces, rather than act against God’s 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:
Act_4:1.—[The margin of the Engl. B. proposes ruler (Tyndale, Geneva) in place of captain; óôñáôçãὸò , “general, or captain,” Alex.; “commander,” Hack.; “captain, or prefect,” Owen.—Tr.].
Act_4:2.— ôὴí ἐê íåêñῶí [of text. rec. with A. B. C. E. Cod. Sin.] should be unconditionally preferred to ôῶí íåêñῶí ; the latter reading is but feebly supported [by D.], and is an imitation of the more usual phrase [ ἀíÜóô . ôῶí í .].
Act_4:5.—The reading ἐí ̔̔̔ ἹåñïõóáëÞì is fully sustained by MSS. [A. B. D. E.], and has, therefore, been preferred by Griesb., Lachm., and Tisch. to the preposition åἰò Ἱåñ . [of text. rec.].—[ Åἰò , which is the reading of Cod. Sin., is, according to Alf., “a correction to suit óõíá÷èῆòáé .” The Engl. version transfers at Jerusalem to the end of Act_4:6, connecting óõíá÷è . with the reading åἰò .—Tr.]
Act_4:4.—The nominatives Ἂííáò , etc. [in A. B. D. and Cod. Sin.] assume that [instead of the inf.] óõíÞ÷èçóáí , 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.
Act_4:7.— ἐí ìÝóῳ , is sufficiently sustained [D. E.] in place of ἐí ôῷ ìÝóῳ , [of the text. rec.], which is adopted by Lach. [ ôῷ , which is found in A. B. Cod. Sin., is cancelled by Alf. as a later correction.—Tr.]
Act_4:8.— ôïῦ Ἰóñáὴë [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.]
Act_4:11.— ïἰêïäüìùí is, in accordance with the best MSS. [A. B. D. Cod. Sin.] and other authorities, to be preferred to ïἰêïäïìïýíôùí 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.]
Act_4:12.—The reading ïὐäὲ before ãÜñ is better supported than ïὔôå , which Meyer [with Alf.] defends; ïýäÝ [as Tisch. and Winer (Gr. N. T. § 53, 3, ãáñ ) read] is also quite appropriate, in so far as it is an additional negative, distinct from the one which preceded. [ ïὐäὲ in A. B. Cod. Sin.; ïὒôå , of text. rec. in E.—Tr.]
Act_4:16.— ðï . Þóïìåí [of the text. rec.] is, with Griesb., Lach., and Tisch., to be preferred to ðïéÞóùìåí [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. [ ðïéÞóïìåí , in B (e sil) D; ðïéÞóùìåí in A. E. Cod. Sin.—Tr.]
Act_4:17.— ἀðåéëçóþìåèá in text. rec. [Lach., Tisch., Alf.]; the indic. fut.— óüìåèá , is sustained by only a few authorities [D. (corrected)], and is, without doubt, a correction to suit ðïéÞóïìåí of Act_4:16, instead of the original subj. aor. [The text. rec. is sustained by A. B. (e sil) E. Cod Sin.].— ἀðåéëῇ 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.]
Act_4:18.— áὐôïῖò after ðáñÞããåéëáí , 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.]