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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 ὁ στρατηγός , 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 ( ἀνδρῶν ) (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 ἀνδρῶν , 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, to—some 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 ἀρχιερεῖς , 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; ποίος , 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 οὗτος , 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 ἐν τίνι is rightly rendered by what means, ἐν τῷ ὀνόματι and ἐν τούτῳ 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 ἐξουθενεῖν , to set at naught, for that used by the LXX., ἀποδοκιμάζειν , to refuse, or reject as unfit. The word ἐξουθενεῖν is applied directly to our Saviour in Luk_23:1-56. 11, and the similar word, ἐξουδενόειν , 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 ( παῤῥησία ), 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 ( παρρησιάζεσθαι ) 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 ( ἀγράμματος ) means that they had no "knowledge of Jewish culture" beyond the Scriptures. Ignorant men ( ἰδιῶται ) 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 σημεῖα : 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 ( οἱ ἀρχειρεῖς ); 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 ( ὁμοθυμαδόν ) 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 δεσπότης , 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 δοῦλον ); 2Pe_2:1; Jud 2Pe_1:4, R.T. (of our Savior); and Rev_6:10, where σύνδουλοι αὐτῶν 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 στόματος having been accidentally mistaken for πνεύματος , which led to other changes. Three readings resulted and seem to be combined: ὁ διὰ τοῦ πατρός ἡμῶν Δαβὶδ εἰπών : or, ὁ διὰ πνεύματος ἁγίου εἰπών : or the original one, ὁ διὰ στόματος Δαβὶδ παιδός σου εἰπών , 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, Παρίστημι 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 δεσπότης 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 Κύριε (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 ( ἑπείδειν ) 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 ἴδοι instead of ἐπίδοι . 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 ἐν τῷ , 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 σαλεύεσθαι 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. ( τὸ μαρτύριον ). 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 ( πωλοῦντες … πιπρασκομένων ) 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, υἱὸς παρακλήσεως , 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.
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
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.
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 hours—it 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
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
I. A TRUTH WHICH IS PALPABLE TO ALL—that 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 REST—that 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 nature—pecuniary 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
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
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 company—will 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
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.
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 Sanhedrim—the 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 is—How 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 w