CHAPTER 4
. PETER AND JOHN
BEFORE THE SAMHEDRIM.
1-12. the captain—of the
Levitical guard.
of the temple—annoyed
at the disturbance created around it.
and the Sadducees—who
"say that there is no resurrection" (), irritated at the apostles "preaching through (rather,
'in') Jesus the resurrection from the dead"; for the
resurrection of Christ, if a fact, effectually overthrew the
Sadducean doctrine.
4. the number of the men—or
males, exclusive of women; though the word sometimes includes both.
about five thousand—and
this in Jerusalem, where the means of detecting the imposture or
crushing the fanaticism, if such it had been, were within everyone's
reach, and where there was every inducement to sift it to the bottom.
5. their rulers, &c.—This
was a regular meeting of the Sanhedrim (see on ).
6. Annas . . . and Caiaphas—(See
on ).
John and Alexander—of
whom nothing is known.
7. By what power or . . . name have
ye done this—thus admitting the reality of the miracle, which
afterwards they confess themselves unable to deny ().
1-12. the captain—of the
Levitical guard.
of the temple—annoyed
at the disturbance created around it.
and the Sadducees—who
"say that there is no resurrection" (), irritated at the apostles "preaching through (rather,
'in') Jesus the resurrection from the dead"; for the
resurrection of Christ, if a fact, effectually overthrew the
Sadducean doctrine.
10. Be it known unto you . . . and
to all the people of Israel—as if emitting a formal judicial
testimony to the entire nation through its rulers now convened.
by the name of Jesus,
&c.—(See on Acts 3:13,
&c.).
even by him doth this man
stand before you whole—for from Acts 3:13 it appears that the healed man was at that moment before
their eyes.
11. This is the stone which was set
at naught of you builders, &c.—This application of , already made by our Lord Himself before some of the same
"builders" (Matthew 21:42),
is here repeated with peculiar propriety after the deed of rejection
had been consummated, and the rejected One had, by His exaltation to
the right hand of the Majesty on high, become "the head of the
corner."
12. Neither is there salvation in
any other; for there is none other name under heaven given among men
whereby we must be saved—How sublimely does the apostle, in
these closing words, shut up these rulers of Israel to Jesus for
salvation, and in what universal and emphatic terms does he hold up
his Lord as the one Hope of men!
13-17. perceived that they were
unlearned and ignorant men—that is, uninstructed in the
learning of the Jewish schools, and of the common sort; men in
private life, untrained to teaching.
took knowledge of them that
they had been with Jesus—recognized them as having been in His
company; remembering possibly, that they had seen them with Him
[MEYER, BLOOMFIELD,
ALFORD]; but, more
probably, perceiving in their whole bearing what identified them with
Jesus: that is, "We thought we had got rid of Him; but lo! He
reappears in these men, and all that troubled us in the Nazarene
Himself has yet to be put down in these His disciples." What a
testimony to these primitive witnesses! Would that the same could be
said of their successors!
16. a notable miracle . . . done by
them is manifest to all . . . in Jerusalem; and we cannot deny it—And
why should ye wish to deny it, O ye rulers, but that ye hate the
light, and will not come to the light lest your deeds should be
reproved?
17. But that it spread no further .
. . let us straitly—strictly.
threaten . . . that they
speak henceforth to no man in this name—Impotent device! Little
knew they the fire that was burning in the bones of those heroic
disciples.
18-22. Whether it be right . . . to
hearken to you more than . . . God, judge ye.
20. For we cannot but speak the
things which we have seen and heard—There is here a wonderful
union of sober, respectful appeal to the better reason of their
judges, and calm, deep determination to abide the consequences of a
constrained testimony, which betokens a power above their own resting
upon them, according to promise.
21. finding nothing how they might
punish them, because of the people—not at a loss for a pretext,
but at a loss how to do it so as not to rouse the opposition of the
people.
. PETER AND
JOHN DISMISSED
FROM THE SAMHEDRIM,
REPORT THE PROCEEDINGS
TO THE ASSEMBLED
DISCIPLES—THEY
ENGAGE IN PRAYER—THE
ASTONISHING ANSWER
AND RESULTS.
18-22. Whether it be right . . . to
hearken to you more than . . . God, judge ye.
23-30. being let go, they went to
their own company—Observe the two opposite classes,
representing the two interests which were about to come into deadly
conflict.
24. they lifted up their voice—the
assembled disciples, on hearing Peter's report.
with one accord—the
breasts of all present echoing every word of this sublime prayer.
Lord—(See on ). Applied to God, the term expresses absolute authority.
God which hast made heaven
and earth—against whom, therefore, all creatures are powerless.
25. by the mouth of . . . David—to
whom the Jews ascribed the second Psalm, though anonymous; and
internal evidence confirms it. David's spirit sees with astonishment
"the heathen, the people, the kings and princes of the earth,"
in deadly combination against the sway of Jehovah and His Anointed
(his Messiah, or Christ), and asks "why" it is. This fierce
confederacy our praying disciples see in full operation, in the
"gathering together of Herod and Pilate, the Gentiles (the Roman
authority), and the people of Israel, against God's holy Child
('Servant') Jesus." (See on ). The best ancient copies read, after "were gathered
together," "in this city," which probably
answers to "upon my holy hill of Zion," in the .
23-30. being let go, they went to
their own company—Observe the two opposite classes,
representing the two interests which were about to come into deadly
conflict.
28. thy hand and thy counsel
determined . . . to be done—that is, "Thy counsel"
determined to be done by "Thy hand."
29. now, Lord, behold their
threatenings—Recognizing in the threatenings of the Sanhedrim a
declaration of war by the combined powers of the world against their
infant cause, they seek not enthusiastically to hide from themselves
its critical position, but calmly ask the Lord of heaven and earth to
"look upon their threatenings."
that with all boldness they
may speak thy word—Rising above self, they ask only fearless
courage to testify for their Master, and divine attestation to their
testimony by miracles of healing, &c., in His name.
23-30. being let go, they went to
their own company—Observe the two opposite classes,
representing the two interests which were about to come into deadly
conflict.
31-37. place was shaken—glorious
token of the commotion which the Gospel was to make (; compare Acts 16:26),
and the overthrow of all opposing powers in which this was to issue.
they were all filled with the
Holy Ghost, and spake, c.—The Spirit rested upon the entire
community, first, in the very way they had asked, so that they "spake
the word with boldness" (Acts 4:29
Acts 4:31); next, in melting down
all selfishness, and absorbing even the feeling of individuality in
an intense and glowing realization of Christian unity. The community
of goods was but an outward expression of this, and natural in such
circumstances.
33. with great power—effect on
men's minds.
great grace was upon them
all—The grace of God copiously rested on the whole community.
31-37. place was shaken—glorious
token of the commotion which the Gospel was to make (; compare Acts 16:26),
and the overthrow of all opposing powers in which this was to issue.
they were all filled with the
Holy Ghost, and spake, c.—The Spirit rested upon the entire
community, first, in the very way they had asked, so that they "spake
the word with boldness" (Acts 4:29
Acts 4:31); next, in melting down
all selfishness, and absorbing even the feeling of individuality in
an intense and glowing realization of Christian unity. The community
of goods was but an outward expression of this, and natural in such
circumstances.
35. laid . . . at the apostles'
feet—sitting, it may be, above the rest. But the expression may
be merely derived from that practice, and here meant figuratively.
36. Joses, &c.—This is
specified merely as an eminent example of that spirit of generous
sacrifice which pervaded all.
son of consolation—no
doubt so surnamed from the character of his ministry.
a Levite—who, though as
a tribe having no inheritance, might and did acquire property as
individuals (Deuteronomy 18:8).
Cyprus—a well-known
island in the Mediterranean.
31-37. place was shaken—glorious
token of the commotion which the Gospel was to make (; compare Acts 16:26),
and the overthrow of all opposing powers in which this was to issue.
they were all filled with the
Holy Ghost, and spake, c.—The Spirit rested upon the entire
community, first, in the very way they had asked, so that they "spake
the word with boldness" (Acts 4:29
Acts 4:31); next, in melting down
all selfishness, and absorbing even the feeling of individuality in
an intense and glowing realization of Christian unity. The community
of goods was but an outward expression of this, and natural in such
circumstances.
CHAPTER 4
. PETER AND JOHN BEFORE THE SAMHEDRIM.
1-12. the captain—of the Levitical guard.
of the temple—annoyed at the disturbance created around it.
and the Sadducees—who "say that there is no resurrection" (), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.
4. the number of the men—or males, exclusive of women; though the word sometimes includes both.
about five thousand—and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.
5. their rulers, &c.—This was a regular meeting of the Sanhedrim (see on ).
6. Annas . . . and Caiaphas—(See on ).
John and Alexander—of whom nothing is known.
7. By what power or . . . name have ye done this—thus admitting the reality of the miracle, which afterwards they confess themselves unable to deny ().
8. Then, filled with the Holy Ghost, said—(See Mark 13:11; Luke 21:15).
1-12. the captain—of the Levitical guard.
of the temple—annoyed at the disturbance created around it.
and the Sadducees—who "say that there is no resurrection" (), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.
10. Be it known unto you . . . and to all the people of Israel—as if emitting a formal judicial testimony to the entire nation through its rulers now convened.
by the name of Jesus, &c.—(See on Acts 3:13, &c.).
even by him doth this man stand before you whole—for from Acts 3:13 it appears that the healed man was at that moment before their eyes.
11. This is the stone which was set at naught of you builders, &c.—This application of , already made by our Lord Himself before some of the same "builders" (Matthew 21:42), is here repeated with peculiar propriety after the deed of rejection had been consummated, and the rejected One had, by His exaltation to the right hand of the Majesty on high, become "the head of the corner."
12. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved—How sublimely does the apostle, in these closing words, shut up these rulers of Israel to Jesus for salvation, and in what universal and emphatic terms does he hold up his Lord as the one Hope of men!
13-17. perceived that they were unlearned and ignorant men—that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.
took knowledge of them that they had been with Jesus—recognized them as having been in His company; remembering possibly, that they had seen them with Him [MEYER, BLOOMFIELD, ALFORD]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!
16. a notable miracle . . . done by them is manifest to all . . . in Jerusalem; and we cannot deny it—And why should ye wish to deny it, O ye rulers, but that ye hate the light, and will not come to the light lest your deeds should be reproved?
17. But that it spread no further . . . let us straitly—strictly.
threaten . . . that they speak henceforth to no man in this name—Impotent device! Little knew they the fire that was burning in the bones of those heroic disciples.
18-22. Whether it be right . . . to hearken to you more than . . . God, judge ye.
20. For we cannot but speak the things which we have seen and heard—There is here a wonderful union of sober, respectful appeal to the better reason of their judges, and calm, deep determination to abide the consequences of a constrained testimony, which betokens a power above their own resting upon them, according to promise.
21. finding nothing how they might punish them, because of the people—not at a loss for a pretext, but at a loss how to do it so as not to rouse the opposition of the people.
. PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES—THEY ENGAGE IN PRAYER—THE ASTONISHING ANSWER AND RESULTS.
18-22. Whether it be right . . . to hearken to you more than . . . God, judge ye.
23-30. being let go, they went to their own company—Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.
24. they lifted up their voice—the assembled disciples, on hearing Peter's report.
with one accord—the breasts of all present echoing every word of this sublime prayer.
Lord—(See on ). Applied to God, the term expresses absolute authority.
God which hast made heaven and earth—against whom, therefore, all creatures are powerless.
25. by the mouth of . . . David—to whom the Jews ascribed the second Psalm, though anonymous; and internal evidence confirms it. David's spirit sees with astonishment "the heathen, the people, the kings and princes of the earth," in deadly combination against the sway of Jehovah and His Anointed (his Messiah, or Christ), and asks "why" it is. This fierce confederacy our praying disciples see in full operation, in the "gathering together of Herod and Pilate, the Gentiles (the Roman authority), and the people of Israel, against God's holy Child ('Servant') Jesus." (See on ). The best ancient copies read, after "were gathered together," "in this city," which probably answers to "upon my holy hill of Zion," in the .
23-30. being let go, they went to their own company—Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.
28. thy hand and thy counsel determined . . . to be done—that is, "Thy counsel" determined to be done by "Thy hand."
29. now, Lord, behold their threatenings—Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings."
that with all boldness they may speak thy word—Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name.
23-30. being let go, they went to their own company—Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.
31-37. place was shaken—glorious token of the commotion which the Gospel was to make (; compare Acts 16:26), and the overthrow of all opposing powers in which this was to issue.
they were all filled with the Holy Ghost, and spake, c.—The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Acts 4:29 Acts 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.
33. with great power—effect on men's minds.
great grace was upon them all—The grace of God copiously rested on the whole community.
31-37. place was shaken—glorious token of the commotion which the Gospel was to make (; compare Acts 16:26), and the overthrow of all opposing powers in which this was to issue.
they were all filled with the Holy Ghost, and spake, c.—The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Acts 4:29 Acts 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.
35. laid . . . at the apostles' feet—sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.
36. Joses, &c.—This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all.
son of consolation—no doubt so surnamed from the character of his ministry.
a Levite—who, though as a tribe having no inheritance, might and did acquire property as individuals (Deuteronomy 18:8).
Cyprus—a well-known island in the Mediterranean.
31-37. place was shaken—glorious token of the commotion which the Gospel was to make (; compare Acts 16:26), and the overthrow of all opposing powers in which this was to issue.
they were all filled with the Holy Ghost, and spake, c.—The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Acts 4:29 Acts 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.