Acts 4

They therefore laid hands on the preachers, and the evening now drawing on, they were committed till the next morning. In the mean time we may remark, the Church continued to increase. Previous to the day of Pentecost we hear of only 120 believers in Jerusalem, though it is probable there were many more in Galilee: 3000 were at that time added, and 2000 more soon after. Next morning the High Priest, with his relations and friends, (for he seems to have secured all the votes he could,) assembled in the council chamber, and called Peter and John before them, and demanded of them, “By what power, or by what name have ye done this?” Peter, filled with the Holy Ghost, and armed with Christian courage, boldly answered, “Be it known unto you all, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand before you whole.” Thus did Peter not only preach the same doctrine to the High Priest and the Sanhedrim that he had before preached to the common people, but he applied it in the same pointed terms— “Jesus of Nazareth, whom ye crucified, whom God raised from the dead. He is become the head of the corner, (a phrase which they must, or at least ought, to have understood,) neither is there salvation in any other.”

And is this Peter, who was but lately so alarmed at the question of a servant-maid, that he denied his Master? Yes; but he had now been filled with the Holy Ghost, and affords a happy example of what a change grace can make in men’s characters and tempers. “Now, when they saw the boldness of Peter and John,” well might they marvel; and especially when they “perceived that they were illiterate men,” who had received no learned education; and persons “in private stations:” plain fishermen, the disciples of no Rabbi. But they recognised them as the disciples of Jesus Christ, who had been with him during the whole course of his ministry; and, as they doubtless stated, had seen him since he was risen from the dead.

They beheld also the man which was healed standing before them, and they could say nothing against it. They were therefore puzzled and confounded; and, when they had sent them out of court, they considered among themselves what they should do; and resolved, as their only resource, to threaten and command them to speak no more in this name. To this Peter and John nobly replied, as a model to all innocent and persecuted men, “Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have both seen and heard.” This was an appeal to justice and to common sense that could not be combated: and it may afford a lesson to all the disciples of the same Master, that they ought by no means to conceal or disguise the truth— “But tell to all the nations round What a great Saviour they have found.”

Ver. 23—37. The Apostles being set at liberty, return to the brethren, who unite with them to bless God for their deliverance.—“Being let go, they returned to their own company.” The liberated bird returns to the fields or to the woods, where he resumes his former melody. So these apostles no sooner

Notes on the verses

Chap. IV. Ver. 1-22. Peter and John arrested, and examined by the rulers—While Peter was preaching to the people, as reported in the preceding chapter, information was sent to the priests and rulers of his proceedings, who accordingly sent a military party to arrest him and his brother apostle, John. They were accordingly committed for trial on the next day. Before we attend to their trial, however, we may remark the party by whom they were arrested and imprisoned—the Sadducees. These men, we have seen in the Gospels, were a sort of half infidels, who indeed professed to believe the five books of Moses, but neither a separate state nor resurrection, ((Matthew 22:23).) Much has been said formerly of infidel liberality; but the events that followed the French Revolution have, we believe, completely settled this point.

Neither Pope nor Turk was ever more intolerant. They have also boasted much of their love of science and of useful knowledge; and so far as would promote their secular interests, they might be [tolerant]. The passage does not say a word respecting the salvation of all, or of any of mankind. It only asserts the completion of all the predictions contained in the ancient prophecies. But whether the restoration of all men to divine favour is one of those predictions, remains to be proved.” Ver. 22. For Moses truly said, &c.—Doddridge remarks, that both Dr. Bullock and Mr. Jeffery have excellently shown, that this promise does indeed primarily refer to the Messiah. See Bp. Chandler’s Defence of Christianity. Ver.

26, To bless you, in turning away every one of you from his ini- Ges Hate “To bless you, every one of you turning from his ini- Chap. IV. Ver. 1. Captain of the temple.—A Jewish officer, who had the command of the division of Levites then in waiting. “The temple had always a guard of Levites, who kept watch in it by turns, day and night.” Campbell. Compare note on (Luke 22:52). Ver. 4. About five thousand.—Doddridge includes those before converted in this number. Ver. 6. Annas the high priest.—Campbell thinks it probable that at this time Annas and Caiaphas might hold the office by turns annually. Campbell in (Luke 3)£.—John.—[Dr. Lightfoot supposes, with much probability, that this was Jochanan ben Zaccai, (i.e. John the son of Zaccai,) who was very famous at that time in the Jewish nation. He was a scholar of the celebrated Hillel, and was president of the Sanhedrim after Simeon the son of Gamaliel, and lived to be 120 years old. It is said that a little before this time when the gates of the temple flew open of their own accord, he foretold its destruction; which he lived to see accomplished.—Alexander.—This was probably, as several learned men suppose, Alexander Lysimachus, alabarch or governor of the Jews at Alexandria, and brother of the famous Philo Judeus. He was one of the noblest and richest men of his time, and in great favour with Claudius Caesar, and adorned the gates of the temple with plates of gold and silver.

Josephus.—Bagster. Ver. 13. Unlearned and ignorant men.—Doddridge, “Illiterate men, and in private stations of life.” So Lardner, who remarks that they were, however, well acquainted with the Scriptures. Boothroyd, “Unlearned and obscure men.” Ver. 17. Straitly threaten—i.e. severely or strongly threaten. Ver. 9. Who by the mouth of thy servant David.—See (Psalms 2:1), Ver. 26. Against his Christ—i.e. his Anointed—the Messiah Ver. 27. Thy holy child.—(Gr. pais.)—This term may probably be here used to intimate that the opposition commenced in our Saviour’s infancy; and Herod the Great, as well as Herod the Tetrarch, may be here understood. Ver. 28. Determined.—Doddridge, “predetermined.”

Compare (Acts 2:23), with (Luke 22:22). Ver. 31. The act was a [lead] city ii. 2. This appears to have been the prelude to a farther outpouring of the Spirit. Piers? Ver. 35. And laid them down at the apostles’ feet—i.e. for their distribution. This shortly after occasioned them so much secular employment, that they were overwhelmed with it. See (Acts 6:1), &c. Consolation.—But “the son of consolation” needs also interpretation; and we think the Heb. idiom will justify us in explaining, “a kind-hearted man.” So on the other hand, “a son of Belial” is a morose and wicked man. (1 Samuel 25:17).—Cyprus.—[Cyprus is one of the largest islands of the Mediterranean, distant from the main land of Syria about 100 miles, and about 60 from Cilicia; extending in length from east to west about 200 miles, and in breadth 60; between lat. 34° 30’ and 35° 30’ N. and long. 32° and 34° 35’ E. It was celebrated for its fertility, being, say Strabo and Ammianus, sufficiently provided with all things within itself; but it was as infamous for the worship of Venus, habitants. The Jews were very numerous in this island.]—Bagster.