Page images
PDF
EPUB
[blocks in formation]

this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in chap. i. 6. when the disciples said to Christ, wilt thou at this time restore again (amoxabiσravels) the kingdom to Israel? they meant, as the Greek word implies, wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here connected with, which God hath || spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and as the grace of the gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good; taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbour as himself; and thus, all the things, of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case; and when such a work becomes universal, as the scriptures seem to intimate that it will, then all things will be restored in the fullest sense of the term. As therefore the subject here referred to, is that, of which all the prophets from the beginning have spoken (and the grand subject of all their declarations was Christ and his work among men) therefore the words are to be applied to this, and no other meaning. Jesus Christ comes to raise up man from a state of ruin, and restore to him the image of God, as he possessed it at the beginning.

All his holy prophets] Пavтwv all, is omitted by ABCD. some others; one Syriac, the Coptic, Æthiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article Twv, which the Greek MSS. have, in the place of πάντων. The text reads thus: which he hath spoken by his holy prophets, &c.

Since the world began.] An' alwvos; as alwv signifies complete and ever-during existence or eternity, it is sometimes

||

prophet foretold by Moses.

A. D. 29. An. Olymp. CCIL 1.

which will not hear that prophet, shall A. M. 4033.
be destroyed from among the people.
24 Yea, and all the prophets from
Samuel and those that follow after, as many as
have spoken, have likewise foretold of these days.
25 Ye are the children of the prophets, and

b Ch. 2. 39. Rom. 9. 4, 8. & 15. 8. Gal. 3. 26.

applied, by way of accommodation, to denote the whole course of any one period, such as the Mosaic dispensation. See the note on Gen. xxi. 33. It may therefore here refer to that state of things from the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here. But if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophesied of these things; and indeed the birth, life, miracles, preaching, sufferings, death, resurrection, ascension, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the foundation of the world.

Verse 22. Moses truly said unto the fathers] On this subject the Reader is requested to refer to the note at the end of Deut. xviii. From this appeal to Moses, it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, but as a legislator, who was to give them a new law; and whose commands and precepts they were to obey, on pain of endless destruction. Therefore, they were to understand, that the gospel of Jesus Christ was that new law which should supersede the old.

[ocr errors]

Verse 24. All the prophets from Samuel] Dr. Lightfoot observes, we have Moses and Samuel mentioned together in this place, as also Psal. xcix. 6. because there were few or no prophets between these two; 1 Sam. iii. 1. and the apparition of angels having been more frequent: but after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high-priests, till the times of Samuel. then, it revived in Abimelec, Abiather, &c." The Jews have a saying, Hieros. Chagigah, fol. 77. baie Samuel was the chief of the prophets. Perhaps it was in reference to this, that Peter said, all the prophets from Samuel,

&c.

Verse 25. Ye are the children of the prophets] This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers, but belongs to you. Now as this covenant respected the blessings of the

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

gospel, you must believe in Jesus Christ, in order to be put siastical privileges can benefit the soul, merely considered in in possession of all those blessings.

Verse 26. Unto you first, God, having raised up] As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you; and God thus makes them to you. The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you, but it is by turning each of you away from his iniquities. The salvation promised in the covenant, is a salvation from SIN, not from the Romans; and no man can have his sin blotted out, who does not turn away from it. 1. We may learn from this, that neither political nor eccle

themselves: a man may have Abraham for his father, according to the flesh; and have Satan for his father, according to the spirit. A man may be a member of the visible church of Christ, without any title to the church triumphant. In short, if a man be not turned away from his iniquities, even the death of Christ profits him nothing. His name shall be called JESUS, for he shall SAVE his people FROM their SINS.

2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death?

CHAPTER IV.

The priests and sadducees are incensed at the apostles' teaching, and put them in prison, 1-3. The number of those who believed, 4. The rulers, elders, and scribes, call the apostles before them, and question them concerning their authority to teach, 5-7. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, 8-12. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, 13-18. Peter and John refuse to obey, 19, 20. They are farther threatened and dismissed, 21, 22. They return to their own company, who all join in praise and prayer to God, 23–30. God answers, and fills them with the Holy Spirit, 31. The blessed state of the primitive disciples, 32-35. The case of Joses, who sells his estate, and brought the money to the common stock, 36, 37.

A. M. 4033. A. D. 29. An. Olymp. CCII. 1.

A ple

a

ND as they spake unto the peo- || and preached through Jesus, the re-
ple, the priests, and the captain surrection from the dead.
of the temple, and the Sadducees, came

upon them,

b

A. M. 4039. A. D. 29. An Olymp. CCII. 1.

3 And they laid hands on them, and put them in hold unto the next day: for it was

2 Being grieved that they taught the people, now even-tide.

■ Or, ruler, Luke 22. 4. ch. 5. 23.

NOTES ON CHAP. IV.

Verse 1. The priests] These persons had evidenced the|| most implacable enmity against Christ from the beginning. The captain of the temple] See this office particularly explained in the note on Luke xxii. 4.

The sadducees] Whose whole system was now in danger, by the preaching of the resurrection of Christ; for they believed not in the immortality of the soul, nor in any future world. These made a common cause with the priests, &c.

b Matt. 22. 23. Acts 29. 8.

to suppress the evidence of Christ's resurrection, and silence the apostles.

Verse 2. Being grieved] AlarovouμEvo, they were thoroughly fatigued with the continuance of this preaching; their minds suffered more labour through vexation at the success of the apostles, than the bodies of the apostles did in their fatiguing exercise of preaching during the whole day.

Verse 4. The number-was about five thousand.] That is, as I understand the passage, the 120 which were converted before

[blocks in formation]

5 ¶ And it came to pass on the morrow, that name, have ye done this? their rulers, and elders, and scribes,

6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were

a Luke 3. 2. John 11. 49. & 18. 13.

pentecost, the 3000 converted at pentecost, and 1880 con-
verted since the conversion of the 3000, making in the whole
5000, or wσe about that number: there might have been
more or less; the historian does not fix the number abso-
lutely. A goodly flock in one city, as the commencement
of the Christian church! Some think all the 5000 were
converted on this day; but this is by no means likely.
Verse 5. Their rulers, and elders, and scribes] Those with
the high-priest Annas formed the sanhedrin, or grand council
of the Jews.

Verse 6. Annas] Though this man was not now actually in the office of high-priest, yet he had possessed it for eleven years, bore the title all his life, and had the honour of seeing five of his sons fill that eminent place after him; an honour that never happened to any other person from the commencement of the Mosaic institution. He is the same who is called Ananus by Josephus, Ant. b. xx. c. 8.

And Caiaphas] He was son-in-law to Annas, John xviii. 3. was now high-priest, and the same who a short time before condemned Christ to be crucified.

8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

Exod. 2. 14. Matt. 21. 23. ch. 7. 27. Luke 12. 11, 12.

Judæus, and father of Alexander Tiberius, who married Berenice, the daughter of Agrippa the elder, and was governor of Judea after Cuspius Fadus. See Josephus Ant. 1. xix. c. v. s. 1.

Of the kindred of the high-priest] Or, rather as Bp. Pearce renders it, "of the race of the high-priests, i. e. of the family out of which the high-priests were chosen." It may, however, comprehend those who belonged to the families of Annas and Caiaphas, and all who were connected with the sacerdotal family. Luke distinctly mentions all these, to shew how formidable the enemies were against whom the infant church of Christ had to contend.

Verse 7. By what power, or by what name, have ye done this?] It seems that this council were convinced that the lame man was miraculously healed; but it is very likely that they believed the whole to be the effect of magic; and as all intercourse with familiar spirits, and all spells, charms, &c. were unlawful, they probably hoped that, on the examination, this business would come out, and that then these disturbers of their peace would be put to death. Hence they enquired by what power, ev Tola duvaus by what supernatural energy; or in what name, by what mode of incantation; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, &c. were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned according to evidence. Some think the words should be thus understood: Who gave you authority to teach publicly? This belongs to the sanhedrin. What therefore is your authority, and who is he who gave it to you?

And John] Dr. Lightfoot conjectures, with great probability, that this was Jochanan ben Zaccai, who was very famous at that time in the Jewish nation. Of him it is said in the Talmud Jucas. fol. 60. "Rabbin Jochanan ben Zaccai the priest lived 120 years. He found favour in the eyes of Cæsar, from whom he obtained Jafneh. When he died, the glory of wisdom ceased." The following is a remarkable passage: Yoma, fol. 39. Forty years before the destruction of the city, (the very time of which St. Luke now treats) when the gates of the temple flew open of their own accord, Rab. Jochanan ben Zaccai said, "O Temple, Tem- Verse 8. Then Peter, filled with the Holy Ghost] Which ple! why dost thou disturb thyself? I know thy end, that guided him into all truth, and raised him far above the fear thou shalt be destroyed, for so the prophet Zachary hath of man; placing him in a widely different state of mind to spoken concerning thee: Open thy doors, O Lebanon! that in which he was found, when, in the hall of Caiaphas, he that the fire may devour thy cedars." See Lightfoot and denied his Master through fear of a servant girl. But now Schoettgen. was fulfilled the promise of Christ, Matt. x. 18, 19, 20. And And Alexander] This was probably Alexander Lysima-ye shall be brought before governors and kings for my sake; chus, one of the richest Jews of his time, who made great presents to the temple, and was highly esteemed by King Agrippa. See Calmet. He was brother to the famous Philo

but, take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.

Peter and John defend themselves,

A. M. 4033.
A. D. 29.

CCII. 1.

[blocks in formation]

A. M. 4033.

A. D. 29.

An. Olymp.

CCII. 1.

e

9 If we this day be examined of the 13 Now when they saw the boldAn. Olymp. good deed done to the impotent man,ness of Peter and John, and perby what means he is made whole ceived that they were unlearned and 10 Be it known unto you all, and to all the ignorant men, they marvelled; and they took people of Israel, that by the name of Jesus knowledge of them, that they had been with Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

C

a

b

11 This is the stone which was set at nought of you builders, which is become the head of the corner.

[blocks in formation]
[ocr errors]

f

Jesus.

14 And beholding the man which was healed

standing with them, they could say nothing against it.

15 But when they had commanded them to go aside out of the council, they conferred among themselves,

16 Saying, What shall we do to these men? for that indeed a notable miracle hath been

a Ch. 3. 6, 16. ch. 2. 24.

c Ps. 118. 22. Isai. 28. 16. Matt. 21. 42. Matt. 1. 21. ch. 10. 43. 1 Tim. 2. 5, 6.

• Matt. 11. 25. 1 Cor. 1. 27. ch. 3. 11. John 11. 47.

Verse 9. The good deed done] ETTI EυEyeσia, the benefit he has received in being restored to perfect soundness.

:

Verse 10. By the name of Jesus Christ of Nazareth] This was a very bold declaration in the presence of such an assembly but he felt he stood on good ground. The cure of the lame man the day before, was notorious; his long infirmity was well known, his person could be easily identified; and he was now standing before them whole and sound: they themselves therefore could judge whether the miracle was true or false. But the reality of it was not questioned, nor was there any difficulty about the instruments that were employed, the only question is, How have ye done this? and in whose name? Peter immediately answers, We have done it in the name of Jesus of Nazareth whom ye crucified, and whom God hath raised from the dead.

Verse 11. This is the stone which was set at nought of you builders] By your rejection and crucifixion of Jesus. Christ, you have fulfilled one of your own prophecies, Psal. cxviii. 22. and as one part of this prophecy is now so literally fulfilled, ye may rest assured, so shall the other; and this rejected stone shall speedily become the head stone of the corner. See the note on Matt. xxi. 42.

Verse 12. Neither is there salvation in any other] No kind of healing whether for body or soul can come through any but him who is called JESUS. The spirit of health resides in him; and from him alone its influences must be received. For there is none other name] Not only no other person, but no name except that divinely appointed one, Matt. i. 21. by which salvation from sin can be expected-none given under || heaven-no other means ever devised by God himself, for the salvation of a lost world. All other means were only subordinate and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of

the world; and no man ever came, or can come to the Father but by him.

Verse 13. The boldness of Peter and John] Try nappyolav, the freedom and fluency with which they spoke, for they spoke now, from the immediate influence of the Holy Ghost, and their word was with power.

That they were unlearned and ignorant men] Ayfaμμatoi persons without literature, not brought up in, nor given to literary pursuits-and ignorant, dirai persons in private life; brought up in its occupations alone. It does not mean ignorance in the common acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men: for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense.

They took knowledge of them] ETEуwoxov may imply that they got information that they had been disciples of Christ, and probably they might have seen them in our Lord's company; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him.

That they had been with Jesus.] Had they not had his teaching, the present company would soon have confounded them but they spoke with so much power and authority, that the whole sanhedrin was confounded. He who is taught in spiritual matters by Christ Jesus, has a better gift than the tongue of the learned. He who is taught in the school of Christ, will ever speak to the point, and intelligibly too; though his words may not have that polish, with which, they, who prefer sound to sense, are often carried away.

Verse 14. They could say nothing against it.] They could not gainsay the apostolic doctrine, for that was supported by

The high priest, &c. threaten and charge CHAP. IV. them to preach no more in Christ's name.

[blocks in formation]

17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

[blocks in formation]

21 So when they had further threatened them, they let them go, finding nothing how they might punish them, 'because of the people: for all

18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus.men glorified God for that which was done.

[blocks in formation]

blood of Christ crucified, they will not bear. If their doctrine were not the truth of God, it could not be so unpopular, there is such an enmity in human nature against all that is good and true, that whatever comes from God is generally rejected by men.

Verse 19. Whether it be right in the sight of God] As if they had said, worldly prudence and a consideration of our

Verse 16. A notable miracle hath been done] A miracle has been wrought, and this miracle is known, and acknow-secular interests would undoubtedly induce us to obey you, ledged to be such; all Jerusalem knew that he was lame; lame from his birth, and that he had long begged at the beautiful gate of the temple: and now all Jerusalem knew that he was healed; and there was no means by which such a self-evident fact could be disproved.

but acting as before God, and following the dictates of eternal truth and justice we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Verse 17. But that it spread no further] Not the news Christ, and feel fully persuaded of the truth by the Holy of the miraculous healing of the lame man, but the doctrine Spirit which now dwells in us and we should be guilty of and influence which these men preach and exert : more than treason against God were we on any consideration to suppress a thousand people had already professed faith in Christ in his testimony. Your own consciences testify that we should consequence of this miracle, (see ver. 4.) and if this teach- be sinners against our heavenly King, were we to act according should be permitted to go on, probably accompanied withing to your orders: and the conclusion is, that we cannot but similar miracles, they had reason to believe that all Jerusalem speak what we have seen and heard. (themselves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified.

Let us strailly threaten them] Απειλη απειλησωμεθα, let us threaten them with threatening, a Hebraism; and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken.

That they speak-to no man in this name.] Nothing so ominous to them as the name of Christ crucified, because they themselves had been his crucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had been the betrayers and murderers; and who was soon likely to have no enemies but themselves. Verse 18. Not to speak-nor teach in the name of Jesus.] Any other doctrine and any other name, scribes and pharisees, hypocrites and infidels will bear, but the doctrine which is according to godliness, proclaiming salvation through the

[ocr errors]

Verse 21. When they had further threatened them] IIporareλnoaμevo, when they had added to their former threatenings, repeating the former menaces, and adding new penalties. Finding nothing how they might punish them] Or as the Codex Bezæ reads, un supiσNOVTES AITIAN TWS xoλaowvrai, not finding a cause why they might punish them. This reading is supported by the Syriac and Arabic. Bp. Pearce says, “This is better sense, and better Greek."

Because of the people] The people saw the miracle, confessed the finger of God, believed on the Lord Jesus, and thus became converts to the Christian faith: and the converts were now so numerous, that the sanhedrin was afraid to proceed to any extremities, lest an insurrection should be the consequence.

Verse 22. The man was above forty years old] The disease was of long standing, and consequently the more inveterate; but all difficulties small or great, yield equally

« PreviousContinue »