Acts 4:8–31

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 Act 3:13, &c.). even by him doth this man stand before you whole--for from Act 4:14 it appears that the healed man was at that moment before their eyes.

Dated, May, 1736. Acts iv. 11. This is the stone which was set at nought of you builders. In the foregoing chapters we have an account of the outpouring of the Holy Ghost on the apostles, and of its extraordinary effects in their speaking boldly in the name of Jesus, and speaking many strange languages, and so being made the instruments of the sudden conversion of vast multitudes. And in the chapter immediately preceding, there is an account how Peter and John miraculously healed a man who had been a cripple from his birth; which, together with the word which they spake to the people that flocked together on the occasion, was the means of a new accession to the church: so that the number of them that heard the word and believed, as we are told in the fourth verse of this chapter, was about five thousand. This sudden and extraordinary progress of the gospel greatly alarmed the priests and scribes, and other chief men among the Jews; so that they laid hands on Peter and John, and put them in hold, and the next day brought them forth to appear before them, and called them to an account for what they had done. They asked them particularly by what power, or by what name, they had wrought the miracle on the impotent man. Upon which Peter, filled with the Holy Ghost, makes answer, “Ye rulers of the people, and elders of Israel,—Be it known unto you all, and to all the people of Israel, 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 here before you whole. This is the stone which was set at nought by you builders, which is become the head of the corner.” The apostle quotes to them as now fulfilled, the 118th Psalm, ver. 22. “The stone which the builders refused is become the head-stone of the corner.” This text, in that psalm, the apostle applies by telling them, 1. That This is the stone, i. e. this person of whom he had spoken in the foregoing verse, viz. Jesus Christ of Nazareth, whom they had crucified, and whom God had raised from the dead. 2. That they were the builders spoken of. They before whom the apostle then was, and to whom he was speaking, were rulers, and elders, and scribes of the people, the high priest and other priests. They, as they were set to be rulers and teachers among God’s people, by their office, were called to be builders of the church of God.

This is the stone which was set at naught of you builders, &c.--This application of Psa 118:22, already made by our Lord Himself before some of the same "builders" (Mat 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."

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!

3. That they set this stone at nought. They had so done by refusing to accept of him. Christ came to his own, and his own received him not: and not only so, but they had openly manifested the greatest contempt of him. They had mocked him, scourged and spit upon him, and in derision crowned him with a crown of thorns, and arrayed him in a mock robe, and then had put him to a most ignominious death. 4. That notwithstanding this, he was become the head of the corner. In spite of all that they could do, he had obtained the chief place in the building. God had made him the main foundation of it, by raising him from the dead, and so putting great honour upon him; by pouring out his Spirit, and enduing his disciples with extraordinary gifts; by suddenly convening so many thousands to be the followers of Christ.—They put him to death, that he might have no followers, concluding that that would utterly put an end to his interest in Judea. But they were greatly disappointed: for the gospel had incomparably greater success after Christ’s death than before. God had accomplished that very thing which they endeavoured to prevent by Christ’s crucifixion, viz. Christ’s being believed in and submitted to, as the great prophet of God, and prince of his people. Unbelievers set at nought the glory and excellency in Christ. 1. They set at nought the excellency of his person.—Christ is a great and glorious person, a person of infinite worthiness, on which account he is infinitely esteemed and loved of the Father, and is continually adored by the angels. But unbelievers have no esteem at all for him on that account. They have no value for him on account of his being the Son of God. He is not set the higher in their esteem on the account of his standing in so near and honourable a relation to God the Father. He is not valued at all the more for his being a divine person. By his having the divine nature, he is infinitely exalted above all created beings. But he is not at all exalted by it in their esteem. They set nothing by his infinite majesty: his glorious brightness and greatness excite not any true respect or reverence in them.

Christ is the holy One of God: he is so holy that the heavens are not pure in his sight. He is possessed of all that holiness which is the infinite beauty and loveliness of the divine nature. But an unbeliever sets nothing by the holiness of Christ.—Christ is the wisdom of God and the power of God, 1 Cor. i. 24. But an unbeliever sets nothing by his power and wisdom. The Lord Jesus Christ is full of grace and mercy: the mercy and love of God appear no where else so brightly and gloriously as they do in the face of Jesus Christ.—But an unbeliever sets no value at all upon the infinite grace of Christ. Neither do unbelievers set any thing by those excellent virtues which appeared in Christ’s human nature when he was upon earth. He was holy, harmless, undefiled, and separate from sinners; he was meek and lowly of heart; he was patient under afflictions and injuries; when he was reviled, he reviled not again. But unbelievers set nothing by these things in Jesus Christ.—They very often hear how excellent and glorious a person Christ is: they are told of his holiness, and grace, and condescension, and meekness, and have the excellencies of Christ plainly set forth to them; yet they set all at nought. 2. They set at nought his excellency in his work and office. They are told how glorious and complete a mediator he is, how sufficient to answer all our necessities, and to save sinners to the uttermost; but they make light of it all; yea, they make nothing of it. They hear of the wonderful wisdom of God in contriving such a way of salvation by Christ, they have the manifold wisdom of God set forth to them; but they make no account of the excellency of this way of salvation. The unbeliever hears what a wonderful thing it was, that he who was in the form of God, and esteemed it no robbery to be equal with God, should take upon him the human nature, and come and live in this world in a mean and low condition; but he makes nothing of this. He hears much of the dying love of Christ to sinners, how wonderful it was that so glorious a person, who is infinitely above the angels, should so set his love on such worms of the dust, as to come and be made a curse for them, and die a cruel and ignominious death in their stead; but he sets nothing by all this. This dying love of Christ is of no account with him; those great things that Christ hath done and suffered are with him light matters.

Then Peter, filled with the Holy Ghost,.... At that very instant, having received a fresh measure of the gifts and graces of the Spirit, besides what he had poured forth upon him at the day of Pentecost; so that he had great courage and presence of mind, and freedom of speech, as Christ had promised his disciples they should have, when they were brought before governors and magistrates, Matthew 10:18. The case was much altered with Peter, he who but a little while ago was frightened by a servant maid, now stands before the Jewish sanhedrim, with undaunted courage and resolution: and said unto them, ye rulers of the people, and elders of Israel; he addresses them in a very handsome manner, and gives them their proper titles as magistrates; which ought to be done by men and Christians; honour should be given, to whom honour is due: the Vulgate Latin, Syriac, and Ethiopic versions, and some copies, add "hear", which seems very necessary; he called for audience, or desired to be heard a few words, in the defence of himself and fellow apostle, and in answer to their questions.

If we this day be examined of the good deed,.... Or "seeing" we are; for it was not a matter of doubt, but a clear case, that they were brought into court, and were passing under an examination, about the cure of the lame man; which the apostle rightly calls a good deed, it being done in faith, and to the glory of God, and for the good of the man; and hereby tacitly suggests, that they were dealt very hardly with, to be seized and kept in custody, and be called in question, for doing an action so beneficent and kind, as this was, which was done to the impotent man; who could not help himself, nor get his bread any other way, than by begging: by what means he is made whole; restored to perfect health, and the proper use of his limbs; that is, by what power, and in what name this was done; the answer is ready, and it is as follows.

Be it known unto you all,.... The members of the sanhedrim: and to all the people of Israel; who might hear of this affair; for the apostle was not ashamed of what he had done, nor of the person in whose name he had done it: that by the name of Jesus Christ of Nazareth; by calling, on that name, and by making use of it, and by the power and authority of Jesus Christ, who by way of contempt was called the Nazarene: whom ye crucified; for though Pilate delivered him to be crucified, and the Roman soldiers did crucify him, yet this was at the request and instigation of the chief priests, Scribes, and elders; and therefore it is ascribed to them, who were bent upon his death; and no other would satisfy them, but the shameful and painful death of the cross: whom God raised from the dead; of which the apostles were witnesses, having seen him and conversed with him after his resurrection; and this was the doctrine they were sent to publish, and for which they were apprehended and detained in custody; but this did not deter them from preaching it, no, not before the sanhedrim; which was an instance of great courage and faithfulness: and this is the rather mentioned; to show, that it was not by the name of one that was dead, but of one that was alive, that this cure was performed; as well as to observe to them, that their efforts against Christ were vain and fruitless: even by him doth this man stand here before you whole; from whence it appears, as well as from Acts 4:18 that the man that was healed, was now present: and either he was laid hold on, and detained in custody with the apostles, in hope to discover fraud if they could; or hearing that the apostles were before the sanhedrim, and examining on his account, might come of himself, in order to attest and prove the matter of fact, and to vindicate them.

This is the stone,.... That is, this Jesus of Nazareth, by whose name the lame man was made whole, is that stone spoken of in Psalm 118:22 by whom is meant the true Messiah, comparable to a stone, for his strength and duration, and usefulness, as a foundation and corner stone, in the spiritual building of the church; and yet notwithstanding is the stone which was set at nought of you builders: the priests, elders, and Scribes; who were fond of being called builders, but made miserable work of it; despising and rejecting the stone of Israel, and instead of him as a foundation, built themselves, and others, on the traditions of the elders, and their own righteousness: but though Christ was rejected by them, both in person and in doctrine, and was ignominiously treated, and at last put to death, yet he was raised from the dead, and exalted at the right hand of God; and is the stone, which is become the head of the corner; or the chief corner stone, that adorns, strengthens, knits, and keeps together, the whole building; in which Jews and Gentiles, saints in all ages and places, even all the elect of God, are united together; See Gill on Matthew 21:42.

Neither is there salvation in any other,.... Meaning not corporeal healing, but spiritual and eternal salvation; the Syriac version renders it, neither is there "redemption in any other": Christ is the only Saviour and Redeemer, who was promised and prophesied of as such; who has saved and redeemed his people from the law, sin, and Satan; nor is salvation to be sought and hoped for from any other; not in a man's self, nor in any other creature, angels or men; not in and by his own works, and legal righteousness; not by obedience to the law of Moses, moral or ceremonial; nor by the light of nature, much less by an observance of the traditions of the elders: for there is none other name; thing or person, be it ever so great, or whatever show of power and strength, of holiness and religion, it makes; as the name of kings, princes, and the great men in the world; or of ministers and preachers in the church; or even of Christians and believers, which may be only a name to live; none but the name of Jesus, his person, blood, and righteousness: under heaven: throughout the whole earth, in all the nations and kingdoms of it; nor even in heaven itself, among all the mighty angels there, thrones, dominions, principalities, and powers; none but the Father and the Spirit, who are one with Christ: there is none but he given among men; and he has been freely given by his Father, as an instance of his matchless love to the world; and also freely given by himself, to be a sacrifice for the sins of his people; and is freely preached among men, as the only Saviour of them; for there is no other, whereby we must be saved: God resolved in his purposes and decrees, in his council and covenant, upon the salvation of his chosen people; and he appointed his Son to be the salvation of them, and determined he would save them by him, and by no other, and in no other way; wherefore, whoever are saved, must be saved by him, see Hosea 1:7 the Arabic version adds, "unless by him only".

We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men. I. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat (Act 4:5) - on the morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where - in Jerusalem (Act 4:6); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Mat 23:37. It was in the foresight of Jerusalem's standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes, Act 4:5. The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas executed the high priest's office alternately, year for year. These two were most active against Christ; then Caiaphas was high priest, now Annas was; however they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas; and Alexander is mentioned by Josephus as a man that made a figure at that time. There were others likewise that were of the kindred of the high priest, who having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many. II. The prisoners are arraigned, Act 4:7. 1. They are brought to the bar; they set them in the midst, for the sanhedrim sat in a circle, and those who had any thing to do in the court stood or sat in the midst of them (Luk 2:46), so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Psa 22:16. They compassed me about like bees, Psa 118:12. They were seated on every side. 2. The question they asked them was, "By what power, or by what name, have you done this? By what authority do you these things?" (the same question that they had asked their Master, Mat 21:23): "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as Act 19:13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus (Act 4:2), yet they asked them, to tease them, and try if they could get any thing out of them that looked criminal. III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those to whom otherwise they could not have had access, and it should be a testimony against them. Mar 13:19. Observe, 1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mar 13:11. 2. To whom it was given in: Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people, and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for." 3. What the plea is: it is a solemn declaration, (1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them (Act 4:9, Act 4:10): "If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man, - if this be the ground of the commitment, this the matter of the indictment, - if we are put to the question, by what means, or by whom, he is made whole, we have an answer ready, and it is the same we gave to the people (Act 3:16), we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole, a monument of the power of the Lord Jesus." Here, [1.] He justifies what he and his colleague had done in curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beggar. "Now, if we be reckoned with for this good deed, we have no reason to be ashamed, Pe1 2:20; Pe1 4:14, Pe1 4:16. Let those be ashamed who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est - To do well and to suffer punishment is the Christian's lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. "It is by him, and not by any power of ours, that this man is cured." The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what becomes of us." [3.] He charges it upon the judges themselves, that they had been the murderers of this Jesus: "It is he whom you crucified, look how you will answer it;" in order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience - their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: "They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: "Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good-will to men." (2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] We are obliged to it in duty to God, and in compliance with his designs (Act 4:11): "This is the stone which was set at nought of your builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God's building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw it by as good for nothing but to make a stepping-stone of; but this stone is now become the head of the corner; God has raised up this Jesus whom you rejected, and, by setting him at his right hand, has made him both the corner stone and the head stone, the centre of unity and the fountain of power." Probably St. Peter here chose to make use of this quotation because Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Mat 21:42. Scripture is a tried weapon in our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone (Act 4:12): Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be …

Then, filled with the Holy Ghost, said--(See Mar 13:11; Luk 21:15).

We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer 12:5. I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon. 1. The prisoners were ordered to withdraw (Act 4:15): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord. 2. A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Psa 2:2. The question proposed was, What shall we do to these men? Act 4:16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness (Rom 1:18), they will find them a burdensome stone that they will not know what to do with, Zac 12:3. 3. They came at last to a resolution, in two things: - (1.) That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnōston sēmeion - a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained. (2.) That it was nevertheless necessary to silence them for the future, Act 4:17, Act 4:18. They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, Act 4:18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas - They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name," Act 4:17. There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, Act 9:1. II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, Act 4:19, Act 4:20. Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things: - 1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?" Here they appeal to one of the communes notitiae - to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job 32:18, Job 32:20. (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer 20:9. (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, Co2 5:11, Co2 5:14. III. Here is the discharge of the prisoners (Act 4:21): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication (Joh 9:22), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For (Act 4:22) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, Act 3:2. The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so muc…

Acts 4:13-18 13. And when they saw the boldness of Peter and John, and considered that they were men unlearned and ignorant, they wondered; and they knew them, that they had been with Jesus. 14. And when they saw the man that had been healed standing with them, they could not say against it. 15. But when they had commanded them to depart out of the council, they consulted among themselves, 16. Saying, What shall we do to these men? For a manifest sign is done by them, and it is openly known to all the inhabitants of Jerusalem; neither can we deny it. 17. But lest it be noised any farther among the people, in threatening let us threaten them, that they speak not henceforth to any man in this name. 18. And then when they had called them, they charged them that they should not speak at all, or teach, in the name of Jesus. 13. Here may we see an evil conscience; for being destitute of right and reason, they break out into open tyranny, the hatred whereof they had essayed to escape. Therefore, he doth first declare that they were convict, that it may appear that they did war against God wittingly and willingly like giants. For they see a manifest work of his in the man which was healed, and yet do they wickedly set themselves against him. In as much as they know that Peter and John were men unlearned and ignorant, they acknowledge that there was somewhat more than belongeth to man in their boldness; therefore they are enforced to wonder whether they will or no. Yet they break out into such impudence, that they fear not to seek some tyrannous means to oppress the truth. When as they confess that it is a manifest sign, they condemn themselves therein of an evil conscience. When they say that it is known to all men, they declare that passing over God they have respect unto men only. For they betray their want of shame thereby, that they would not have doubted to turn their back if there had been any color of denial. And when they ask what they shall do, they make their obstinate wickedness known unto all men. For they would have submitted themselves unto God, unless devilish fury had carried them away to some other purpose. This is the spirit of giddiness and madness, therewith God doth make his enemies drunk. So when they hope shortly after that they can by threatenings bring it about, that the same shall go no farther, what can be more foolish? For after they have put two simple men to silence, shall the arm of God be broken? 17. In threatening let us threaten. Here may we see what a deadly evil power void of the fear of God is. For when that religion and reverence which ought doth not reign, the more holy the place is which a man doth possess, the more boldly [211] doth he rage. For which cause we [should] always take good heed that the wicked be not preferred unto the government of the Church. And those which are called to this function must behave themselves reverently and modestly, lest they seem to be armed to do hurt. But and if it so happen they abuse their honor, the Spirit declareth there, as in a glass, what small account we ought to make of their decrees and commandments. [212] The authority of the pastors hath certain bounds appointed which they may not pass. And if they dare be so bold, we may lawfully refuse to obey them; for if we should, it were in us great wickedness, as it followeth now. Footnotes: [211] "Audacius," audaciously. [212] "Quam pro nihilo ducendum sit quicquid decernunt et jubent," that whatever they order and decree ought to be held as null.

Acts 4:19-23 19. And Peter and John answered them, and said, Whether it be right in the sight of God to hearken unto you rather than to God, judge ye. 20. For we cannot but speak those things which we have seen and heard. 21. And when they had threatened them, they let them go, finding nothing. for which they might punish them, because of the people; for all men did glorify God because of that which was done. 22. For the man was more than forty years old on whom the sign of healing was showed. 23. Furthermore, when they were let go, they came to their fellows, and told them whatsoever things the priests and elders had said. 19. Whether it be right. Let us remember to whom they make this answer. For this council did undoubtedly represent the Church; but because they do abuse their authority, the apostles say flatly that they are not to be obeyed. And (as men use to do in an evident matter) they refer over the judgment unto their adversaries for a reproach unto them. Furthermore it is worth the noting, that they set the authority of God against their decrees; which thing should be done out of season, unless they were the enemies of God, who notwithstanding, were otherwise the ordinary pastors of the Church. Moreover, the apostles express a farther thing also to wit, that the obedience which men use toward evil and unfaithful pastors, howsoever they hold the lawful government of the Church, is contrary to God. This question doth the Pope answer pleasantly, [213] because he saith that all those things are divine oracles whatsoever it hath pleased him to blunder out un-advisedly. [214] By this means the danger of contrariety is taken away. But the bishops can challenge no more at this day than God had given then to the order of the priests. Therefore, this is a toy too childish, [viz.] that they can command nothing but that which is agreeable to the commandment of God. [215] Yea, rather the thing itself declareth evidently that there shall be no conflict then if they suffer their vain and unbridled lust to range freely, having vanquished and renounced the doctrine of Christ. Therefore, by what title soever men be called, yet must we hear them only upon this condition, if they lead us not away from obeying God. So that we must examine all their traditions by the rule of the Word of God. We must obey princes and others which are in authority, yet so that they rob not God (who is the chief King, Father, and Lord) of his right and authority. If we must observe such modesty in politic [civil] government, it ought to be of far more force in the spiritual government of the Church. And lest, according to their wonted pride, they think that their authority is abated, when God is extolled above them, Peter draweth them away from such pleasant flattering of themselves, telling them that this matter must be determined before the judgment-seat of God; for he saith plainly before [in the sight of] God; because, howsoever men be blinded, yet will God never suffer any man to be preferred before him. And surely the Spirit did put this answer in the mouth of the apostles, not only to the end he might repress the furiousness of the enemies, but that he might also teach us what we ought to do, so often as men become so proud, that having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to drive away the vain smoke of all man's excellency. 20. For we cannot Many things which are found out by hearing and seeing may, yea, ought to be concealed, when as the question is concerning the redeeming of peace. For this is a point of discourtesy and of wicked stubbornness to move and raise a tumult about unnecessary matters; but the apostles do not speak generally, when as they say they cannot but speak. For the gospel of Christ is now in hand, wherein consisteth both the glory of God and the salvation of men. It is an unmeet thing, and sacrilegious wickedness, that the same should be suppressed by prohibitions and menacings [216] of men; for God commandeth that his gospel be preached, especially since they did know that they were chosen to be witnesses and preachers of Christ, and that God had opened their mouth. Therefore, whosoever putteth them to silence, he endeavoreth so much as he is able to abolish the grace of God, and fordo [destroy] the salvation of men. And if so be that a prohibition so wicked do stop our mouths, woe be to our sluggishness. Now, let all men see what confession God requireth at their hands, lest, when they keep silence because of men, they hear a fearful voice proceed out of the mouth of Christ, whereby their unfaithfulness shall be condemned. And as for those which are called unto the office of teaching, let them be terrified with no threatenings of men, with no color of authority, but let them execute [217] that office which they know is enjoined them by God. Woe be unto me, saith Paul, if I preach not the gospel, because the function is committed unto me, (1 Corinthians 9:10.) Neither ought we only to set this commandment of God against the tyrannous commandments of men, but also against all lets which Satan doth oftentimes thrust in to break off and hinder the course of the gospel. For we have need of a strong buckler to bear off such sore assaults, which all the ministers of Christ do feel; but howsoever we speed, this is a brazen wall, that the preaching of the gospel doth please God, and therefore that it can for no cause be suppressed. 21. And when they had threatened them. And here is the end of sedition, that the wicked cease not to breathe out their fury, yet are they bridled by the secret power of God, so that they cannot tell how to do any hurt. [218] How is it that being content with threatenings, they do not also rage against their bodies, save only because the power of God doth bind them as a chain? Not that the fear of God doth prevail with them, for it is the regard of the people alone which hindereth them; but the Lord doth bind them with his bonds, though they be ignorant thereof. Luke commendeth unto us the providence of God in preserving his children; and though it be hidden from the wicked, yet we may behold the same with the eyes of faith, Furthermore, the wonderful counsel of God doth show itself here, in that the glory of Christ is furthered by those which are his most deadly enemies. For whereas the priests do assemble themselves together, it is not done without great rumor. All men wait for some rare and singular event; the apostles depart, being let loose and acquitted. Therefore, the adversaries are not only vanquished, but they confirm the gospel against their will. Notwithstanding, it is expedient for us to mark again, that the faithful do so get the victory, that they are always humbled under the cross. For they are threatened again, and straitly charged, that they teach not henceforth in the name of Christ. Therefore, they do not so get the upper hand that they do not triumph, save only under the reproach of the cross. Whereas Luke saith that they did all glorified God, he noteth the fruit of the miracle now the second time, although it may be that they were not all brought unto the perfect end. For that man which is touched with the feeling of the power of God, and doth not come unto Christ, neither hath his faith confirmed by the miracle he stayeth, as it were, in the midway. Yet this was some thing, though not all, that the power of God was acknowledged in the healing of the man, so that the adversaries being ashamed, did cease off from their fury, or at least give back a little. 23. Furthermore when they were let go. It shall appear by and by to what end they declared to the other disciples what things had befallen them, to wit, that they might be the more emboldened and encouraged by the grace of God hereafter; secondly, that they might arm themselves with prayer against the furious threatenings of their enemies; and thus must the children of God do, one must prick forward another, and they must join hand in hand, that they may vanquish the common adversary fighting under Christ's banner. They consider [219] with themselves what dangers hang over their heads, to the end they may be the more ready to enter [220] the same, although they see their enemies press sore upon them; yet lest it should grieve them [221] to have a new combat ever now and then, they assure [222] themselves that they shall be invincible [223] through the same power of God whereby they got the victory before. And it is to be thought (although Luke makes no mention thereof) that the apostles being contented with their former answer, did not contend with those furies, [furious men;] and yet we must persuade ourselves that they were not so forgetful of their former constancy that they did submit themselves unto their ungodly decree like slaves. [224] Footnotes: [213] "Hanc quaestionem lepide diremit Papa," the Pope wittily disposes of this question. [214] "Effutire," to babble forth. [215] "Non posse eos nisi ex Dei mandato praecipere," that no command can possibly proceed from them without being agreeable to the will of God. [216] "Interdictis," the interdicts. [217] "Libere," freely, omitted. [218] "Ut illis nocendi via non pateat," that they have no means of doing harm. [219] "Reputent," let them consider. [220] "Obcundis," to obviate or face them. [221] "Ne pigeat," let it not grieve them. [222] "Confidant," let them confide. [223] "Semper inexpugnabiles," always invincible. [224] "Ut serviliter excipient," as servilely to submit.

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!

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?

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.

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.

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.

Now when they saw the boldness of Peter and John,.... With what courage and intrepidity they stood before them, the presence of mind they had, and the freedom of speech they used, as the word properly signifies: they observed their elocution, the justness of their diction, the propriety of their language, and the strength and nervousness of their reasoning; as well as their great resolution, constancy, and firmness of mind; not being afraid to profess the name of Christ, or to charge them with the murder of him; and that they seemed to be determined to abide by him, at all events; to assert him to be the true Messiah, though rejected by the Jewish builders; and that he was risen from the dead; and not only to ascribe unto him the miracle now wrought, but the salvation of men; and to declare, that there was none in any other but him: the Syriac version renders it, "when they heard the word of Simeon and John, which they spoke openly": and freely, without any reserve: they answered readily to the question, that it was by the name of Jesus of Nazareth that they had done this miracle; they dealt freely with the Jewish sanhedrim, and told them in so many words, that they were the crucifiers of Christ, and the rejecters of that stone, which God had made the head of the corner, and that there was no salvation for them in any other: it appears from hence, that John spoke as well as Peter, though his words are not recorded: and perceived that they were unlearned ignorant men; not by what they now said, but by what they heard and understood of them before: they were informed that they were "unlearned" men, or who did not understand letters; not but that they had learned their mother tongue, and could read the Scriptures; but they had not had a liberal education; they had not been brought up at the feet of any of the doctors, in any of the schools and universities of the Jews; they were not trained up in, and conversant with, the nice distinctions, subtle argumentations, and decisions of the learned doctors, in the interpretation of the law of Moses, and the traditions of the elders: and understood that they were also "ignorant" men, "idiots", or private men; for men might be unlearned, and yet not be such; it seems the high priests themselves were sometimes unlearned men: hence, on the day of atonement, "they used to read before him, in the order of the day, and say to him, Lord high priest, read thou with thine own mouth; perhaps thou hast forgot, or it may be, , "thou hast not learned" (c).'' The Jews have adopted the word here used into their language; and express by it, sometimes a man that is mean, abject, and contemptible: thus instead of "children of base men", or "without a name", the Targumist on Job 30:8 reads, , "the children of idiots", or "private men": and in the Targum on 1 Samuel 18:23 it is used for one lightly esteemed, and comparable to a flea: it sometimes designs persons in a private life, though men of learning and knowledge, in distinction from those that are in office; so we read (d), that "three kings, and four "private" persons, have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four "idiots", or private men, are Balaam, Doeg, Ahithophel, and Gehazi.'' And so a bench of idiots, or private men, is distinguished from a bench of authorized and approved judges (e); and sometimes the word is used of such, as are distinguished from doctors, or wise men; so when it is said (f), "the command of plucking off the shoe, is done before three judges, and though the three are "idiots";'' the note of Maimonides upon it is, "not wise men, but that know how to read the language,'' the Hebrew language: and such were the disciples, in every sense of the word; they were mean and abject, poor fishermen, men of no name and figure, that were in no office, and exalted station of life, nor versed in Jewish learning, but common private men: so that they marvelled; the sanheddrim were astonished to hear them talk with so much fluency and pertinence: and they took knowledge of them, that they had been with Jesus; looking wistly upon them, they knew them again, and remembered that; they were persons that were the disciples of Jesus, and whom they had seen in company with him; not in the high priest's palace, when Jesus was arraigned, examined, and condemned there; though Peter, and some think John was there at that time, yet not to be observed and taken notice of by the sanhedrim; but in the temple where Jesus taught, and where the chief priests, Scribes, and elders came, and disputed with him about his authority, and cavilled at him, Matthew 21:15. (c) Misn. Yoma, c. 1. sect. 3.((d) Misn. Sanhedrin, c. 11. sect. 2.((e) T. Bab. Bava Metzia, fol. 32. 11. (f) Misn. Yebamot, c. 12. sect. 1.

And beholding the man which was healed,.... Who either was taken into custody, and brought before the sanhedrim, along with the apostles; or rather, who came here of his own accord to be witness for them: for he was standing with them; in company with them, and close by them, and on their side; and so they could, and did point and appeal unto him, who was ready to justify, that it was not by the use of medicine, or of magic art, or in the name of Satan or Beelzebub, but by the name of Jesus Christ of Nazareth, that his cure was wrought: they could say nothing against it; they could not gainsay the fact, for the man was before them, perfectly well, whom they personally knew, by his lying so long at the gate of the temple; they knew that he had been lame from his mother's womb, who was now above forty years of age; and they could say nothing against the manner of his cure, who was present to attest it; nor could they say anything against them; the apostles, as the Syriac, Arabic, and Ethiopic versions read; they could not blame them for doing it, it being a good deed, nor charge them with fraud and imposture.

But when they had commanded them,.... That is, when the sanhedrim had ordered the apostles; or "commanded that both", as the Arabic version reads, both Peter and John; and, it may be, the man that was healed too: to go aside out of the council; or place where the council, or sanhedrim sat; which, whether it was in the chamber "Gazith", in the temple where they used to sit (g), or in the shops, or in the city, whither they removed, is not certain. We are told (h), that "the sanhedrim removed from the chamber Gazith, to the shops, and from the shops to Jerusalem, and from Jerusalem to Jabneh;'' that is, after the destruction of the city. And the first remove was much about this time; for it is said (i), that "forty years before the destruction of the temple, the sanhedrim removed, and sat in the shops.'' Not in the shops where things were sold for the use of the temple, but in a court adjoining to them, which took its name from them. They conferred among themselves; what was proper to be done, the apostles being withdrawn. (g) Misn. Sanhedrin, c. 10. sect. 2. & Middot. c. 5. sect. 3.((h) T. Bab. Roshhashana, fol. 31. 1.((i) T. Bab. Avoda Zara, fol. 8. 2.

Saying, what shall we do to these men?.... Whether they should punish them by scourging them, or detain them longer in custody, or commit them to prison, or dismiss them: for that indeed a notable miracle hath been done by them: they were convicted that a miracle was wrought; that it was a clear case, a well known thing, of which there was no room to doubt, and that it was done by the apostles; but this was not all the difficulty, had it been a thing only within their knowledge, and which they could have concealed, it would have given them no uneasiness; but, as they observe, it is manifest to all them that dwell in Jerusalem: for the man having been so long lame, and had lain so long at the temple, where all the inhabitants frequently went, he was known and took notice of by them; and his cure being wrought so openly, and in such a miraculous way, it was the common talk of the city: so that there was no smothering it: and we cannot deny it; the fact is so certain and evident; nor hide it, as the Ethiopic version renders it, it being so notorious and public.

But that it spread no further among the people,.... Meaning not in Jerusalem; for the fame of this miracle was spread among all the inhabitants of that city; but in other parts of the nation: let us straitly threaten them; or "in threatening threaten them"; that is, severely threaten them with imprisonment, or with the scourging of forty stripes save one, or with death itself. That they speak henceforth to no man in this name; which through indignation and contempt they do not mention, but mean the name of Jesus: and their sense is, that the apostles, from this time forward, should not teach, or preach the doctrine of the resurrection of the dead, or any other doctrine of the Gospel, in the name of Jesus, to any man, Jew or Gentile; or perform any miracle in his name, or call upon his name, and make use of it, for the healing of any person, or doing any miraculous work. The Ethiopic version is a very odd one, and quite contrary to the sense of the sanhedrim, "that they should not speak any more but in the name of the man Jesus".

And they called them,.... From the apartment where they were; or ordered their servants to call them in to them: and commanded them not to speak at all; either privately or publicly, in the ministry of the word, or in working of miracles, in the city, or in the country: nor teach in the name of Jesus; any doctrine whatever; or "the name of Jesus", as the Arabic version reads; that is, the doctrine of Jesus, that which respects his person, his carnation, his offices, his sufferings, death, and resurrection from the dead.

But Peter and John answered and said unto them,.... With great boldness and courage, and without any fear of man, but in the true fear of God whether it be right in the sight of God; who is omniscient, and sees, and knows all things, all the actions of men, and the springs of them; who is holy, just, and true, and sits and judges among the gods, that which is right: to hearken unto you more than unto God, judge ye: it is not denied that magistrates are to be hearkened to, and obeyed: but not more than God, or in things that are contrary to his nature, will, law, honour, and glory: whatever is agreeable to the law and will of God, commanded by magistrates, should be attended to, and cheerfully obeyed; but what is not should be disregarded, whatever follows upon it: and this was so just and reasonable, that the apostles appeal to the sanhedrim, or council itself, to determine.

For we cannot but speak,.... It was not physically, but morally impossible; or it was not lawful, and therefore they would not speak any other, and they could not avoid speaking, say they, the things which we have seen and heard; as the miracles and doctrines of Christ, his resurrection from the dead, of which they were eye and ear witnesses. This shows their great fidelity and integrity, their inviolable attachment to Christ, and their fearlessness of the displeasure and wrath of men.

So when they had further threatened them,.... Either repeated the same, as before; or added some more severe ones, to terrify them, if possible; not being able to answer their arguments, or invalidate their reasoning: they let them go; they did not acquit them as innocent persons, but dismissed them from custody: finding nothing how they might punish them; not being able, though they sought most diligently for it, to fix anything upon them, which might be a cause, or occasion, or pretence of inflicting any punishment upon them: because of the people: they would not have stuck at the injustice of it, or have been under any concern about offending God; but they were afraid of the people, of losing their credit among them, and lest they should rise up against them, and on the side of the apostles: for all men glorified God for that which was done; they saw the hand of God in it, and ascribed it to his mercy, goodness, and power, and gave him the glory of it; and therefore to punish the instruments of so great and good a work, would have been esteemed barbarous and wicked, and would have been highly resented by them; since, on the contrary, they judged them worthy of great honour and respect.

For the man was above forty years old,.... So that the miracle was the greater, that a man born lame, and who had been so above forty years, should have a cure; and he was the more known to the people, and his testimony met with more credit: on whom this miracle of healing was showed; both for the good of men, for the glory of God, and for the confirmation of the Gospel of Christ.

Whether it be right . . . to hearken to you more than . . . God, judge ye.

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have, I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (Act 4:23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as Act 12:12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company. II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phi 1:14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein. III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, Act 4:24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, humothumadon - with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have, 1. Their adoration of God as the Creator of the world (Act 4:24): With one mind, and so, in effect, with one mouth, they glorified God, Rom 15:6. They said, "O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler" (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it. 2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, Act 4:25, Act 4:26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Psa 2:1, Psa 2:2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ - against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way. 3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, Act 4:27, Act 4:28. It is of a truth - it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en tē polei sou tautē - in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luk 2:27, Luk 2:43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luk 1:35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa 42:1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, Act 4:26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, Sa2 5:17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die - therefore he must be slain; yet not by his own hands - therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, Job 16:11. And as David was delivered to Shimei to be made a curse (Sa2 16:11): The Lord has bidden him. God's hand and his counsel determined it - his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev 16:8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Pro 16:33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job 13:26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan 10:21), and in the volume of the book it was written of Christ, Psa 40:7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they m…

Acts 4:24-31 24. And when they had heard it, they lifted up their voice unto God with one accord, and said, Lord,, thou art God, which hast made heaven and earth, the sea, and all things which are therein; 25. Which by the mouth of thy servant David hast said, Why have the heathen raged together, and why have the people imagined vain things? 26. The kings of the earth have stood up, and the rulers have met together against the Lord, and against his Christ. 27. For of a truth, Herod and Pontius Pilate, with the Gentiles, and the people of Israel, have come together in this city against thy holy Son, Jesus, 28. That they might do whatsoever thine hand and thy counsel had decreed before to be done. 29. And now, O Lord, look upon the threatenings of these men; and grant unto thy servants that they may speak thy word with boldness; 30. Reaching out thine hand to this end, that healing, and signs, and wonders, may be done by the name of thy only Son, Jesus. 31. And when they had prayed, the place moved wherein they were assembled: and they were all filled with the Holy Ghost, and did speak the word of God with boldness. We are taught by this example what is our duty to do when our adversaries do imperiously threaten us; for we must not carelessly laugh in time of danger, but the fear of danger ought to drive us to crave help at the hands of God, and this is a remedy to comfort and set us up on foot, lest, being terrified with threatenings, we cease off from doing our duty. Here is a double fruit of this history, that the disciples of Christ do not jest when they hear that their enemies do threaten them so sore and press so sore upon them, as careless and sluggish men use to do; but being touched with fear, they fly to seek help at the hands of God; and again, they are not terrified, neither yet do they conceive any immoderate fear; [225] but crave of God [226] invincible constancy with right godly petitions. 24. Thou art God, which hast created. Although this title and commendation of God's power be general, yet it ought to be referred unto the present matter, for they do in such sort acknowledge the power of God in the creation of the whole world, that they apply the same therewithal unto the present use. In like sort, the prophets do oftentimes commend the same, to the end they may redress that fear which troubleth us when we behold the power of our enemies; secondly, they add thereunto the promise, and they make these two foundations of their boldness whereby they are emboldened to pray. And surely our prayers are such as they ought to be, and acceptable to God only then, when as staying ourselves upon his promises and power, we pray with certain hope to obtain that for which we pray, for we cannot otherwise have any true confidence unless God do will us to come unto him, and promise that he is ready to help us; and, secondly, unless we acknowledge that he is able enough to help us; wherefore let the faithful exercise themselves in this double meditation so often as they address themselves unto prayer. Furthermore, we gather hereby after what sort we ought to consider the creation of the world; to wit, that we may know that all things are subject to God, and ruled by his will, and when that the world hath done what it can, there shall no other thing come to pass but that which God hath decreed; yea, that the wantonness of the wicked is monstrous, as if the clay should resist the potter; for this is the meaning of the faithful generally, that whatsoever dangers hang over their heads, yet can God prevent the same infinite ways, forasmuch as all things are in his hand, and that he is able to make all the parts of heaven and earth (which he hath created) to obey him. 25. Who by the mouth of David. They descend now into the second member, that they ask nothing but that which God hath promised to perform, so that his will and power are joined together, to the end they may fully assure themselves that they shall obtain their requests; and because the kingdom of Christ is now in hand, they make rehearsal of the promise of God, wherein he promiseth to defend and maintain the same, so that when the whole world hath done what it can to overthrow it, yet all shall be in vain; and herein their godliness and sincere zeal, in that they are not so much careful for their own safety, as for the increasing and advancement of the kingdom of Christ. Why have the Gentiles raged? We must need confess that David speaketh of himself, who after he was chosen king by the Lord, and anointed by Samuel the prophet, did enjoy the kingdom very hardly, [227] because his enemies withstood him on every side. We know how the rulers and people conspired together with Saul and his family; after that the Philistines, and other strange enemies, despising him when he came newly to the crown, made war against him, striving who should begin first, wherefore it is not without cause that he complaineth that the kings rage and take counsel together, and that the people do go about divers things; nevertheless, because he knew that God was the supporter of his kingdom, he derideth their foolish enterprises, and affirmeth that they are vain; but because his kingdom was established, that it might be a figure or image of the kingdom of Christ, David doth not stay still in the shadow itself; but he apprehendeth the body, yea, the Holy Ghost, as the apostles do truly repeat the same, doth sharply reprove the foolish and ridiculous madness of the world, in that they dare invade the kingdom of Christ which God had esta-blished, as well in the person of David as of Christ himself. And this is a singular comfort, in that we hear that God is on our side, so long as we go on warfare under the kingdom of Christ. Hereby we may persuade ourselves, that howsoever all men, both high and low do wickedly conspire together against this kingdom, yet shall they not prevail, for what is all the whole world compared with God? But we must first of all know and assure ourselves of this, that God will continually maintain the kingdom of his Son, whereof he himself is the author, so that we may set his decree (which shall not be broken) against the rashness of men, that trusting to the help of his hand, we may not doubt to despise all the preparation and furniture of men, though they be terrible; and he doth diligently express how great the bands of the adversaries are; he saith, that they attempt all things, he doth also reckon up their counsels, lest any of these do terrify us. Furthermore, when as the Psalm teacheth, that the kingdom of Christ shall endure, maugre the heads of the adversaries, it doth also show that there shall be many adversaries, which shall endeavor to overthrow the same. On the one side, he bringeth in the kings raging, on the other, the people all out of quiet, [228] whereby he signifieth that all estates shall be offended at it; [229] and no marvel, because nothing is more contrary to the flesh than the spiritual sword of the gospel wherewith Christ killeth us, that he may make us obey him, (Romans 15:16.) Therefore, we must know this for a surety, that the kingdom of Christ shall never be quiet in the world, lest when we are to fight, we be afraid as at some strange thing. 26. Against the Lord, and his Christ. The Spirit teacheth by this word, that all those do make war against God which refuse to submit themselves to Christ; they do full little think this oftentimes, notwithstanding it is so that because God will reign in the person of his Son alone, we refuse to obey him so often as we rebel against Christ, as the Lord himself saith in John, "He which honoreth not the Son, honoreth not the Father." Wherefore let the hypocrites profess a thousand times that they mean nothing less than to make war against God, yet shall they find this true, that God is their open enemy, unless they embrace Christ with his gospel. The use of this doctrine is double, for it armeth us against all the terrors of the flesh, because we must not fear, lest they get the victory of God which withstand the gospel. Again, we must beware, lest, through the contempt of godly doctrine, we advance ourselves against God to our own destruction. 27 Have met together in this city. They declare that this prophecy was proved to be true by the event, to the end they may believe the same more assuredly, for the sense is, Lord, thou hast spoken it and we have in truth tried [experienced] the same to be true; and they call to mind that which was done four years before, or thereabout. In like sort, it is expedient for us to apply the events of things which are foretold to the confirmation of our faith; but because it might seem that the matter fell out far otherwise then than the Psalm pronounceth, forasmuch as they raged not in vain, neither were the assaults of the enemies frustrate when they had put Christ to death; and their violence went further afterwards after a fearful manner. The faithful remove this offense, and say that the enemies could do no more than God had appointed; therefore, howsoever the wicked did suppose that Christ was quite taken away by death, and did now vainly triumph, yet the faithful confess that their rage was all but vain. But here may a question be moved, why he calleth them the Gentiles and people of Israel, seeing there was but one body? I think that the diversity of countries is noted in this place, out of which the Jews came together to the feast, as if they should have said, that the Jews which were born in divers places, having made, as it were, a concourse, did assault the kingdom of Christ, yet was their fury frustrate and of none effect. Thy holy Son Jesus. The Grecians use the very same word which I translated even now, servant, when mention was made of David, for they call [paida] sometimes a servant sometimes a son; and David is so called, because he was the minister of God, as well in ruling the people as in the office of a prophet; but this word, son, agreeth better with the person of Christ, unless some man had liefer take it thus, that Luke meant to allude unto that likelihood [resemblance] which David had with Christ when he setteth down a word of a double signification. It is expressly said, that God hath anointed his Son, that that may truly agree to him which is in the Psalm, for in anointing him God made him a King, and yet we must note therewithal what anointing this was, for we know that he was not anointed with visible oil, but with the Holy Ghost. 28. That they might do. I have already declared to what end this is spoken; that the kingdom of Christ was so far from being overrun by that conspiracy, that in truth it did then flourish. Notwithstanding herein is contained a singular doctrine, that God doth so govern and guide all things by his secret counsel, that, he doth bring to pass those things which he hath determined, even by the wicked. Not that they are ready willingly to do him such service, but because he turneth their counsels and attempts backward; so that on the one side appeareth great equity and most great righteousness; on the other appeareth nought but wickedness and iniquity. Which matter we have handled more at large in the second chapter. Let us learn here, by the way, that we must so consider the providence of God, that we know that it is the chief and only guider of all things which are done in the world, that the devil and all the wicked are kept back with God's bridle, lest they should do us any harm; that when they rage fastest, yet are they not at liberty to do what they list, but have the bridle given them, yet so far forth as is expedient to exercise us. Those men which do acknowledge the foreknowledge of God alone, and yet confess not that all things are done as it pleaseth him, are easily convict by these words, That God hath appointed before that thing to be done which was done. Yea, Luke being not contented with the word counsel, addeth also hand, improperly, yet to the end he …

PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37) 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.

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 Luk 2:29). Applied to God, the term expresses absolute authority. God which hast made heaven and earth--against whom, therefore, all creatures are powerless.

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 Act 3:13). The best ancient copies read, after "were gathered together," "in this city," which probably answers to "upon my holy hill of Zion," in the Psa 2:6.

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.

place was shaken--glorious token of the commotion which the Gospel was to make (Act 17:6; compare Act 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" (Act 4:29, Act 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.

And being let go,.... Or dismissed from custody, by the order of the sanhedrim: they went to their own company; or "to their own men", as the Ethiopic version reads; or "to their own brethren", as the Syriac; either to the other ten apostles; or to the hundred and twenty, who first met together; or the whole multitude of them that believed, Acts 4:32 the eight thousand that had been added to them, the whole church. Saints love to be together, and delight in the company of each other; and especially when they have anything to communicate, that may be for their mutual good, or for the honour of God: and reported all that the chief priests and elders had said unto them; what commands and injunctions they had lain upon them, and what threatenings they had given them, and, no doubt likewise, what answers they had returned to them.

And when they heard that,.... The whole of the report the apostles made; and which they heard with patience, and without making any unworthy reflections upon the sanhedrim; and being, on the one hand, not over much terrified, and cast down, and, on the other hand, not sluggish, careless, and secure; they betake themselves, not to plots, conspiracies, and seditions; nor to arms to defend and avenge themselves, though their numbers were large; but to prayer, that they might not be deterred by threatenings, from speaking boldly the word of the Lord: they lift up their voice to God with one accord; being inspired by the Holy Ghost, they not only agreed in the matter of their petitions, which agreement is of great avail with God; for whatever two or more agree in to ask of God, shall be given to them; but also in the very words which were vocally expressed by them, and that in a very loud and sonorous way, to signify the vehemency and ardour of their minds and affections: and said, Lord, thou art God; or, as in one of Beza's copies, "Lord our God"; or, as in the Ethiopic version, "Lord, thou art our God"; addressing God, the Father of Christ, as appears from Acts 4:27 as their own God, their covenant God and Father in Christ, from whom they might hope for help, and in whom they might expect safety, and every supply of grace: which hast made heaven and earth, and the sea, and all that in them is; and which is a full proof of the omnipotence of God; an attribute of singular use to the saints in distressed circumstances; for what is it he cannot do, who made all things that are? and what is it he will not do for his saints, for the accomplishment of his purposes, the making good of his covenant and promises, the fulfilment of prophecies; the good of his people, and the glory of his name?

Who by the mouth of thy servant David has said,.... In Psalm 2:1 from whence we learn, that that psalm, though it is without a title, and does not bear David's name, yet is one of his and so Kimchi says, that David composed it at the beginning of his reign; though Aben Ezra thinks, that it was composed by one of the singers for him, on the day he was anointed; yet he afterwards seems to doubt of it, and on Psalm 2:7 says, they are the words of David, or the words of the singer. And certain it is, that in the apostles' time this psalm was reckoned to be David's by the Jews in common; and therefore they speak of it as such: and it was the sense of the ancient doctors of the synagogue, that this psalm is to be understood of the Messiah. Jarchi says, our Rabbins expound the business (of this psalm) concerning the King Messiah; and Kimchi observes, that there are some that interpret this psalm of Gog and Magog (k), and the Messiah, or anointed, that is the King Messiah; though one of these writers was of opinion, that it is best to understand it of David himself; and Aben Ezra says, that it was composed either for David, or for the Messiah, and to understand it of the Messiah, the thing is more clear. The verses Psalm 2:7 are particularly applied to the Messiah in some of their most ancient writings (l), and also in modern ones (m), as is Psalm 2:2 to Messiah ben Joseph (n): and indeed the whole psalm belongs to the Messiah, as appears from the express mention of him, and the vain attempts of the kings of the earth against him; from the decree and resolution of God to make and declare him king of Zion, notwithstanding their utmost efforts; from his having the Gentiles for his inheritance, which is true of no other; and especially from that reverence, adoration, and worship, which were to be given to him, and that trust and confidence to be placed in him, which can by no means agree with David, nor with any mere creature. The Syriac version reads, "who in the Holy Ghost, by the mouth", &c. and so read Beza's most ancient copy, and five other manuscripts of his; and the Vulgate Latin, and Ethiopic versions, read, "who in the Holy Ghost, by the mouth of our father David", &c. and the Alexandrian copy, but does not seem to be a genuine reading; since the Jews were not used to call David, but Abraham, their father; nor is it, with propriety, expressed, that God the Father said in, or by the Spirit, what follows, why did the Heathen rage, and the people imagine vain things? that is, the Gentiles, and the people of the Jews, Pilate, and his council, with the Roman soldiers, and the Jewish sanhedrim, with the common people; who raged against Christ, seized him in a furious manner, led him as a malefactor, and hurried him from bar to bar, in a tumultuous way, and with great noise and clamour urged the crucifixion of him; nor did their rage cease until they had put him to death: yet it was a vain thing in them to imagine he should be held under the power of death; or that this would put a stop to the spread of his doctrine, and the enlargement of his kingdom and interest; since he rose from the dead, as a triumphant conqueror, over all his enemies, and pouring forth his Spirit, in an extraordinary way, he spread his Gospel, and his glory throughout the earth. (k) Vid. T. Bab. Avoda Zara, fol 3. 2. (l) Zohar in Numb. fol. 82. 2. Bereshit Rabba, sect. 44. fol. 38. 4. & T. Bab. Succa, fol. 52. 1.((m) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Abarbinel Mashmiah, Jeshua, fol. 37. 4. & 38. 1.((n) Pirke Eliezer, c. 19.

The kings of the earth stood up,.... Herod Antipas, tetrarch of Galilee, sometimes called a king, Mark 6:14 and Pilate the Roman governor, who represented his master Caesar; these stood, or rose up in an hostile manner, and set themselves against, and opposed themselves to the Messiah, Jesus of Nazareth: and the rulers were gathered together; the Jewish rulers, Annas, Caiaphas, and the rest of the members of the sanhedrim, who met together more than once; and particularly at the high priest's palace, to consult how they should take Jesus and put him to death; and who also gathered together at the same place, when he was taken, to arraign, examine, and condemn him. And this opposition, and these conspiracies and consultations, were against the Lord: Jehovah, the Father of Christ, who sent him, and anointed him; so that what was done against Christ, was done against the Lord, their views and designs, their interest and glory, being the same: and against his Christ; or anointed one, who was anointed by him, with the Holy Ghost, from his birth, and at his baptism, to be prophet, priest, and King.

For of a truth, against thy holy child Jesus,.... This is the interpretation of the above passages in Psalm 2:1 and the application of them to Jesus; who is called the "child" of God, because the human nature of Christ was taken into union with the second person, who is the Son of God: unless the word should rather be rendered "servant", as it is in Acts 4:25 and which is a character that belongs to Christ, and is often given him as Mediator, who, as such, is God's righteous servant; and he is called "holy", because he was so in his conception and birth, and in his life and conversation, being free both from original sin, and actual transgression; and which is an aggravation of the sin and guilt of these men, that they should rise up, and gather together against him; and yet it was a clear case, a notorious fact, a certain truth, that could not be denied: and for the further aggravation of their crime, as well as for the sake of explaining the phrase "his, Christ", it is added, whom thou hast anointed; with the oil of gladness, above his fellows. Christ was, in some sense, anointed to be prophet, priest, and King, from eternity, being so early set up as Mediator, or called unto, and invested with that office; see Proverbs 8:22 and he was anointed in time, both at his incarnation and baptism, having the Spirit without measure given unto him, which is that anointing, that teacheth all things. Both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. This Herod was Herod Antipas, the son of Herod the great, and who beheaded John the Baptist; and Pontius Pilate was the Roman governor of Judea, at the time of Christ's death; the Gentiles were those of Pilate's council, and the Roman soldiers; and the people of Israel, were the Jews, both the rulers, and the common people; the Syriac version renders it, "the synagogue of Israel": and these, though they were of different nations, and of different interests, yea enemies to one another, as the Jews and Gentiles in general were; and as were Herod and Pontius Pilate in particular; yet all gathered, consented, and agreed together to mock, scourge, and crucify this innocent and holy person. The Vulgate Latin, Syriac, and Ethiopic versions add, "in this city"; and so the above copies of Beza's, and others; meaning, in the city of Jerusalem, where the apostles now were, and where the above persons met together, and from whence a prophet could only perish. The Alexandrian copy reads, "in this thy city": which was called the city of God, and the holy city; and yet in this was this wicked convention, and all this wickedness done.

For to do whatsoever thy hand,.... It was not the end of their gathering together against Christ, or it was not their intention and design, to fulfil the purposes and decrees of God, but to fulfil their own lusts, and satiate their rage and malice against him; but it was so in the event, according to the wise disposal of providence, that by their gathering together, by their consultations and conspiracies, they brought about what God in his everlasting council had decreed. By "the hand" of the Lord here is not meant, the grace and favour of God; or the power and providence of God; or his word of precept, his revealed will; but his secret will, the counsel of his will, the hidden purpose of his heart, the wise consultation of his mind, which is formed according to his infinite wisdom: so in 2 Samuel 14:19 it is said, "is not the hand of Joab with thee in all this?" that is, the head of Joab, the wise counsel of Joab; and so the Jewish writers interpret it, "his counsel" (o): and so the word is explained here immediately; for it follows, and thy counsel determined before to be done: God's decrees are from eternity; there is nothing comes to pass in time but what he has beforetime determined should be done, either by effecting it himself, or doing it by others, or suffering it to be done, as in the case here. Whatever was done to Christ, either by Jews or Gentiles, by Herod or Pontius Pilate, was according to the secret will of God, the covenant he made with Christ, and the council of peace that was between them both: what they wickedly did, God designed for good, and hereby brought about the redemption and salvation of his people: this neither makes God the author of sin, nor excuses the sinful actions of men, or infringes the liberty of their wills in acting. (o) Kimchi in loc. & R. Sol. Urbin. Ohel Moed, fol. 36. 2.

And now, Lord, behold their threatenings,.... Meaning not with his eye of omniscience, which he could not but do; but that he would so take notice of them, as in his providence to rebuke them for them, or restrain them, or make them fearless of them: and grant unto thy servants; the apostles, and all the ministers of the word, who are the servants of the most high God, and who serve him in the Gospel of his Son, with great cheerfulness and faithfulness: that with all boldness they may speak thy word; and not their own, or another's; the Gospel, which is God's speech, or a word, a message of grace and mercy from him to sinful creatures. The request of the whole church is, that the ministers of the word might not be intimidated by the menaces of the sanhedrim; but go on to declare it with all freedom of expression, with all boldness, courage, and intrepidity of mind, and all openness and faithfulness, and in the most public manner. And such a petition shows, that as it is gift of God to speak his word, or preach his Gospel, so it also is, to speak it freely, boldly, and faithfully, as it should be spoken.

By stretching forth thine hand to heal,.... That is, by exerting his power in healing sicknesses, diseases, and lameness, as in the above instance, by the hands of the apostles; which, as it would be contrary to the schemes of the Jewish sanhedrim, and would confirm the doctrines of the Gospel; so it would animate the preachers of the word to preach it with more readiness, cheerfulness, and firmness of mind; and that signs and wonders may be done by the name of thy holy child Jesus; as had been done already, and by whose name particularly the lame man at the temple had received a cure, and in whose name the sanhedrim had forbid the apostles to preach, or to make use of it, in doing any other miracle.

And when they had prayed,.... Either while they were praying, or as soon as they had done; for sometimes, as here, prayer is immediately heard, and an answer is returned, whilst the saints are speaking, or as soon as prayer is ended: the place was shaken where they were assembled together; which, whether it was a private house, or the temple, is not certain: the latter seems more probable, because their number was so great, that no private house could hold them; and since this was the place where they used to assemble; this was now shaken with a rushing mighty wind, as on the day of Pentecost, and was a symbol of the divine presence, and a token that their prayers were heard, and an emblem of the shaking of the world by the ministry of the apostles: and they were all filled with the Holy Ghost; with the gifts of the Holy Ghost, even with extraordinary ones, such as speaking with divers tongues, as before on the day of Pentecost; see Acts 2:4 and this was the case not only of the apostles, but of the other ministers of the word, and it may be of the whole church: and they spoke the word of God with all boldness; that is, the apostles, and preachers of the Gospel, spoke it with great freedom, and without fear, not only privately, in their community, but publicly, in the temple: this was what was particularly prayed for, and in which they had a remarkable answer.

thy hand and thy counsel determined . . . to be done--that is, "Thy counsel" determined to be done by "Thy hand."