Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical

Part 38

By Albert Barnes

THE ACTS OF THE APOSTLES - Chapter 2 - Verse 45

Verse 45. And sold. That is, they sold as much as was necessary in order to procure the means of providing for the wants of each other.

Possessions. Property, particularly real estate. This word kthmata refers, properly, to their fixed property, as lands, houses, vineyards, etc. The word rendered goods, uparxeiv, refers to their personal or movable property.

And parted them to all. They distributed them to supply the wants of their poorer brethren, according to their necessities.

As every man had need. This expression limits and fixes the meaning of what is said before. The passage does not mean that they sold all their possessions, or that they relinquished their title to all their property; but that they so far regarded all as common as to be willing to part with it IF it was needful to supply the wants of the others. Hence the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the wants of the poor, Ac 4:34,35. This was an important incident in the early propagation of religion; and it may suggest many useful reflections.

(1.) We see the effect of religion. The love of property is one of the strongest affections which men have. There is nothing that will overcome it but religion. That will; and one of the first effects of the gospel was to loosen the hold of Christians on property.

(2.) It is the duty of the church to provide for the wants of its poor and needy members. There can be no doubt that property should now be regarded as so far common as that the wants of the poor should be supplied by those who are rich. Comp. Mt 26:11.

(3.) If it be asked why the early disciples evinced this readiness to part with their property in this manner, it may be replied,

1st, that the apostles had done it before them. The family of the Saviour had all things common.

2nd. It was the nature of religion to do it.

3rd. The circumstances of the persons assembled on this occasion were such as to require it. There were many of them from distant regions; and probably many of them of the poorer class of the people in Jerusalem. In this they evinced what should be done in behalf of the poor in the church at all times.

(4.) If it be asked whether this was done commonly among the early Christians, it may be replied, that there is no evidence that it was. It is mentioned here, and in Ac 4:32-37; 5:1-4. It does not appear that it was done even by all who were afterwards converted in Judea; and there is no evidence that it was done in Antioch, Ephesus, Corinth, Philippi, Rome, etc. That the effect of religion was to make men liberal, and willing to provide for the poor, there can be no doubt. See 2 Co 8:19; 9:2; 1 Co 16:2; Ga 2:10.

But there is not proof that it was common to part with their possessions, and to lay it at the feet of the apostles. Religion does not contemplate, evidently, that men should break up all the arrangements in society; but it contemplates that those who have property should be ready and willing to part with it for the help of the poor and needy.

(5.) If it be asked whether all the arrangements of property should be broken up now, and believers have all things in common, we a prepared to answer—No. For,

1st, this was an extraordinary case.

2nd. It was not even enjoined by the apostles on them.

3rd. It was practised nowhere else.

4th. It would be impracticable. No community where all things were in common has long prospered. It has been attempted often, by pagans, by infidels, and by fanatic sects of Christians. It ends soon in anarchy, and licentiousness, idleness, and profligacy; or the more cunning secure the mass of property, and control the whole. Till all men are made alike, there could be no hope of such a community; and if there could be, it would not be desirable. God evidently intended that men should be excited to industry by the hope of gain; and then he demands that their gains should be devoted to his service. Still, this was a noble instance of Christian generosity, and evinces the power of religion in loosing the hold which men commonly have on the world. It rebukes also those professors of religion—of whom, alas! there are many—who give nothing to benefit either the souls or bodies of their fellow-men.

{*} "goods" or, "Substance"

{c} "parted them" Isa 58:7; 2 Co 9:1,9; 1 Jo 3:17

THE ACTS OF THE APOSTLES - Chapter 2 - Verse 46

Verse 46. With one accord. Comp. Ac 1:14; 2:1.

In the temple. This was the public place of worship; and the disciples were not disposed to leave the place where their fathers had so long worshipped God. This does not mean that they were constantly in the temple, but only at the customary hours of prayer; at nine o'clock in the morning, and at three in the afternoon.

And breaking bread. See Barnes "Ac 2:42".

From house to house. In the margin, "at home." So the Syriac and Arabic. The common interpretation, however, is that they did it in their various houses; now in this, and now in that, as might be convenient. If it refers to their ordinary meals, then it means that they partook in common of what they possessed. And the expression in this verse, "did eat their meat," seems to imply that this refers to their common meals, and not to the Lord's Supper.

Did eat their meat. Did partake of their food. The word meat, with us, is applied to flesh. In the Bible, and in old English authors, it is applied to provision of any kind. Here it means all kinds of sustenance; that which nourished them—trofhv— and the use of this word proves that it does not refer to the Lord's Supper; for that ordinance is nowhere represented as designed for an ordinary meal, or to nourish the body. Comp. 1 Co 11:33,34.

With gladness. With rejoicing. This is one of the effects of religion. It is far from gloom; it diffuses joy over the mind; and it bestows additional joy in the participation of even our ordinary pleasures.

Singleness of heart. This means with a sincere and pure heart. They were satisfied and thankful. They were not perplexed or anxious; nor were they solicitious for the luxurious living, or aspiring after the vain objects of the men of the world. Comp. Ro 12:8; 2 Co 1:12 Eph 6:5.

{1} "breaking bread from house to house" or, "at home"

{+} "their meat with gladness" "Consent"

THE ACTS OF THE APOSTLES - Chapter 2 - Verse 47

Verse 47. Praising God. See Lu 24:53.

And having favour. See Lu 2:52.

With all the people. That is, with the great mass of the people; with the people generally. It does not mean that all the people had become reconciled to Christianity; but their humble, serious, and devoted lives won the favour of the great mass of the community, and silenced opposition and cavil. This was a remarkable effect; but God has power to silence opposition; and there is nothing so well fitted to do this as the humble and consistent lives of his friends.

And the Lord added. See Ac 5:14; 11:24, etc. It was the Lord who did this. There was no power in man to do it; and the Christian loves to trace all increase of the church to the grace of God.

Added. Caused, or inclined them to be joined to the church.

The Church. To the assembly of the followers of Christ-th ekklhsia, The word church properly means those who are called out, and is applied to Christians as being called out, or separated from the world. It is used but three times in the Gospels, Mt 16:18; 18:17. It occurs frequently in other parts of the New Testament, and usually as applied to the followers of Christ. Comp. Ac 5:11; 7:38; 8:1,3; 9:31; 11:22,26; Ac 12:1,5. It is used in classic writers to denote an assembly of any kind, and is twice thus used in the New Testament, Ac 19:39,41, where it is translated "assembly."

Such as should be saved. This whole phrase is a translation of a participle, touv swzomenouv. It does not express any purpose that they should be saved, but simply the fact that they were those who would be, or who were about to be saved. It is clear, however, from this expression, that those who became members of the church, were those who continued to adorn their profession, or who gave proof that they were sincere Christians. It is implied here, also, that those who are to be saved will join themselves to the church of God. This is everywhere required; and it constitutes one evidence of piety when they are willing to face the world, and give themselves at once to the service of the Lord Jesus. Two remarks may be made on the last verse of this chapter: one is, that the effect of a consistent Christian life will be to command the respect of the world; and the other is, that the effect will be continually to increase the number of those who shall be saved. In this case they were daily added to it; the church was constantly increasing: and the same result may be expected in all cases where there is similar zeal, self-denial, consistency, and prayer.

We have now contemplated the foundation of the Christian church; and the first glorious revival of religion. This chapter deserves to be profoundly studied by all the ministers of the gospel, and by all who pray for the prosperity of the kingdom of God. It should excite our fervent gratitude that God has left this record of the first great work of grace; and our fervent prayers that he would multiply and extend such scenes until the earth shall be filled with his glory.

{a} "favour" Lu 2:52; Ro 14:18

{b} "And the Lord" Ac 5:14; 11:24

{c} "should be saved" "As were saved"

THE ACTS OF THE APOSTLES - Chapter 3

THE ACTS OF THE APOSTLES — Chapter 3 - Verse 1

Verse 1. Peter and John went up, etc. In Lu 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Ac 2:46, it is clear that all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple; and they would naturally resort there with their countrymen to worship the God of their fathers. In the previous chapter, (Ac 2:43,) we are told in general that many wonders and signs were done by the hands of the apostles. From the many miracles which were performed, Luke selects one, of which he gives a more full account; and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest men, and did not intend to deceive.

Into the temple. Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See Barnes "Mt 21:12".

At the hour of prayer, etc. The Jewish day was divided into twelve equal parts; of course the ninth hour would be about three o'clock, P.M. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Comp. Ps 55:17; Da 6:10.

{c} "the hour of prayer" Ps 55:17; Da 6:10

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 2

Verse 2. Lame, etc. The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews.

Whom they laid daily. That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the afflicted; and no alms-houses for the poor. The poor were dependent, therefore, on the charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence it was customary to place them at the gates of rich men, (Lu 16:20;) and they also sat by the side of the highway to beg where many persons would pass, Mr 10:46; Lu 18:35; Joh 9:1-8.

The entrance to the temple would be a favourable place for begging; for,

(1.) great multitudes were accustomed to enter there; and,

(2.) when going up for the purposes of religion, they would be more inclined to give alms than at other times; and especially was this true of the Pharisees, who were particularly desirous of publicity in bestowing charity. It is recorded by Martial, (i. 112,) that this custom prevailed among the Romans, of placing the poor by the gates of the temples; and the custom was also observed a long time in the Christian churches.

At the gate of the temple which is called Beautiful. In regard to this gate there have been two opinions; one of which supposes that this was the gate commonly called Nicanor, which led from the court of the Gentiles to the court of the women, See Barnes "Mt 21:12" and the other, that it was the gate at the eastern entrance of the temple, commonly called Suzan. It is not easy to determine which is intended; though from the fact that it occurred near Solomon's porch, (Ac 3:11); comp. plan of the temple, Mt 21:12, it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and made a magnificent appearance.—Josephus, Jewish War, b. v., chap. v., & 3.

To ask alms. Charity.

{d} "gate of the temple" Joh 9:8

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 3

Verse 3. Who seeing Peter. There is no evidence that he was acquainted with them, or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 4

Verse 4. Fastening his eyes. The word used here denotes to look intently, or with fixed attention. It is one of the peculiar words which Luke uses, Lu 4:20; 22:56; Ac 1:10; 3:12; 6:15; 7:55; 10:4, etc., in all twelve times. It is used by no other writer in the New Testament, except by Paul twice, 2 Co 3:7,13.

Look on us. All this was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 5

Verse 5. No Barnes text on this verse.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 6

Verse 6. Silver and gold have I none. The man had asked for money; Peter assures him that he had not that to give; it was done, however, in such a way as to show his willingness to aid him, if he had possessed it.

Such as I have. Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds, that it was derived solely from the Lord Jesus Christ.

In the name. Comp. Ac 4:10. In Mr 16:17,18, it is said, "These signs shall follow them that believe; In my name shall they cast out devils, etc.—they shall lay hands on the sick, and they shall recover." The expression means, by his authority, or in virtue of power derived from him. We are here struck with a remarkable difference between the manner in which the Lord Jesus wrought miracles, and that in which it was done by his apostles. He did it in his own name, and by virtue of his own power. He claimed dominion over disease and death. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers.

Of Nazareth. This was the name by which he was commonly known. By this name he had been designated among the Jews, and on the cross. It is by no means improbable that the man had heard of him by this name; and it was important that he should understand that it was by the authority of him who had been crucified as an impostor.

Rise up and walk. To do this would be evidence of signal power. It is remarkable that, in cases like this, they were commanded to do the thing at once. See similar cases in Joh 5:8; Mt 9:6; 12:13.

It would have been easy to allege that they had no power, that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that, if it were done, they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it; to make use of means; or to wait on him; but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, men must perish; just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Ac 3:8.

{e} "in the name of Jesus" Ac 4:10

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 7

Verse 7. And he took him. He took hold of his hand. To take hold of the hand in such a case was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands men to repent and believe, He does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out, and his power exerted to impart strength and grace.

His feet and ancle bones. The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 8

Verse 8. And he leaping up. This was a natural expression of joy; and it was a striking fulfillment of the prophecy in Isa 35:6: "Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The act of walking is one that is acquired by long practice. Children learn slowly. Casper Hauser, lately discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner. (See his Life.) When, therefore, this man was able at once to walk, it was clear proof of a miracle.

Praising God. This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name; and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive— the natural feeling of the heart. So a sinner. His first feelings when renewed, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively; he needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace.

{a} "leaping up" Isa 35:6

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 9

Verses 9, 10. And all the people, etc. The people who had been accustomed to see him sit in a public place.

And they knew, etc. In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following; and they are as far as possible from any appearance of imposture.

(1.) The man had been afflicted from a child. This was known to all the people. At this time he was forty years of age, Ac 4:22.

(2.) He was not an impostor. If he had pretended lameness, it is wonderful that he had not been detected before, and not have been suffered to occupy a place thus in the temple.

(3.) The apostles had no agency in placing him there. They had not seen him before. There was manifestly no collusion or agreement with him to attempt to impose on the people. The man himself was convinced of the miracle; and did not doubt that the power by which he had been healed was of God.

(5.) The people were convinced of the same thing. They saw the effects; they had known him well; they had had every opportunity to know that he was diseased; and they were now satisfied that he was restored. There was no possibility of deception in the case. It was not merely the friends of Jesus that saw this; not those who had an interest in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been wrought in defence of other systems of religion, and it will be seen at once that here is every appearance of sincerity, honesty, and truth; and in them every mark of deception, fraud, and imposition. (See Paley's Evidences of Christianity, Proposition ii., chap. ii.)

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 10

Verse 10. No Barnes text on this verse.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 11

Verse 11. Held Peter and John. The word held means, he adhered to them; he joined himself to them; he was desirous of remaining with them, and participating with them.

All the people, etc. Excited by curiosity, they came together. The fact of the cure, and the conduct of the man, would soon draw together a crowd, and thus furnish a favourable opportunity for preaching to them the gospel.

In the porch, etc. This porch was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the plan and description of the temple, See Barnes "Mt 21:12".

{*} "healed" "cured"

{b} "porch that is called Solomon's" Joh 10:23; Ac 5:12

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 12

Verse 12. When Peter saw it. Saw the people assembling in such multitudes, and wondering at the miracle.

He answered. The word answer, With us, implies that a question had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when no question was asked; but when an occasion was offered for remarks, or where an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject, Da 2:26; Ac 5:8.

Ye men of Israel. Jews. Comp. Ac 2:14.

Why marvel ye at this? The particular thing which he intended to reprove here, was not that they wondered, for that was proper; but that they looked on Peter and John as if they had been the authors of this healing. They ought to have understood it. The Jews were sufficiently acquainted with miracles to interpret them, and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been wrought by God.

Why look ye, etc. Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God?

By our own power. By any art of healing, or by any medicine, we had done this.

Or holiness. Piety. As if God had bestowed this oh us on account of our personal and eminent piety. It may be remarked, that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honours; they might at once have laid claim to vast authority over them; but they refused all such personal honours, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel, or however much the world may be disposed to do them honour, they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that men are saved; it is only by the power of God, designed to honour his Son. See 2 Co 3:5,6.

{+} "answered" "said"

{++} "marvel" "wonder"

{c} "power" 2 Co 3:5

{+++} "holiness" "Godliness"

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 13

Verse 13. The God of Abraham. He is called the God of Abraham be- cause Abraham acknowledged him as his God, and because God showed himself to be his Friend. Comp. Mt 22:32; Ex 3:6,15; Ge 28:13; 26:24.

It was important to show that it was the same God who had done this that had been acknowledged by their fathers; and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham, that in his seed should all the families of the earth be blessed, Ge 12:3. Comp. Ga 3:16.

Hath glorified. Has honoured. You denied, despised, and murdered him; but God has exalted and honoured him. This miracle was done in the name of Jesus, Ac 3:6. It was the power of God that had restored him; and by putting forth this power God had shown that he approved the work of his Son, and was disposed to honour him in the view of men. Comp. Joh 17:1; Eph 1:20-22; Php 2:9-11

Heb 2:9; Re 1:5-18.

Ye delivered up. That is, you delivered him to the Romans to be put to death. See Barnes "Ac 2:23".

And denied him in the presence of Pilate. Denied that he was the Messiah. Were unwilling to own him as your long-expected King, Joh 19:15.

When he was determined, etc. Mt 27:17-25; Lu 23:16-23. Pilate was satisfied of his innocence; but he was weak, and timid, and irresolute, and yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation, against the deliberate judgment of him before whom they had arraigned him; and thus showed how obstinately they were resolved on his death.

{a} "God of Abraham" Mt 22:32

{b} "hath glorified" Ac 5:30,31

{c} "his son Jesus" Joh 17:1; Eph 1:20-22; Php 2:9-11; Heb 2:9; Re 1:5,18

{d} "denied him" Joh 19:15

{*} "let him go" "Release him"

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 14

Verse 14. The Holy One, etc. See Ps 16:10. Comp. See Barnes "Ac 2:27".

And the Just. The word just here denotes innocent, or one who was free from crime. It properly is used in reference to law, and denotes one who stands upright in the view of the law, or who is not chargeable with crime. In this sense the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime charged on him at first was blasphemy, Mt 26:65; and on this charge the sanhedrim had condemned him, without proof. But of this charge Pilate would not take cognizance, and hence before him they charged him with sedition, Lu 23:2. Neither of these charges were made out; and, of course, in the eye of the law he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him; thus showing that it was mere hatred and malice that led them to seek his death.

And desired a murderer. Mt 27:21.

{f} "Holy One" Mt 17:17-25; Lu 23:15-23

{g} "Just" Ac 7:52; 22:14

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 15

Verse 15. And killed the Prince of life. The word rendered prince denotes, properly, a military leader or commander. Hence, in Heb 2:10, it is translated captain: "It became him—to make the captain of their salvation perfect through sufferings." As a captain or commander leads on to victory, and is said to obtain it, so the word comes to denote one who is the cause, the author, the procurer, etc. In this sense it is used: Ac 5:31, "Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel," etc. In Heb 12:2, it is properly rendered author: "Looking unto Jesus, the author and finisher of our faith." The word author, or giver, would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word life here is used in a large sense, as denoting all manner of life. In this sense it is used in reference to Christ in Joh 1:4, "In him was life," etc. Comp. Joh 5:26; 1 Jo 5:11; 1 Co 15:45.

Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer, Lu 23:19; Mr 15:7, one who had destroyed life; and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death.

Whom God hath raised, etc., Ac 2:24,32.

{h} "raised from the dead" Mt 28:2-6; Eph 1:20

{i} "whereof we are witnesses" Ac 2:32

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 16

Verse 16. And his name. The name of Jesus is here put for Jesus himself; and it is the same as saying, "and he," etc. In this way the word name is often used by the Hebrews, especially when speaking of God, Ac 1:15; 4:12; Eph 1:21; Re 3:4.

It does not mean that there was any efficacy in the mere name of Jesus that should heal the man, but that it was done by his authority and power.

Through faith in his name. By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed in him; but it was by means of the faith which the apostles exercised in him that the miracle was wrought, and was thus a fulfillment of the declaration in Mt 17:20, "If ye have faith—ye shall say unto this mountain, Remove hence," etc. This truth Peter repeats two or three times in the verse, to impress it more distinctly on the minds of his hearers.

Whom ye see and know. There could, therefore, be no mistake. He was well known to them. There was no doubt about the truth of the miracle, Ac 4:16, and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus.

Perfect soundness. Oloklhrian. This word is not used elsewhere in the New Testament. It denotes integrity of parts, freedom from any defect; and it here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs.

In the presence of you all. You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 17

Verse 17. And now, brethren. Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself, as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but it was not the way to reach the heart. He had indeed stated and proved their wickedness. The object now was to bring them to repentance for it; and this was to be done by tenderness, and kindness, and love. Men are melted to contrition, not by reproaches, but by love.

I wot. I know; I am well apprized of it. I know you will affirm it; and I admit that it was so. Still the enormous deed has been done. It cannot be recalled; and it cannot be innocent. It remains, therefore, that you should repent of it, and seek for pardon.

That through ignorance, etc. Peter does not mean to affirm that they were innocent in having put him to death, for he had just proved the contrary; and he immediately proceeds to exhort them to repentance. But he means to say that that offence was mitigated by the fact that they were ignorant that he was the Messiah. The same thing the Saviour himself affirmed when dying. Lu 23:34, "Father, forgive them; for they know not what they do." Comp. Ac 13:27; 1 Co 2:8. The same thing the apostle Paul affirmed in relation to himself, as one of the reasons why he obtained pardon from the enormous crime of persecution, 1 Ti 1:13. In cases like these, though crime might be mitigated, yet it was not taken entirely away. They were guilty of demanding a man to be murdered who was declared innocent; they were urged on with ungovernable fury; they did it from contempt and malice; and the crime of murder remained, though they were ignorant that he was the Messiah. It is plainly implied, that if they had put him to death knowing that he was the Messiah, and as the Messiah, there would have been no forgiveness. Comp. Heb 10:26-29. Ignorance, therefore, is a circumstance which must always be taken into view in an estimate of crime. It is at the same time true, that they had opportunity to know that he was the Messiah; but the mere fact that they were ignorant of it was still a mitigating circumstance in the estimate of their crime. There can be no doubt that the mass of the people had no fixed belief that he was the Messiah.

As did also your rulers. Comp. 1 Co 2:8, where the apostle says that none of the princes of this world knew the wisdom of the gospel, for had they known it, they would not have crucified the Lord of glory. It is certain that the leading scribes and Pharisees were urged on by the most ungovernable fury and rage to put Jesus to death, even when they had abundant opportunity to know his true character. This was particularly the case with the high priest. But yet it was true that they did not believe that he was the Messiah. Their minds had been prejudiced. They had expected a prince and a conqueror. All their views of the Messiah were different from the character which Jesus manifested. And though they might have known that he was the Messiah; though he had given abundant proof of the fact, yet it is clear that they did not believe it. It is not credible that they would have put to death one whom they really believed to be the Christ. He was the hope, the only hope of their nation; and they would not have dared to imbrue their hands in the blood of him whom they really believed to be the illustrious personage so long promised, and expected by their fathers. It was also probably true, that no small part of the sanhedrim was urged on by the zeal and fury of the chief priests. They had not courage to resist them; and yet they might not have entered heartily into this work of persecution and death. Comp. Joh 7:50-53. The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy.

{+} "wot" "know"

{k} "ignorance" Lu 23:34; Joh 16:3; 1 Co 2:8

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 18

Verse 18. But those things. To wit, those things that did actually occur, pertaining to the life and death of the Messiah.

Had shewed. Had announced, or foretold.

By the mouth of all his prophets.

That is, by the prophets in general, without affirming that each individual prophet had a distinct prediction respecting this. The prophets taken together, or the prophecies as a whole, had declared this. The word all is not unfrequently used in this somewhat limited sense, Mr 1:37; Joh 3:26. In regard to the prophecies respecting Christ, See Barnes "Lu 24:27".

Hath so fulfilled. He has caused to be fulfilled in this manner; that is, by the rejection, denial, and wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold, that it was in accordance with the purposes and predictions of God, does not take away the guilt of it, or constitute an excuse for it. In regard to this, we may remark:

(1.) The prediction did not change the nature of the act. The mere fact that it was foretold, or foreknown, did not change its character. See Barnes "Ac 2:23".

(2.) Peter still regarded them as guilty. He did not urge the fact that this was foreknown as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of God, they had hope in his mercy. The plan was that the Messiah should die to make a way for pardon; and, therefore, they might have hope in his mercy.

(3.) This was a signal instance of the power and mercy of God in overruling the wicked conduct of men, to further his purposes and plans.

(4.) All the other sins of men may thus be overruled, and thus the wrath of man may be made to praise him. But,

(5.) this will constitute no excuse for the sinner. It is no part of his intention to honour God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The direct tendency of his deeds is counteracted and overruled; and God brings good out of the evil. But this surely constitutes no excuse for the stoner.

If it be asked why Peter insisted on this, if he did not mean that it should be regarded as an excuse for their sin, I reply, that it was his design to prove that Jesus was the Messiah; and having proved this, he could assure them that there was mercy. Not because they had not been guilty; not because they deserved favour; but because the fact that the Messiah had come was an argument that any sinners might obtain mercy, as he immediately proceeds to show them.

{a} "those things" Lu 24:44; Ac 26:22,23

{*} "showed" or, "Foreshowed"

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 19

Verse 19. Repent ye. Note, Mt 3:2.

Therefore. Because of your sin in putting Jesus to death; and because he is the Messiah, and God through him is willing to show mercy to the chief of sinners.

And be converted. This expression conveys an idea not at all to be found in the original. It conveys the idea of passivity—BE converted —as if they were to yield to some foreign influence that they were now resisting. But the idea of being passive in this, is not conveyed by the original word. The word means, properly, to turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them. It is a word used in a general sense to denote the whole turning to God. That the form of the word here epistreqate does not denote passivity may be clearly seen by referring to the following places, where the same form of the word is used: Mt 24:18; Mr 13:16; Lu 17:31; 1 Th 1:9.

The expression, therefore, would have been more appropriately rendered, "Repent, and turn, that your sins," etc. To be converted cannot be a matter of obligation; but to turn to God is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their life. They were to turn from the course of wickedness in which they and the nation had been so long walking.

That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Comp. Isa 1:16-20; Joe 2:13.

May be blotted out. May be forgiven, or pardoned. The expression, to blot out sins, occurs also in Isa 43:25; Ps 51:1,9; Jer 18:23; Ne 4:5; Isa 44:22.

The expression, to blot out a name, is applied to expunging it from a roll, or catalogue, or list, as of an army, etc., Ex 32:32,33; De 9:14; 25:19; 29:20, etc. The expression, to blot out sins, is taken from the practice of creditors charging their debtors, and when the debt was paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins.

When the times, etc. The word opwv, rendered "when," is commonly rendered that, and denotes the final cause, or the reason why a thing is done, Mt 2:23; 5:16,45, etc. By many it has been supposed to have this sense here, and to mean "repent—in order that the times of refreshing may come," etc. Thus Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment; which return would be to them a day of rest, though of terror to the wicked. Thus Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word. The objection to the former is, that it is not easy to see how their repenting, etc., should be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God, the times of refreshing, when pardon might be obtained. The main inquiry therefore is, what did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then; or to the influence of the gospel on the earth; or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven." But then, what encouragement would there be for this? or why should it be done? Answer—" You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world; the period including the restitution of all things, and the return of Christ to judgment, has come; and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Jews that such a time should come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times should come. Peter affirms that the belief of such a period was well founded—a time when mercy may be obtained. That time has come. The doctrine that it should come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It should include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may, therefore, be thus summed up: "Repent, since such times shall come; they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world; and all things shall be closed and settled for ever. Since you live under this period, you may seek for mercy; and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return." Times of refreshing. The word rendered refreshing—anaquxewv—means, properly, the breathing, or refreshment, after being heated with labour, running, etc. It hence denotes any kind of refreshment—as rest, or deliverance from evils of any kind. It is used nowhere else in the New Testament, except that the verb is used in 2 Ti 1:16, "Onesiphorus oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the LXX. in the Old Testament nine times: Ex 8:15, "But when Pharaoh saw that there was respite," i.e. cessation or rest from the plagues; Hos 12:8; Jer 49:31; Ps 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, and ease, and prosperity, was a favourite one among the Jews, and was countenanced in the Old Testament. See Isa 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they should have rest from their enemies; a respite from the evils of oppression and war, and a period of great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace.

Shall come. This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah should come was well founded. A remarkably similar construction we have concerning Elijah, (Mt 17:11,) "And Jesus answered and said unto them, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah should come was true; though he immediately adds that it had already taken place, Mt 17:12. See Barnes "Mt 17:12.

From the presence of the Lord. Greek, "from the face of the Lord." The expression means that God was its author. From the face of the Lord, means from the Lord himself. Mr 1:2, "I send my messenger before thy face," i.e. before thee. Comp. Mal 3:1; Lu 1:76; 2:31.

{b} "Repent ye" Ac 2:38

{c} "that your sins" Isa 1:16-20; Joe 2:13

{d} "blotted out" Isa 43:25

{e} "times of refreshing" Zep 3:14-20; Re 21:4

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 20

Verse 20. And he shall send, etc. Ac 1:11. Under this economy of things, he shall send Jesus Christ, i.e. the Messiah, to teach men; to redeem them; to save them; to judge the world; to gather his people to himself; and to condemn the wicked. Under this economy they were then. This, therefore, was an argument why they should repent and turn to God, that they might escape in the day of judgment.

Which before was preached, etc. Who has been proclaimed as the Messiah, The name Jesus Christ is equivalent here to the Messiah. The Messiah had been proclaimed to the Jews as about to come. In his time was to be the period of refreshing. He had come; and they were under the economy in which the blessings of the Messiah were to be enjoyed. This does not refer to his personal ministry, or to the preaching of the apostles; but to the fact that the Messiah had been a long time announced to them by the prophets as about to come. All the prophets had preached him, as the hope of the nation. It may be remarked, however, that there is here a difference in the manuscripts. A large majority of them read prokeceirismenon—who was designated or appointed—instead of who was preached. This reading is approved by Griesbach, Knapp, Bengel, etc. It was followed in the ancient Syriac, the Arabic, etc., and is undoubtedly the true reading.

21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign on the earth for ever, John 12:34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Acts i. 9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper (dei) that he should ascend. One reason of that fitness or propriety he himself stated in John 16:7; comp. 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, (Eph. i. 20—22,) and that he should exercise there his office as a Priest in interceding for his people, 1 John 2:1-2; Heb. 7:25; Rom. 9:24; Rom. 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psa. 110:16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Psa. 115:3; comp. 1 Pet. 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Acts 2:33.

Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven.

The times of restitution of all things. The noun rendered restitution—apokatastasewv does does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Matt. 12:13, "And it (the hand) was restored whole, like as the other," Mark 3:5; Luke 6:10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Matt. 17:11; Mark 9:12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesyehius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuinoel.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events fore- told by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close.

All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment. Which God hath spoken. Which have been revealed, and are recorded in the Old Testament. Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled. Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them.

22. For Moses truly said. The authority of Moses among the Jews was absolute anfinal. It was of great importance.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 21

Verse 21. Whom the heaven must receive. The common belief of the Jews was, that the Messiah would reign on the earth for ever, Joh 12:34. On this account they would object that Jesus could not be the Messiah, and hence it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Ac 1:9. The meaning of the expression, "whom the heaven MUST receive," is that it was fit or proper dei that he should ascend. One reason of that fitness or propriety he himself stated in Joh 16:7; comp. Joh 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church, Eph 1:20-22, and that he should exercise there his office as a Priest in interceding for his people, 1 Jo 2:1,2; Heb 7:25; 9:24

Ro 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear revelation. Obscure intimations of it might be found in Psalm and Psalm 16, etc., but the fact that he should ascend to heaven was not made prominent in the Old Testament. The words, "whom the heaven must receive," also convey the idea of exaltation and power; and Peter doubtless intended to say that he was clothed with power, and exalted to honour in the presence of God. See Ps 115:3; comp. 1 Pe 3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." Note, Ac 2:33.

Until. This word implies that he would then return to the earth; but it does not imply that he would not again ascend to heaven.

The times of restitution of all things. The noun rendered restitution—apokatastasewv—does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means, properly, to restore a thing to its former situation, as restoring a sprained or dislocated limb to its former soundness. Hence it is used to restore, or to heal, in the New Testament. Mt 12:13, "And it (the hand) was restored whole, like as the other," Mr 3:5; Lu 6:10. And hence it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Mt 17:11; Mr 9:12. Thus in Josephus, (Antiq. ii. 3, 8,) the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of consummation, completion, or filling up. Thus it is used in Philo, Hesychius, Phavorinus, and by the Greek classics. (See Lightfoot and Kuinoel.) Thus it is used here by the Syriac. "Until the complement or filling up of the times;" that is, of all the events foretold by the prophets, etc. Thus the Arabic, "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means, that the heavens must receive the Lord Jesus until all things spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the consummation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain ill its progress and its close.

All things. All things which have been foretold by the prophets. The expression is limited by the connexion to this; and of course it does not mean that all men shall be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done, and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment.

Which God hath spoken. Which have been revealed, and are recorded in the Old Testament.

Of all his holy prophets. This does not mean that each one of the prophets had spoken of these things; but that all which had been spoken should be fulfilled.

Since the world began. This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies should be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them.

{b} "times of restitution" Mt 17:11

{*} "of restitution" "of the Completion"

{c} "hath spoken" Lu 1:70

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 22

Verse 22. For Moses truly said. The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah.

Unto the fathers. To their ancestors, or the founders of the nation. See De 18:16-19.

A prophet. Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Ro 12:6. In De 18, it is evidently used in a large sense, to denote one who should infallibly guide and direct the nation in its religious affairs; one who should be commissioned by God to do this, in opposition to the diviners Ac 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connexion. Moses is stating to them Ac 3:11-18 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc., Ac 3:11-14 but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger; for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the series of prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly Calvin on this place. Thus explained, the prophecy had no exclusive or even direct reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If then it be asked on what principle Peter appealed to this, we may reply,

(1.) that the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation.

(2.) It would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it.

(3.) This was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that, in times of perplexity and danger, God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this, rather than to explicit prophecies of the Messiah, we may remark,

(1.) that his main object was to show their guilt in having rejected him and put him to death, Ac 3:14,15.

(2.) That in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah, Joh 1:21; 6:14; 7:40; Mt 21:11; Lu 4:24; and it has been shown, from the writings of the Jewish Rabbins, that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See Barnes "Joh 1:21".

The Lord your God. In the Hebrew, "Jehovah, thy God."

Raise up unto you. Appoint, or commission to come to you.

Of your brethren. Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Heb 2:11,16,17.

On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions.

Like unto me. Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet, as he has raised up me—wv eme. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it farther than to the fact that both were raised up by God to communicate his will to the Jewish people; and therefore one should be heard as well as the other.

Him shall ye hear. That is, him shall you obey, or you shall receive his instructions as a communication from God.

In all things whatsoever, etc. These words are not quoted literally from the Hebrew, but they express the sense of what is said in De 18:15,18.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 23

Verse 23. And it shall come to pass. It shall be or shall occur. This is not the usual word rendered "it shall come to pass." It is a word commonly expressing futurity, but here it conveys the notion of obligation. In this verse Peter has not quoted the passage in Deuteronomy literally, but he has given the sense.

Every soul. Every person, or individual. Soul is often put for the whole man by the Hebrews, Ac 7:14; Jos 10:28.

Hear that prophet. That is, obey his instructions. He shall have authority to declare the will of God; and he that does not obey him refuses to obey God. Comp. Lu 10:16; Joh 13:20.

Shall be destroyed. This quotation, is made according to the sense, and not literally. In the Hebrew the expression is, (De 18:19,) "l will require it of him," i.e. I will hold him answerable, or responsible for it; I will punish him. This expression the LXX. have rendered by "I will take vengeance on him." The idea of the passage is, therefore, that God would punish the man that would not hear the prophet, without specifying the particular way in which it should be done. The usual mode of punishing such offences was by cutting the offender off from among the people, Ex 30:33; 12:15,19; Ex 31:14; Nu 15:31; 19:13; Le 7:20,21,25,27, etc. The sense is, that he should be punished in the usual manner; i.e. by excision, or by being destroyed from among the people. The word translated shall be destroyed means, properly, to exterminate; wholly to devote to ruin, as of a wicked people, a wicked man whose life is taken, etc. To be destroyed from among the people means, however, to be excommunicated, or to be deprived of the privileges of a people. Among the Jews this was probably the most severe punishment, that could be inflicted. It involved the idea of being cut off from the privileges of sacrifice and worship in the temple and in the synagogue, etc., and of being regarded as a heathen and an outcast. The idea which Peter expressed here, was that the Jews had exposed themselves to the severest punishment in rejecting and crucifying the Lord Jesus, and that they should, therefore, repent of this great sin, and seek for mercy. The same remark is applicable still to men. The Scriptures abundantly declare the truth, that if sinners will not hear the Lord Jesus, they shall be destroyed. And it becomes each individual to inquire with honesty whether he listens to his instructions, and obeys his law, or whether he is rejecting him and following the devices and desires of his own heart.

{*} "soul" "every one"

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 24

Verse 24. All the prophets. That is, the prophets in general. It may be said of the prophets generally, or of all of them, that they have foretold these things. This expression is not to be pressed as if we were to look for distinct predictions of the Messiah in each one of the prophets. The use of language does not require so strict an interpretation.

From Samuel. In the previous verse, (Ac 3:22,) Moses was mentioned as the first in order. The next in order was Samuel. The same mention of Moses and Samuel occurs in Ps 99:6. The reason why Samuel is mentioned here is, probably, that he was the first prophet after Moses who recorded a prediction respecting the times of the Messiah. The Jews, in their divisions of the books of the Old Testament, reckoned the book of Joshua as the first of the prophets. But in Joshua and Judges there does not occur any distinct prediction of the Messiah. The prophecy in Samuel, to which Peter probably had reference, is in 2 Sa 7:16. From the time of Moses to Samuel, also, it is probable that no prophet arose. God was consulted by Urim and Thummim, (Ex 28:30; Nu 27:21); and consequently no extraordinary messenger was sent to instruct the nation.

As many as have spoken. Whosoever has declared the will of God. This is to be taken in a general sense.

The meaning is, that the prophets had concurred in foretelling these days. They not merely concurred in foretelling a happy future period, but they foretold distinctly the very things which had actually occurred respecting Jesus of Nazareth; and the Jews, therefore, should listen to the voice of their own prophets.

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 25

Verse 25. Ye are the children of the prophets. Greek, "Ye are the sons of the prophets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mt 12:27. See Barnes "Mt 1:1".

As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah.

And of the covenant. Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favour appertained, whether by inheritance, or in any other way. Thus, Mt 8:12, "the children (sons) of the kingdom." Joh 17:12: "The son of perdition." The word covenant denotes, properly, a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment; not that man had any right to reject any of the terms or stipulations. As man has no such right—as he is bound to receive all that his Maker proposes—so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Ge 22:18; 12:3.

In thy seed. Thy posterity. See Ro 4:13,16. This promise, the apostle Paul affirms, had express reference to the Messiah, Ga 3:16. The word seed is used sometimes to denote an individual, Ge 4:25 and the apostle Ga 3:16 affirms that there was special reference to Christ in the promise made to Abraham.

All the kindreds. The word translated kindreds patriai denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to all nations.

Be blessed. Be made happy.

{a} "are the children" Ro 9:4; 15:8

{*} "children" "sons"

{b} "in thy seed" Ge 22:18

THE ACTS OF THE APOSTLES - Chapter 3 - Verse 26

Verse 26. Unto you first. To you who are Jews. This was the direction that the gospel should be first preached to the Jews, beginning at Jerusalem, Lu 24:47. Jesus himself also confined his ministry entirely to the Jews.

Having raised up. This expression does not refer to his having raised him from the dead, but is used in the same sense as in Ac 3:22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned him to go and preach to the people to turn them away from their sins.

To bless you. To make you happy; to fulfil the promise made to Abraham.

In turning away. That is, by his preaching, example, death, etc. The highest blessing that can be conferred on men is to be turned from sin. It is the source of all woes; and if men are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming, Isa 59:20; Mt 1:21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus while living sought to turn away men from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which he died. All may therefore come and be blessed; and all may rejoice in the prospect that these blessings shall yet be bestowed on all the kindreds of the earth. May the happy day soon come!

{c} "Unto you first" Mt 10:5; Lu 24:47

{d} "turning away every one" Isa 59:20; Tit 2:11-14

THE ACTS OF THE APOSTLES - Chapter 4

THE ACTS OF THE APOSTLES — Chapter 4 - Verse 1

Verse 1. The Priests. It is probable that these priests were a part of the sanhedrim, or great council of the nation. It is evident that they claimed some authority for preventing the preaching of the apostles. And the whole transaction seems to show that they did not come upon them in a tumultuous manner, but as keepers of the peace.

The captain of the temple. See Barnes "Mt 26:47".

See Barnes "Lu 22:4".

This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was their duty to preserve order, and prevent any tumult. The captain of the temple came at this time to prevent a tumult or suppress a riot, as it was supposed that the teaching of the apostles, and the crowd collected by the healing of the lame man, would lead to a tumult.

And the Sadducees. See Barnes "Mt 3:7".

One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence they were particularly opposed to the apostles for preaching it, and because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people.

Came upon them. This expression implies that they came in a sudden and violent manner. See Lu 20:1.

{1} "Captain of the temple" "ruler"

{e} "came upon them" Mt 22:23; Ac 23:8

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 2

Verse 2. Being grieved. The word thus translated occurs but in one other place in the New Testament, Ac 16:18. It implies more than simple sorrow; it was a mingled emotion of indignation and anger. They did not grieve because they thought it a public calamity, but because it interfered with their authority, and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and men in authority, have this kind of grief at the zeal of men in spreading the truth, and thus undermining their influence and authority.

That they taught the people. The ground of their grief was as much the fact that they should presume to instruct the people, as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Men easily fancy that all power to instruct others is lodged in their hands; and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was, whether these Galileans gave proof that they were sent by God. The fact of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really wrought; but the only inquiry was, whether they had conformed to their views of doctrine and order.

And preached through Jesus, etc. The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger; and they joined with the priests in endeavouring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark, that it excited so much and so speedily the enmity of those in power; and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour: and this remarkable change in their conduct is one among the many proofs that they were influenced from above.

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 3

Verse 3. Put them in hold. That is, they took them into custody, or into safe keeping. Probably they committed them to the care of a guard.

Eventide. Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the sanhedrim at that hour.

{*} "put them in hold" "In prison"

{+} "eventide" "Evening"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 4

Verse 4. Howbeit. But; notwithstanding.

Many of them, etc. This was one of the instances which has since been so often repeated, in which persecution has only had a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb, that "the blood of the martyrs is the seed of the church;" and there is no lesson which men have been so slow to learn, as that to oppose and persecute men is the very way to confirm them in their opinions, and to spread their doctrines. It was supposed here that the disciples were few, that they were without power, wealth, and influence, and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.

And the number, etc. It seems probable that in this number of five thousand there were included the one hundred and twenty who are mentioned in Ac 1:15, and the three thousand who were converted on the day of Pentecost, Ac 2:41. It does not appear probable that five thousand should have been assembled and converted in Solomon's porch, (Ac 3:11,) on occasion of the cure of the lame man. Luke, doubtless, means to say that, up to this time, the number of persons who had joined themselves to the apostles was about five thousand. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned; but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.

Of the men. Of the persons. The word men is often used without reference to sex, Lu 11:31; Ro 4:8; 11:4.

{+} "Howbeit" "Nevertheless"

{a} "many of them" Ac 28:24

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 5

Verses 5, 6. Their rulers. The rulers of the Jews; doubtless the members of the sanhedrim, or great council of the nation. Comp. Ac 4:15. See Barnes "Mt 2:4; 5:22".

The expression their rulers, looks as if this book was written for the Gentiles, or Luke would have said our rulers.

Elders. Presbyters; or those who were chosen from among the people to sit in the sanhedrim. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the great council.

Scribes. See Barnes "Mt 2:4".

And Annas, etc. See Barnes "Joh 18:13".

It is by no means certain that Annas was at that time

Caiaphas. Son-in-law of Annas, and now exercising the office of the high priest, Joh 18:13.

John, and Alexander, etc. Of these persons nothing more is known. It is clear that they were members of the great council, and the mention of their names shows that the d..men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wickedness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles.

At Jerusalem. Eiv. This was the usual place of assembling the sanhedrim. But the Jewish writers (see Lightfoot on this place) say, that forty years before the destruction of the city, on account of the great increase of crime, etc., the sanhedrim was removed from place to place. The declaration of Luke, that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the sanhedrim were not in the city at the time mentioned in , and this was the reason why the trial was deferred to the next day.

{b} "Annas the High Priest" Joh 18:13

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 6

Verse 6. No Barnes text on this verse.

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 7

Verse 7. In the midst. In the presence of the great council.

By what power, etc. A similar question was put to Christ in the temple, Mt 21:23.

By what name. That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question, whether this acknowledged miracle did not prove that they were sent by God; but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and, when argument falls, to attempt to silence Christians by appealing to their fears.

{c} "By what power" Mt 21:23

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 8

Verse 8. Filled with the Holy Ghost. See Barnes "Ac 2:4".

Ye rulers, etc. Peter addressed the sanhedrim with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favourable opportunity to declare the truth, and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterwards gave, 1 Pe 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the great council of the nation; the body that was clothed with the highest authority. And Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned. Nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him. That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Comp. Lu 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin, Lu 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion; and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonour to his Master and his cause, in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him—one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree at least, to repair the evil. Before the same council and the same men, in the same city, and in the presence of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the Divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the great council, Peter also has shown us that it is proper to evince respect for office, and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mt 22:21; Ro 13:7; 1 Pe 2:13-17.

{d} "filled with the Holy Ghost" Ac 7:55

{+} "Holy Ghost" "Spirit"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 9

Verse 9. No Barnes text on this verse.

{+} "impotent man" "Infirm"

{&} "whole" "Hath been restored"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 10

Verse 10. Be it known, etc. Peter might have evaded the question, or he might have resorted to many excuses and subterfuges, (Calvin,) if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honour of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness; and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, Joh 1:42; Mt 16:17,18.

The timid, trembling, yielding, and vacillating Simon, he who just before was terrified by a servant girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the great council of the nation, and in an unwavering tone asserting the authority of Him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honour and preferment which they had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by the apostles. Their Master had died; and all their hopes of human honour and power had been buried in his grave. Nothing but the conviction of the truth could have wrought this change, and transformed this timid disciple to a bold and uncompromising apostle.

By the name. By the authority or power, Ac 3:6.

Of Jesus Christ. The union of these two names would be particularly offensive to the sanhedrim. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word Christ, affirmed that he was. In the language then used, it would be, "By the name of Jesus, the Messiah."

Of Nazareth. Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion.

Whom ye crucified. There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, Ac 2:23; 3:14,15; but he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the sanhedrim, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, Job 5:13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.

{a} "that by the name" Ac 3:6,16

{*} "whole" "well"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 11

Verse 11. This is the stone. This passage is found in Ps 118:22. It is quoted also by our Saviour, as applicable to himself. See Barnes "Mt 21:42".

The ancient Jews applied this to David. In the Targum on Ps 118:22, this passage is rendered, "The child who was among the sons of Jesse, and was worthy to be constituted King, the builders rejected." The New Testament writers, however, apply it without any doubt to the Messiah. Comp. Isa 28:16; Ro 9:33; Eph 2:20.

And from this passage we may learn, that God will overrule the devices and plans of wicked men, to accomplish his own purposes. What men despise and set at nought, he esteems of inestimable value in his kingdom. What the great and the mighty contemn, he regards as the very foundation and corner-stone of the edifice which he designs to rear. Nothing has been more remarkable than this in the history of man; and in nothing is more contempt thrown on the proud projects of men, than that what they have rejected he has made the very basis of his schemes.

{b} "the stone" Ps 118:22; Isa 28:16; Mt 21:42

{+} "at nought" "rejected"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 12

Verse 12. Neither is there salvation. The word salvation properly denotes any preservation, or keeping anything in a safe state; a preserving it from harm. It signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Ac 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, "to seek and to save that which was lost," Lu 19:10. This work refers primarily to a deliverance of the soul from sin, Mt 1:21; Ac 5:31; Lu 4:18; Ro 8:21; Ga 5:1.

It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which shall be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these: (1.) He was discoursing of the deliverance of the man that was healed—his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The mention of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, so it was by his power only that men could be saved from death and hell. Deliverance from any temporal calamity should lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul.

(2.) This was a favourable opportunity to introduce the doctrines of the gospel to the notice of the great council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of his whole work. Peter would not have done justice to the character and work of Christ, if he had not introduced that great design which he had in view to save men from death and hell. It is probable, also, that he advanced a sentiment in which he expected they would immediately concur, and which accorded with their well-known opinions, that salvation was to be obtained only by the Messiah. Thus Paul Ac 26:22,23 says that he taught nothing else than what was delivered by Moses and the prophets, etc. Comp. Ac 23:6; 26:6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not in fact constitute a part of the creed of the Jewish nation.

In any other. Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is entrusted to the hands of Jesus the Messiah.

For there is none other name. This is an explanation of what he had said in the previous part of the verse. The word name here is used to denote the person himself; there is no other being, or person. As we should say, there is no one who can save but Jesus Christ. The word name is often used in this sense. See Barnes "Ac 3:6,16".

That there is no other Saviour, or Mediator between God and man, is abundantly taught in the New Testament; and it is indeed the main design of revelation to prove this. See 1 Ti 2:5,6; Ac 10:43.

Under heaven. This expression does not materially differ from the one immediately following, "among men." They are designed to express with emphasis the sentiment that salvation is to be obtained in Christ alone, and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah.

Given. In this word it is implied that salvation has its origin in God; that a Saviour for men must be given by him; and that salvation cannot be originated by any power among men. The Lord Jesus is thus uniformly represented as given, or appointed by God for this great purpose, Joh 3:16; 17:4; 1 Co 3:5; Ga 1:4; 2:20; Eph 1:22; 5:25; 1 Ti 2:6; Ro 5:15-18; 6:23

and hence Christ is called the "unspeakable gift" of God, 2 Co 9:15.

Whereby we must be saved. By which it is fit, or proper —dei— that we should be saved. There is no other way of salvation that is adapted to the great object contemplated; and therefore, if saved, it must be in this way, and by this plan. All other schemes by men's own devices are not adapted to the purpose, and therefore cannot save. The doctrine that men can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. By a laboured argument Paul there shows Ro 1 that the Gentiles had failed in their attempt to justify themselves; and in Ro 2, Ro 3, that the same thing was true also of the Jews. If both these schemes failed, then there was need of some other plan; and that plan was that of salvation by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the heathen, we may remark,

(1.) that his design was primarily to address the Jews, "Whereby we must be saved." But

(2) the same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that, there would have been no promise of salvation. No offer has been made except by the Mediator; and to him doubtless is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the heathen are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song, Re 5:9, and be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the heathen will be saved, who have not the gospel. The contrary is more than implied in the New Testament, Ro 2:12. Neither has the Scripture affirmed that all the heathen shall certainly be cut off. It has been discovered by missionaries among the heathen that individuals have, in a remarkable way, been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state, and that they at once embraced the gospel when it was offered to them, as exactly adapted to their state of mind, and meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country: "The Flat-head Indians living west of the Rocky Mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstance that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penetrated into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people away towards the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to take this subject into consideration. Some said, If this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to St. Louis, to see their great father, general Clark, to inquire of him the truth of this matter. They were cordially received by the general, who gave them a succinct history of Revelation, and the necessary instruction relative to their important mission. Two of them sunk under the severe toils attending a journey of three thousand miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned to carry back those few rays of Divine light to their benighted countrymen." In what way their minds were led to this state we cannot say; or how this preparation for the gospel was connected with the agency and merits of Christ, we perhaps cannot understand. But we know that the affairs of this entire world are placed under the control of Christ, Joh 17:2; Eph 1:21,22, and that the arrangements of events by which they were brought to this state of mind are in his hands. Another remark may here be made: it is, that it often occurs that blessings come upon us from benefactors whom we do not see, and from sources which we cannot trace. On this principle we receive many of the mercies of life; and from anything that appears, in this way many blessings of salvation may be conferred on the world, and possibly many of the heathen be saved. Still, this view does not interfere with the command of Christ to preach the gospel, Mr 16:15. The great mass of the heathen are not in this state: and this fact, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the heathen for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness.

{c} "for there is" Ac 10:43; 1 Ti 2:5,6

{d} "other name" Ps 45:17

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 13

Verse 13. Boldness. This word properly denotes openness or confidence in speaking. It stands opposed to hesitancy, and to equivocation in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them.

Peter and John. It was they only who had been concerned in the healing of the lame man, Ac 3:1.

And perceived. When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking.

Unlearned. This word properly denotes those who were not acquainted with letters, or who had not had the benefit of an education.

Ignorant men—idiwtai—. This word properly denotes those who live in private, in contradistinction from those who are engaged in public life, or in office. As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote those who are rude and illiterate. The idea intended to be conveyed here is, that these men had not had opportunities of education, (comp. Mt 4:18-21,) and had not been accustomed to public speaking, and hence they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Comp. 1 Co 1:27; Mt 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mt 26:73; Mr 14:70.

They marvelled. They wondered that men who had not been educated in the schools of the Rabbins, and accustomed to speak, should declare their sentiments with so much boldness.

And they took knowledge. This expression means simply that they knew, or that they obtained evidence, or proof, that they had been with Jesus. It is not said in what way they obtained this evidence; but the connexion leads us to suppose it was by the miracle which they had wrought; by their firm and bold declaration of the doctrines of Jesus; and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of deep conviction of the truth of what they spoke; and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless.

Had been with Jesus. Had been his followers, and had attended personally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here,

(1.) that if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of that which they deliver.

(2.) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his Spirit, pondered his instructions, studied the evidences of his Divine mission, and are thoroughly convinced that he was from God.

(3.) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth, than on all the endowments of talent and learning, and all the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain.

(4.) God often employs the ignorant and unlearned to confound the wise, 1 Co 1:27,28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the sanhedrim. It was done in spite of their ignorance. It was their boldness, and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself for three years; and now they were directly endowed by the Holy Ghost with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pleaded in favour of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry, by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education, in those who are invested with the sacred office.

(5.) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Had they any motive to attempt to palm a falsehood on men? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.

{a} "unlearned" Mt 11:25; 1 co 1:27

{*} "ignorant" or, "obscure"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 14

Verse 14. They could say nothing, etc. The presence of the man that was healed was an unanswerable fact in proof of the truth of what the apostles alleged. The miracle was so public, clear, and decisive; the man that was healed was so well known, that there was no evasion or subterfuge by which they could escape the conclusion to which the apostles were conducting them. It evinced no little gratitude in the man that was healed that he was present on this occasion, and showed that he was deeply interested in what befell his benefactors. The miracles of Jesus and his apostles were such that they could not be denied; and hence the Jews did not attempt to deny that they wrought them. Comp. Mt 12:24; Joh 11:45,46; Ac 19:36.

{+} "healed" or "cured"

{b} "say nothing" Ac 19:36

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 15

Verses 15-18. What shall we do to these men? The object which they had in view was evidently to prevent their preaching. The miracle was wrought; and was believed by the people to have been wrought. This they could not expect to be able successfully to deny. Their only object, therefore, was to prevent the apostles from making the use which they saw they would, to convince the people that Jesus was the Messiah. The question therefore was, in what way they should prevent this; whether by putting them to death, by imprisoning them, or by scourging them; or whether by simply exerting their authority and forbidding them. From the former they were deterred, doubtless, by fear of the multitude. And they therefore adopted the latter, and seemed to suppose that the mere exertion of their authority would be sufficient to deter them from this in future.

The council. Greek, The sanhedrim. This body was composed of seventy-one or seventy-two persons, and was entrusted with the principal affairs of the nation. It was a body of vast influence and power; and hence they supposed that their command might be sufficient to restrain ignorant Galileans from speaking. Before this same body, and probably the same men, our Saviour was arraigned; and by them condemned before he was delivered to the Roman governor, Mt 26:59, etc. And before this same body, and in the presence of the same men, Peter had just before denied his Lord, Mt 26:70, etc. The fact that the disciples had fled on a former occasion, and that Peter had denied his Saviour, may have operated to induce them to believe that they would be terrified by their threats, and deterred from preaching publicly in the name of Jesus.

A notable miracle. A known, undeniable miracle.

That it spread. That the knowledge of it may not spread among them any further.

Let us straitly threaten them. Greek, Let us threaten them with a threat. This is a Hebraism, expressing intensity, certainty, etc. The threat was a command Ac 4:18 not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after, Ac 5:40, they added beating to their threats, in order to deter them from preaching in the name of Jesus.

{*} "out of the council" "Withdraw from"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 16

Verse 16. No Barnes text on this verse.

{a} "What shall we do to" Joh 11:47

{+} "notable miracle" "Signal"

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 17

Verse 17. No Barnes text on this verse.

{&} "straitly threaten" "Strictly"

{b} "they speak henceforth" Ac 5:40

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 18

Verse 18. No Barnes text on this verse.

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 19

Verse 19. Whether it be right, etc. The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah.

In the sight of God. That is, whether God will judge this to be right. The grand question was, how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; but it was a question of conscience before God. And we have here a striking instance of the principle on which Christians act. It is to lay their safety, reputation, and life out of view, and to bring everything to this test, WHETHER IT WILL PLEASE GOD. If it will, it is right; if it will not, it is wrong.

To hearken. To hear and to hearken are often used to denote to obey, Joh 5:24; 8:47, etc.

Judge ye. This was an appeal to them directly as judges, and as men. And it may be presumed that it was an appeal which they could not resist. The sanhedrim acknowledged itself to have been appointed by God; and to have no authority which was not derived from his appointment. Of course God could modify, supersede, or repeal their authority; and the abstract principle, that it was better to obey God than man, they could not call in question. The only inquiry was, whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied; and that the rulers could not deny. It may be remarked, that this is one of the first and most bold appeals on record in favour of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favour of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this; and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Ac 5:29—"We ought to obey God rather than men."

{c} "hearken unto you more" Ac 5:29

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 20

Verse 20. For, etc. This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received so direct and solemn a command (Mr 16:15) to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach the gospel. See 1 Co 9:16; comp. Jer 20:9; Ac 18:5; Job 32:18,19; Ps 39:1-3.

It has already been remarked, that these two verses contain an important principle in favour of religious liberty —the liberty of conscience, and of private judgment. They contain the great principle of the Christian, and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated.

(1.) Religion, from the commencement, has been favourable to liberty. There was no principle more sacred among the Jews, than that they were to be independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, and so difficult to be broken down by oppression and by arms, as were the Jews. So true was this, that it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors, and threw off the yoke. No people has been found who were so difficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and he remained quietly in bondage. But not so the Jew. Nothing ever tamed his spirit. No bribes, or threats, or chains could induce him to violate the laws of his religion. Even in captivity, we are told that the Jewish slaves at Rome would observe the Sabbath, would keep the feasts of their nation, and never would conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. But it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favourable to liberty, and implied responsibility only to God. Familiarity with the sacred books had taught them these lessons; and neither time nor distance could obliterate them. In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land were sacrificed, rather than yield this great principle.

(2.) This same principle was evinced by the apostles and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood; and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No men evermore firmly defended liberty than the early martyrs; and each one that died, died in defence of a principle which is now the acknowledged right of all men.

(3.) The designs of tyranny and superstition have been to destroy this principle. This was the aim of the sanhedrim; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants; and this the effect of all superstition. Hence the church of Rome has taken away the Scriptures from the people; and has thus furnished incontestable evidence that in its view the Bible is favourable to liberty. For centuries tyranny reigned in one black night over Europe; nor was the darkness dispelled until the Bible, that taught men the principles of freedom, was restored to them.

(4.) The effect of the principle avowed by the apostles has been uniform. Luther began the Reformation by finding in a monastery a copy of the Bible, when himself more than twenty years of age—a book which till that time he had never seen. The effect on the liberties of Europe was immediately seen. Hume admitted, that whatever liberty England possessed was to be traced to the Puritans. Our own land is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad will men seek for freedom, and break the chains of oppression. The best way to promote universal liberty is to spread the Bible to the ends of the earth. There is not a precept in it that is not favourable to freedom. It tends to enlarge and liberalize the mind; to teach men their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice, truth and order. It shows man that he is responsible to God, and that no one has a right to ordain anything which contravenes the liberty of his fellow.

If it be asked here what the principle is, I answer,

(1.) that men have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society.

(2.) No magistrate, church, council, or parent has a right to impose a creed on others, and to demand subscription to it by mere authority.

(3.) No magistrate, church, or parent has a right to control the free exercise of private judgment in this case. The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect, to examine with candour, to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law and he must obey God rather than man, even a father or a mother, Mt 10:37,38.

(4.) Every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, What is right in the sight of God? It is not what is expedient, or safe, or pleasurable, or honourable among men; but what is right in the sight of God. Neither in their opinions nor their conduct are men free from responsibility. From this whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tyranny and superstition; if we wish to extend the knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a copy of the sacred Scriptures.

{d} "For we can not but speak" Jer 20:9

{e} "which we have seen and heard" Ac 22:15; 1 Jo 1:1,3

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 21

Verse 21. Finding nothing, etc. That is, not being able to devise any way, of punishing them, without exciting a tumult among the people, and endangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Comp. Mt 21:26.

All men. That is, the great mass or body of the people.

Glorified God. Praised God for the miracle. This implies,

(1.) that they believed that the miracle was genuine.

(2.) That they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle. Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture.

{a} "because of the people" Mt 21:25; Ac 5:26

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 22

Verse 22. For the man, etc. The age of the man is mentioned to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years, or if it had been a child or a very young man, the case would not have been so remarkable. But, after a continuance of forty years, all hope of healing him by any ordinary means must have been abandoned; and all pretence that this was jugglery or deception must have been absurd.

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 23

Verse 23. Their own company. They joined the other apostles and Christians, Ac 2:44,45.

And reported, etc. It doubtless became a subject of interesting inquiry, what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry; and they very properly sought the counsel of their brethren, and looked to God for direction; an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.

{b} "went to their own company" Ac 2:44-46

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 24

Verse 24. They lifted up their voice. To lift up the voice, among the Hebrews, was a phrase denoting either an address to the people, Jud 9:7, or a phrase expressive of weeping, Ge 29:11; Jud 2:4; Ru 1:9; 1 Sa 24:16, or was expressive of prayer. To lift up the voice to God means, simply, they prayed to him.

With one accord. Unitedly. Properly with one mind, or purpose. See Barnes "Ac 1:14".

The union of the early Christians is often noticed in the Acts of the Apostles. Thus far there was no jar or dissension in their society, and everything has the appearance of the most entire affection and confidence.

Lord. Greek, despota. From this word is derived the word despot.

This is not the usual word employed by which to address God. The word commonly translated Lord is Kuriov. The word here used denotes one who rules over others, and was applied to the highest magistrate or officer. It denotes authority, power, absoluteness in ruling. It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes absolute rule. It is applied to God, in Lu 2:29; Re 6:10; Jude 1:4

to Jesus Christ, 2 Pe 2:1; to masters, 1 Ti 6:1; Tit 2:9; 1 Pe 2:18; to husbands, 1 Pe 3:6; and to a possessor or owner, 2 Ti 2:21.

Thou art God. This ascription of praise seems to have been designed to denote their sense of his power to deliver them; and his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to direct, and to dispose of them for his own glory, in times of danger and perplexity we should remember that God has a right to do with us as he pleases; and we should go cheerfully and commit ourselves into his hands.

Which hast made, etc. Ge 1. This passage is taken directly from Ps 146:6; comp. Re 14:7.

{c} "Lord, thou art God" 2 Ki 19:15

THE ACTS OF THE APOSTLES - Chapter 4 - Verse 25

Verse 25. Who by the mouth, etc. Ps 2:1,2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles made in solemn prayer, that God spake himself by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy. They plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Ps 2:1,2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David; on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah.

Why did the heathen. The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity; and not merely to the opposition made to the Messiah himself, and to the act of putting him to death.

Rage. This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means, that the progress of the gospel would encounter tumultuous opposition; and that the excited nations would rush violently to put it down and destroy it.

And the people. The expression, "the people," does not refer to a class of men different essentially from the heathen. The "heathen"— Hebrew and Greek, "the nations" —refer to men as organized into communities; the expression, the people, is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; or the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the Sacred Poetry of the Hebrews.)

Imagine. The word imagine does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed thought, plan, purpose, in opposing the Messiah.

Vain things. The word here used kena is a literal translation of the Hebrew—

HEBREW

—and means usually empty, as a vessel which is not filled; then useless, or that which amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain, or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain, because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and he could overrule even their opposition to advance his cause.