Acts 4:30

By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

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ASV

while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus.

WEB

as You stretch out Your hand to heal and perform signs and wonders through the name of Your holy servant Jesus.”

YLT

in the stretching forth of Thy hand, for healing, and signs, and wonders, to come to pass through the name of Thy holy child Jesus.'

DBT

in that thou stretchest out thy hand to heal, and that signs and wonders take place through the name of thy holy servant Jesus.

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Acts — Apostolic writings (New Testament).

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By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus

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Matthew HenryComplete Commentary
A C T S. CHAP. IV. In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail, ver. 1-4 . II. They are examined by a committee of the great sanhedrim, ver. 5-7 . III. They bravely avow what they have done, and preach Christ to their persecutors, ver. 8-12 . IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them, ver. 13-22 . V. They apply to God by prayer, for the further operations of that grace which they had already experienced, ver. 23-30 . VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them, ver. 31-33 . VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ, ver. 33-37 . Peter and John Imprisoned. 1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand. We have here the interests of the kingdom of heaven successfully carried on, and the powers of darkness appearing against them to put a stop to them. let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute. I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit enabled the ministers to do their part, and the people theirs. 1. The preachers faithfully deliver the doctrine of Christ: They spoke unto the people, to all that were within hearing, v. 1 . What they said concerned them all, and they spoke it openly and publicly. They taught the people, still taught the people knowledge; taught those that as yet did not believe, for their conviction and conversion; and taught those that did believe, for their comfort and establishment. They preached through Jesus the resurrection from the dead. The doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ had risen from the dead, as the first, the chief, that should rise from the dead, ch. xxvi. 23 . They preached the resurrection of Christ as their warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state. This they preached through Jesus Christ, attainable through him ( Phil. iii. 10, 11 ), and through him only. They meddled not with matters of state, but kept to their business, and preached to the people heaven as their end and Christ as their way. See ch. xvii. 18 . 2. The hearers cheerfully receive it ( v. 4 ): Many of those who heard the word believed; not all--perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit. Though the preachers were persecuted, the word prevailed; for sometimes the church's suffering days have been her growing days: the days of her infancy were so. II. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied awhile, but their hearts were not in the least changed. Now here observe, 1. Who they were that appeared against the apostles. They were the priests; you may be sure, in the first place, they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Cæsar for his monarchy, and would not bear one they thought their rival now, when he was preached as a priest, as much as when he himself preached as a prophet. With them was joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison placed in the tower of Antonia, for the guard of the temple: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also, who denied the being of spirits and the future state, were zealous against them. "One would wonder" (saith Mr. Baxter) "what should make such brutists as the Sadducees were to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them? But in depraved souls all faculties are vitiated. A blind man has a malignant heart and a cruel hand, to this day." 2. How they stood affected to the apostles' preaching: They were grieved that they taught the people, v. 2 . It grieved them, both that the gospel doctrine was preached (was so preached, so publicly, so boldly,), and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prejudices against his doctrine; and now it vexed them to see themselves disappointed, and that his gospel got ground, instead of losing it. The wicked shall see it, and be grieved, Ps. cxii. 10 . They were grieved at that which they should have rejoiced in, at that which angels rejoice in. Miserable is their case to whom the glory of Christ's kingdom is a grief; for, since the glory of that kingdom is everlasting, it follows of course that their grief will be everlasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and, though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus. 3. How far they proceeded against the apostles ( v. 3 ): They laid hands on them (that is, their servants and officers did at their command), and put them in hold, committed them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by less trials prepares them for greater; now they resist unto bonds only, but afterwards to blood. Peter and John Examined before the Sanhedrim. 5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it. We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men. I. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat ( v. 5 ) -- on the morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where--in Jerusalem ( v. 6 ); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matt. xxiii. 37 . It was in the foresight of Jerusalem's standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes, v. 5 . The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas executed the high priest's office alternately, year for year. These two were most active against Christ; then Caiaphas was high priest, now Annas was; however they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas; and Alexander is mentioned by Josephus as a man that made a figure at that time. There were others likewise that were of the kindred of the high priest, who having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many. II. The prisoners are arraigned, v. 7 . 1. They are brought to the bar; they set them in the midst, for the sanhedrim sat in a circle, and those who had any thing to do in the court stood or sat in the midst of them ( Luke ii. 46 ), so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Ps. xxii. 16 . They compassed me about like bees, Ps. cxviii. 12 . They were seated on every side. 2. The question they asked them was, " By what power, or by what name, have you done this? By what authority do you these things?" (the same question that they had asked their Master, Matt. xxi. 23 ): "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. xix. 13 . The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus ( v. 2 ), yet they asked them, to tease them, and try if they could get any thing out of them that looked criminal. III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those to whom otherwise they could not have had access, and it should be a testimony against them. Mark xiii. 19 . Observe, 1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mark xiii. 11 . 2. To whom it was given in: Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people, and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for." 3. What the plea is: it is a solemn declaration, (1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them ( v. 9, 10 ): " If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man, --if this be the ground of the commitment, this the matter of the indictment,--if we are put to the question, by what means, or by whom, he is made whole, we have an answer ready, and it is the same we gave to the people ( ch. iii. 16 ), we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole, a monument of the power of the Lord Jesus." Here, [1.] He justifies what he and his colleague had done in curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beggar. "Now, if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. ii. 20; ch. iv. 14, 16 . Let those be ashamed who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est--To do well and to suffer punishment is the Christian's lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. "It is by him, and not by any power of ours, that this man is cured." The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what becomes of us." [3.] He charges it upon the judges themselves, that they had been the murderers of this Jesus: "It is he whom you crucified, look how you will answer it;" in order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience--their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: " They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: " Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good-will to men." (2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] We are obliged to it in duty to God, and in compliance with his designs ( v. 11 ): " This is the stone which was set at nought of your builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God's building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw it by as good for nothing but to make a stepping-stone of; but this stone is now become the head of the corner; God has raised up this Jesus whom you rejected, and, by setting him at his right hand, has made him both the corner stone and the head stone, the centre of unity and the fountain of power." Probably St. Peter here chose to make use of this quotation because Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matt. xxi. 42 . Scripture is a tried weapon in our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone ( v. 12 ): Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So. Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts--our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness; and we cannot be saved by any other. How far those may find favour with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favour such may receive it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me, Isa. xlv. 4 . IV. The stand that the court was put to in the prosecution, by this plea, v. 13, 14 . Now was fulfilled that promise Christ made, that he would give them a mouth and wisdom, such as all their adversaries should not be able to gainsay nor resist. 1. They could not deny the cure of the lame man to be both a good deed and a miracle. He was there standing with Peter and John, ready to attest the cure, if there were occasion, and they had nothing to say against it ( v. 14 ), either to disprove it or to disparage it. It was well that it was not the sabbath day, else they would have had that to say against it. 2. They could not, with all their pomp and power, face down Peter and John. This was a miracle not inferior to the cure of the lame man, considering both what cruel bloody enemies these priests had been to the name of Christ (enough to make any one tremble that appeared for him), and considering what cowardly faint-hearted advocates those disciples had lately been for him, Peter particularly, who denied him for fear of a silly maid; yet now they see the boldness of Peter and John, v. 13 . Probably there was something extraordinary and very surprising in their looks; they appeared not only undaunted by the rulers, but daring and daunting to them; they had something majestic in their foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isa. l. 7; Ezek. iii. 9 . The courage of Christ's faithful confessors has often been the confusion of their cruel persecutors. Now, (1.) We are here told what increased their wonder: They perceived that they were unlearned and ignorant men. They enquired either of the apostles or themselves or of others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the rabbin, had never been conversant in courts, camps, or colleges; nay, perhaps, talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the most learned judge upon the bench is not able to answer them, nor to enter the lists with them. They were ignorant men -- idiotai, private men, men that had not any public character nor employment; and therefore they wondered they should have such high pretensions. They were idiots (so the word signifies): they looked upon them with as much contempt as if they had been mere naturals, and expected no more from them, which made them wonder to see what freedom they took. (2.) We are told what made their wonder in a great measure to cease: they took knowledge of them that they had been with Jesus; they, themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them; or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to show with whom they had had their education. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them may take knowledge of them that they have been with Jesus; and this makes them so holy, and heavenly, and spiritual, and cheerful; this has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces. The Resolution of Peter and John. 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was showed. We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer. xii. 5 . I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon. 1. The prisoners were ordered to withdraw ( v. 15 ): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord. 2. A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Ps. ii. 2 . The question proposed was, What shall we do to these men? v. 16 . If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness ( Rom. i. 18 ), they will find them a burdensome stone that they will not know what to do with, Zech. xii. 3 . 3. They came at last to a resolution, in two things:-- (1.) That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnoston semeion -- a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained. (2.) That it was nevertheless necessary to silence them for the future, v. 17, 18 . They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, v. 18 . We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas--They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name, " v. 17 . There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, ch. ix. 1 . II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20 . Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: " Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things:-- 1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?" Here they appeal to one of the communes notitiæ--to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job xxxii. 18, 20 . (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer. xx. 9 . (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2 Cor. v. 11, 14 . III. Here is the discharge of the prisoners ( v. 21 ): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication ( John ix. 22 ), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For ( v. 22 ) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, ch. iii. 2 . The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John ix. 21 . The Apostles Return to Their Company; The Devout Appeal of the Apostles. 23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have, I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians ( v. 23 ): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12 . As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company. II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14 . 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein. III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24 . Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon -- with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have, 1. Their adoration of God as the Creator of the world ( v. 24 ): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6 . They said, "O Lord, thou art God, God alone; Despota , thou art our Master and sovereign Ruler " (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it. 2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26 . God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. ii. 1, 2 , (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ --against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way. 3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28 . It is of a truth --it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute -- in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (

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