Notes on the Old and New Testaments

keep ° back part of the price of the land ]

4 Whiles it remained, was it not thine own "? and after it vvas sold, was it not in thine own power? Why hast thou conceived this thing

cannot be committed against an attribute ef God, or an influence from God. We cannot lie unto an attribute, or against wisdom, or power, or goodness; nor can we lie unto an influence, merely, of the Most High- Sin is committed against a Being, not against an attribute; and as a sin is here charged on Ananias against the Holy Ghost, it follows tiiat the Holy Ghost has a personal existence; or there is such a distinction in the Divine essence as that it may be proper to specify a sin as committed peculiarly against him. In the same way sin may be represented as cornmi tied peculiarly against the Father, when his name is blasphemed; when hisdominion is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against the Son, when his atonement is denied, his divinity assailed, his character derided, or his invitations slighted. And thus sin may be represented as committed against the Holy Ghost when his office of renewing the heart, or sanctifying the soul, is called in question, or when his work is ascribed to some malign or other influence. See Mark iii. 22—30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Ghost prove that in some sense he is distinct from the Fattier and the Son. (2.) The Holy Ghost is divine. This is proved, because he is representee! here as being able to search the heart, and to detect insincerity and hypocrisy. Comp. Jer. xvii. 10. 1 Chron. xxviii. 9. 1 Cor. ii. 10. "The Spirit searcheth all things, \ ea, the deep tilings of God." Rev. ii. 23. And he is expressly called God. See Note on ver. 4.

4. Whiles it remained. As long as it remained unsold. This place proves that there was no obligation imposed on the disciples to sell their property. They who did it, did it voluntarily; and it does not appear that it was done by all, or expected to be done by all. IT And after it was sold, &c. Even after the property was sold, and Ananias had the money, still there ■was no obligation on him to devote it in this way. He had the disposal of it still. The apostle mentions this to show him in thine heart! Thou hast not lied unto men, but b unto God.

5 And Ananias, hearing these words,0 fell down, and gave up the ghost: and great d fear came on ali them that heard these things.

that his offence was peculiarly aggravated. He was not compelled to sell his property; and he had not even the ]K>or pretence that he was obliged to dispose of it, and vvas templed to withhold it for his own use. It was all his, and might have been retained if he had chosen. Ii Thou hast not lied unto men. Unto men oidy, or, it is not your main and chief offence that you have attempted to deceive men. It is true thaj; Ananias had attempted to deceive the apostles, and it is true also that this was a crime; but still, the principal magnitude of the offence was that he had attempted to deceive God. So small was his crime as committed against men, that it was lost sight of by the apostles; and the great, crowning sin of attempting to deceive God was brought fully into view. Thus David also saw his sin as committed against God to be so enormous, that he lost sight of it as an offence to man, and said, " Against thee, thee only, have I sinned, and done this evil in thy sight." Ps. Ii. 4. IT But unto God. It has been particularly and eminently against God. This is tru'e, because, (1.) lie had professedly devoied it to God. The act, thereibre, had express and direct reference to him. (2.) It was an attempt to deceive him. It implied the belief of Ananias that God would not detect the crime, or see the motives of the heart. (3.) It is the prerogative of God to judge of sincerity and hypocrisy; and this was a case, therefore, which ^came under his special notice. Comp. Ps. exxxjx. 1 — 4. — The word God here is evidently used in its plain and obvious sense, as denoting the supreme divinity; and the use of the word here shows that the Holy Ghost is divme; and the whole passage demonstrates, therefore, one of the important doctrines of the Christian religion, that the Holy Ghost is distinct from the Father and the Son, and yet is divine.

5. And Anariias, hearing these words, &c. Seeing that his guilt was known; and being charged with the enormous crime of attempting to deceive God. Ho had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and tern-

6 And the young men arose, wound a him up, and carried him out, and buried him,

7 And it was about the space of

bly, like a bolt of thunder. U Fell dawn. Greek, Having fallen down. IT Gave up the ghost. This is an unhappy translation The original moans simply, he expired, or he died. Com p. Note, Matt, xxvii. 50. This remarkable facl may be accounted for in this way: (1.) It is evidently to be regarded as a judgment of God for the sin of Ananias and his wife. It was not the act of Peter,butofGod; and was clearly designed to show his abhorrence of this sin. (See remarks on ver. 11. (2.) Though it was the act of God, yet it does not follow thai ii was not in connexion with the usual laws by which he governs men, or that he did nOI make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fact that it was known; the solemn charge that he had lied unto God; struck him with horror. His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his act of wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect commonly is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the want of rest and peace, it sinks exhausted into the grave. But there have not been wanting instances where the shoe I',ias been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improhable that the shock in the case of Ananias was so great as at once to take his life. 11 Great fear came, &c. Such a striking and awful judgment on insincerity and hypocrisy was fitted to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connexion with crime, is fitted much more deeply to affect the mind.

6. Ani the young men. The youth of die congregation; very probably young men who were in attendance as servant*, or those whose business it was to attend im the congregation, and perform various offices when Christians celebrated their worship (Mosheim.) The word used here

three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land

sometimes denotes a servant. It is used also, ver. 10, to denote soldiers, as they were commonly enlisted of the vigorous and young. The fact that they look up Ananias voluntarily, implies that they were accustomed to perform offices of servitude to the congregation. IT Wound Mm up. It was the usual custom with the Jews to wind the body up in many folds of linen before it was buried, com monly also.with spices, to preserve it from putrefaction. See Notes on John xi. 44. It may be asked why he was so soon buried; and especially why he was hurried away without giving infonv his wife. In reply to this, it may be remarked, 1. That it does not appear from the narrative that it was known that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife Ananias came himself and offered the money; and the judgment fell at once on him. 2. It was customary among the ancient Persians to bury the body almost immediately after death (Jahn); and it seems probable that the Jews, when tho body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Gen. xxiii. 19; xxv. 9; xxxv. 29; xlviii. 7. 1 Kings xiii. 30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb. 3. There might have been some danger of an excitement and tumult in regard to this scene, if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust.

7. And it was about the space, &c. As Sapphire had been no less guilty than her husband, so it was ordered in the providence of God, that the same judgment should come upon both.

8. For so much. That is, for the sum which Ananias had presented. This ua; true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much more than they actually did for the land. Falsehood consists in making an i rrom ous n prew ntatiun of

9 Then Peter said unto her, How is it that ye have agreed ° together

a thing in any way for the purpose of deceiving. And this species is much more common than an open and bold lie, declaring what is in no sense true.

9. Agreed together. Conspired, or laid a plan. From this it seems that Sapphira was as guilty as her husband. IT To tempt. To try; to endeavour to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy. IT At the door. Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and this space of three hours, it seems, had elapsed before they returned from the burial. IT Shall carry thee out. This passage shows that it was by divine interposition or judgment that their lives were taken. The judgment was in immediate connexion with their crime, and was designed as an expression of the divine displeasure.

If it be asked here, why Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations: (1.) This was an atrocious crime; a deep and dreadful act of iniquity. It was committed knowingly, and without excuse. ver. 4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a pure society, and be regarded as a body of holy men. Much was gained by making this impression on the people, that sin could not be allowed in this new community, but would be detected and punished. (2.) God has often in a most solemn manner showed his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See the xxiiid chapter of Matthew throughout, for the most sublime and awful denunciation of hypocrisy any where to be found. Comp. Mark xii. 15. Luke xii. 1. 1 Tim. iv. 2. Job viii. 13; xiii. 1G; xv. 34; xx. 5; xxxvi. 13. Matt. vii. 5. Luke xi. 44. In the very

to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

beginning of the Christian church, therefore, it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very threshold, therefore, be set up this solemn warning to guard it; and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practise iniquity in the church, they cannot plead ignorance of the fact that God intends to detect and punish them. (3.) The apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the divine authority of their message. At the commencement of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher. (4.) This case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See 1 Cor. xi. 30. See ihe case of Elymas the sorcerer, in Acts xiii. 8 — 11. (5.) Neither does this event stand alone in the history of the world. Acts of judgment sometimes occur as sudden and decided, in the providence of God, as in this case. The profane man, the drunkard, the profligate is sometimes as suddenly stricken down as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until all such cases are disposed of; nor can this inflio-

10 Then "fell she down straightway at his feet, and yielded up the ghost: and the young men came in and found her dead, and, carrying her forth, buried her by her husband.

tion be regarded as unjust, until all the instances where men die by remorse of conscience, or by the direct judgment of heaven, are proi^ed to be unjust also.

In view of this narrative, we may remark, (1.) That God searches the heart, and knows the purposes of the soul. Comp. Ps. exxxix. (2.) God judges the motives of men. It is not so much the external 'act, as it is the views and feelings by which it is prompted, that determines the character of the act. (3.) God will bring forth sin that man may not be able to detect; or that may elude human justice. The day is coming when the secrets of all hearts shall be revealed, and God •will reward every man according as his works shall be. (4.) Fraud and hypocrisy will be detected. They are often revealed in this life. The providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand revealed to an assembled universe. (5.) We have here an illustration of the powers of conscience. ICsuch was its overwhelming effect here, what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell. Through eternity the conscience shall do its office; and these terrible inflictions shall go on from age to age, for ever and ever, in the dark world of hell. (6.) We see here the guilt of attempting to impose on God in regard to ■property. There is no subject in which men are more liable to hypocrisy; none in which they are more apt to keep back a pari. Christians professedly devote all that they have, to God. They profess to believe that God has a right to the silver and the gold, and the cattle on a thousand hills. Ps. 1. 10. Their property, as well as heir bodies and their spirits, they have devoted to him; and profess to desire to employ it as he shall direct and please. And yet, is it not clear, that the sin of Ananias has not ceased in the church? How many professing Christians there are, who give nothing reallv to God; who contribute nothing for the poor and needy;

11 And6 great fear came upon all the church, and upon as many as heard these things.

12 And by the hands of the apostles were c many signs and wonders wrought among the people; (and

who give nothing, or next to nothing, to any purposes of benevolence; who would devote "millions" for their own gratification, and their families, "but not a cent for tribute" to God. The case of Ananias is, to all such, a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their properly to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear the wrath of God, than on this very subject. (7.) Sinners should fear and tremble before God. He holds their breath in his hands. He can cut them down in an instant. The bold blasphemer, the unjust, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard, that he will again become sober; nor the seducer that God will not arrest him in his act of wickedness, and send him down to helh The sinner walks over his grave, anc' over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which must soon overtake the ungodly.

12. Ami by the hands, &c. By the apos ties. This verse should be read in connexion with the 15th, to which it belongs. IT Signs and wonders. Miracles. See Note, Acts ii. 43. IT With one accord. Willi one mind, or intention. Note, ch. i. 14. IF fn Solomon' 8 porch. See Notes, Mall. \\i. 12. John x. 23. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship Probably they had two designs in this; one was, to join m the public worship of God in the usual manner with the peo pie, for they did not design to leave the t?mple-service; the other was, that they might have opportunity to preach 1o the people assembled there. In the p of the great multitudes who came up la worship, they ha;' an opportunity of mak-

they were all with one accord in Solomon's porch.

13 And a of the rest durst no man join himself to them, but b the peoj^le magnified them.

14 And believers were the more

ing known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.

13. And of the rest. Different interpretations have been given of this expression. Lightfoot supposes that by the rest are meant the remainder of the one hundred and twenty disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far-fetched. Kuinoel supposes that by the rest are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Pricseus, Morus, Rosenvnueiler,Schleusner, &c. suppose that by the rest are meant the rich men, or the men of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because, (1.) There is an evident contrast between them and the people; the rest, i. e. the others of the rich and great, feared to join with them; but the people, the common people, magnified them. (2.) The fate of Ananias was fitted to have this effect on the rich and great. (3.) Similar instances had occurred before, that the great, though they believed on Jesus, yet were afraid to ',ome forth publicly and profess him before men. See John xii. 42, 43; v. 44. C4.) The phrase the rest denotes sometimes that which is more excellent, or which is superior in value or importance to something else. See Luke xii. 26. IT Join himself. Become united to, or associated with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus. IF But the, people. The mass of the people; the body of the nation. IF Magnified them Honoured them; regarded them with reverence and fear

14 And believers. This is the name by which Christians were designated, because one of the main things that distinguished them was that they believed, that. Jesus was the Christ It is also an inci-

15 Insomuch that they brought forth the sick ' into the streets, and laid therp, on beds and couches, that at the least the shadow of Peter

dental proof that none should join themselves to the church who are not believer*. i. e. who do not profess to be Christians in heart and in life. IF Were the more added. The effect of all tilings was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, all tended to impress the minds of the people, and to lead them to tho Lord Jesus Christ. Comp. ch. iv. 4. Though the judgment of God had tho effect of deterring hypocrites from entering the church; though it produced awe and caution; yet still, the number of true converts was increased. An effort to keep the church pure by wholesome discipline, by cutting off unworthy members, however rich or honoured, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. Men will not seek to enter a corrupt church; or regard it as worth any thought to be connected with a society that does not endeavour to be pure. V Multitudes. Comp. ch. iv. 4.

15. Insomvch. So that. This should be connected with ver. 12. Many miracles were wrought by the apostles, insomuch, &c. IF They brought forth. The people, or the friends of the sick, brought them forth. IT Beds. xKivs>v. This word denotes usually the soft and valuable beds on which the rich commonly lay. And it means that the rich, as well as the poor, were laid in the path of Peter and the other apostles. ^.Couches. *?« The coarse and hard couches on which the poor used to lie. Mark ii. 4. 9. 11, 12; vi. 55. John v. 8—12. Acts ix. 33. H The shadow of Peter. That is, they were laid in the path so that the shadow of Peter, as he wralked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account af the crowd; and they imagined that if they could any how come under his influence, they might be healed. The sacred writer does not say, however, that any were healed in this way; nor that they were commanded to do "this. lie simply states the impression which was on the minds of the people that it might be.

16 There came also a multitude out of the cities round about unto Jerusalem, bringing a sick folks, and them which were vexed with

Whether they wore healed by this, it is left for us merely to conjecture. An instance somewhat similar is recorded in Acts xix. 12, where it is expressly said that the sick were healed by contact with handkerchiefs and aprons that were brought from the body of Paul. Comp. also Matt. ix. 21, 22, where the woman 6aid respecting Jesus, " If" I may but touch his garment, I shall be whole." IF Might overshadow. That his shadow might pass over them. Though there is no evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. Peter was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed (ch. iii. 4 — 6), and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem.

16. There came also, &c. Attracted by the fame of Peter's miracles, as the people formerly had been by the miracles of the Lord Jesus. 1F Vexed. Troubled, afflicted, or tormented. IF Unclean spirits. Possessed with devils; called unclean because they prompted to sin and impurity of life. See Notes on Matt. iv. 23, 24. IF And they were healed. Of these persons it is expressly affirmed that they were healed. Of thoae who were so laid as that the shadow of Peter might pass over them, there is no such affirmation.

17. Then the high-priesL Probably Ca/- aphas. Comp. John xi. 49. It seems from this place that he belonged to the sect of the Sadducees. It is certain that he had signalized himself by opposition to the Lord Jesus and to his cause, constantly. H Rose up. This expression is sometimes redundant, and at others it means simply to be sin to do a thing, or to resolve to do it Comp. Luke xv. 18. 1F And all they that were with him. That is, all they that coincided with him in doctrine or opinion; »x in other words, that portion of the sanhedrim that was composed of Sadducees. There was a strong party of Sadducees «n the sanhedrim; and perhaps at this time it was so strontr a majority as to be

unclean spirits: and * they were healed every one.

17 Then the high-priest rose up, and all they that were with him, (which is the sect of theSadducees,) c and were filled with ' indignation,

able to control its decisions. Comp. Acts xxiii. 6. IF Which is the sect. The word translated sect here is that from which we have derived our word heresy. It means simply sect, or party, and is not used in a bad sense as implying reproach, or even error. The idea which we attach to it of error, and of denying fundamental doctrines in religion, is one that does not occur in the New Testament. IF Sadducees. See Notes, Matt. iii. 7. The main doctrine of this sect was the denial of the resurrection of the dead. The reason why they were particularly opposed to the apostles, rather than the Pharisees, was tliat the apostles dwelt much on tho resurrection of the Lord Jesus, which, if true, completely overthrew their doctrine. All the converts, therefore, that were made to Christianity, tended to diminish their numbers and influence: and also to establish the belief of the Pharisees in the doctrine of the resurrection. So long, therefore, as the effect of the labours of the apostles was to establish one of the main doctrines of the Pharisees, and to confute the Sadducees, sc long we may suppose that the Pharisees would either favour them or be silent; and so long the Sadducees would be opposed to them, and enraged against then!. One sect will often see with composure the progress of another that it really hates, if it will humble a rival. Even opposition to the gospel will sometimes be silent, provided the spread of religion will tend to humble and mortify those against whom we may be opposed. IT Were filled with indignation. Greek, Zeal. The word denotes any kind of fervour or warmth, and may bo applied to any warm or violent affection of the mind, either envy, wrath, zeal, or loir. Acts xiii. 45. John ii. 17. Rom. x. 2. 2 Cor. vii. 7; xi. 2. Here it probably includes envy and wrath. Thoy were envious at the success of the apostles; at the number of converts that were made to a doctrine that they hated; they were envious that the Pharisees were deri\ ing such nn accession of strength to their doctrine of the resurrection; and they were nani that they regarded "so little their

IS And laid their hands on the apostles, and put them in the common prison."

i9 But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

20" Go, stand and speak in the temple to the people all b the words e of this life.

21 And when they heard that, ihey entered into the temple early in the morning, and taught. But d the high-priest came, and they that were with him, and called the council together, and all the senate

authority, and disobeyed the solemn injunction of the sanhedrim. Comp. ch. iv. 18—21.

18. The common prison. The public prison; or the prison for the keeping of common and notorious offenders.

19. But the angel of the Lord. This does not denote any particular angel, but simply an angel. The article is not used in the original. The word angel denotes properly a messenger, and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. See Note, Matt. i. 20. The case here was evidently a miracle. An angel was employed for this special purpose; and the design might have been, (1.) To reprove Ihe Jewish rulers, and to convince them of their guilt in resisting the gospel of Cod; (2.) To convince the apostles more firmly of the protection and approbation of God; (3.) To encourage them more and more in their work, and in the faithful drscharge of their high duty; and (4.) To give the people a new and impressive proof of the truth of the message which they bore. That they were imprisoned would be known to the people. That they were made as secure as possible, was also known. When, therefore, the next morning, before they could have been tried or acquitted, they were found main in the temple, delivering the same message still, it was a new and striking proof that they were sent by God.

20. In the temple. In a public and conspicuous place. In this way there would be a most striking exhibition of their boldness; a proof that God had delivered them; and a manifestation of their purobey God rather than man. H All h. \VL the doctrines. Comp. John

of the children of Israel, and sent to the prison to have them brought.

22 But when the officers came, and found them not in the prison, they returned and told,

23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.

24 Now when the high-priest and ' the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.

life." IT Of this life. Pertaining to life, to the eternal life which they taught through the resurrection and life of Jesus. The word life is used sometimes to express the whole of religion, as opposed to the spiritual death of sin. See John i. 4; iii. 36. Their deliverance from prison was not that they might be idle, and escape to a place of safety. Again they were to engage at once in the toils, and perils, which they had just before encountered. God delivers us from danger sometimes that we may plunge into new dangers; he preserves us from calamity that we may be tried in some new furnace of affliction; and he calls us to en counter trials simply because he demands it, and as an expression of gratitude to him for his gracious interposition.

21. Early in the morning. Greek, At the break of day. Comp. Luke xxiv. 1. John viii. 2. ^1 Called the council together. The sanhedrim, or the great council of the nation This was clearly for the purpose of trying the apostles for disregarding their commandments. IT And all the senate. Greek, Eldership. Probably these were not a part of the sanhedrim, but were men of age and experience, who in ch. iv. 8, xxv. 15, are called elders of the Jews, and who were present for the sake of counsel and advice in a case of emergency.

23. Found we shut. It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that any thing had happened, and the officers had the only means of entering the prison.

25 Then carne one and told them, Baying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

26 Then went the captain with the officers, and brought them without violence: for ° they feared the people, lest they should have been atoned.

27 And when they had brought hem, they set them before the coun-

Notes, ch. iv. 1. IT Doubted of them. They were in perplexity about these things. The word rendered doubted denotes that state of anxiety which arises when a man has lost his way, or when he.oes not know what to do to escape from a difficulty. See Luke ix. 7. IT Whereunto this would grow. What this would be; or what would be the result or end of these events. For (1.) Their authority was disregarded; (2.) God had opposed them by a miracle; (3.) The doctrines of the apostles were gaining ground; (4.) Their efforts to oppose them had been in vain. They need not have doubted; but sinners are not disposed to be convinced of the truth of religion.

26. Without violence. Not by force; not by binding them. Com p. Matt, xxvii. % The command of the sanhedrim was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer. Acts xxv. 11, "If 1 be an oflendcr, or have committed any thing worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority. Rom. xiii. 1—7. IT For they feared the people. The people were favourable to the apostles. If violence had been atempted, or they had been taken in a ruel and forcible manner, the conscience would have been a tumult, and ioodshed..r. ibis way, also, the apostles ■bowed that they were not disposed to \'cite tumult. Opposition by them would Mve excited commotion; and though they..ould have been rescued, yet they relived to show that they were not obsti-.".dte, contumacious, or rebellious, but

28 Saying, Did not we b strailly command you, that ye should not teach in this name] and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood c upon us.

29 Then Peter and the other apostles answered end said, Wed ought to obey God rather than men.

30 The God of our fathers raised

were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land.

28. Straitly command you. Did we not command you with a threat? ch. iv. 17 18. 21. IT In this name. In the name of Jesus. IF Yc have filed Jerusalem. This though not so designed, was an honour, able tribute to the zeal and fidelity of the apostles. When Christians are arraigned or persecuted, it is well if the only charge which their enemies can bring against them is that they have been distinguished for zeal and success in propagating their religion. See 1 Pet. iv. 16, "If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf." Also ver. 13 — 15. H Intend to bring this 7/ian's blood upo7i us. To bring one's blood upon another is a phrase denoting to hold or to prove him guilty of murdering the innocent. The expression here charges them with designing to prove that they had put Jesus to death when he was innocent; to convince the people of this, and thus to enrage them against the sanhedrim; and also to prove that they were guilty, and were ex}>o&ed to the divine vengeance for haying put the Messiah to death. Comp. ch. ii. 23 36 iii. 15; vii. 52. That the apostles did in tend to charge them with being guilty of murder, is clear; but it is observable that on this occasion they had said nothing of this; and it is further observable that they did not charge it on them except m their presence. See the places just referred to. They took no pains to Bpread thifl among the people, except as the peoph were accessary to the crime of the rulers. eh. ii. 23. 36. Their ccnsciences were not at ease, and the remembrance of tho death of Jesus would occur to them ut once at the sight of the apostles.

resurrection. 11 Hanged on a tree. That is, on the cross. Gal. iii. 13. 1 Pet. ii. 24. Acts x. 39; xiii. 29. This is the amount of Peter's defence, lie begins with the great principle (ver. 29), which they could not gainsay, that God ought to be obeyed rather than man. He tlien proceeds to stale that they were convinced that God had raised up Jesus from the dead. And as they had such decisive evidence of that, and were commanded by the authority of the Lord Jesus to be witnesses of that, and had constant evidence that God had done it, they were not at liberty to be silent. They were bound to obey God rather than the sanhedrim, and to make known every where the fact that the Lord Jesus was risen. The remark that God had raised up Jesus whom they had slain, does not seem to have been made to irritate or to reproach them, but mainly to identify the person that had been raised. It was also a confirmation of the truth and reality of the miracle. Of his death they had no doubt, lor they had been at pains to certify it. John xix. 31 — 34. It is certain, however, that Peter did not shrink from charging on them their guiH; nor was he at any pains to soften or mitigate the severe charge that they had murdered their own Messiah.

31. Him hath God exalted. See Note, ch. ii. 33. V To be a Prince. *e%*iydv. See Note, Acts iii. 15. In that place he is called the Prince of life. Here it means that he is actually in the exercise of the office of a prince or a king, at the right hand of his Father. The title Prince, or King, was one which was well known as applied to the Messiah. It denotes that he has dominion and power, especially the power which is needful to give repentance and the pardon of sins. IT A Saviour. See Note, Matt. i. 21. IT To give repentance. The word repentance ere is equivalent to reformation, and a change of life. The expression here does not differ from what is said in ch. iii. 26. tf To Israel. This word properly denotes the Jews; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the Gentiles. The reasons why the Jews are particularly specified here are, probably, (1.) Because the Messiah was long promised to the Jewish people, and his his right hand to be a* Prince and a d Saviour, for to give repentance to Israel, and forgiveness of sins first work was there; and (2.) Because Peter was addressing Jews, and was particularly desirous of leading them to repentance. IF Forgiveness of sins. Pardon of sin; the act which can be performed by God only. Mark ii. 7.

If it be asked, in what sense the Lord Jesus gives repentance, or how his exaltation is connected with it, we may answer, (1.) His exaltation is evidence that his work was accepted, and thus a foundation is laid by which repentance is available,! and may be connected with pardon. Unless there was some way of forgiveness, | sorrow for sin would be of no value, even if exercised. The relentings of a culprit j condemned for murder, would be of no! avail unless the executive can consistently | pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance may be accepted. (2.) He is intrusted with all power in heaven and earth with reference to this, to apply his work to men; I or in other words, to bring them to repentance. See John xvii. 2. Matt, xxviii. 18.! (3.) His exaltation is immediately con- | nected with the bestowment of the Holy Spirit, by whose influence men are brought to repentance. John xvi. 7 — 11. The Spirit is represented as being sent by him as well as by the Father. John xv. 26; xvi. 7. (4.) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment; of health or prosperity; that will influence the heart There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his goodness, and by a sense of his mercies; and especially he can so present a view of his life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached; and in an instant he can overwhelm the soul with the remembrance of crime.

It was proper that the power of pardon should be lodged with the same being that has the power of producing repentance. Because, 1. The one appropriately folic ws the other 2. They are parts of

32 And we are his witnesses ° of these things; and so is also the Holy Ghost, * whom God hath given to them that obey him.

33 When they heard that, they c

the same great work, the work which the Saviour came to do, to remove sin with alt Us effect* from the human soul. This power of pardon Jesus exercised when he was on the earth; and this he can now dispense in the heavens. Mark h. lJ— 11.

And from this we may learn, (1.) That Jesus Christ is divine, It is a dictate of natural religion that none can forgive sins against God, but God himself. None can pardon but the being who has been offended. And this is also the dictate of the Bible. The power of pardoning sin is one that God claims as his prerogative; and iUs clear that it can appertain to no other.* See Isa. xliii. 25. Dan. ix. fJ. Ps. c\xx. 4. Yet Jesus Christ exercised this power when on earth; gave evidence that the exercise of that power was one that was acceptable to God by working a miracle, and removing the consequences of sin with which God had visited the sinner (Matt. ix. 6); and exercises it still in heaven. He must, therefore, be divine. (2.) The sin.ier is dependent on him for the exercise of repentance, and forgiveness. (3.) The proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at his hands. No step is more humiliating than this for proud and hardened men; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it must be done, or the soul must be lost for ever. (4.) Christ has power to pardon the greatest offender. He is exalted for this purpose '; and he is fitted to his work. Even his murderers he could pardon; and no sinner need fear that he who is a Prince and a Saviour at the right hand of God, is unable to pardon every sin. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we must feel that we deserve eternal death, we may confidently roll all on his arm.

32. And we are witnesses. For this purpose they had been appointed, ch. i. 8. 21,22; ii. 32; Hi. 15. Lukexxiv.48. IT Of these things. Particularly of the resurrection of the Lord Jesus, and of the events were cut to the heart and took counsel to slay them.

31 Then stood there up one in the council, a Pharisee, named Gamaliel, d a doctor of the law, had in

which had followed it. Perhaps, however, he meant to include every thing pertaining to the life, teachings, and death of the Lord Jesus. V And so is also, &c The descent of the Holy Ghost to endow them with remarkable gifts (ch. ii. 1 — 4), to awaken and convert such a multitude ch. ii. 41; iv. 4; v. 14), was an unanswerable attestation of the truth of these doctrines, and of the Christian religion. So manifest and decided was the presence of God attending them, that they could have no doubt mat what they said was true; and so open and public was this attestation, that it was an evidence to all the people of the truth of their doctrine.

33. When (hey heard that. That which the apostle Peter had said, to wit, that they were guilty of murder; that Jesus was raised up; and that he still lived as the Messiah. IT They ivere cut to the heart. The word used here properly denotes to cut with a saw; and as applied to the mind, it means to be agitated with rage and indignation, as if wrath should seize upon the mind as a saw does upon wood, and tear it violently, or agitate it severely. It is commonly used in connexion with the heart, and means that the heart is violently agitated, and rent with rage. See ch. vii. 54. It is not used elsewhere in the New Testament. The reasons why they were thus indignant were, doubtless, (1.) Because the apostles had disregarded their command; (2.) Because they charged them with murder; (3.) Because they affirmed the doctrine of the resurrection of Jesus, and thus tended to overthrow the sect oi' the Sadducees. — The effect of the doctrines of the gospel is, often, to make men enraged. 7 Took counsel. The word rendered took conn' sel denotes commonly to vnll; then, to deliberate; and sometimes, to decree, or to determine. It doubtless implies here that their minds were made up to do it; but probably the formal decree was not passed to put them to death.

34. There stood up one. He rose, as it usual in deliberative assemblies to speak 11 In the council. In the sanhedrim, ch iv. 15. IT A Pharisee. The high-pries* and those who had been most active il opposing the apostles were Sadducees The Pharisees were opposed to them.

reputation among all the people, and commanded to put the apostles forth a little space:

35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.

particularly on the doctrine in regard to which the apostles were so strenuous, the resurrection of the dead. See Note, Matt. iii. 7. Comp. Acts xxiii. 6. IT Gamaliel This name was very common among the Jews. Dr. Lightfoot says that this man was the teacher of Paul (Acts xxii. 3), the son of the Simon who took the Saviour in his arms (Luke ii.), and the grandson of the famous Hillel, and was known among the Jews by the title of Rabban Gamaliel the elder. There were other men of this name, who were also eminent among the Jews. This man is said to have died eighteen years before the destruction of Jerusalem, and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the sanhedrim. IF A doctor of (he lav>. That is, a teacher of the Jewish law; one whose province it was to interpret the laws of Moses, and probably to preserve and transmit the traditional laws of the Jews. See Note, Matt. xv. 3. So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions. Act.s xxii. 3. 1T Had in reputation among all the people. Honoured by all the people. His advice was likely, therefore, to be respected. H To put. the apostles forth. This was done doubtless, because, if the apostles had been suffered to remain, it was apprehended that they would take fresh courage, and be confirmed in their purposes. It was customary, besides, when they deliberated, to command those accused to retire, ch. iv. 15. IT A little space. A little time. Luke xxii. 58.

36. For before those dai/s. The advice of Gamaliel was to suffer these men to go on. The arguments by which he enforced his advice were, (1.) That theie were cases or precedents in point (ver. 3G, 37); and (2.) That if it should turn out to be of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before thi.se days this transaction occurred, cannot now be de-

3G For before tLese days ' rose up Theudas boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as 2 obeyed him, were scattered, and brought to nought.

termined, as it is not certain to what case Gamaliel refers. IT Rose up. That is, commenced or excited an insurrection, H Theudas. This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus (Antiq. b. xx. ch. v.) mentions one Theudas, in the time of Fadus the procurator of Judea, in the reign of the emperor Claudius (A. D. 45 or 4(3), who persuaded a great part of the people to take their effects with him and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river, and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive and conveyed to Jerusalem, and there beheaded. But this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. Lightfoot supposed that Josephus had made an error in chronology But there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred lo by Gamaliel, does not militate at all against the account in the Acts. For, (1.) Luke, for any thing that appears to the contrary, is quito as credible an historian as Josephus. (2.) The name Theudas was a common name among the Jews; and there is no improbability that there were two leaders of' an insurrection of this name. If it is improbable, the improbability would affect Josephus's credit as much as that of Luke. (3.) It is altogether improbable that Gamaliel should refer to a case which was not well authenticated; and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to» detect the error. (4.) Josephus has recorded many instances of insurrection and revolt. He has represented the country as in an unsettled state, and by no means professes to give an account of all that occurred. Thus he says (Antiq. xvii. x. § 4) that there were " at this timo ten thousand other disorders in Judea;'

."7 After this man, rose up Judas of Galilee, in the days of the taxinn-, and drew away much people after him: he a also perished; and and (J 8) that "Judea was full of robberies." When this Theudas lived, cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not iiir from the tune that our Saviour was born; at a time when many false prophets appeared, claiming to be "the Messiah. IT Boasting himself to be somebody. Claiming to be an eminent prophet probably, or the Messiah. H Obeyed him. The word used here is the one commonly used to denote belief. As many as believed on him, or gave credit to his pretensions.

37. Judas of Galilee. Josephus has given an account oi" this man (Antiq. b. xvii. ch. x. § 5), and calls him a Galilean. He afterwards cails him a Gaulonite, and Bays he was of Jim city of Gamala (Antiq. xviii. i. 1). In this place, he says that the revolt took place under Cyrenius, a Roman senator, who came into " Syria to be judge of that nation, and to take account of their'substance." "Moreover," says he, "Cyrenius came himself into Judea, which v\as now added to the province of Syria, to take an account of their substance," and to dispose of Archelaus's money." " Yet Judas, taking with him Saddouk, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty," &c. This revolt, he says, was the commencement of ihe series of revolts and calamities that terminated in the destruction of the city, temple, and nation, ff In flic days of the taxing. Or rather, the enrolling, or the census. Josephus says it was designed to take an account of their substance. Comp. Luke ii. 1, 2.

38. Refrain from these men. Cease to oppose them, or to threaten them. The r eon m why he advised this he immediately adds, that if it were of men, it would come to nought; if of God, they could not overthrow it. IT 77ns counsel. This plan, or purpose. If the apostles had originated tt for the purposes of imposture. IT // mill come to nought Gamaliel inferred that from the two instances which he specified. They had been suppressed without the interference of the sanhedrim; and he inferred that this would also die away if it was a human device I1 will be re-

all, even as many as obeyed him, were dispersed.

38 And now I say unto you, Refrain from these men, and let them

membered that this is the mere advice oi' Gamaliel, who was not inspired; and that this opinion should not be adduced to guide us, except as it was an instance of great shrewdness and prudence. It is doubtless right to oppose error in the proper way and with the proper temper, not with arms, or vituperation, or with the civil power, but with argument and kind entreaty. But the sentiment of Gamaliel, is full of wisdom in regard to error. For, (1.) The very way to exalt error into notice, and to confirm men in it, is to oppose it in a harsh, authoritative, and unkind manner. (2.) Error, if left alone, wiil often die away itself. The interest of men in it will often cease as soon as it ceases to be opposed; and having nothing to fan the flame, it will expire. It is noS so with truth. (3.) In this respect the remark may be applied to the Christian religion. It has stood too long, and in too many circumstances of prosperity and adversity, to be of men. It has been subjected to all trials from its pretended friends and real foes; and it still lives as vigorous and flourishing as ever. Other kingdoms have changed; empires have risen and fallen since Gamaliel spoko this; systems of opinion and belief have had their day, and expired; but the preservation of the Christian religion, unchanged through so many revolutions, and in so many fiery trials, shows that it is not of men, but of God. The argument for the divine origin of the Christian religion from its perpetuity, is one th be applied ta no other system that has been, or that now exists. For Christianity has been opposed in every form. It confers no temporal conquests, and appeals to no base and strong native passion*. Mahometamsm is supported by the sword and the state; paganism relies on the arm of the civil power and the terrors of superstition, and is sustained by all the corrupt passions of men; atheism and infidelity have been short-lived, varying in their forms, dying to-day, and to-morrow starting up in a new firm; never organized, consolidated, or pure; and never tending to promote the peace or ness of men. Christianity, without arms or human power, has lived, holding \.:i steady and triumphant movements among men, regardless alike of the opposition o*'

alone: ° for if this counsel or this work be of men, it will come to nought:

its foes, and of the treachery of its pretended friends. If the opinion of Gamaliel was just, it is from God; and the Jews particularly should regard as important, an argument derived from the opinion of one of the wisest of their ancient Rabbins.

39. But if it be of God. If God is the author of this religion. From this it seems that Gamaliel supposed that it was at least possible that this religion was divine. He evinced a far more candid mind than did the rest of the Jews; but still, it (iocs not appear that he was entirely convinced. The arguments which could not but stagger the Jewish sanhedrim were those drawn from the resurrection of Jesus, the miracle on the day of Pentecost, the healing of the lame man in the temple, and the release of the apostles from liie prison. 1T Ye cannot overthrow it. Because, (1.) God has almighty power, and can execute his purposes; (2.) Because he is uncharging, and will not be diverted from his plans. Job xxiii. 13, 14. -The plan which God forms must he accomplished. All the devices of man are feebleness when opposed to him, and he can dash them in pieces in an instant. The prediction of Gamaliel has been fulfilled. Men have opposed Christianity in every way, but in vain. They have reviled it; have persecuted it; have resorted to argument and to ridicule, to fire, and fagot, and sword; they have called hi the aid of science; but all has been in vain. The more it has been crushed, the more it has risen, and still exists with as much life and power as ever. The preservation of this religion amidst so much and so varied opposition, proves that it is of God. No severer trial can await it than it has already experienced; and as it has survive. 1 so many storms and trials, we have every evidence that according to (he predictions, it is destined to live, and to fill the world. See Note, Matt xvi. 18. Isa. liv. 17; lv. 11. Dan. iv. 35. *il Lest. That is, if you continue to oppose i', you may be found to have been ig God. IF Haply. Perhaps. In the Greek this is lest at any lime, that is, at some future time, when too late to retract your doings, &c. IF Ye be found. It.'hall appear that you have been opposing God. IT Even to fight against God. Greek, fc.£«/u«^s». The word occurs no-

39 But if b it be of God, ye cannot overthrow it: lest haply)e be found even to fight c against God.

where else in the New Testament. Tc fight against God is to oppose him, or to maintain an attitude of hostility against him. It is an attitude that is most fearful in its character, and will most certainly be attended with an overthrow. No condition can be more awful than such an opposition to the Almighty; no overthrow more terrible than that which must follow such opposition. Comp. Acts ix. 5; xxiii. 9. Opposition to the gospel in the Scriptures is uniformly regarded as opposition to God. Matt. xii. 30. Luke xi. 23. Men may be said to fight against God in the ibllowing ways, or on the following subjects. (1.) When they oppose his gospel, its preaching, its plans, its influence among men; when they endeavour to pre\ ent its spread, or to withdraw their families and friends from its influence. (2.) When they oppose the doctrines of the Bible. When they become angry that the real truths of religion are preached; and suffer themselves to be irritated and excited, by an unwillingness that those doctrines should be true, and should be presented to men. Yet this is no uncommon thing. Men by nature do not love those doctrines, and they are often indignant that they are preached. Some of the most angry feelings which men ever have, arise from this source; and man can never find peace until he is willing that God's truth should exert its influence on his own soul, and rejoice that it is believed and loved by others. (3.) Men oppose tjie law of God. It seems to them too stern and harsh. It condemns them; and they are unwilling that it should be applied to them. There is nothing which a sinner likes less than he does the pure and holy law of God. (4.) Sinners fight against the providence of God. When he afflicts them, they rebel. When he takes away their health, or property, or friends, they murmur. They esteem him harsh and cruel; and instead of finding peace by submission, they greatly aggravate their sufferings, and infuse a mixture oi wormwood and gall into the cup, by murmuring and repining. There is no peace in affliction but in the feeling that God is right. And until this belief is cherished, the wicked will be like the troubled sea which cannot rest, whose waters cast up mire and dirt. Isa. lvii. 20. Such opposi tion to God is as wicked as it is foolish

40 And to him they agreed: and when they had called the apostles, and beaten athan, they commanded

The Lord gave, and has a right to remove our comforts; and we should be still, and know that he is God. (5.) Sinners fight against God when they resist the influences of his Spirit; when they oppose 6erious thoughts; when they seek evil, or gay companions and pleasures rather than Bubmit to God; and when they resist all the entreaties of their friends to become Christians. All these may be the appeals which God is making to men to be prepared to meet him. And yet it is common for sinners thus to stifle conviction, and refuse even to think of their eternal welfare. Nothing can be an act of more direct and deliberate wickedness and folly than this. Without the aid of the Holy Spirit none can be saved; and to resist his influences is to put away the only prospect of eternal life. To do it, is to do it over the grave; not knowing that another hour or day may be granted; and not knowing that if life is prolonged, the Spirit will ever strive again with the heart.

In view of this verse we may remark, 1. That the path of wisdom is to submit at once to all the requirements of God. Without this, we must expect conflicts with him, and perils and ruin. No man can be opposed to God, without endangering himself every minute. 2. Submission to God should be entire. It should extend to every doctrine, and demand; every law, and every act of the Almighty. In all his requirements, and in all afflictions, we should submit to him, and thus only shall we find peace. 3. Infidels and scoffers will gain nothing by opposing God. They have thus far been thwarted, and unsuccessful; and they will be still. None of their plans have succeeded; and the hope of destroying the Christian religion, after the efforts of almost two thousand years, must be vain, and will recoil with tremendous vengeance on those who make them.

40. And to him (hey agreed. Greek, They were persuaded by him; or they trus(ed to him. They agreed only so far as their design of putting them to death was concerned. They abandoned (hat design. But they did not comply with his advice to let them entirely alone. U And beaten them. The usual amount of lashes which were inflicted on offenders was thirty-nine. 2 Co;-, xi. 24, Deat-

b that they should not speak in the name of Jesus, and let them go. 41 And they departed from the

ing, or whipping, was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this. Matt. x. 17. The reason why they did not adopt the advice of Gamaliel altogether, doubtless was, that if they did, they feared that their authority would be despised by the people. They had commanded them not to preach, they had threatened them (ch. iv. 18; v. 28); they had imprisoned them (ch. v. 18); and now if they suffered them to go without even the appearance of punishment, their authority, they feared, would be despised by the nation; and it would be supposed that the apostles had triumphed over the sanhedrim. It is probable also that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a whipping. Men, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity, rather than let it alone.

41. Rejoicing. Nothing to most men would seem more disgraceful than a public whipping. It is a punishment inflicted usually not so much because it gives pain, as because it is esteemed to be attended with disgrace. The Jewish rulers doubtless desired that the apostles might be so affected with the sense of this disgrace as to be unwilling to appear again in public, or to preach the gospel any more. Yet in this they were disappointed. The effect was just the reverse. If it be asked why they rejoiced in this manner, we may reply, (1.) Because they were permitted thus to imitate the example of the Lord Jesus. He had been scourged and reviled, and they were glad that they were permitted to be treated as he was. Comp. Phil. iii. 10. Col. i. 24. 1 Pet. iv. 13 " Rejoice inasmuch as ye are partakers of Christ's sufferings." (2.) Because, by this, they had evidence that they were the friends and followers of Christ. It was clear they were engaged in the same cause that he was; enduring the same sufferings; and striving to advance the same interests. As they loved the cause, therefore they would rejoice in enduring even the shame and sufferings which the cause, of necessity, involved. The kingdom of the Redeemer was an object to

presence of the council, rejoicing a that they were counted worthy to suffer shame for his name.

42 And daily b in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

transcendantly important, that /or it, they were willing to endure all the afflictions and disgrace which it might involve. (3.) They had been told to expect this; it was a part of their enterprise. They had been warned of these things, and they now rejoiced that they had this evidence that they were engaged in the cause of truth.Matt.v.ll 12; x.17 22.2 Cor. xii. 10. Phil. i. 29. James i. 2. (4.) Religion appears to a Christian so excellent and lovely, that he is willing, for its sake, to endure trial, and persecution and death. With all this, it is infinite gain; and we should be willing to endure these trials, if, by them, we may gain a crown of glory. Comp. Mark x. 30. (5.) Christians are the professed friends of Christ. We show attachment for friends, by being willing to suiier for them; to bear contempt and reproach on their account; and to share their persecutions, sorrows, and calamities. (6.) The apostles were engaged in a cause of innocence, truth, and benevolence. They had done nothing of which to be ashamed; and they rejoiced, therefore, in a conscience void of offence; and in the consciousness of integrity and benevolence. When other men disgrace themselves by harsh, or vile, or opprobrious language, or conduct towards us, we should not feel that the disgrace belongs to us. It is theirs; and we should not be ashamed or distressed, though their rage should fall on us. See 1 Pet. iv. 14 — 16. IT Counted worthy. Esteemed to be deserving. That is esteemed^ for it bu the sanhedrim. It does not mean that 'God esteemed them worthy, but that the Jewish council judged them fit to suffer shame in this cause. They evinced so much zeal, and determination of purpose, that they were judged fit objects to be treated as the Lord Jesus had himself been. 1T To suffer shame. To be dishonoured or disgraced in the estimation of the Jewish rulers. The particular disgrace to which reference is made here was whipping. To various olher kinds of shame they wore also exposed. They were persecuted, reviled, and finally put to death. — Here we may remark, that a profession of the Christian religion has been in all ages esteemed by many to be a disgrace.

A ND in those days, when the -£*■ number of the disciples was multiplied, there arose a murmuring- of the Grecians c against the Hebrews, because their widows

The reasons are, (1.) That Jesus is himself despised; (2.) That his precepts are opposed to the gayety and follies of tho world; (3.) That it attacks that on which the men of the world pride themselves, rank, wealth, fashion; (4.) That it requires a spirit which the vm>rld esteems mean and grovelling — meekness, humility, self-denial, patience, forgiveness of injuries; and (5.) That it requires duties— prayer, praise, seriousness, benevolence— which the men of the world despise. All these things the world esteem degrading and mean; and hence they endeavour to subject those who practise them to disgrace. — The kinds of disgrace to which Christians have been subjected are too numerous to be mentioned here. In former times they were subjected to the loss of property, of reputation, and to all the shame of public punishment, and to the terrors of the dungeon, tho stake, or the rack. One main design of persecution was, to select a kind of punishment so disgraceful as to deter others from professing religion. Disgrace even yet may attend it. It may subject one to the ridicule of friends — of even a father, mother, or brother. Christians hear their opinions abused; their names vilified; their Bible travestied; the name of their God profaned, and of their Redeemer blasphemed. Their feelings are often wantonly and rudely torn by the cutting sarcasm, or the bitter sneer. Books and songs revile them; their peculiarities are made the occasion of indecent merriment on the stage and in novels; and in this way they are still subjected to shame for the name of Jesus. Every one who becomes a Christian should remember that this is a part of his inheritance, and should not esteem it dishonourable to be treated as his master was before him. John xv. 18 — 20. Matt. x. 25. IT For his name. For attachment to him.

1. In those days, &c. The first part of this chapter contains an account of the appointment of deacons. It may be asked, perhaps, why the apostles did not appoint those officers at the first organization of the church? To this question we may reply, that it was better to defer the appointment until an occasion should occur when it should appear to be manifestly necessary and proper. When the church was small, its alms could be distributed by the apostles themselves without difficulty. But when it was greatly increased; when its Charities would be multiplied; and when the distribution might give rise to contentions, it was necessary that this matter should be intrusted to the hands of laymen, and that the 7tiinislry should be freed from all embarrassment, and all suspicions of dishonesty and unfairness in regard to pecuniary matters. It has never been found to be wise that the temporal affairs of the church should be intrusted in any considerable degree to the clergy; and they should be freed from such sources of difficulty and embarrassment. TT Was multiplied. By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, eh. iv. 4; v. 14. IT A murmuring. A complaint — as, if there had been partiality in the distribution. IT Of the Grecians. There has been much diversity of opinion in regard to these persons, whether thev were Jews that had lived among the Gentiles, and who spoke the Greek language, or whether they were proselytes from the Gentiles. The former is probably the correct opinion. The word here used is not that which is usually employed to designate the inhabitants of Greece, but it properly denotes those who imitate the customs and liabits of the Greeks, who use the Greek language, &c. In the time when the gospel was first preached, there were two classes of Jews — those who remained in Palestine, who used the Hebrew language, &c. and who were appropriately called Hebrews; and those who were scattered among the Gentiles, who spoke the Greek language, and who used in their synagogues the Greek translation of the Old Testament called the Septuagint. These were called Hcllqpists, or as it is in our translation Grecians. Note, John vii. 35. These were doubtless the persons mentioned here — not those who were proselyted from Gentiles, but those who were not natives of Judea, who had come Up to Jer-usalem to attend the great festivals of the Jews. See ch. ii. 5. 9 — 11. Dissensions would bo very like'v to arise

2 Then the twelve called the multitude of the disciples unto

between these two classes of persons. The Jews of Palestine would pride themselves much on the fact that they dwelt in the land of the patriarchs, and the land of promise; that they used the language which their fathers spoke, and in which the oracles of God were given; and that they were constantly near the temple, and regularly engaged in its solemnity s. On the other hand, the Jews from other parts of the world would be suspicions, jealous, and envious of their brethren, and would be likely to charge them with partiality, or of taking advantage in their intercourse with them. These occasions of strife would not be destroyed by their conversion to Christianity, and one of them is furnished on this occasion. IT Because their widows, &c. The property which had been contributed, or thrown into common stock, was understood to bo designed for the equal benefit of all the poor, and particularly it would seem for the poor widows. The distribution before this, seems to have been made by the apostles themselves — or possibly, as Mosheim conjectures (Comm. de rebus Christianorum ante Constantinum, p. 139. 118), the apostles committed the distribution of these funds to the Hebrews, and hence the Grecians are represented as murmuring against them, and not against the apostles. 1T In the daily ministration. In the daily distribution 'which was made for their wants. Comp. ch. iv. 35. The property was contributed doubtless with an understanding that it should be equally and justly distributed to all classes of Christians that had need. — It is clear from the Epistles that widows were objects of special attention in the primitive church, and that the first Christians regarded it as a matter of indispensable obligation to provide for their wants. 1 Tim. v. 3. 9, 10. 16. James i. 27.

2. Then the twelve. That is, the apostles. Matthias had been added to them after the apostacy of Judas, which had completed the original number. IT The multitude of the disciples. It is not necessary to suppose that all the disciples were convened, which amounted to many thousands, but that the business was laid before a large number; or perhaps the multitude here, means these merely who were more particular.}- interested in the matter, and who had 'been engaged in the complaint. IT It s not reason. The original word:: used nero properly do- them, and said, It a is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look b ye note it is not pleasing, or agreeable; but the meaning evidently is, it is not Ji I, or proper. It would be a departure from she design of* their appointment, which was to preach the gospel, and not to attend to the pecuniary affairs of the church. 1!" Leave the v>ord of God. That we should neglect, or abandon the preaching of the gospel so much as would be necessary, if we attended personally to the distribution of the alms of the church. — The gospel is here called the word of God, because it is his message; it is that which he has spoken; or which he has commanded to be proclaimed to men. IT Serve tables. This expression properly denotes to take care of, or to provide for the table, or for the daily wants of the family. It is an expression" that properly applies to a steward, or a servant. The word tables is however sometimes used with reference to money, as being the place where money was kept for the purpose of exchange, &c. Matt. xxi. 12; xxv. 27. Here the expression means, therefore, to attend to the pecuniary transactions of the church, and to make the proper distribution for the wants of the poor.

3. Look ye out. Select, or choose. As this was a matter pertaining to their own pecuniary affairs, it was proper that they should be permitted to choose such men as they could confide in. By this means the apostles would be free from all suspicions. It could not be pretended that they were partial, nor could it ever be charged on them that they wished to embezzle a part of the funds by managing them themselves, or by intrusting them to men of their own selection. — It follows from this also that the right of selecting deacons resides in the church, and does not pertain to the ministry. And it is evidently proper that men who are to be intrusted with the alms of the church should be selected by the church i'self. IT Among you. That is, from among the Grecians and Hebrews, that there may be justice done, and no further cause of complaint. IT Seven men. Seven was a sacred number among the Hebrews, but there does not appear to have been any mystery in choosing this number. It was a convenient number, sufficiently numerous to secure the faithful performance of the duty, and not so au-

out among you seven men of c honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

merous a3 to produce confusion and embarrassment. It does not follow, however, that the same number is now to be chosen as deacons in a church, for the precise number is not commanded. IT Of honest report. Of fair reputation; regarded as men of integrity. Greek, testified of, or borne witness to, i. e. whose characters were well known and fair. If Fall of the Holy Ghost. This evidently does not mean endowed with miraculous gifts, or the power of speaking foreign languages, for such gifts were not necessary to the discharge of their office, but it means men who were eminently under the influence of the Holy Ghost,, or who were of distinguished piety. This was all that was necessary in the case, and this is all that the words fairly imply in this place. IT And wisdom. Prudence, or skill, to make a wise and equable distribution. The qualifications of deacons* are still further stated and illustrated in 1 Tim. iii. 8 — 10. In this place it is seen that they must be men of eminent piety and fair character, and that they must possess prudence, or wisdom, to manage the affairs connected with their office These qualifications are indispensable to a faithful discharge of the duty intrusted to the officers of the church. IT Whom W6 may appoint. Whom we may constitute, or set over this business. The way in which this was done was, by prayer and the imposition of hands, ver. 6. Though they were selected by the church, yet the power of ordaining them, or setting them apart, was retained by the apostles. Thus the rights of both were preserved, the right of the church to designate those who should serve them in the office of deacon, and the right of the apostles to organize and establish the church with its appropriate officers; on the one hand, a due regard to the liberty and privilegea of the Christian community, and on the other the security of proper respect for the office, as bejng of apostolic appointment and authority. IT Over this business. That is, over the distribution of the alms of the church — not to preach, or to govern the church, but soiely to take care of the sacred funds of charity, and distribute them to supply the wants of the poor. The office is distinguished from that of preaching the gospel. To thut

4 But we will a give ourselves continually to prayer, and to the ministry of the word.

5 And the saying pleased the whole multitude: and they chose

ihe apostles were to attend. The deacons were expressly set apart to a different work, and to "that work they should be confined. In this account of their original appointment, there is not the slighteat intimation that they were to preach, but the contrary is supposed in the whole transaction. Nor is there here the slightest iiitimation that they were regarded as an order of clergy, or as in any way connected with the clerical office. — In the ancient synagogues of the Jews there were three men to whom was intrusted the care of the poor. They were called bv the Hebrews Parnasin or Pastors. (Lightfoot, Hone Heb. et Talm. Matt. iv. 23.) From these officers the apostles took the idea probably of appointing deacons in the Christian church, and doubtless intended that their duties should be the same.

4. But we will give ourselves continually. The original expression here used denotes intense and persevering application to a thing, or unwearied effort in it. See Note, Acts i. 14. It means that the apostles meant to make this their constant and main object, undistracted by the cares of life, and even by attention to the temporal wants of the church. IT To prayer. Whether this means private or public prayer cannot be certainly determined. The passage, however, would rather incline us to suppose that the latter was meant, as it is immediately connected with preaching. If so, then the phrase denotes that they would give themselves to the duties of their office, one part of which was public prayer, and another preaching. Still it is to be believed that the apostles felt the need of secret prayer, and practised it, as preparatory to their public preaching. IT And to the ministry of the word. To preaching the gospel; or communicating the message of eternal life to the world. The word ministry (fjs/.o*;*) properly denotes the employment of a servant, and is given to the preachers of the gospel because they are employed in this service as the servants of God, and of the church. — We have here a view of what the apostles thought to be the proper work of the ministry. They were set apart to this work. It was their main, their onlv employment. To

Stephen, a man full b of faith and of the Holy Ghost, and Philip, e and Prochorus, and Nicanor, and Timon, and Parmenas, and d Nicolas a proselyte of Antioch: to this their lives were to be devoted, and both by their example and their writings they have shown that it was on this principle they acted. Comp. 1 Tim. iv. 15, 16. 2 Tim. iv. 2. It follows also that if their time and talents were to be wholly devoted to this work, it was reasonable that they should receive competent support Irom the churches, and this reasonable claim is often urged by the apostle. See 1 Cor. ix. 7 — 14. Galvi. 6.

5. And the saying. The word — the counsel, or command. IT And they chose Stephen, &c. A man who soon showed (ch. vii.) that he was every way qualified for his office, and fitted to defend also the cause of the Lord Jesus. This man had the distinguished honour of being the first Christian martyr, ch. vii. IF And Nicolas. From this man some of the Fathers (Ire. lib. i. 27. Epipha. 1. Eheres. 5.) say, that:he sect of the Nicolaitanes, mentioned with so much disapprobation (Rev. ii. 6. 15), took their rise. But the evidence of this is not clear, tf A proselyte. A proselyte is one who is converted from one religion to another. See Note, Matt, xxiii. 15. The word does not mean here that he was a convert to Christianity — which was true — but that he had been converted at Antioch from paganism to the Jewish religion. As this is the only proselyte mentioned among the seven deacons, it is evident that the others wero native-born Jews, though a part of them might have been born out of Palestine, and have been of the denomination of Grecians, or Hellenists. IT Of Antioch. This city, often mentioned in the TSTew Testament (Acts xi. 19, 20. 26; xv. 22. 35. Gal. ii. 11, &c), was situated in Syria on the river Orontes, and wras formerly called Riblath. It is not mentioned in the Old Testament, but is frequently mentioned in the Apocrypha. It was built by Seleueus Nicanor, A. C. 301, and was named Antioch, in honour of his father Antiochus. It became the seat of empire of the Syrian kings of the Macedonian race, and afterwards of the Roman governors of the eastern provinces. In this place the disciples of Christ were first called Christians. Acts xi. 26. Josephus says it was the third cifv in size of the Roman

fi Whom they set before the apostles: and when ° they had prayed, they b laid their hands on

7 And c the word of God increased; and the number of the disciples

provinces, being inferior only to Seleucia and Alexandria. It was long, indeed, the most powerful city of the East. The city was almost square, had many gates, was adorned with fine fountains, and possessed great fertility of soil and commercial opulence. It was subject to earthquakes, and was often almost destroyed by them. In A. D. 588 above sixty thousand persons perished in it in this manner. In A. D. 970 an army of one hundred thousand Saracens besieged it, and took it. In 1268 it was taken possession of by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. It is now called Antakia,and till the year 1822 it occupied a remote corner of the ancient enclosure of its wralls, its splendid buildings being reduced to hovels, and its population living in Turkish debasement. It contains now about ten thousand inhabitants. (Robinso?is Calmet.) This city should be distinguished from Antioch in Pisidia, also mentioned in the New Testament. Acts xiii. 14.

6. And when they had prayed. Invoking in this manner the blessing of God on them to attend them in the discharge of the duties of their office. IT They laid their hands, &c. Among the Jews it was customary to lay hands on the head of a person who was set apart to any particular office. Num. xxvii. 18. Comp. Acts viii. 19. This was done, not to impart any power or ability, but to designate that they received their authority, or commission, from those who thus laid their hands on them, as the act of laying hands on the sick by the Saviour was an act signifying that the power of healing came from him. Matt. ix. 18. Comp. Mark xvi. 18. In this case the laying on of the hands conveyed of itself no healing jwwer, but was a sign or token that the power came from the Lord Jesus. Ordination has been uniformly performed in this way- See 1 Tim. v. 22. Though the sseven deacons had been chosen by the the church to this work, yet they derived their immediate commission and authority from the apostles.

multiplied in Jerusalem greatly; and a great company of the priests d were obedient to the faith.

8 And Stephen, full of faith and power, did great wonders and miracles among the people.

successful, or became more mighty, and extensive in its influence. An instance of this success is immediately added. IT And a great company of the priests. A great mnltitude. This is recorded justly as a remarkable instance of the power of the gospel. How great this company was is not mentioned. But the number of the priests in Jerusalem was very great; and their conversion was a striking proof of the power of truth. It is probable that they had been opposed to the gospel with quite as much hostility as any other class of the Jews. And it is now mentioned, as worthy of special record, that the gospel was sufficiently mighty to humble even the proud, and haughty, and selfish, and envious priest to the foot of the cross. One design of the gospel, is to evince the power of truth in subduing all classes of men; and hence in the New Testament we have the record of its having actually subdued every class to the obedience of faith Some MSS. however here instead of priests read Jews. And this reading is followed in the Syriac version, ir Were obedient to the faith... The word faith here is evidently put for the Christian religion. Faith is one of the main requirements of the gospel (Mark xvi. 16), and by a figure of speech is put for the gospel itself. To become obedient to the faith, therefore, is to obey the requirements of the gospel, particularly that which requires us to believe. Comp. Rom. x. 16. By the accession of the priests also no small part cf the reproach would be taken away from the gospel, that it made converts only among the lower classes of the people. Comp. John vii. 48.

8. And Stephen. The remarkable death of this first Christian martyr, which soon occurred, gave occasion to the sacred writer to give a detailed account of his character, and of the causes which led to his death. Hitherto the opposition of the Jews had been confined to threats and imprisonment; but it was now to burst forth with furious rage and madness, that could be satisfied only with blood. This was the first in a series of persecutions against Christians that filled the church with blood, and that closed the lives of

9 Then there arose certain of the synagogue, which is called The synagogue of the Libertines, and Cy-

thonsands, perhajis millions in the great work of establishing the gospel on the earth. IT Full of faith. Full ol' confidence in God; or trusting entirely to his promises. See Note, Mark xvi. 16. *, And power. The power which was evinced in working miracles. IT Wonders. This is one of the words commonly used in the New Testament to denote miracles.

9. Then there arose. That is, they stood up against him; or they opposed him. IT Of the synagogue. See Note, Matt. iv. 23. The Jews were scattered in all parts of the world. In every place they would have synagogues. But it is also probable that there would be enough foreign Jews residing at Jerusalem from each of those places to maintain the worship of the synagogue; and at the great feasts those synagogues adapted to Jewish people of different nations, would be attended by those who came up to attend the great feasts. It is certain that there was a large number of synagogues at Jerusalem. The common estimate is, that there were four hundred and eighty in the city. {Lightfoot, Vitringa.) 1T Of the Libertines. There has been very great difference of opinion about the meaning of this word. The chief opinions may be reduced to three. 1. The word is Latin, and means properly afreedman, a man who had been a slave and was set at liberty. And many have supposed that these persons were manumitted slaves, of Roman origin, but which had become proselyted to the Jewish religion, and who had a synagogue in Jerusalem. This opinion is not very probable; though it is certain, from Tacitus (Annal. lib. ii. c. 85), that there were many persons of this description at Rome. He says that four thousand Jewish proselytes of Roman slaves made free were sent at one time to Sardinia. 2. A second opinion is, that these persons were Jews by birth, and had been taken captives by the Romans, and then set at liberty, and thus called freedmen, or libertines. That there were many Jews of this description there can be no doubt. Pompey the Great, when he subjugated Judea, sent large numbers of the Jews to Rome, {Philo, in Ijpgat. ad Caiiun.) These Jews were set Ht liberty at Rome, and assigned a place beyond the Tiber for a residence. See Introduction to the Epistle to the Romans. These persons are by Philo called libertines, or f-ecdmen. (Kuiiton in loco.)

renianS, and Alexandrians, and of them of Ci'icia and of Asia, disputing with Stephen.

Many Jews were also conveyed aH cap* tives by Ptolemy Lto Egypt, and obtained a residence in that country and the vicinity. But 3. Another, and more probable opinion is, that they took their name from some place which they occupied Tin* opinion is more probable from the (act that all the other persons mentioned hero are named from the countries which they occupied. Suidas says that this is the name of a place. And in one of the Fathers this passage occurs: " Victor, bishop of the Catholic church at Libertina, says, unity is there," &c. From this passage il is plain that there was a place called Zibertina. That place was in Africa, not far from ancient Carthage. See Bishop Pearce's Comment, on this place. IT Curemans. Jews who dwelt at Curene in Africa. See Note, Malt, xxvii. 32.* 1T Alex* andrians. Inhabitants of Alexandria in Egypt. It was founded by Alexander the Great, B. C. 332, and was peopled by colonies of Greeks and Jews. This city was much celebrated, and contained not lesa than three hundred thousand free citizens, and as many slaves. The city was the residence of many Jews. Josephus says that Alexander himself assigned to them a particular quarter of the city, and allowed them equal privileges with the Greeks. (Antiq. xiv. 7. 2. Against Apion, ji. 4.) Philo affirms that of five parts of, the city, the Jews inhabited two. According to his statement, there dwelt in his time at Alexandria and the other Egyptian cities, not less than ten hundred thousand Jews. Amron, the general of Omar, when he took the city, said that it contained forty thousand tributary Jew*. At this place the famous version of the Old Testament called the Septuagint, or the Alexandrian version, was made. See Robinson's Calmet. U Cilicia. This was a province of Asia Minor, on the seacoast, at the north of Cyprus. The capital of this province was Tarsus, the native place of Paul. ch. ix. 11. And as Paul was of this place, and belonged doubtless to this synagogue, it is probable that he was one who was engaged in this dispute with Stephen. Comp. ch. vii. 58. 1T Of Asia. See Note, ch. ii. 9. IT Disputing ivi/h Stephen. Doubtless on the question whether Jesus was the Messiah. This word does not denote angry disputing' but is commonly used to denote fair and impartial inquiry; and it is probable that

10 And they were not able ° to resist the wisdom and the spirit by which he spake.

11 Then they suborned b men, which said, We have heard him speak blasphemous words against Moses, and against God.

12 And they stirred up the peo-

pie, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council,

13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

the discussion began in this way; and when they were overcome by argument, they resorted, as disputants are apt to do, to angry criminations and violence.

10. To resist. That is, they were not able to answer his arguments. IT The wisdom. This properly refers to his knowledge of the Scriptures; his skill in what the Jews esteemed to be wisdom — acquaintance with their sacred writings, opinions, &c IT And the spirit. This has been commonly understood of the Holy Spirit, by which he was aided; but it rather means the energy, power, or ardour of Stephen. He evinced a spirit of zeal and sincerity which they could not withstand; which served, more than mere argument could have done, to convince them that he was right. — The evidence of sincerity, honesty, and zeal in a public speaker will often go farther to convince the great mass of mankind, than the most able argument if delivered in a cold and indifferent manner.

11. Then they suborned men. To suborn jn law means to procure a person to take such a false oath as constitutes perjury. ( 'Webster.) It has substantially this sense here. It means that they induced them to declare that which was false, or to bring a false accusation against him. This was done not by declaring a palpable and open falsehood, but by perverting his doctrines, and by stating their own inferences as what he had actually maintained— the common way in which men oppose doctrines from which they differ. The Syriac reads this place, " Then they sent certain men, and instructed them that they should say," &c. This was repeating an artifice which they practised so successfully in relation to the Lord Jesus Christ. See Matt xxvi. 60, 61. 1T We have heard, &c. When they alleged that they had heard this, is not said. Probably, however, in some of his discourses with the people, when he wrought miracles and wonders among them. ver. 8. IT Blasphemous words. See Note, Matt, ix. 3. Moses was regarded with profound reverence. Hii laws they regarded as unchangeable. Any intimation, therefore, that there was a greater lawgiver than he, or that his institutions were mere shadows and types, and were no longer binding, would be regarded as blasphemy, even though it should be spoken with the h'ghest respect for Mosea. That the Mosa.c institutions were to be changed, and give place to another and better dispensation, all the Christian teachers would alfirm; but this was not said with a design to blaspheme or revile Moses. In the view of the Jews, to say that, was to speak blasphemy; and hence, instead of report, ing what he actually did say, they accused him of saying what they regarded as blasphemy. — If reports are made of what men say, their very words should be reported; and we should not report our inferences or impressions as what they actually said. IT And against God. God was justly regarded by the Jews as the Giver of their law, and the Author of their institutions. But the Jews, either wilfully or involuntarily, not knowing that they were a shadow of good things to come, and were therefore to pass away, regarded all intimations of such a change as blasphemy against God. God had a right to change or abolish those ceremonial observances; and it was not blasphemy in Stephen to declare it.

12. And they stirred up the people. They excited the people, or alarmed their fears, as had been done before when they sought to put the Lord Jesus to death. Matt, xxvii. 20. V The elders. The members of the sanhedrim, or great council. % Scribes. Note, Matt. ii. 4. IT To the council. To the sanhedrim, or the great council of the nation, which claimed jurisdiction in the matters of religion. See Note, Matt. ii. 4.

13. And set up false witnesses. It has been made a question why these persons are called false witnesses, since it is supposed by many that they reported merely the words of Stephen. "It may be replied that if they did report merely his words, if Stephen had actually said what they affirmed yet they perverted his meaning.

14 For0 we have heard him say, That this Jesus of Nazareth shall b destroy this place, and shall change the ' customs which Moses delivered us.

They accused him of blasphemy, that is, of calumnious and reproachful words against Moses, and against God. That Stephen had spoken in such a manner, or had designed to reproach Moses, there is no evidence. What was said in the mildest manner, and in the way of cool argument, might easily he perverted so ns in their view to amount to blasphemy. Hut there is no evidence whatever that Stephen had ever used these words on any occasion. And it is altogether improbable that he ever did, for the following reasons: (1.) Jesus himself never affirmed that he would destroy that place. He uniformly taught that it would be done by the Gentiles. Matt. xxiv. It is altogether improbable, therefore, that Stephen should declare any such thing. (2.) It is equally improbable that he taught that Jesus would abolish the peculiar customs and rites of the Jews. It was long, and after much discussion, before the apostles themselves were convinced of it; and when those customs were changed, it was done gradually. See Acts x. U, &c. xi. 2, &c. xv. 20; xxi. 20, &c. The probability therefore is, that the whole testimony was false, and was artfully invented to produce the utmost exasperation among the people, and yet was at the same time so plausible as to be easily believed. For on this point the Jews were particularly sensitive; and it is clear that they had some expectations that the Messiah would produce some such changes. Comp. Matt. xxvi. 61 with Dan. ix. 26, 27. The same charge was afterwards brought against Paul, which he promptly denied. See Acts xxv. 8. f This holy place. The temple. 1f The bur. The law of Moses.

1 \. Shall change. Shall abolish them; or shall introduce others in their place. IT The customs. The ceremonial rites and observances of sacrifices, festivals, &c. appointed by Moses.

15. Looking steadfastly on him. Fixjng the eyes intently on him. Probably they were attracted by the unusual appearance of the man, his meekness, and calm and collected fearlessness, and the proofs of conscious innocence and sincerity. U The face, of an angel. This expression is one evidently denoting that ho manifesto! K2

15 And all that sat in the council, looking steadfastly on him, saw his c face as it had been the face of an angel.

evidence of sincerity, gravity, fearlessness, confidence in God. It is used in the Old Testament to denote peculiar wisdom. 2 Sam. xiv. 17; xix. 27. In Gen. xxxiii. 10, it is used to denote peculiar majesty and glory, as if it were the face of Gocl. When Moses came down from mount Sinai from communing with God, it is said that the skin of his lace shone, so that the children of Israel were afraid to come nigh to him. Ex. xxxiv. 29, 30. 2 Cor. iii. 7. 13. Comp. Rev. i. 16. Matt, xvii. 2. The expression is used to denote the impression which will be produced on the countenance by communion with God; the calm serenity and composure which will follow a confident committing of all into his hands. It is not meant that there was any thing miraculous in the case of Stephen, but is an expression denoting his calmness, and dignity, and confidence in God; all of which were so marked on his countenance, that it impressed them with clear, proofs of his innocence and piety. The expression is very common in the Jewish writings. It is common for deep feeling, sincerity, and confidence in God, to impress themselves on the countenance. Any deep emotion will do this; and it is to be expected that religious feeling, the most tender and solemn of all feeling, will diffuse seriousness, serenity, calmness, and peace, not affected sanctimoniousness, over the countenance.

In this chapter we have another specimen of the manner in which the church of the Lord Jesus was reared on earth. It was from the beginning amid scenes of persecution; and encountering opposition adapted to try the nature and power of religion. If Christianity was an imposture, it had enemies acute and malignant enough to detect the imposition. The learned, the cunning, and the mighty rose up in opposition, and by all the artn of sophistry, all the force of authority, and all the fearfulness of power, attempted tn destroy it in the commencement. Yet it lived-, and it gained new accessions of strength from every new form of opposition; and only evinced its genuineness more and more by showing that it was superior to the arts and malice of earth and of hell.