mh_parser/vol_split/44 - Acts/Chapter 5.xml

<div2 id="Acts.vi" n="vi" next="Acts.vii" prev="Acts.v" progress="4.81%" title="Chapter V">
<h2 id="Acts.vi-p0.1">A C T S.</h2>
<h3 id="Acts.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Acts.vi-p1">In this chapter we have, I. The sin and punishment
of Ananias and Sapphira, who, for lying to the Holy Ghost, were
struck dead at the word of Peter, <scripRef id="Acts.vi-p1.1" osisRef="Bible:Acts.5.1-Acts.5.11" parsed="|Acts|5|1|5|11" passage="Ac 5:1-11">ver. 1-11</scripRef>. II. The flourishing state of the
church, in the power that went along with the preaching of the
gospel, <scripRef id="Acts.vi-p1.2" osisRef="Bible:Acts.5.12-Acts.5.16" parsed="|Acts|5|12|5|16" passage="Ac 5:12-16">ver. 12-16</scripRef>. III.
The imprisonment of the apostles, and their miraculous discharge
out of prison, with fresh orders to go on to preach the gospel,
which they did, to the great vexation of their persecutors,
<scripRef id="Acts.vi-p1.3" osisRef="Bible:Acts.5.17-Acts.5.26" parsed="|Acts|5|17|5|26" passage="Ac 5:17-26">ver. 17-26</scripRef>. IV. Their
arraignment before the great sanhedrim, and their justification of
themselves in what they did, <scripRef id="Acts.vi-p1.4" osisRef="Bible:Acts.5.27-Acts.5.33" parsed="|Acts|5|27|5|33" passage="Ac 5:27-33">ver.
27-33</scripRef>. V. Gamaliel's counsel concerning them, that they
should not persecute them, but let them alone, and see what would
come of it, and their concurrence, for the present, with this
advice, in the dismission of the apostles with no more than a
scourging, <scripRef id="Acts.vi-p1.5" osisRef="Bible:Acts.5.34-Acts.5.40" parsed="|Acts|5|34|5|40" passage="Ac 5:34-40">ver. 34-40</scripRef>.
VI. The apostles' cheerful progress in their work notwithstanding
the prohibition laid upon them and the indignity done them,
<scripRef id="Acts.vi-p1.6" osisRef="Bible:Acts.5.41-Acts.5.42" parsed="|Acts|5|41|5|42" passage="Ac 5:41,42">ver. 41, 42</scripRef>.</p>
<scripCom id="Acts.vi-p1.7" osisRef="Bible:Acts.5" parsed="|Acts|5|0|0|0" passage="Ac 5" type="Commentary"/>
<scripCom id="Acts.vi-p1.8" osisRef="Bible:Acts.5.1-Acts.5.11" parsed="|Acts|5|1|5|11" passage="Ac 5:1-11" type="Commentary"/><div class="Commentary" id="Bible:Acts.5.1-Acts.5.11">
<h4 id="Acts.vi-p1.9">The Case of Ananias and
Sapphira.</h4>
<p class="passage" id="Acts.vi-p2">1 But a certain man named Ananias, with Sapphira
his wife, sold a possession,   2 And kept back <i>part</i> of
the price, his wife also being privy <i>to it,</i> and brought a
certain part, and laid <i>it</i> at the apostles' feet.   3
But Peter said, Ananias, why hath Satan filled thine heart to lie
to the Holy Ghost, and to keep back <i>part</i> of the price of the
land?   4 Whiles it remained, was it not thine own? and after
it was sold, was it not in thine own power? why hast thou conceived
this thing in thine heart? thou hast not lied unto men, but unto
God.   5 And Ananias hearing these words fell down, and gave
up the ghost: and great fear came on all them that heard these
things.   6 And the young men arose, wound him up, and carried
<i>him</i> out, and buried <i>him.</i>   7 And it was about
the space of 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 for so much? And she said, Yea, for so
much.   9 Then Peter said unto her, How is it that ye have
agreed together to tempt the Spirit of the Lord? behold, the feet
of them which have buried thy husband <i>are</i> at the door, and
shall carry thee out.   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 <i>her</i> forth, buried <i>her</i>
by her husband.   11 And great fear came upon all the church,
and upon as many as heard these things.</p>
<p class="indent" id="Acts.vi-p3">The chapter begins with a melancholy
<i>but,</i> which puts a stop to the pleasant and agreeable
prospect of things which we had in the foregoing chapters; as every
man, so every church, in its best state has its <i>but.</i> 1. The
disciples were very holy, and heavenly, and seemed to be all
exceedingly good; <i>but</i> there were hypocrites among them,
whose <i>hearts were not right in the sight of God,</i> who, when
they were baptized, and took upon them <i>the form of godliness,
denied the power of godliness,</i> and stopped short of that. There
is a mixture of bad with good in the best societies on this side
heaven; tares will grow among the wheat until the harvest. 2. It
was the praise of the disciples that they came up to that
perfection which Christ recommended to the rich young man—they
<i>sold what they had, and gave to the poor; but</i> even that
proved a cloak and cover of hypocrisy which was thought the
greatest proof and evidence of sincerity. 3. The signs and wonders
which the apostles wrought were hitherto miracles of mercy;
<i>but</i> now comes in a miracle of judgment, and here is an
instance of severity following the instances of goodness, that God
may be both loved and feared. Observe here,</p>
<p class="indent" id="Acts.vi-p4">I. The sin of Ananias and Sapphira his
wife. It is good to see husband and wife joining together in that
which is good, but to be confederate in evil is to be like Adam and
Eve, when they agreed to eat the forbidden fruit, and were one in
their disobedience. Now their sin was, 1. That they were ambitious
of being thought eminent disciples, and of the first rank, when
really they were not true disciples; they would pass for some of
the most fruitful trees in Christ's vineyard, when really the root
of the matter was not found in them. They <i>sold a possession, and
brought the money</i> (as Barnabas did) <i>to the apostles'
feet,</i> that they might not seem to be behind the very chief of
believers, but might be applauded and cried up, and stand so much
the fairer for preferment in the church, which perhaps they thought
would shortly shine in secular pomp and grandeur. Note, It is
possible that hypocrites may deny themselves in one thing, but then
it is to serve themselves in another; they may forego their secular
advantage in one instance, with a prospect of finding their account
in something else. Ananias and Sapphira would take upon them a
profession of Christianity, <i>and make a fair show in the
flesh</i> with it, and so would mock God, and deceive others, when
they knew they could not go through with the Christian profession.
It was commendable, and so far it was right, in that rich young
man, that he would not pretend to follow Christ, when, if it should
come to a pinch, he knew he could not come up to his terms, <i>but
he went away sorrowful.</i> Ananias and Sapphira pretended they
could come up to the terms, that they might have the credit of
being disciples, when really they could not, and so were a
discredit to discipleship. Note, It is often of fatal consequence
for people to go a greater length in profession than their inward
principle will admit of. 2. That they were covetous of the wealth
of the world, and distrustful of God and his providence: <i>They
sold their land,</i> and perhaps then, in a pang of zeal, designed
no other than to dedicate the whole of the purchase-money to pious
uses, and made a vow, or at least conceived a full purpose, to do
so; but, when the money was received, their heart failed them, and
<i>they kept back part of the price,</i> (<scripRef id="Acts.vi-p4.1" osisRef="Bible:Acts.5.2" parsed="|Acts|5|2|0|0" passage="Ac 5:2"><i>v.</i> 2</scripRef>), because they loved the money, and
thought it was too much to part with at once, and to trust in the
apostles' hands, and because they knew not but they might want it
themselves; though now all things were common, yet it would not be
so long, and what should they do in a time of need, if they should
leave themselves nothing to take to? They could not take God's word
that they should be provided for, but thought they would play a
wiser part than the rest had done, and lay up for a rainy day. Thus
they thought to serve both God and mammon—God, by bringing part of
the money to the apostles' feet, and mammon, by keeping the other
part in their own pockets; as if there were not an all-sufficiency
in God to make up the whole to them, except they retained some in
their own hands by way of caution-money. Their hearts were divided,
so <i>they were found faulty,</i> <scripRef id="Acts.vi-p4.2" osisRef="Bible:Hos.10.2" parsed="|Hos|10|2|0|0" passage="Ho 10:2">Hos.
x. 2</scripRef>. They <i>halted between two;</i> if they had been
thorough-paced worldlings, they would not have sold their
possession; and, if they had been thorough-paced Christians, they
would not have detained part of the price. 3. That they thought to
deceive the apostles, and make them believe they brought the whole
purchase-money, when really it was but a part. They came with as
good an assurance, and as great a show of piety and devotion, as
any of them, and <i>laid the money at the apostles' feet,</i> as if
it were their all. They dissembled with God and his Spirit, with
Christ and his church and ministers; and this was their sin.</p>
<p class="indent" id="Acts.vi-p5">II. The indictment of Ananias, which proved
both his condemnation and execution for this sin. When he brought
the money, and expected to be commended and encouraged, as others
were, Peter took him to task about it, He, without any enquiry or
examination of witnesses concerning it, charges him peremptorily
with the crime, and aggravates it, and lays a load upon him for it,
showing it to him in its own colour, <scripRef id="Acts.vi-p5.1" osisRef="Bible:Acts.5.3-Acts.5.4" parsed="|Acts|5|3|5|4" passage="Ac 5:3,4"><i>v.</i> 3, 4</scripRef>. The Spirit of God in Peter
not only discovered the fact without any information (when perhaps
no man in the world knew it but the man and his wife themselves),
but likewise discerned the principle of reigning infidelity in the
heart of Ananias, which was at the bottom of it, and therefore
proceeded against him so suddenly. Had it been a sin of infirmity,
through the surprise of a temptation, Peter would have taken
Ananias aside, and have bidden him go home, and fetch the rest of
the money, and repent of his folly in attempting to put this cheat
upon them; but he knew <i>that his heart was fully set in him to do
this evil,</i> and therefore allowed him not space to repent. He
here showed him,</p>
<p class="indent" id="Acts.vi-p6">1. The origin of his sin: <i>Satan filled
his heart;</i> he not only suggested it to him, and put it into his
head, but hurried him on with resolution to do it. Whatever is
contrary to the good Spirit proceeds from the evil spirit, and
those hearts are filled by Satan in which worldliness reigns, and
has the ascendant. Some think that Ananias was one of those that
had received the Holy Ghost, and was filled with his gifts, but,
having provoked the Spirit to withdraw from him, now <i>Satan
filled his heart;</i> as, <i>when the Spirit of the Lord departed
from Saul, an evil spirit from God troubled him.</i> Satan is a
lying spirit; he was so in the mouth of Ahab's prophets, and so he
was in the mouth of Ananias, and by this made it appear that he
filled his heart.</p>
<p class="indent" id="Acts.vi-p7">2. The sin itself: <i>He lied to the Holy
Ghost;</i> a sin of such a heinous nature that he could not have
been guilty of it if Satan had not filled his heart.</p>
<p class="indent" id="Acts.vi-p8">(1.) The phrase which we render <i>lying to
the Holy Ghost,</i> <b><i>pseusasthai se to pneuma to
hagion</i></b>, some read, <i>to belie the Holy Ghost,</i> which
may be taken two ways: [1.] That he belied the Holy Ghost in
himself; so Dr. Lightfoot takes it, and supposes that Ananias was
not an ordinary believer, but a minister, and one that had received
the gift of the Holy Ghost with the hundred and twenty (for mention
is made of him immediately after Barnabas); yet he durst thus, by
dissembling, belie and shame that gift. Or thus; Those who had sold
their estates, and laid the money at the apostles' feet, did it by
the special impulse of the Holy Ghost, enabling them to do an act
so very great and generous; and Ananias pretended that he was moved
by the Holy Ghost to do what he did, as others were; whereas it
appeared by his baseness that he was not under the influence of the
good Spirit at all; for, had it been his work, it would have been
perfect. [2.] That he belied the Holy Ghost in the apostles, to
whom he brought the money; he misrepresented the Spirit they were
actuated by, either by a suspicion that they would not faithfully
distribute what they were entrusted with (which was a base
suggestion, as if they were false to the trust reposed in them), or
by an assurance that they could not discover the fraud. He belied
the Holy Ghost when by what he did he would have it thought that
those who are endued with the gifts of the Holy Ghost might as
easily be imposed upon as other men; like Gehazi, whom his master
convicted of his error by that word, <i>Went not my heart with
thee?</i> <scripRef id="Acts.vi-p8.1" osisRef="Bible:2Kgs.5.26" parsed="|2Kgs|5|26|0|0" passage="2Ki 5:26">2 Kings v. 26</scripRef>. It
is charged upon the house of Israel and Judah, when, like Ananias
here, they dealt very treacherously, that they belied the Lord,
<i>saying, It is not he,</i> <scripRef id="Acts.vi-p8.2" osisRef="Bible:Jer.5.11-Jer.5.12" parsed="|Jer|5|11|5|12" passage="Jer 5:11,12">Jer.
v. 11, 12</scripRef>. Thus Ananias thought the apostles were
altogether such as himself, and this was belying the Holy Ghost in
them, as if he were not in them a discerner of spirits, whereas
they had all the gifts of the Spirit in them, which to others were
divided severally. See <scripRef id="Acts.vi-p8.3" osisRef="Bible:1Cor.12.8-1Cor.12.11" parsed="|1Cor|12|8|12|11" passage="1Co 12:8-11">1 Cor. xii.
8-11</scripRef>. Those that pretend to an inspiration of the
Spirit, in imposing upon the church their own fancies, either in
opinion or practice—that say they are moved from above when they
are carried on by their pride, covetousness, or affectation of
dominion, belie the Holy Ghost.</p>
<p class="indent" id="Acts.vi-p9">(2.) But we read it, <i>to lie unto the
Holy Ghost,</i> which reading is countenanced by <scripRef id="Acts.vi-p9.1" osisRef="Bible:Acts.5.4" parsed="|Acts|5|4|0|0" passage="Ac 5:4"><i>v.</i> 4</scripRef>, <i>Thou hast not lied unto men,
but unto God.</i> [1.] Ananias told a lie, a deliberate lie, and
with a purpose to deceive; he told Peter that he had sold a
possession (house or lands) and this was the purchase-money.
Perhaps he expressed himself in words that were capable of a double
meaning, used some equivocations about it, which he thought might
palliate the matter a little, and save him from the guilt of a
downright lie: or perhaps he said nothing; but it was all one, he
did as the rest did who brought the whole price, and would be
thought to do so, and expected the praise those had that did so,
and the same privilege and access to the common stock as they had;
and therefore it was an implicit protestation that he brought the
whole price, as they did; and this was a lie, for he kept back
part. Note, Many are brought to gross lying by reigning pride, and
affectation of the applause of men, particularly in works of
charity to the poor. That therefore we may not be found boasting of
a false gift given to us, or given by us (<scripRef id="Acts.vi-p9.2" osisRef="Bible:Prov.25.14" parsed="|Prov|25|14|0|0" passage="Pr 25:14">Prov. xxv. 14</scripRef>), we must not boast even of a
true gift, which is the meaning of our Saviour's caution in works
of charity, <i>Let not thy left hand know what thy right hand
doeth.</i> Those that boast of good works they never did, or
promise good works they never do, or make the good works they do
more or better than really they are, come under the guilt of
Ananias's lie, which it concerns us all to dread the thought of.
[2.] He told this lie <i>to the Holy Ghost.</i> It was not so much
to the apostles as to the Holy Ghost in them that the money was
brought, and that was said which was said, <scripRef id="Acts.vi-p9.3" osisRef="Bible:Acts.5.4" parsed="|Acts|5|4|0|0" passage="Ac 5:4"><i>v.</i> 4</scripRef>, <i>Thou hast not lied unto men</i>
(not to men only, not to men chiefly, though the apostles be but
men), <i>but thou hast lied unto God.</i> Hence it is justly
inferred that the Holy Ghost is God; for he that lieth to the Holy
Ghost lieth to God. "Those that lied to the apostles, actuated and
acting by the Spirit of God, are said to lie to God, because the
apostles acted by the power and authority of God, whence it follows
(as Dr. Whitby well observes) that the power and authority of the
Spirit must be the power and authority of God." And, as he further
argues, "Ananias is said to lie to God, because he lied to that
Spirit in the apostles which enabled them to discern the secrets of
men's hearts and actions, which being the property of God alone, he
that lies to him must therefore lie to God, because he lies to one
who has the incommunicable property of God, and consequently the
divine essence."</p>
<p class="indent" id="Acts.vi-p10">3. The aggravations of the sin (<scripRef id="Acts.vi-p10.1" osisRef="Bible:Acts.5.4" parsed="|Acts|5|4|0|0" passage="Ac 5:4"><i>v.</i> 4</scripRef>): <i>While it remained, was
it not thine own? And, after it was sold, was it not in thine own
power?</i> Which may be understood two ways:—(1.) "Thou wast
under no temptation <i>to keep back part of the price;</i> before
it was sold it was thy own, and not mortgaged nor encumbered, nor
any way engaged for debt; and when it was sold it was in thy own
power to dispose of the money at thy pleasure; so that thou
mightest as well have brought the whole as a part. Thou hadst no
debts to pay, perhaps no children to provide for; so that thou wast
not under the influence of any particular inducement to keep back
part of the price. Thou was a transgressor without a cause." Or,
(2.) "Thou wast under no necessity of selling thy land at all, nor
bringing any of the money to the apostles' feet. Thou mightest have
kept the money, if thou hadst pleased, and the land too, and never
have pretended to this piece of perfection." This rule of charity
the apostle gives, that people be not pressed, and that it be not
urged as of necessity, because God loves a cheerful giver
(<scripRef id="Acts.vi-p10.2" osisRef="Bible:2Cor.9.7" parsed="|2Cor|9|7|0|0" passage="2Co 9:7">2 Cor. ix. 7</scripRef>), and Philemon
must do a good work, <i>not as it were of necessity, but
willingly,</i> <scripRef id="Acts.vi-p10.3" osisRef="Bible:Phlm.1.14" parsed="|Phlm|1|14|0|0" passage="Philem 1:14">Philem.
14</scripRef>. As it is better not to vow than to vow and not to
pay, so better had it been for him not to have sold his land at all
than thus to keep back part of the price; not to have pretended to
do the good work than thus to do it by the halves. "<i>When it was
sold, it was in thine own power;</i> but it was not so when it was
vowed: thou hadst then opened thy mouth to the Lord, and couldst
not go back." Thus, in giving our hearts to God, we are not
admitted to divide them. Satan, like the mother whose own the child
was not, would take up with a half; but God will have all or
none.</p>
<p class="indent" id="Acts.vi-p11">4. All this guilt, thus aggravated, is
charged upon him: <i>Why hast thou conceived this thing in thine
heart?</i> Observe, Though Satan filled his heart to do it, yet he
is said to have conceived it in his own heart, which shows that we
cannot extenuate our sins by laying the fault of them upon the
devil; he tempts, but he cannot force; it is of <i>our own lusts
that we are drawn away and enticed.</i> The evil thing, whatever it
is, that is said or done, the sinner has conceived it in his own
heart; and therefore, <i>if thou scornest, thou alone shalt bear
it.</i> The close of the charge is very high, but very just:
<i>Thou hast not lied unto men, but unto God.</i> What emphasis
does the prophet lay upon that of Ahaz, <i>not wearying men only,
but wearying my God also!</i> <scripRef id="Acts.vi-p11.1" osisRef="Bible:Isa.7.13" parsed="|Isa|7|13|0|0" passage="Isa 7:13">Isa.
vii. 13</scripRef>. And Moses upon that of Israel, <i>Your
murmurings are not against us, but against the Lord!</i> <scripRef id="Acts.vi-p11.2" osisRef="Bible:Exod.16.8" parsed="|Exod|16|8|0|0" passage="Ex 16:8">Exod. xvi. 8</scripRef>. So here, Thou mightest
have imposed upon us, who are men like thyself; but, <i>be not
deceived, God is not mocked.</i> If we think to put a cheat upon
God, we shall prove in the end to have put a fatal cheat upon our
own souls.</p>
<p class="indent" id="Acts.vi-p12">III. The death and burial of Ananias,
<scripRef id="Acts.vi-p12.1" osisRef="Bible:Acts.5.5-Acts.5.6" parsed="|Acts|5|5|5|6" passage="Ac 5:5,6"><i>v.</i> 5, 6</scripRef>.</p>
<p class="indent" id="Acts.vi-p13">1. He died upon the spot: <i>Ananias,
hearing these words, was speechless,</i> in the same sense that he
was who was charged with intruding into the wedding feast without a
wedding garment: he had nothing to say for himself; but this was
not all: he was struck speechless with a witness, for he was struck
dead: <i>He fell down, and gave up the ghost.</i> It does not
appear whether Peter designed and expected that this would follow
upon what he said to him; it is probable that he did, for to
Sapphira his wife Peter particularly spoke death, <scripRef id="Acts.vi-p13.1" osisRef="Bible:Acts.5.9" parsed="|Acts|5|9|0|0" passage="Ac 5:9"><i>v.</i> 9</scripRef>. Some think that an angel
struck him, that he died, as Herod, <scripRef id="Acts.vi-p13.2" osisRef="Bible:Acts.12.23" parsed="|Acts|12|23|0|0" passage="Ac 12:23"><i>ch.</i> xii. 23</scripRef>. Or, his own conscience
smote him with such horror and amazement at the sense of his guilt,
that he sunk and died away under the load of it. And perhaps, when
he was convicted of lying to the Holy Ghost, he remembered the
unpardonableness of <i>the blasphemy against the Holy Ghost,</i>
which struck him like a dagger to the heart. See the power of the
word of God in the mouth of the apostles. As it was to some <i>a
savour of life unto life,</i> so it was to others <i>a savour of
death unto death.</i> As there are those whom the gospel justifies,
so there are those whom it condemns. This punishment of Ananias may
seem severe, but we are sure it was just. (1.) It was designed to
maintain the honour of the Holy Ghost as now lately poured out upon
the apostles, in order to the setting up of the gospel kingdom. It
was a great affront which Ananias put upon the Holy Ghost, as if he
could be imposed upon: and it had a direct tendency to invalidate
the apostles' testimony; for, if they could not by the Spirit
discover this fraud, how could they by this Spirit discover the
deep things of God, which they were to reveal to the children of
men? It was therefore necessary that the credit of the apostles'
gifts and powers should be supported, though it was at this
expense. (2.) It was designed to deter others from the like
presumptions, now at the beginning of this dispensation. Simon
Magus afterwards was not thus punished, nor Elymas; but Ananias was
made an example now at first, that, with the sensible proofs given
what a comfortable thing it is to receive the Spirit, there might
be also sensible proofs given what a dangerous thing it is to
resist the Spirit, and do despite to him. How severely was the
worshipping of the golden calf punished, and the gathering of
sticks on the sabbath-day, when the laws of the second and fourth
commandments were now newly given! So was the offering of strange
fire by Nadab and Abihu, and the mutiny of Korah and his company,
when the fire from heaven was now newly given, and the authority of
Moses and Aaron now newly established. The doing of this by the
ministry of Peter, who himself with a lie denied his Master but a
little while ago, intimates that it was not the resentment of a
wrong done to himself; for then he, who had himself been faulty,
would have had charity for those that offended; and he, who himself
had repented and been forgiven, would have forgiven this affront,
and endeavoured to bring this offender to repentance; but it was
the act of the Spirit of God in Peter: to him the indignity was
done, and by him the punishment was inflicted.</p>
<p class="indent" id="Acts.vi-p14">2. He was buried immediately, for this was
the manner of the Jews (<scripRef id="Acts.vi-p14.1" osisRef="Bible:Acts.5.6" parsed="|Acts|5|6|0|0" passage="Ac 5:6"><i>v.</i>
6</scripRef>): <i>The young men,</i> who it is probable were
appointed to that office in the church of burying the dead, as
among the Romans the <i>libitinarii</i> and <i>polinctores;</i> or
the young men that attended the apostles, and waited on them, they
<i>wound up</i> the dead body in grave-clothes, <i>carried it
out</i> of the city, and <i>buried it</i> decently, though he died
in sin, and by an immediate stroke of divine vengeance.</p>
<p class="indent" id="Acts.vi-p15">IV. The reckoning with Sapphira, the wife
of Ananias, who perhaps was first in the transgression, and tempted
her husband to eat this forbidden fruit. <i>She came in</i> to the
place where the apostles were, which, as it should seem, was
Solomon's porch, for there we find them (<scripRef id="Acts.vi-p15.1" osisRef="Bible:Acts.5.12" parsed="|Acts|5|12|0|0" passage="Ac 5:12"><i>v.</i> 12</scripRef>), a part of the temple where
Christ used to walk, <scripRef id="Acts.vi-p15.2" osisRef="Bible:John.10.23" parsed="|John|10|23|0|0" passage="Joh 10:23">John x.
23</scripRef>. <i>She came in about three hours after,</i>
expecting to share in the thanks of the house for her coming in,
and consenting to the sale of the land, of which perhaps she was
entitled to her dower or thirds; for <i>she knew not what had been
done.</i> It was strange that nobody ran to tell her of the sudden
death of her husband, that she might keep away; perhaps some one
did, and she was not at home; and so when she came to present
herself before the apostles, as a benefactor to the fund she met
with a breach instead of a blessing.</p>
<p class="indent" id="Acts.vi-p16">1. She was found guilty of sharing with her
husband in his sin, by a question that Peter asked her (<scripRef id="Acts.vi-p16.1" osisRef="Bible:Acts.5.8" parsed="|Acts|5|8|0|0" passage="Ac 5:8"><i>v.</i> 8</scripRef>): <i>Tell me whether you
sold the land for so much?</i> naming the sum which Ananias had
brought and laid at the apostles' feet. "Was this all you received
for the sale of the land, and had you no more for it?" "No," saith
she, "we had no more, but that was every farthing we received."
Ananias and his wife agreed to tell the same story, and the bargain
being private, and by consent kept to themselves, nobody could
disprove them, and therefore they thought they might safely stand
in the lie, and should gain credit to it. It is sad to see those
relations who should quicken one another to that which is good
harden one another in that which is evil.</p>
<p class="indent" id="Acts.vi-p17">2. Sentence was passed upon her, that she
should partake in her husband's doom, <scripRef id="Acts.vi-p17.1" osisRef="Bible:Acts.5.9" parsed="|Acts|5|9|0|0" passage="Ac 5:9"><i>v.</i> 9</scripRef>.</p>
<p class="indent" id="Acts.vi-p18">(1.) Her sin is opened: <i>How is it that
you have agreed together to tempt the Spirit of the Lord?</i>
Before he passes sentence, he makes her to know her abominations,
and shows her the evil of her sin. Observe, [1.] That they tempted
the Spirit of the Lord; as Israel tempted God in the desert, when
they said, <i>Is the Lord among us, or is he not?</i> after they
had seen so many miraculous proofs of his power; and not only his
presence, but his presidency, when they said, <i>Can God furnish a
table?</i> So here, "Can the Spirit in the apostles discover this
fraud? Can they discern that this is but a part of the price, when
we tell them it is the whole?" <i>Can he judge through this dark
cloud?</i> <scripRef id="Acts.vi-p18.1" osisRef="Bible:Job.22.13" parsed="|Job|22|13|0|0" passage="Job 22:13">Job xxii. 13</scripRef>.
They saw that the apostles had the gift of tongues; but had they
the gift of discerning spirits? Those that presume upon security
and impunity in sin tempt the Spirit of God; they tempt God as if
he were altogether such a one as themselves. [2.] That they agreed
together to do it, making the bond of their relation to each other
(which by the divine institution is a sacred tie) to become a bond
of iniquity. It is hard to say which is worse between yoke-fellows
and other relations—a discord in good or concord in evil. It seems
to intimate that their agreeing together to do it was a further
tempting of the Spirit; as if, when they had engaged to keep one
another's counsel in this matter, even the Spirit of the Lord
himself could not discover them. Thus they <i>digged deep to hide
their counsel from the Lord,</i> but were made to know it is in
vain. "How is it that you are thus infatuated? What strange
stupidity has seized you, that you would venture to make trial of
that which is past dispute? How is it that you, who are baptized
Christians, do not understand yourselves better? How durst you run
so great a risk?"</p>
<p class="indent" id="Acts.vi-p19">(2.) Her doom is read: <i>Behold, the feet
of those who have buried thy husband are at the door</i> (perhaps
he heard them coming, or knew that they could not be long):
<i>and</i> they <i>shall carry thee out.</i> As Adam and Eve, who
agreed to eat the forbidden fruit, were turned together out of
paradise, so Ananias and Sapphira, who agreed to tempt the Spirit
of the Lord, were together chased out of the world.</p>
<p class="indent" id="Acts.vi-p20">3. The sentence executed itself. There
needed no executioner, a killing power went along with Peter's
word, as sometimes a healing power did; for the God in whose name
he spoke <i>kills and makes alive;</i> and <i>out of his mouth</i>
(and Peter was now his mouth) <i>both evil and good proceed</i>
(<scripRef id="Acts.vi-p20.1" osisRef="Bible:Acts.5.10" parsed="|Acts|5|10|0|0" passage="Ac 5:10"><i>v.</i> 10</scripRef>): <i>Then fell
she down straightway at his feet.</i> Some sinners God makes quick
work with, while others he bears long with; for which difference,
doubtless, there are good reasons; but he is not accountable to us
for them. She heard not till now that her husband was dead, the
notice of which, with the discovery of her sin, and the sentence of
death passed upon her, struck her as a thunderbolt and took her
away as with a whirlwind. And many instances there are of sudden
deaths which are not to be looked upon as the punishment of some
gross sin, like this. We must not think that all who die suddenly
are sinners above others; perhaps it is in favour to them, that
they have a quick passage: however, it is forewarning to all to be
always ready. But here it is plain that it was in judgment. Some
put the question concerning the eternal state of Ananias and
Sapphira, and incline to think that the destruction of the flesh
was that <i>the spirit might be saved in the day of the Lord
Jesus.</i> And I should go in with that charitable opinion if there
had been any space given them to repent, as there was to the
incestuous Corinthian. But secret things belong not to us. It is
said, <i>She fell down at Peter's feet;</i> there, where she should
have laid the whole price and did not, she was herself laid, as it
were to make up the deficiency. The <i>young men</i> that had the
care of funerals coming in <i>found her dead;</i> and it is not
said, <i>They wound her up,</i> as they did Ananias, but, <i>They
carried her out</i> as she was, <i>and buried her by her
husband;</i> and probably an inscription was set over their graves,
intimating that they were joint-monuments of divine wrath against
those that lie to the Holy Ghost. Some ask whether the apostles
kept the money which they did bring, and concerning which they
lied? I am apt to think they did; they had not the superstition of
those who said, <i>It is not lawful for us to put it into the
treasury:</i> for unto the pure all things are pure. What they
brought was not polluted to those to whom they brought it; but what
they kept back was polluted to those that kept it back. Use was
made of the censers of Korah's mutineers.</p>
<p class="indent" id="Acts.vi-p21">V. The impression that this made upon the
people. Notice is taken of this in the midst of the story
(<scripRef id="Acts.vi-p21.1" osisRef="Bible:Acts.5.5" parsed="|Acts|5|5|0|0" passage="Ac 5:5"><i>v.</i> 5</scripRef>): <i>Great fear
came upon all that heard these things,</i> that heard what Peter
said, and saw what followed; or upon all that heard the story of
it; for, no doubt, it was all the talk of the city. And again
(<scripRef id="Acts.vi-p21.2" osisRef="Bible:Acts.5.11" parsed="|Acts|5|11|0|0" passage="Ac 5:11"><i>v.</i> 11</scripRef>), <i>Great
fear came upon all the church, and upon as many as heard these
things.</i> 1. Those that had joined themselves to the church were
thereby struck with an awe of God and of his judgments, and with a
greater veneration for this dispensation of the Spirit which they
were now under. It was not a damp or check to their holy joy, but
it taught them to be serious in it, and to rejoice with trembling.
All that laid their money at the apostles' feet after this were
afraid of keeping back any part of the price. 2. All that heard it
were put into a consternation by it, and were ready to say, <i>Who
is able to stand before this holy Lord God</i> and his Spirit in
the apostles? As <scripRef id="Acts.vi-p21.3" osisRef="Bible:1Sam.6.20" parsed="|1Sam|6|20|0|0" passage="1Sa 6:20">1 Sam. vi.
20</scripRef>.</p>
</div><scripCom id="Acts.vi-p21.4" osisRef="Bible:Acts.5.12-Acts.5.16" parsed="|Acts|5|12|5|16" passage="Ac 5:12-16" type="Commentary"/><div class="Commentary" id="Bible:Acts.5.12-Acts.5.16">
<h4 id="Acts.vi-p21.5">The Progress of the Gospel.</h4>
<p class="passage" id="Acts.vi-p22">12 And by the hands of the apostles were many
signs and wonders wrought among the people; (and they were all with
one accord in Solomon's porch.   13 And of the rest durst no
man join himself to them: but the people magnified them.   14
And believers were the more added to the Lord, multitudes both of
men and women.)   15 Insomuch that they brought forth the sick
into the streets, and laid <i>them</i> on beds and couches, that at
the least the shadow of Peter passing by might overshadow some of
them.   16 There came also a multitude <i>out</i> of the
cities round about unto Jerusalem, bringing sick folks, and them
which were vexed with unclean spirits: and they were healed every
one.</p>
<p class="indent" id="Acts.vi-p23">We have here an account of the progress of
the gospel, notwithstanding this terrible judgment inflicted upon
two hypocrites.</p>
<p class="indent" id="Acts.vi-p24">I. Here is a general account of the
miracles which the apostles wrought (<scripRef id="Acts.vi-p24.1" osisRef="Bible:Acts.5.12" parsed="|Acts|5|12|0|0" passage="Ac 5:12"><i>v.</i> 12</scripRef>): <i>By the hands of the apostles
were many signs and wonders wrought among the people,</i> many
miracles of mercy for one of judgment. Now the gospel power
returned to its proper channel, which is that of mercy and grace.
God had come out of his place to punish, but now returns to his
place, to his mercy-seat again. The miracles they wrought proved
their divine mission. They were not a few, but many, of divers
kinds and often repeated; they were signs and wonders, such wonders
as were confessedly signs of a divine presence and power. They were
not done in a corner, but among the people, who were at liberty to
enquire into them, and, if there had been any fraud or collusion in
them, would have discovered it.</p>
<p class="indent" id="Acts.vi-p25">II. We are here told what were the effects
of these miracles which the apostles wrought.</p>
<p class="indent" id="Acts.vi-p26">1. The church was hereby kept together, and
confirmed in its adherence both to the apostles and to one another:
<i>They</i> of the church <i>were all with one accord in Solomon's
porch.</i> (1.) They met in the temple, in the open place that was
called Solomon's porch. It was strange that the rulers of the
temple suffered them to keep their meeting there. But God inclined
their hearts to tolerate them there awhile, for the more convenient
spreading of the gospel; and those who permitted buyers and sellers
could not for shame prohibit such preachers and healers there. They
all met in public worship; so early was the institution of
religious assemblies observed in the church, which must by no means
be forsaken or let fall, for in them a profession of religion is
kept up. (2.) They were there with one accord, unanimous in their
doctrine, worship, and discipline; and there was no discontent nor
murmuring about the death of Ananias and Sapphira, as there was
against Moses and Aaron about the death of Korah and his company:
<i>You have killed the people of the Lord,</i> <scripRef id="Acts.vi-p26.1" osisRef="Bible:Num.16.41" parsed="|Num|16|41|0|0" passage="Nu 16:41">Num. xvi. 41</scripRef>. The separation of hypocrites,
by distinguishing judgments, should make the sincere cleave so much
the closer to each other and to the gospel ministry.</p>
<p class="indent" id="Acts.vi-p27">2. It gained the apostles, who were the
prime ministers in Christ's kingdom, very great respect. (1.) The
other ministers kept their distance: <i>Of the rest</i> of their
company <i>durst no man join himself to them,</i> as their equal or
an associate with them; though others of them were endued with the
Holy Ghost, and spoke with tongues, yet none of them at this time
did such signs and wonders as the apostles did: and therefore they
acknowledged their superiority, and in every thing yielded to them.
(2.) All <i>the people magnified them,</i> and had them in great
veneration, spoke of them with respect, and represented them as the
favourites of Heaven, and unspeakable blessings to this earth.
Though the chief priests vilified them, and did all they could to
make them contemptible, this did not hinder the people from
magnifying them, who saw the thing in a true light. Observe, The
apostles were far from magnifying themselves; they transmitted the
glory of all they did very carefully and faithfully to Christ, and
yet the people magnified them; for those that humble themselves
shall be exalted, and those honoured that honour God only.</p>
<p class="indent" id="Acts.vi-p28">3. The church increased in number
(<scripRef id="Acts.vi-p28.1" osisRef="Bible:Acts.5.14" parsed="|Acts|5|14|0|0" passage="Ac 5:14"><i>v.</i> 14</scripRef>): <i>Believers
were the more added to the Lord,</i> and no doubt joined themselves
to the church, when they saw that God was in it of a truth, even
<i>multitudes both of men and women.</i> They were so far from
being deterred by the example that was made of Ananias and Sapphira
that they were rather invited by it into a society that kept such a
strict discipline. Observe, (1.) Believers are added to the Lord
Jesus, joined to him, and so joined to his mystical body, from
which nothing can separate us and cut us off, but that which
separates us and cuts us off from Christ. Many have been brought to
the Lord, and yet there is room for others to be added to him,
added to the number of those that are united to him; and additions
will still be making till the mystery of God shall be finished, and
the number of the elect accomplished. (2.) Notice is taken of the
conversion of <i>women</i> as well as <i>men;</i> more notice than
generally was in the Jewish church, in which they neither received
the sign of circumcision nor were obliged to attend the solemn
feasts; and the <i>court of the women</i> was one of the outer
courts of the temple. But, as among those that followed Christ
while he was upon earth, so among those that believed on him after
he went to heaven, great notice was taken of the good women.</p>
<p class="indent" id="Acts.vi-p29">4. The apostles had abundance of patients,
and gained abundance of reputation both to themselves and their
doctrine by the cure of them all, <scripRef id="Acts.vi-p29.1" osisRef="Bible:Acts.5.15-Acts.5.16" parsed="|Acts|5|15|5|16" passage="Ac 5:15,16"><i>v.</i> 15, 16</scripRef>. So many <i>signs and
wonders were wrought by the apostles</i> that all manner of people
put in for the benefit of them, both in city and country, and had
it. (1.) In the city: They <i>brought forth their sick into the
streets;</i> for it is probable that the priests would not suffer
them to bring them into the temple to Solomon's porch, and the
apostles had not leisure to go to the houses of them all. And they
<i>laid them on beds and couches</i> (because they were so weak
that they could neither go nor stand), <i>that at the least the
shadow of Peter, passing by, might overshadow some of them,</i>
though it could not reach them all; and, it should seem, it had the
desired effect, as the woman's touch of the hem of Christ's garment
had; and in this, among other things, that word of Christ was
fulfilled, <i>Greater works than these shall you do.</i> God
expresses his care of his people, by his being their <i>shade on
their right hand;</i> and the benign influences of Christ as a king
are compared to the <i>shadow of a great rock.</i> Peter comes
between them and the sun, and so heals them, cuts them off from a
dependence upon creature sufficiency as insufficient, that they may
expect help only from that Spirit of grace with whom he was filled.
And, if such miracles were wrought by Peter's shadow, we have
reason to think they were so by the other apostles, as by the
handkerchiefs from Paul's body (<scripRef id="Acts.vi-p29.2" osisRef="Bible:Acts.19.12" parsed="|Acts|19|12|0|0" passage="Ac 19:12"><i>ch.</i> xix. 12</scripRef>), no doubt both being with
an actual intention in the minds of the apostles thus to heal; so
that it is absurd to infer hence a healing virtue in the relics of
saints that are dead and gone; we read not of any cured by the
relics of Christ himself, after he was gone, as certainly we should
if there had been any such thing. (2.) In the country towns:
Multitudes came to Jerusalem from <i>the cities round about,
bringing sick folks</i> that were afflicted in body, and <i>those
that were vexed with unclean spirits,</i> that were troubled in
mind, and they were <i>healed every one;</i> distempered bodies and
distempered minds were set to rights. Thus opportunity was given to
the apostles, both to convince people's judgments by these miracles
of the heavenly origin of the doctrine they preached, and also to
engage people's affections both to them and it, by giving them a
specimen of its beneficial tendency to the welfare of this lower
world.</p>
</div><scripCom id="Acts.vi-p29.3" osisRef="Bible:Acts.5.17-Acts.5.25" parsed="|Acts|5|17|5|25" passage="Ac 5:17-25" type="Commentary"/><div class="Commentary" id="Bible:Acts.5.17-Acts.5.25">
<h4 id="Acts.vi-p29.4">The Apostles Imprisoned; The Apostles
Released by an Angel; The Disappointment of the
Council.</h4>
<p class="passage" id="Acts.vi-p30">17 Then the high priest rose up, and all they
that were with him, (which is the sect of the Sadducees,) and were
filled with indignation,   18 And laid their hands on the
apostles, and put them in the common prison.   19 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 the words of this life.   21 And when they
heard <i>that,</i> they entered into the temple early in the
morning, and taught. But the high priest came, and they that were
with him, and called the council together, and all the senate 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.   25 Then came one
and told them, saying, Behold, the men whom ye put in prison are
standing in the temple, and teaching the people.</p>
<p class="indent" id="Acts.vi-p31">Never did any good work go on with any hope
of success, but it met with opposition; those that are bent to do
mischief cannot be reconciled to those who make it their business
to do good. Satan, the destroyer of mankind, ever was, and will be,
an adversary to those who are the benefactors of mankind; and it
would have been strange if the apostles had gone on thus teaching
and healing and had had no check. In these verses we have the
malice of hell and the grace of heaven struggling about them, the
one to drive them off from this good work, the other to animate
them in it,</p>
<p class="indent" id="Acts.vi-p32">I. The priests were enraged at them, and
shut them up in prison, <scripRef id="Acts.vi-p32.1" osisRef="Bible:Acts.5.17-Acts.5.18" parsed="|Acts|5|17|5|18" passage="Ac 5:17,18"><i>v.</i>
17, 18</scripRef>. Observe, 1. Who their enemies and persecutors
were. The high priest was the ringleader, Annas or Caiaphas, who
saw their wealth and dignity, their power and tyranny, that is,
their all, at stake, and inevitably lost, if the spiritual and
heavenly doctrine of Christ should get ground and prevail among the
people. Those that were most forward to join with the high priest
herein were the <i>sect of the Sadducees,</i> who had a
particularly enmity to the gospel of Christ, because it confirmed
and established the doctrine of the invisible world, the
resurrection of the dead, and the future state, which they denied.
It is not strange if men of no religion be bigoted in their
opposition to true and pure religion. 2. How they were affected
towards them, ill affected, and exasperated to the last degree.
When they heard and saw what flocking there was to the apostles,
and how considerable they were become, they <i>rose up</i> in a
passion, as men that could no longer bear it, and were resolved to
make head against it, being <i>filled with indignation</i> at the
apostles for preaching the doctrine of Christ, and curing the
sick,—at the people for hearing them, and bringing the sick to
them to be cured,—and at themselves and their own party for
suffering this matter to go so far, and not knocking it on the head
at first. Thus are the enemies of Christ and his gospel a torment
to themselves. <i>Envy slays the silly one.</i> 3. How they
proceeded against them (<scripRef id="Acts.vi-p32.2" osisRef="Bible:Acts.5.18" parsed="|Acts|5|18|0|0" passage="Ac 5:18"><i>v.</i>
18</scripRef>): <i>They laid their hands on them,</i> perhaps their
own hands (so low did their malice make them stoop), or, rather,
the hands of their officers, and <i>put them in the common
prison,</i> among the worst of malefactors. Hereby they designed,
(1.) To put a restraint upon them; though they could not lay any
thing criminal to their charge worthy of death or of bonds, yet
while they had them in prison they kept them from going on in their
work, and this they reckoned a good point gained. Thus early were
the ambassadors of Christ in bonds. (2.) To put a terror upon them,
and so to drive them off from their work. The last time they had
them before them, they only threatened them (<scripRef id="Acts.vi-p32.3" osisRef="Bible:Acts.4.21" parsed="|Acts|4|21|0|0" passage="Ac 4:21"><i>ch.</i> iv. 21</scripRef>); but now, finding that this
did not do, they imprisoned them, to make them afraid of them. (3.)
To put a disgrace upon them, and therefore they chose to clap them
up in the common prison, that, being thus vilified, the people
might not, as they had done, magnify them. Satan has carried on his
design against the gospel very much by making the preachers and
professors of it appear despicable.</p>
<p class="indent" id="Acts.vi-p33">II. God sent his angel to release them out
of prison, and to renew their commission to preach the gospel. The
powers of darkness fight against them, but the Father of lights
fights for them, and sends an angel of light to plead their cause.
The Lord will never desert his witnesses, his advocates, but will
certainly stand by them, and bear them out.</p>
<p class="indent" id="Acts.vi-p34">1. The apostles are discharged, legally
discharged, from their imprisonment (<scripRef id="Acts.vi-p34.1" osisRef="Bible:Acts.5.19" parsed="|Acts|5|19|0|0" passage="Ac 5:19"><i>v.</i> 19</scripRef>): <i>The angel of the Lord by
night,</i> in spite of all the locks and bars that were upon them,
<i>opened the prison doors,</i> and, in spite of all the vigilance
and resolution of the keepers that <i>stood without before the
doors, brought forth</i> the prisoners (see <scripRef id="Acts.vi-p34.2" osisRef="Bible:Acts.5.23" parsed="|Acts|5|23|0|0" passage="Ac 5:23"><i>v.</i> 23</scripRef>), gave them authority to go out
without crime, and led them through all opposition. This
deliverance is not so particularly related as that of Peter
(<scripRef id="Acts.vi-p34.3" osisRef="Bible:Acts.12.7" parsed="|Acts|12|7|0|0" passage="Ac 12:7"><i>ch.</i> xii. 7</scripRef>,
&amp;c.); but the miracle here was the very same. Note, There is no
prison so dark, so strong, but God can both visit his people in it,
and, if he pleased, fetch them out of it. This discharge of the
apostles out of prison by an angel was a resemblance of Christ's
resurrection, and his discharge out of the prison of the grave, and
would help to confirm the apostles' preaching of it.</p>
<p class="indent" id="Acts.vi-p35">2. They are charged, and legally charged,
to go on with their work, so as thereby to be discharged from the
prohibition which the high priest laid them under; the angel bade
them, <i>Go, stand, and speak in the temple to the people all the
words of this life,</i> <scripRef id="Acts.vi-p35.1" osisRef="Bible:Acts.5.20" parsed="|Acts|5|20|0|0" passage="Ac 5:20"><i>v.</i>
20</scripRef>. When they were miraculously set at liberty, they
must not think it was that they might save their lives by making
their escape out of the hands of their enemies. No; it was that
they might to on with their work with so much the more boldness.
Recoveries from sickness, releases out of trouble, are granted us,
and are to be looked upon by us as granted, not that we may enjoy
the comforts of our life, but that God may be honoured with the
services of our life. <i>Let my soul live, and it shall praise
thee,</i> <scripRef id="Acts.vi-p35.2" osisRef="Bible:Ps.119.175" parsed="|Ps|119|175|0|0" passage="Ps 119:175">Ps. cxix. 175</scripRef>.
<i>Bring my soul out of prison</i> (as the apostles here), <i>that
I may praise thy name,</i> <scripRef id="Acts.vi-p35.3" osisRef="Bible:Ps.143.7" parsed="|Ps|143|7|0|0" passage="Ps 143:7">Ps. cxliii.
7</scripRef>. See <scripRef id="Acts.vi-p35.4" osisRef="Bible:Isa.38.22" parsed="|Isa|38|22|0|0" passage="Isa 38:22">Isa. xxxviii.
22</scripRef>. Now in this charge given them, observe, (1.) Where
they must preach: <i>Speak in the temple.</i> One would think,
though they might not quit their work, yet it had been prudent to
go on with it in a more private place, where it would give less
offence to the priests than in the temple, and so would the less
expose them. No; "Speak in the temple, for this is the place of
concourse, this is your Father's house, and it is not to be as yet
quite left desolate." It is not for the preachers of Christ's
gospel to retire into corners, as long as they can have any
opportunity of preaching in the great congregation. (2.) To whom
they must preach: "<i>Speak to the people;</i> not to the princes
and rulers, for they will not hearken; but to the people, who are
willing and desirous to be taught, and whose souls are as precious
to Christ, and ought to be so to you, as the souls of the greatest.
Speak to the people, to all in general, for all are concerned."
(3.) How they must preach: <i>Go, stand, and speak,</i> which
intimates, not only they must speak publicly, stand up and speak,
that all may hear; but that they must speak boldly and resolutely:
<i>Stand and speak;</i> that is, "Speak it as those that resolve to
stand to it, to live and die by it." (4.) What they must speak:
<i>All the words of this life. This life</i> which you have been
speaking of among yourselves, referring perhaps to the conferences
concerning heaven which they had among themselves for their own and
one another's encouragement in prison: "Go, and preach the same to
the world, that others may be comforted with the same comforts with
which you yourselves are comforted of God." Or, "of this life which
the Sadducees deny, and therefore persecute you; preach this,
though you know it is this that they have indignation at." Or, "of
this life emphatically; this heavenly, divine life, in comparison
with which the present earthly life does not deserve the name." Or,
"<i>these words of life,</i> the very same you have preached, these
words which the Holy Ghost puts into your mouth." Note, The words
of the gospel are the words of life, quickening words; they are
spirit, and they are life; <i>words whereby we may be
saved</i>—that is the same with this here, <scripRef id="Acts.vi-p35.5" osisRef="Bible:Acts.11.14" parsed="|Acts|11|14|0|0" passage="Ac 11:14"><i>ch.</i> xi. 14</scripRef>. The gospel is the word of
this life, for it secures to us the privileges of our way as well
as those of our home, and the promises of the life that now is as
well as of that to come. And yet even spiritual and eternal life
are brought so much to light in the gospel that they may be called
<i>this life;</i> for the word is nigh thee. Note, The gospel is
concerning matters of life and death, and ministers must preach it
and people hear it accordingly. They must speak <i>all the words of
this life,</i> and not conceal any for fear of offending, or in
hope of ingratiating themselves with their rulers. Christ's
witnesses are sworn to speak the whole truth.</p>
<p class="indent" id="Acts.vi-p36">III. They went on with their work
(<scripRef id="Acts.vi-p36.1" osisRef="Bible:Acts.5.21" parsed="|Acts|5|21|0|0" passage="Ac 5:21"><i>v.</i> 21</scripRef>): <i>When they
heard this,</i> when they heard that it was the will of God that
they should continue to preach in the temple, they <i>returned to
Solomon's porch,</i> <scripRef id="Acts.vi-p36.2" osisRef="Bible:Acts.5.12" parsed="|Acts|5|12|0|0" passage="Ac 5:12"><i>v.</i>
12</scripRef>. 1. It was a great satisfaction to them to have these
fresh orders. Perhaps they began to question whether, if they had
their liberty, they should preach as publicly in the temple as they
had done, because they had been told, when they were <i>persecuted
in one city, to flee to another.</i> But, now that the angel
ordered them to go preach in the temple, their way was plain, and
they ventured without any difficulty, entered into the temple, and
feared not the face of man. Note, If we may but be satisfied
concerning our duty, our business is to keep close to this, and
then we may cheerfully trust God with our safety. (2.) They set
themselves immediately to execute them, without dispute or delay.
They <i>entered into the temples early in the morning</i> (as soon
as the gates were opened, and people began to come together there),
and taught them the gospel of the kingdom: and did not at all fear
what man could do unto them. The case here was extraordinary: the
whole treasure of the gospel is lodged in their hands; if they be
silent now the springs are shut up, and the whole work falls to the
ground and is made to cease, which is not the case of ordinary
ministers, who therefore are not by this example bound to throw
themselves into the mouth of danger; and yet when God gives
opportunity of doing good, though we be under the restraint and
terror of human powers, we should venture far rather than let go
such an opportunity.</p>
<p class="indent" id="Acts.vi-p37">IV. The high priest and his party went on
with their prosecution, <scripRef id="Acts.vi-p37.1" osisRef="Bible:Acts.5.21" parsed="|Acts|5|21|0|0" passage="Ac 5:21"><i>v.</i>
21</scripRef>. They, supposing they had the apostles sure enough,
<i>called the council together,</i> a great and extraordinary
council, for they summoned <i>all the senate of the children of
Israel.</i> See here,</p>
<p class="indent" id="Acts.vi-p38">1. How they were prepared, and how big with
expectation, to crush the gospel of Christ and the preachers of it,
for they raised the whole posse. The last time they had the
apostles in custody they convened them only before a committee of
those that were of the kindred of the high priest, who were obliged
to act cautiously; but now, that they might proceed further and
with more assurance, they called together, <b><i>pasan ten
gerousian</i></b>—<i>all the eldership,</i> that is (says Dr.
Lightfoot), all the three courts or benches of judges in Jerusalem,
not only the great sanhedrim, consisting of seventy elders, but the
other two judicatories that were erected one in the outer-court
gate of the temple, the other in the inner or beautiful gate,
consisting of twenty-three judges each; so that, if there was a
full appearance, here were one hundred and sixteen judges. Thus God
ordered it, that the confusion of the enemies, and the apostles'
testimony against them, might be more public, and that those might
hear the gospel who would not hear it otherwise than from the bar.
Howbeit, the high priest <i>meant not so, neither did his heart
think so;</i> but it was in his heart to rally all his forces
against the apostles, and by a universal consent to cut them all
off at once.</p>
<p class="indent" id="Acts.vi-p39">2. How they were disappointed, and had
their faces filled with shame: <i>He that sits in heaven laughs at
them,</i> and so may we too, to see how gravely the court is set;
and we may suppose the high priest makes a solemn speech to them,
setting forth the occasion of their coming together—that a very
dangerous faction was now lately raised at Jerusalem, by the
preaching of the doctrine of Jesus, which it was needful, for the
preservation of their church (which never was in such danger as
now), speedily and effectually to suppress—that it was now in the
power of their hands to do it, for he had the ringleaders of the
faction now in the common prison, to be proceeded against, if they
would but agree to it, with the utmost severity. An officer is, in
order hereunto, despatched immediately to fetch the prisoners to
the bar. But see how they are baffled. (1.) The officers come, and
tell them that they are not to be found in the prison, <scripRef id="Acts.vi-p39.1" osisRef="Bible:Acts.5.22-Acts.5.23" parsed="|Acts|5|22|5|23" passage="Ac 5:22,23"><i>v.</i> 22, 23</scripRef>. They last time
they were forthcoming when they were called for, <scripRef id="Acts.vi-p39.2" osisRef="Bible:Acts.4.7" parsed="|Acts|4|7|0|0" passage="Ac 4:7"><i>ch.</i> iv. 7</scripRef>. But now they were gone, and
the report which the officers make is, "<i>The prison-doors truly
found we shut with all safety</i>" (nothing had been done to weaken
them); "<i>the keepers</i> had not been wanting to their duty; we
found them <i>standing without before the doors,</i> and knowing
nothing to the contrary but that the prisoners were all safe: but
when we went in <i>we found no man</i> therein, that is, none of
the men we were sent to fetch." It is probable that they found the
common prisoners there. Which way the angel fetched them, whether
by some back way, or opening the door and fastening it closely
again (the keepers all the while asleep), we are not told; however
it was, they were gone. The Lord knows, though we do not, how to
deliver the godly out of temptation, and how to loose those that
are in bonds for his name's sake, and he will do it, as here, when
he has occasion for them. Now think how confused the court looked,
when the officers made this return upon their order (<scripRef id="Acts.vi-p39.3" osisRef="Bible:Acts.5.25" parsed="|Acts|5|25|0|0" passage="Ac 5:25"><i>v.</i> 24</scripRef>): <i>When the high
priest, and the captain of the temple,</i> and the <i>chief
priests, heard these things,</i> they were all at a plunge, and
looked one upon another, <i>doubting what this thing should be.</i>
They were extremely perplexed, were at their wits' end, having
never been so disappointed in all their lives of any thing they
were so sure of. It occasioned various speculations, some
suggesting that they were conjured out of the prison, and made
their escape by magic arts; others that the keepers had played
tricks with them, knowing how many friends these prisoners had,
that were so much the darlings of the people. Some feared that,
having made such a wonderful escape, they would be the more
followed; others that, though perhaps they had frightened them from
Jerusalem, they should hear of them again in some part or other of
the country, where they would do yet more mischief, and it would be
yet more out of their power to stop the spreading of the infection;
and now they begin to fear that instead of curing the ill they have
made it worse. Note, Those often distress and embarrass themselves
that think to distress and embarrass the cause of Christ. (2.)
Their doubt is, in part, determined; and yet their vexation is
increased by another messenger, who brings them word that their
prisoners are preaching in the temple (<scripRef id="Acts.vi-p39.4" osisRef="Bible:Acts.5.25" parsed="|Acts|5|25|0|0" passage="Ac 5:25"><i>v.</i> 25</scripRef>): "<i>Behold, the men whom you
put in prison,</i> and have sent for to your bar, <i>are now</i>
hard by you here, <i>standing in the temple,</i> under your nose
and in defiance of you, <i>teaching the people.</i>" Prisoners,
that have broken prison, usually abscond, for fear of being
retaken; but these prisoners, that here made their escape, dare to
show their faces even where their persecutors have the greatest
influence. Now this confounded them more than any thing. Common
malefactors may have art enough to break prison; but those are
uncommon ones that have courage enough to avow it when they have so
done.</p>
</div><scripCom id="Acts.vi-p39.5" osisRef="Bible:Acts.5.26-Acts.5.42" parsed="|Acts|5|26|5|42" passage="Ac 5:26-42" type="Commentary"/><div class="Commentary" id="Bible:Acts.5.26-Acts.5.42">
<h4 id="Acts.vi-p39.6">The Seizing of the Apostles; The Examination
of the Apostles; The Advice of Gamaliel.</h4>
<p class="passage" id="Acts.vi-p40">26 Then went the captain with the officers, and
brought them without violence: for they feared the people, lest
they should have been stoned.   27 And when they had brought
them, they set <i>them</i> before the council: and the high priest
asked them,   28 Saying, Did not we straitly 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
upon us.   29 Then Peter and the <i>other</i> apostles
answered and said, We ought to obey God rather than men.   30
The God of our fathers raised up Jesus, whom ye slew and hanged on
a tree.   31 Him hath God exalted with his right hand <i>to
be</i> a Prince and a Saviour, for to give repentance to Israel,
and forgiveness of sins.   32 And we are his witnesses of
these things; and <i>so is</i> also the Holy Ghost, whom God hath
given to them that obey him.   33 When they heard <i>that,</i>
they were cut <i>to the heart,</i> and took counsel to slay them.
  34 Then stood there up one in the council, a Pharisee, named
Gamaliel, a doctor of the law, had in 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.   36
For before these 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 obeyed him, were
scattered, and brought to nought.   37 After this man rose up
Judas of Galilee in the days of the taxing, and drew away much
people after him: he also perished; and all, <i>even</i> as many as
obeyed him, were dispersed.   38 And now I say unto you,
Refrain from these men, and let them alone: for if this counsel or
this work be of men, it will come to nought:   39 But if it be
of God, ye cannot overthrow it; lest haply ye be found even to
fight against God.   40 And to him they agreed: and when they
had called the apostles, and beaten <i>them,</i> they commanded
that they should not speak in the name of Jesus, and let them go.
  41 And they departed from the presence of the council,
rejoicing that they were counted worthy to suffer shame for his
name.   42 And daily in the temple, and in every house, they
ceased not to teach and preach Jesus Christ.</p>
<p class="indent" id="Acts.vi-p41">We are not told what it was that the
apostles preached to the people; no doubt it was according to the
direction of the angel—<i>the words of this life;</i> but what
passed between them and the council we have here an account of; for
in their sufferings there appeared more of a divine power and
energy than even in their preaching. Now here we have,</p>
<p class="indent" id="Acts.vi-p42">I. The seizing of the apostles a second
time. We may think, if God designed this, "Why were they rescued
from their first imprisonment?" But this was designed to humble the
pride, and check the fury, of their persecutors; and now he would
show that they were discharged, not because they feared a trial,
for they were ready to surrender themselves and make their
appearance before the greatest of their enemies. 1. They brought
them without violence, with all the respect and tenderness that
could be: did not pull them out of the pulpit, nor bind them, nor
drag them along, but accosted them respectfully; and one would
think they had reason to do so, in reverence to the temple, that
holy place, and for fear of the apostles, lest they should strike
them, as they did Ananias, or call for fire from heaven upon them,
as Elias did; but all that restrained their violence was their fear
of the people, who had such a veneration for the apostles that they
would have stoned the officers if they had offered them any abuse.
2. Yet they brought them to those who, they knew, were violent
against them, and were resolved to take violent courses with them
(<scripRef id="Acts.vi-p42.1" osisRef="Bible:Acts.5.27" parsed="|Acts|5|27|0|0" passage="Ac 5:27"><i>v.</i> 27</scripRef>): They
<i>brought them, to set them before the council,</i> as
delinquents. Thus the powers that should have been a terror to evil
works and workers became so to the good.</p>
<p class="indent" id="Acts.vi-p43">II. Their examination. Being brought before
this august assembly, the high priest, as the mouth of the court,
told them what it was they had to lay to their charge, <scripRef id="Acts.vi-p43.1" osisRef="Bible:Acts.5.28" parsed="|Acts|5|28|0|0" passage="Ac 5:28"><i>v.</i> 28</scripRef>. 1. That they had
disobeyed the commands of authority, and would not submit to the
injunctions and prohibitions given them (<scripRef id="Acts.vi-p43.2" osisRef="Bible:Acts.5.28" parsed="|Acts|5|28|0|0" passage="Ac 5:28"><i>v.</i> 28</scripRef>), "<i>Did not we,</i> by virtue
of our authority, strictly charge and command you, upon pain of our
highest displeasure, <i>that you should not teach in this name?</i>
But you have disobeyed our commands, and gone on to preach not only
without our licence, but against our express order." Thus those who
make void the commandments of God are commonly very strict in
binding on their own commandments, and insisting upon their own
power: <i>Did not we command you?</i> Yes, they did; but did not
Peter at the same time tell them that God's authority was superior
to theirs, and his commands must take place of theirs? And they had
forgotten this. 2. That they had spread false doctrine among the
people, or at least a singular doctrine, which was not allowed by
the Jewish church, nor agreed with what was delivered form Moses's
chair. "<i>You have filled Jerusalem with your doctrine,</i> and
thereby have disturbed the public peace, and drawn people from the
public establishment." Some take this for a haughty scornful word:
"This silly senseless doctrine of yours, that is not worth taking
notice of, you have made such a noise with, that even Jerusalem,
the great and holy city, is become full of it, and it is all the
talk of the town." They are angry that men, whom they look upon as
despicable, should make themselves thus considerable. 3. That they
had a malicious design against the government, and aimed to stir up
the people against it, by representing it as wicked and tyrannical,
and as having made itself justly odious both to God and man:
"<i>You intend to bring this man's blood,</i> the guilt of it
before God, the shame of it before men, <i>upon us.</i>" Thus they
charge them not only with contumacy and contempt of the court, but
with sedition and faction, and a plot both to set the people
against them, for having persecuted even to death not only so
innocent but so good and great a man as this Jesus, and also the
Romans, for having drawn them into it. See here how those who with
a great deal of presumption will do an evil thing yet cannot bear
to hear of it afterwards, nor to have it charged upon them. When
they were in the heat of the persecution they could cry daringly
enough, "<i>His blood be upon us and upon our children;</i> let us
bear the blame for ever." But now that they have time for a cooler
thought they take it as a great affront to have his blood laid at
their door. Thus are they convicted and condemned by their own
consciences, and dread lying under that guilt in which they were
not afraid to involve themselves.</p>
<p class="indent" id="Acts.vi-p44">III. Their answer to the charge exhibited
against them: <i>Peter and the other apostles</i> all spoke to the
same purport; whether severally examined, or answering jointly,
they spoke as one and the same Spirit gave them utterance,
depending upon the promise their Master had made them, that, when
they were brought before councils, it should be <i>given them in
that same hour what they should speak,</i> and courage to speak
it.</p>
<p class="indent" id="Acts.vi-p45">1. They justified themselves in their
disobedience to the commands of the great sanhedrim, great as it
was (<scripRef id="Acts.vi-p45.1" osisRef="Bible:Acts.5.29" parsed="|Acts|5|29|0|0" passage="Ac 5:29"><i>v.</i> 29</scripRef>): <i>We
ought to obey God rather than men.</i> They do not plead the power
they had to work miracles (this spoke sufficiently for them, and
therefore they humbly decline mentioning it themselves), but they
appeal to a maxim universally owned, which even natural conscience
subscribes to, and which comes home to their case. God had
commanded them to teach in the name of Christ, and therefore they
ought to do it, though the chief priests forbade them. Note, Those
rulers set up in opposition to God, and have a great deal to answer
for, who punish men for disobedience to them in that which is their
duty to God.</p>
<p class="indent" id="Acts.vi-p46">2. They justified themselves in doing what
they could to fill Jerusalem with the doctrine of Christ, though,
in preaching him up, they did indeed reflect upon those that
maliciously ran him down, and if they thereby bring his blood upon
them they may thank themselves. It is charged upon them as a crime
that they preached Christ and his gospel. "Now," say they, "we will
tell you who this Christ is, and what his gospel is, and then do
you judge whether we ought not to preach it; nay, and we shall take
this opportunity to preach it to you, <i>whether you will hear, or
whether you will forbear.</i>"</p>
<p class="indent" id="Acts.vi-p47">(1.) The chief priests are told to their
faces the indignities they did to this Jesus: "<i>You slew him and
hanged him on a tree,</i> you cannot deny it." The apostles,
instead of making an excuse, or begging their pardon, for bringing
the guilt of this man's blood upon them, repeat the charge, and
stand to it: "It was you that slew him; it was your act and deed,"
Note, People's being unwilling to hear of their faults is no good
reason why they should not be faithfully told of them. It is a
common excuse made for not reproving sin that the times will not
bear it. But those whose office it is to reprove must not be awed
by this; the times must bear it, and shall bear it. <i>Cry aloud
and spare not;</i> cry aloud and fear not.</p>
<p class="indent" id="Acts.vi-p48">(2.) They are told also what honours God
put upon this Jesus, and then let them judge who was in the right,
the persecutors of his doctrine or the preachers of it. He calls
God the <i>God of our fathers,</i> not only <i>ours,</i> but
<i>yours,</i> to show that in preaching Christ they did not preach
a new god, nor entice people to come and worship other gods; not
did they set up an institution contrary to that of Moses and the
prophets, but they adhered to the God of the Jewish fathers; and
that name of Christ which they preached answered the promises made
to the fathers, and the covenant God entered into with them, and
the types and figures of the law he gave them. The God of
<i>Abraham, Isaac,</i> and <i>Jacob,</i> is the <i>God and Father
of our Lord Jesus Christ;</i> see what honour he did him. [1.] He
<i>raised him up;</i> he qualified him for, and called him to, his
great undertaking. It seems to refer to the promise God made by
Moses, <i>A prophet shall the Lord your God raise up unto you.</i>
God raised him up out of obscurity, and made him great. Or, it may
be meant of his raising him up from the grave: "You put him to
death, but God has restored him to life, so that God and you are
manifestly contesting about this Jesus; and which must we side
with?" [2.] He <i>exalted him with his right hand,</i>
<b><i>hypsose</i></b>—<i>hath lifted him up.</i> "You loaded him
with disgrace, but God has crowned him with honour; and ought we
not to honour him whom God honours?" God has <i>exalted him,</i>
<b><i>te dexia autou</i></b>—<i>with his right hand,</i> that is,
by his power put forth; Christ is said to <i>live by the power of
God.</i> Or, to his right hand, to sit there, to rest there, to
rule there. "He has invested him with the highest authority, and
therefore we must teach in his name, for God has <i>given him a
name above every name.</i>" [3.] "He has appointed him to be <i>a
prince and a Saviour,</i> and therefore we ought to preach in his
name, and to publish the laws of his government as he is a prince,
and the offers of his grace as he is a Saviour." Observe, There is
no having Christ to be our Saviour, unless we be willing to take
him for our prince. We cannot expect to be redeemed and healed by
him, unless we give up ourselves to be ruled by him. The judges of
old were saviours. Christ's ruling is in order to his saving, and
faith takes an entire Christ, that came, not to save us in our
sins, but to save us from our sins. [4.] He is appointed, as a
prince and a Saviour, to <i>give repentance to Israel and remission
of sins.</i> Therefore they must preach in his name to the people
of Israel, for his favours were designed primarily and principally
for them; and none that truly loved their country could be against
this. Why should the rulers and elders of Israel oppose one who
came with no less a blessing to Israel than repentance and pardon?
Had he been exalted to give deliverance to Israel from the Roman
yoke, and dominion over the neighbouring nations, the chief priests
would have welcomed him with all their hearts. But repentance and
remission of sins are blessings they neither value nor see their
need of, and therefore they can by no means admit his doctrine.
Observe here, <i>First,</i> Repentance and remission go together;
wherever repentance is wrought, remission is without fail granted,
and the favour is given to all those to whom is given the
qualification for it. On the other hand, no remission without
repentance; none are freed from the guilt and punishment of sin but
those that are freed from the power and dominion of sin, that are
turned from it and turned against it. <i>Secondly,</i> It is Jesus
Christ that gives, and is authorized to give, both repentance and
remission. Whatsoever is required in the gospel-covenant is
promised. Are we appointed to repent? Christ is appointed to give
repentance, by his Spirit working with the word, to awaken the
conscience, to work contrition for sin, and an effectual change in
the heart and life. The new heart is his work, and the broken
spirit a sacrifice of his providing; and, when he has given
repentance, if he should not give remission he would <i>forsake the
work of his own hands.</i> See how necessary it is that we repent,
and that we apply ourselves to Christ by faith for his grace to
work repentance in us. [5.] All this is well attested,
<i>First,</i> by the apostles themselves; they are ready to testify
upon oath, if required, that they saw him alive after his
resurrection, and saw him ascend into heaven; and also that they
experienced the power of his grace upon their hearts, raising them
up to that which was far above their natural capacities: "<i>We are
his witnesses,</i> appointed by him to publish this to the world;
and if we should be silent, as you would have us, we should betray
a trust, and be false to it." When a cause is trying, witnesses, of
all men, ought not to be silenced, for the issue of the cause
depends on their testimony. <i>Secondly,</i> By the Spirit of God:
"We are witnesses, competent ones, and whose testimony is
sufficient before any human judicature." But this is not all:
<i>The Holy Ghost is witness,</i> a witness from heaven; for God
hath given his gifts and graces to those that obey Christ.
Therefore we must preach in this name, because for this end the
Holy Ghost is given us, whose operations we cannot stifle. Note,
The giving of the Holy Ghost to obedient believers, not only to
bring them to the obedience of faith, but to make them eminently
useful therein, is a very strong proof of the truth of
Christianity. God gave the Holy Ghost by his Son and in his name
(<scripRef id="Acts.vi-p48.1" osisRef="Bible:John.14.26" parsed="|John|14|26|0|0" passage="Joh 14:26">John xiv. 26</scripRef>), and in
answer to his prayer (<scripRef id="Acts.vi-p48.2" osisRef="Bible:John.14.16" parsed="|John|14|16|0|0" passage="Joh 14:16">John xiv.
16</scripRef>), nay, it was Christ that sent him from the Father
(<scripRef id="Acts.vi-p48.3" osisRef="Bible:John.15.26 Bible:John.16.7" parsed="|John|15|26|0|0;|John|16|7|0|0" passage="Joh 15:26,16:7">John xv. 26; xvi.
7</scripRef>), and this proves the glory to which the Father has
exalted him. The great work of the Spirit being not only to justify
Christ (<scripRef id="Acts.vi-p48.4" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii. 16</scripRef>),
but to glorify him, and all his gifts having a direct tendency to
exalt his name, prove that his doctrine is divine, else it would
not be carried on thus by divine power. And, <i>Lastly,</i> The
giving of the Holy Ghost to those that obey Christ, both for their
assistance in their obedience and as a present recompence for their
obedience, is a plain evidence that it is the will of God that
Christ should be obeyed; "judge then whether we ought to obey you
in opposition to him."</p>
<p class="indent" id="Acts.vi-p49">IV. The impression which the apostles'
defence of themselves made upon the court. It was contrary to what
one would have expected from men that pretended to reason,
learning, and sanctity. Surely such fair reasoning could not but
clear the prisoners, and convert the judges. No, instead of
yielding to it, they raged against it, and were filled, 1. With
indignation at what the apostles said: They were <i>cut to the
heart,</i> angry to see their own sin set in order before them;
stark mad to find that the gospel of Christ had so much to say for
itself, and consequently was likely to get ground. When a sermon
was preached to the people to this purport, they were <i>pricked to
the heart,</i> in remorse and godly sorrow, <scripRef id="Acts.vi-p49.1" osisRef="Bible:Acts.2.37" parsed="|Acts|2|37|0|0" passage="Ac 2:37"><i>ch.</i> ii. 37</scripRef>. These here were <i>cut to
the heart</i> with rage and indignation. Thus the same gospel is to
some a savour of life unto life, to others of death unto death. The
enemies of the gospel not only deprive themselves of its comforts,
but fill themselves with terrors, and are their own tormentors. 2.
With malice against the apostles themselves. Since they see they
cannot stop their mouths any other way than by stopping their
breath, they <i>take counsel to slay them,</i> hoping that so they
shall <i>cause the work to cease.</i> While the apostles went on in
the service of Christ, with a holy security and serenity of mind,
perfectly composed, and in a sweet enjoyment of themselves, their
persecutors went on in their opposition to Christ, with a constant
perplexity and perturbation of mind, and vexation to
themselves.</p>
<p class="indent" id="Acts.vi-p50">V. The grave advice which Gamaliel, a
leading man in the council, gave upon this occasion, the scope of
which was to moderate the fury of these bigots, and check the
violence of the prosecution. This Gamaliel is here said to be a
<i>Pharisee</i> by his profession and sect, and by office a
<i>doctor of the law,</i> one that studied the scriptures of the
Old Testament, read lectures upon the sacred authors, and trained
up pupils in the knowledge of them. Paul was brought up at his feet
(<scripRef id="Acts.vi-p50.1" osisRef="Bible:Acts.22.3" parsed="|Acts|22|3|0|0" passage="Ac 22:3"><i>ch.</i> xxii. 3</scripRef>), and
tradition says that so were Stephen and Barnabas. Some say he was
the son of that Simeon that took up Christ in his arms, when he was
presented in the temple, and grandson of the famous Hillel. He is
here said to be <i>in reputation among all the people</i> for his
wisdom and conduct, it appearing by this passage that he was a
moderate man, and not apt to go in with furious measures. Men of
temper and charity are justly had in reputation, for checking the
incendiaries that otherwise would set the world on fire. Now
observe here,</p>
<p class="indent" id="Acts.vi-p51">1. The necessary caution he gives to the
council, with reference to the case before them: <i>He commanded to
put the apostles forth a little while,</i> that he might speak the
more freely, and be the more freely answered (it was fit that the
prisoners should withdraw when their case was to be debated); and
then put the house in mind of the importance of this matter, which
in their heat they were not capable of considering as they ought:
<i>You men of Israel,</i> saith he, <i>take heed to yourselves,</i>
consider what you do, or <i>intend to do, as touching these
men,</i> <scripRef id="Acts.vi-p51.1" osisRef="Bible:Acts.5.35" parsed="|Acts|5|35|0|0" passage="Ac 5:35"><i>v.</i> 35</scripRef>. It is
not a common case, and therefore should not be hastily determined.
He calls them <i>men of Israel,</i> to enforce this caution: "You
are men, that should be governed by reason, be not then as <i>the
horse and the mule that have no understanding;</i> you are men of
Israel, that should be governed by revelation, be not then as
strangers and heathens, that have no regard to God and his word.
<i>Take heed to yourselves</i> now that you are angry with these
men, lest you <i>meddle to your own hurt.</i>" Note, The
persecutors of God's people had best look to themselves, lest they
fall into the pit which they dig. We have need to be cautious whom
we give trouble to, lest we be found making the hearts of the
righteous sad. 2. The cases he cites, to pave the way to his
opinion. Two instances he gives of factious seditious men (such as
they would have the apostles thought to be), whose attempts came to
nothing of themselves; whence he infers that if these men were
indeed such as they represented them the cause would sink with its
own weight, and Providence would infatuate and defeat them, and
then they needed not persecute them. (1.) There was one
<i>Theudas,</i> that made a mighty noise for awhile, as one sent of
God, <i>boasting himself to be somebody, some great one</i> (so the
word is), either a teacher or a prince, with a divine commission to
effect some great revolution in the church or in the state; and he
observes here (<scripRef id="Acts.vi-p51.2" osisRef="Bible:Acts.5.36" parsed="|Acts|5|36|0|0" passage="Ac 5:36"><i>v.</i> 36</scripRef>)
concerning him, [1.] How far he prevailed: "<i>A number of men,
about four hundred</i> in all, joined themselves to him, that knew
not what to do with themselves, or hoped to better themselves; and
they seemed then a formidable body." [2.] How soon his pretensions
were all dashed: "When <i>he was slain</i>" (probably in war)
"there needed no more ado, <i>all, as many as obeyed him, were
scattered,</i> and melted away like snow before the sun. Now
compare that case with this. You have slain Jesus, the ringleader
of this faction; you have taken him off. Now if he was, as you say
he was, an impostor and pretender, his death, like that of Theudas,
will be the death of his cause, and the final dispersion of his
followers." From what has been we may infer what will be in a like
case; the smiting of the shepherd will be the scattering of the
sheep: and, if the God of peace had not <i>brought again from the
dead that great Shepherd,</i> the dispersion of the sheep, at his
death, had been total and final. (2.) The case was the same with
<i>Judas of Galilee,</i> <scripRef id="Acts.vi-p51.3" osisRef="Bible:Acts.5.37" parsed="|Acts|5|37|0|0" passage="Ac 5:37"><i>v.</i>
37</scripRef>. Observe, [1.] The attempt he made. It is said to be
<i>after this,</i> which some read, <i>besides this,</i> or, Let me
mention, <i>after this,</i>—supposing that Judas's insurrection
was long before that of Theudas; for it was <i>in the time of the
taxation,</i> namely, that at our Saviour's birth (<scripRef id="Acts.vi-p51.4" osisRef="Bible:Luke.2.1" parsed="|Luke|2|1|0|0" passage="Lu 2:1">Luke ii. 1</scripRef>), and that of Theudas, whom
Josephus speaks of, that mutinied, in the time of <i>Cuspius
Fadus;</i> but this was in the days of Claudius Cæsar, some years
after Gamaliel spoke this, and therefore could not be the same. It
is not easy to determine particularly when these events happened,
nor whether this taxing was the same with that at our Saviour's
birth or one of a later date. Some think this Judas of Galilee was
the same with Judas Gaulonites, whom Josephus speaks of, others
not. It is probable that they were cases which lately happened, and
were fresh in memory. This <i>Judas drew away much people after
him,</i> who gave credit to his pretensions. But, [2.] Here is the
defeat of his attempt, and that without any interposal of the great
sanhedrim, or any decree of theirs against him (it did not need
it); <i>he also perished, and all, even as many as obeyed him,</i>
or were persuaded by him, were dispersed. Many have foolishly
thrown away their lives, and brought others into the same snares,
by a jealousy for their liberties, <i>in the days of the
taxing,</i> who had better have been content, when Providence had
so determined, <i>to serve the king of Babylon.</i></p>
<p class="indent" id="Acts.vi-p52">3. His opinion upon the whole matter.</p>
<p class="indent" id="Acts.vi-p53">(1.) That they should not persecute the
apostles (<scripRef id="Acts.vi-p53.1" osisRef="Bible:Acts.5.38" parsed="|Acts|5|38|0|0" passage="Ac 5:38"><i>v.</i> 38</scripRef>):
<i>Now I say unto you,</i> <b><i>ta nyn</i></b>—<i>for the
present,</i> as the matter now stands, my advice is, "<i>Refrain
from these men;</i> neither punish them for what they have done nor
restrain them for the future. Connive at them; let them take their
course; <i>let not our hand be upon them.</i>" It is uncertain
whether he spoke this out of policy, for fear of offending either
the people or the Romans and making further mischief. The apostles
did not attempt any thing by outward force. The weapons of their
warfare were not carnal; and therefore why should any outward force
be used against them? Or, whether he was under any present
convictions, at least of the probability of the truth of the
Christian doctrine, and thought it deserved better treatment, at
least a fair trial. Or, whether it was only the language of a mild
quiet spirit, that was against persecution for conscience' sake.
Or, whether God put this word into his mouth beyond his own
intention, for the deliverance of the apostles at this time. We are
sure there was an overruling Providence in it, that the servants of
Christ might not only come off, but come off honourably.</p>
<p class="indent" id="Acts.vi-p54">(2.) That they should refer this matter to
Providence: "Wait the issue, and see what it will come to. <i>If it
be of men, it will come to nought</i> of itself; <i>if of God, it
will stand,</i> in spite of all your powers and policies." That
which is apparently wicked and immoral must be suppressed, else the
magistrate bears the sword in vain; but that which has a show of
good, and it is doubtful whether it be of God or men, it is best to
let it alone, and let it take its fate, not to use any external
force for the suppressing of it. Christ rules by the power of
truth, not of the sword. What Christ asked concerning John's
baptism, <i>Was it from heaven or of men?</i> was a question proper
to be asked concerning the apostles' doctrine and baptism, which
followed Christ, as John Baptist's went before him. Now they,
having owned, concerning the former, that they could not tell
whether it was from heaven or of men, ought not to be too confident
concerning the latter. But, take it which way you will, it is a
reason why they should not be persecuted. [1.] "If this <i>counsel,
and this work,</i> this forming of a society, and incorporating it
in the name of Jesus, <i>be of men, it will come to nothing.</i> If
it be the counsel and work of foolish crack-brained men that know
not what they do, let them alone awhile, and they will run
themselves out of breath, and <i>their folly will be manifest
before all men,</i> and they will make themselves ridiculous. If it
be the counsel and work of politic and designing men, who under
colour of religion are setting up a secular interest, let them
alone awhile, and they will throw off the mask, and their knavery
will be manifest to all men, and they will make themselves odious;
Providence will never countenance it. <i>It will come to
nothing</i> in a little time; and, if so, your persecuting and
opposing it is very needless; there is no occasion for giving
yourselves so much trouble, and bringing such an odium upon
yourselves, to kill that which, if you give it a little time, will
die of itself. The unnecessary use of power is an abuse of it.
But," [2.] "If it should prove (and as wise men as you have been
mistaken) <i>that this counsel and this work is of God,</i> that
these preachers have their commissions and instructions from him,
that they are as truly his messengers to the world as the
Old-Testament prophets were, then what do you think of persecuting
them, of this attempt of yours (<scripRef id="Acts.vi-p54.1" osisRef="Bible:Acts.5.33" parsed="|Acts|5|33|0|0" passage="Ac 5:33"><i>v.</i> 33</scripRef>) <i>to slay them?</i> You must
conclude it to be," <i>First,</i> "A fruitless attempt against
them: <i>If it be of God, you cannot overthrow it;</i> for <i>there
is no wisdom nor counsel against the Lord; he that sits in heaven
laughs at you.</i>" It may be the comfort of all who are sincerely
on God's side, who have a single eye to his will as their rule and
his glory as their end, that whatsoever is of God cannot be
overthrown totally and finally, though it may be very vigorously
opposed; it may be run upon, but cannot be run down.
<i>Secondly,</i> "A dangerous attempt to yourselves. Pray let it
alone, <i>lest haply you be found even to fight against God;</i>
and I need not tell you who will come off by the worse in that
contest." <i>Woe unto him that strives with his Maker;</i> for he
will not only be overcome as an impotent enemy, but severely
reckoned with as a rebel and traitor against his rightful prince.
Those that hate and abuse God's faithful people, that restrain and
silence his faithful ministers, fight against God, for he takes
what is done against them as done against himself. <i>Whoso touches
them, touches the apple of his eye.</i> Well, this was the advice
of Gamaliel: we wish it were duly considered by those that
persecute for conscience' sake, for it was a good thought, and
natural enough, though we are uncertain what the man was. The
tradition of the Jewish writers is that, for all this, he lived and
died an inveterate enemy to Christ and his gospel; and though (now
at least) he was not for persecuting the followers of Christ, yet
he was the man who composed that prayer which the Jews use to this
day for the extirpating of Christians and Christianity. On the
contrary, the tradition of the Papists is that he turned Christian,
and became an eminent patron of Christianity and a follower of
Paul, who had formerly sat at his feet. If it had been so, it is
very probable that we should have heard of him somewhere in the
<i>Acts</i> or <i>Epistles.</i></p>
<p class="indent" id="Acts.vi-p55">VI. The determination of the council upon
the whole matter, <scripRef id="Acts.vi-p55.1" osisRef="Bible:Acts.5.40" parsed="|Acts|5|40|0|0" passage="Ac 5:40"><i>v.</i>
40</scripRef>. 1. Thus far they agreed with Gamaliel that they let
fall the design of putting the apostles to death. They saw a great
deal of reason in what Gamaliel said, and, for the present, it gave
some check to their fury, and a reminder of their wrath was
restrained by it. 2. Yet they could not forbear giving some vent to
their rage (so outrageous was it) contrary to the convictions of
their judgments and consciences; for, though they were advised to
let them alone, yet, (1.) <i>They beat them,</i> scourged them as
malefactors, stripped them, and whipped them, as they used to do in
the synagogues, and notice is taken (<scripRef id="Acts.vi-p55.2" osisRef="Bible:Acts.5.41" parsed="|Acts|5|41|0|0" passage="Ac 5:41"><i>v.</i> 41</scripRef>) of the ignominy of it. Thus they
thought to make them ashamed of preaching, and the people ashamed
of hearing them; as Pilate scourged our Saviour to expose him, when
yet he declared he found no fault in him. (2.) <i>They commanded
them that they should not speak</i> any more <i>in the name of
Jesus,</i> that, if they could find no other fault with their
preaching, they might have this ground to reproach it, that it was
against law, and not only without the permissions, but against the
express order of their superiors.</p>
<p class="indent" id="Acts.vi-p56">VII. The wonderful courage and constancy of
the apostles in the midst of all these injuries and indignities
done them. When they were dismissed <i>they departed from the
council,</i> and we do not find one word they said by way of
reflection upon the court and the unjust treatment given them.
<i>When they were reviled they reviled not again; and when they
suffered they threatened not; but committed their cause to him</i>
to whom Gamaliel had referred it, even <i>to a God who judgeth
righteously.</i> All their business was to preserve the possession
of their own souls, and to make full proof of their ministry,
notwithstanding the opposition given them; and both these they did
to admiration.</p>
<p class="indent" id="Acts.vi-p57">1. They bore their sufferings with an
invincible cheerfulness (<scripRef id="Acts.vi-p57.1" osisRef="Bible:Acts.5.41" parsed="|Acts|5|41|0|0" passage="Ac 5:41"><i>v.</i>
41</scripRef>): When <i>they went out,</i> perhaps with the marks
of the lashes given them on their arms and hands appearing, hissed
at by the servants and rabble, it may be, or public notice given of
the infamous punishment they had undergone, instead of being
ashamed of Christ, and their relation to him, <i>they rejoiced that
they were counted worthy to suffer shame for his name.</i> They
were men, and men in reputation, that had never done any thing to
make themselves vile, and therefore could not but have a sense of
the shame they suffered, which, it should seem, was more grievous
to them than the smart, as it usually is to ingenuous minds; but
they considered that it was for the name of Christ that they were
thus abused, because they belonged to him and served his interest,
and their sufferings should be made to contribute to the further
advancement of his name; and therefore, (1.) They reckoned it an
honour, looked upon it <i>that they were counted worthy to suffer
shame,</i> <b><i>katexiothesan atimasthenai</i></b>—<i>that they
were honoured to be dishonoured for Christ.</i> Reproach for Christ
is true preferment, as it makes us conformable to his pattern and
serviceable to his interest. (2.) They rejoiced in it, remembering
what their Master had said to them at their first setting out
(<scripRef id="Acts.vi-p57.2" osisRef="Bible:Matt.5.11-Matt.5.12" parsed="|Matt|5|11|5|12" passage="Mt 5:11,12">Matt. v. 11, 12</scripRef>):
<i>When men shall revile you, and persecute you, rejoice and be
exceedingly glad.</i> They rejoiced, not only though they suffered
shame (their troubles did not diminish their joy), but <i>that they
suffered shame;</i> their troubles increased their joy, and added
to it. If we suffer ill for doing well, provided we suffer it well,
and as we should, we ought to rejoice in that grace which enables
us so to do.</p>
<p class="indent" id="Acts.vi-p58">2. They went on in their work with
indefatigable diligence (<scripRef id="Acts.vi-p58.1" osisRef="Bible:Acts.5.41" parsed="|Acts|5|41|0|0" passage="Ac 5:41"><i>v.</i>
41</scripRef>): They were punished for preaching, and were
commanded <i>not to preach,</i> and <i>yet they ceased not to teach
and preach;</i> they omitted no opportunity, nor abated any thing
of their zeal or forwardness. Observe, (1.) When they
preached—<i>daily;</i> not only on sabbath days, or on Lord's
days, but every day, as duly as the day came, without intermitting
any day, as their Master did (<scripRef id="Acts.vi-p58.2" osisRef="Bible:Matt.26.55 Bible:Luke.19.47" parsed="|Matt|26|55|0|0;|Luke|19|47|0|0" passage="Mt 26:55,Lu 19:47">Matt. xxvi. 55, Luke xix. 47</scripRef>), not
fearing that they should either kill themselves or cloy their
hearers. (2.) Where they preached—both publicly <i>in the
temple,</i> and privately <i>in every house;</i> in promiscuous
assemblies, to which all resorted, and in the select assemblies of
Christians for special ordinances. They did not think that either
one would excuse them from the other, for the word must be
<i>preached in season and out of season.</i> Though in the temple
they were more exposed, and under the eye of their enemies, yet
they did not confine themselves to their little oratories in their
own houses, but ventured into the post of danger; and though they
had the liberty of the temple, a consecrated place, yet they made
no difficulty of preaching in houses, in every house, even the
poorest cottage. They visited the families of those that were under
their charge, and gave particular instructions to them according as
their case required, even to the children and servants. (3.) What
was the subject matter of their preaching: <i>They preached Jesus
Christ;</i> they preached concerning him; and this was not all,
they preached him up, they proposed him to those who heard them,
<i>to be their prince and Saviour.</i> They did <i>not preach
themselves, but Christ,</i> as faithful friends to the bridegroom,
making it their business to advance his interest. This was the
preaching that gave most offence to the priests, who were willing
they should preach any thing but Christ; but they would not alter
their subject to please them. It ought to be the constant business
of gospel ministers to preach Christ; <i>Christ, and him crucified;
Christ, and him glorified;</i> nothing besides this but what is
reducible to it.</p>
</div></div2>