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by love; 4. united by all kinds of fellowship; 5. and disciplined by the exemplary punishment of hypocrites. See Dodd. Verse 12. By the hands of the apostles] This verse should be read with the 15th to which it properly belongs. Solomon's porch.] See the note on John x. 23.

Verse 13. And of the rest durst no man join himself to
them; but the people magnified them:

Verse 14. And believers were the more added to the
Lord, both men and women.

Verse 12. (last clause) And they were all with one ac-
cord in Solomon's porch.

Verse 12. (first clause) And by the hands of the apostles were many signs and wonders wrought among the people; Verse 15. Insomuch that they brought forth the sick in

to the streets and laid them on beds and couches, &c. &c. How these different verses, and clauses of verses got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the na fural order in which they should be placed.

Verse 13. And of the rest, durst no man join himself to them] Who were these called the rest, Twy 201πwy? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality; as they saw, that God put peculiar honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join them-miraculous influence here, that others profess to see. The selves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple holy church. The people felt the force and power of the apostles' doctrine, and magnified them; no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and pharisees. This irritated the high-priest and his sadducean council, and led them to adopt the measures mentioned below, ver. 17.

That-the shadow of Peter passing by] I cannot see all the

people who had seen the miracles wrought by the apostles pressed with their sick, to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As therefore they could not get Peter or the other apostles, personally to all their sick, they thought if they placed them on that side of the way, where the shadow was projected, (the sun probably now declining and consequently the shadow lengthening,) they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted, were of the number of those converts already made to the faith of Christ : nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the peoples' minds; and how they acted in consequence of this impression. A popish writer assuming that the shadow of Peter, actually cured all on which it was projected, argues from this precarious principle in favour of the wonderful efficacy of relics! for says he, "if the shadow of a saint can do Verse 11. And great fear came upon all the church, and so much, how much more may his bones or any thing that upon as many as heard these things. was in contact with his person perform?" Now, before

Verse 14. And believers were the more added to the Lord Believers, 1. Those who credited the Divine mission of Christ. 2. That he was the Messiah. 3. That he died for their sins. 4. That he rose again. 5. That he ascended into heaven. 6. That he sent down the gift of the Holy Spirit. 7. That he ever appeared in the presence of God for them. 8. That it was he who gives repentance and remission of sins. And 9. He by whom the world is to be judged. These were simple articles, of the truth of which they had the fullest evidence.

Verse 15. Insomuch that they brought forth the sick] This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read from the 11th to the 15th.

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The sick are brought from distant

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16 There came also a multitude spirits: and they were healed An. Olymp. out of the cities round about unto one.

cir. CCII. 2.

a sick folks, Jerusalem, bringing and them which were vexed with unclean

a Mark 16. 17, 18. John 14. 12.

this conclusion can be valid, it must be proved, 1. that the shadow of Peter did actually cure the sick; 2. that this was a virtue common to all the apostles; 3. that all eminent saints possess the same virtue; 4. that the bones, &c. of the dead, possess the same virtue with the shadow of the living; 5. that those whom they term saints, were actually such; 6. that miracles of healing have been wrought by their relics; 7. that touching these relics, as necessarily produces the miraculous healing, as they suppose the shadow of Peter to have done. I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could but allowing that it did, no evidence can be drawn from this, that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle, to work a miracle.

b

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every A. D. cir. 30.

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17 Then the high priest rose up, and all they that were with him, (which is

Ch. 4. 1, 2, 6.

this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic in her acceptation, is one who is not a papist, and because not a papist, utterly out of the way, and out of the possibility of being saved. These persons should recollect that by a then persecuting brother, St. Paul, all the apostles, and the whole church of Christ, were termed Natwpawv aipeσis the heresy of the Nazarenes, chap. xxiv. 5. and it was after the way which the persecuting Jews called heresy, that St. Paul and the rest of the apostles, worshipped the God of their fathers, Ib. ver. 14. and it was according to the strictest HERESY in the Jewish church, axpıbesarny aipeow, that St. Paul lived, before his conversion, chap. xxvi. 5. and we find from chap. xxviii. 22. that the whole church of Christ was termed this heresy, Tautrs aipsoews, chap. xxviii. 22. and this by persons who intended no reproach, but

After the words might overshadow some of them, the Vul-wished simply to distinguish the Christians from scribes, phagate adds, et liberarentur ab infirmitatibus suis, a Greck MS. risees, sadducees, &c. Heresy therefore in its first accepta(E.) has nearly the same words, xaι puodwσiv año maσns arbe- tion, signifies simply a choice: afterwards it was applied to velas ns Eixov, and that they might be freed from all the infir-designate all those persons who made the same choice, and mities which they had: a few other MSS. agree in the main with this reading.

Verse 16. Sick folks, and them which were vexed with unclean spirits] Here it is evident that sick people are distinguished from those who were vered with unclean spirits; and therefore they were not one and the same thing. The same distinction is made Matt. iv. 24. x. 1. Mark i. 32, 34. xvi. 17, 18. and Luke iv. 40, 41. and vii. 21.

hence the word sect and it, became synonymous: in process of time it was applied to those professing Christianity, who made in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the church, with which they had been before connected. The majority from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God, that was not accredited from heaven. Thus, when the people now called protestants, began to examine their creed according to the Holy Scriptures, and in consequence of this examination, left out auricular confession,

Verse 17. The high-priest-and-the sect of the sadducees] AipEois Twv σaddouxaiwy, of the heresy of the sadducees. In this place as well as in several others the word aigers heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party whe-indulgences, the priests' power to forgive sins, adoration of ther good or bad, distinguished from any other sect. Aipeois saints, angels, and relics; purgatory, and the doctrine of heresy comes from aipɛw I choose, and was anciently applied transubstantiation, because they could not find them in the to the different sects of the heathen philosophers, the mem- word of God; the papists called them heretics, by which bers of each sect, having chosen their own in preference to all they meant in opposition to the meaning of the word, persons the others. It has been applied among ecclesiastical writers, holding damnable errors; and as such, they persecuted, burnt in the same way; when a man chooses one party of Christians and destroyed them wherever they had power. Now be in preference to others, to be his companions in the way of it known to these persecutors, that the protestants still salvation: and he chooses them and their creed and Christian choose to reject opinions and practices which they know to discipline, because he believes the whole to be more consistent be unscriptural, absurd and superstitious; and which they with the oracles of God, than any of the rest. The church || have a thousand times demonstrated to be such: and on this of Rome has thought proper to attach a very bad meaning to ground, may they still be HERETICS!

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The apostles are imprisoned:

CHAP. V.

a council is summoned about them.

A.M.cir.4034. the sect of the Sadducees,) and were || them not in the prison, they returned,
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and told,

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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

20 Go, stand and speak in the temple to the of the temple and the chief priests heard these people all the words of this life. things, they doubted of them whereunto this

21 And when they heard that, they entered in-would grow.

to the temple early in the morning, and taught. 25 Then came one and told them, saying, BeBut the high priest came, and they that were hold, the men whom ye put in prison are standwith him, and called the council together, anding in the temple, and teaching the people. all the senate of the children of Israel, and sent

to the prison to have them brought.

26 Then went the captain with the officers, and brought them without violence: for they feared 22 But when the officers came, and found the people, lest they should have been stoned.

• Or, envy.—————1 Luke 21. 12.————a ch. 12.7. & 16. 26.—————3 John 6. 68. & 17. 3. || 1 John 5. 11.——————® ch. 4. 5, 6.——————a Luke 22. 4. ch. 4. 1.—————¤ Matt. 21. 26.

Were filled with indignation] Zhou with zeal. Zyhos from Lew to be hot, and λa or av very much, signifies a vehement affection or disposition of the mind, which according to its object, is either good or bad; laudable or blameable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not|| be surprised that the sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ; and through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on chap. iv. 2.

Verse 18. Put them in the common prison.] It being too late in the evening to bring them to a hearing. To this verse the Codex Bezæ adds xai etopeviŋ éis exactos, eis ta idia, and each of them went to his own house.

Verse 19. But the angel of the Lord-opened the prison doors] This was done, 1. to increase the confidence of the apostles, by shewing them that they were under the continual care of God; and 2. to shew the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the gospel. This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.

this life; the whole doctrine of salvation from sin and death; and shew that the law is fulfilled in the sacrifice of Jesus: and that by his resurrection, he has brought life and immortality to light.

Verse 21. Called the council together] Euvedior, the sanhedrin, all the senate; Thy ynpovolay the elders, or what we would call the aldermen. How these differed from the πpɛσCUTEpIov presbytery, if they did differ, is not now known.

Verse 23. The prison truly found we shut] All the doors were properly bolted and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it; for they themselves had put the apostles in prison, but when they had opened, there was no man within!

Verse 24. They doubted of them whereunto this would grow.] They did not know what to think of the apostles, whether they had saved themselves by magic; or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.

Verse 25. Then came one and told them] While they were in the perplexity mentioned above, a messenger surprized them with the information, that the very men whom they had imprisoned the preceding night, were standing in the temple, and teaching the people!

Verse 26. Brought them without violence] On receiving

Verse 20. All the words of this life.] All the doctrines of life eternal, founded on the word, death, and resurrection || the information mentioned above, proper officers were sent to of Christ Jesus. This is another periphrasis for gospel. Go to the temple, the most public place: and speak to the people, who come there to worship according to the law, the words of

seize and bring them before the council. The officers on reaching the temple, found the multitude gladly receiving the doctrine of the apostles; and so intent on hearing all the

They are brought before the

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council, and examined.

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30 The God of our fathers raised cir. CCII. 2. up Jesus, whom ye slew and 'hanged on a tree.

27 And when they had brought || swered and said, "We ought to obey A. M.cir.4031. An. Olymp. them, they set them before the coun- God rather than men. cir. CCH. 2. eil: 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

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Then Peter and the other apostles an

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words of this life, that they were afraid to shew any hostility
to the apostles, lest the people should stone them: we may
therefore conclude that the officers entreated them, to accom-
pany them to the council; and that they felt it their duty to ||
obey every ordinance of man for the Lord's sake, and so
cheerfully went with them, trusting in the Lord their God.
Verse 28. Did not we straitly command you]
Οι πα
ραγγελια παρηγγειλαμεν with commanding did we not com-
mand you; another proof of the accuracy and fidelity of St.
Luke who seems always to give every man's speech as he de-
livered it; not the substance but the very words. See chap.

iv. 17.

Not teach in this name?] That is, of JESUS as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their dis

courses.

Intend to bring this man's blood upon us.] You speak in such a way of him to the people, as to persuade them that we have crucified an innocent man; and that we must fall victims on the account to the Divine vengeance, or to the fury of the people, whom by your teaching, you are exciting to sedition against us.

Verse 29. We ought to obey God rather than men.] The same answer they gave before, chap. iv. 19. founded on the same reason, which still stood good. We have received our || commission from GOD: we dare not lay it down at the desire or command of men. See the note on chap. iv. 19. Verse 30. The God of our fathers raised up Jesus] It was well to introduce this, that the council might at once see, that they preached no strange God; and that he who so highly honoured the patriarchs, Moses, and the prophets, had yet more highly honoured Jesus Christ in raising him from the dead, and seating him at his right hand; and proclaiming him as the only giver of salvation, and the repentance which leads to it.

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31 Him hath God exalted with his right hand to be "a Prince and 'a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things;

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Ch. 2. 33, 36. Phil. 2. 9. Hebr. 2. 10. & 12. 2. ch. 3. 15.Matt. 1. 21. Luke 24. 47. ch. 3. 26. & 13. 38. Eph. 1.7. Col. 1. 14. John 15. 26, 27.

Verse 31. Him hath God exalted with his right hand] By a supereminent display of his almighty power, for so, the right hand of God, often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of dig the right hand, the Codex Beza has do to glory.

A Prince] The leader or director in the way. See the notes on chap. iii. 15, & 19.

And a Saviour] Ewrpa, a deliverer or preserver. The word owryp comes from oww to save, deliver, preserve, escape from death, or danger, bring into a state of security or safety. JESUS and SAVIOUR are nearly of the same import. See the note on John i. 17. He alone delivers from sin, death and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connexion with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation. To give repentance] See this explained, Matt. iii. 2. Forgiveness of sins] Αφεσις των αμαρτιων, the taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remis. sion of sins to ISRAEL? then none need despair. If such as were now before the apostles, could be saved, then the salvation of the very worst of transgressors, of any, or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom, JUDAS himself, was a saint.

The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them. Verse 32. We are his witnesses] The word autou his, is Whom ye slew] They charge them again with the mur- omitted by A D. and several others of good note; the Syder of Christ, as they had done before, chap. iv. 10-12.riac, all the Arabic, Ethiopic, and Vulgate. It does not where see the notes.

seem to be necessary.

Gamaliel's prudent advice

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A. D. cir. 30. An. Olymp. cir. CCII. 2.

A. M. cir. 4034. and so is also the Holy Ghost, whom commanded to put the apostles forth A. M.cir.4034. God hath given to them that obey a little space; him. 33¶When they heard that, they were cut to the heart, and took counsel to slay them.

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

ye

intend to

36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined

Ch. 2. 37. & 7. 54. ch. 22. 3.

Verse 36. Rose up Theudas] Josephus, Ant. lib. xx. cap. 4. sect. 1. mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus, made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labour has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of differ

To them that obey him.] We obey GoD, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power. The Spirit of God is given to the obedient in proportion as a man who has received the first influences of it, (for without this, he cannot move in the spiritual life) is obedient to those influences, in the same propor-ent transactions. Bp. Pearce thinks "the whole difficulty tion, the gifts and graces, the light, life, and power of the Holy Spirit, are increased in his soul.

Verse 33. They were cut to the heart] AETPOVTO, literally, they were sawn through, from dia through, and piw to saw. They were stung to the heart, not with compunction || nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious

conduct.

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Verse 34. A pharisee, named Gamaliel, a doctor of the law] "This" Dr. Lightfoot, says was Rabban Gamaliel the first; commonly by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed vouodiJarnahos, a doctor of the law, because he was one that kept and handed down the Cabala received from mount Sinai. He died 18 years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet for a pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.

Verse 35. What ye intend to do] Ti EλλETE Tрaσcev, what ye are about to do, they had already intended to destroy them; and they were now about to do it.

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will disappear if we follow the opinion of Abp. Usher who imagined that Luke's Theudas, was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12. sect. 5. and War, lib. ii. cap. 4. sect. 1. that a little after the death of Herod the great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. x. of the same chapter. That Theudas and Judas might be names for the same persons, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in John xiv. 22. and Luke vi. 16. and called Jude, in Jude i, is in Matt. iii. 18. called Thaddeus; and in Matt. x. 3. is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas i. e. the son of Saba. It is no unreasonable thing to suppose, that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke, is probably the same whom Josephus in the places above quoted, calls Judas.”

Dr. Lightfoot thinks, that "Josephus has made a slip in his chronology;" and rather concludes, that the Theudas' mentioned in the Ant. lib. xx. cap. 4. sect. 1. is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a" careless way, and St. Luke as we have already seen, scrupu. lously gives the words of every speaker. The story was no

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