opinion is, that the disciples were now so numerous, that those in charge of the temple would not permit them to crowd together in Solomon's porch. But to this it may be answered, that, on the one hand, it is not to be understood absolutely that all the disciples were present at the same time; and, on the other hand, we are expressly informed that at this period the people were impressed with a sense of religious awe toward the disciples, on account of which they would leave them undisturbed. Perhaps the great number of the disciples was the very reason why they assembled in a court so capacious as that of Solomon's porch. (See note to Acts iii. 11.)

Ver. 13. Tav de Xoinov-but of the rest no one presumed to join himself to them. Different meanings have been attached to Twv Xoπov. According to some (Baur, Lightfoot, and others), believers are meant: "none of the rest of the disciples ventured to equal themselves to the apostles:" they kept at a distance from them, regarding them as superhuman. But this opinion gives an evidently erroneous view of the relation between the apostles and the church; and besides, the verb koλáw does not mean to equal or compare with, but to associate or unite with. Others (Kuinol, Alford) understand the rest who were in Solomon's porch to be partly believers and partly unbelievers; but this opinion depends upon understanding aπavres of the previous verse to denote the apostles exclusively. Others render it, "none of their enemies dare attack them," a meaning which Koâoat cannot bear. Others restrict the expression to the rich and noble, that they were terrified by the judgment inflicted on Ananias, who belonged to their class; but this is an arbitrary supposition. If by anaνтes of ver. 12 is to be understood believers generally, then by τŵν λоɩπŵν, as contrasted with them, is to be understood unbelievers (Bengel, Meyer, De Wette, Lechler). The meaning seems to be, that none of the rest of the people ventured on false pretences to unite themselves to the church by the death of Ananias, an effectual stop was put to hypocrisy for a time.

Ver. 14. Maxλov dè πρоσεтíbeνто, etc.-but believers were

the more added to the Lord. The construction admits of T Κυρίῳ being united to πιστεύοντες—believers in the Lord were the more added; but ch. xi. 24 decides for its union with προσετίθεντο (Meyer). By τῷ Κυρίῳ here is evidently meant Christ. The salutary fear of hypocrisy did not cause any temporary pause in the diffusion of the gospel: on the contrary, multitudes, impressed with its truth, were converted. It was a season of sifting: the gospel repelled some, and attracted others.

Vers. 15, 16. These verses record the miracles which were performed by the apostles, and especially by Peter. "NOTE— so that. "From the two facts, that the apostles were held in estimation, and the number of believers had increased, it is to be understood why the sick should have been brought out into the streets" (Winer). Stress is here laid upon the faith of those who applied for healing. In the case of the lame man, faith was subsequent to the miracle: here it preceded. Karà Tàs Tareías-along the streets; i.e., the sick were carried out from their houses to the streets. Kav (xaì ẻáv) — if at least. The expression is rhetorical: the sick were anxious that something belonging to Peter might touch them, even if it were only his shadow. Τὸ πλῆθος τῶν πέριξ πόλεων multitudes from the neighbouring cities. Such was the fame of the miracles, that many from the cities adjoining Jerusalem brought their sick, and they were all healed.

The special difficulty connected with these verses is, that Peter's shadow is said to have effected miraculous cures. To this it is replied, that this was only the opinion of the people, and that Luke does not assert that the cures were effected by the shadow. But still it must be confessed that the impression which the words convey is, that the people not only sought for cures in this manner, but that these cures were actually wrought. There are analogous instances recorded in the evangelical history: as when the woman with the issue of blood was cured by the mere touch of the Saviour's garment (Matt. ix. 21, 22); and when cures were effected by handkerchiefs and aprons taken from the body of Paul (Acts xix. 12). The remarks of Lange on this

subject are judicious: "To the shadow of Peter," he observes, "a healing virtue is plainly ascribed for all the sick on whom it rested. But it is evident, first, that here only those are spoken of who had faith in the miraculous powers of the apostles; secondly, it is only mentioned as the opinion of the favourably disposed among the people, that even the shadow of Peter could heal; thirdly, it is indicated by the very form of the expression that they sought the laying on of Peter's hands, but that in case of necessity they would be content with his shadow overshadowing them; not to mention that there is something figurative in this expression, which points out the fact that the sick expected a cure from every contact with Peter."1

It is evident that in the early part of the Acts, and especially in this passage, a pre-eminence is given to Peter. Here the other apostles sink into the shade; and Peter is brought forward as working miracles, so much so that a miraculous virtue is ascribed, whether in the mere opinion of the people or in truth, to his shadow. We do not see how this preeminence can be denied; and certainly we must not permit ourselves, from dogmatic views on the subject, to attempt to explain it away.

1 Lange's das Apostolische Zeitalter, vol. ii. p. 67.
2 See note to Acts i. 15.

SECTION X.

SECOND ARREST OF THE APOSTLES.-ACTS v. 17-42.

17 Then the high priest arose, and all who were with him, which is the sect of the Sadducees, and were filled with zeal; 18 And they laid hands on the apostles, and put them in the public prison. 19 But an angel of the Lord by night, having opened the doors of the prison, and brought them forth, said, 20 "Go, and standing, speak in the temple to the people all the words of this life." 21 And when they heard that, they entered into the temple at the dawn of day, and taught. But the high priest having arrived, and they who were with him, summoned the Sanhedrim, and all the eldership of the children of Israel; and they sent to the prison to have them brought. 22 But the officers, when they came, found them not in the prison; and returning, brought information, 23 Saying, The prison we found shut in all security, and the keepers standing at the doors; but when we had opened, we found no man within. 24 But when the priest and the captain of the temple and the chief priests heard these words, they were in perplexity concerning them, what this thing would become. 25 Then came one and informed them, Behold, the men whom ye put in prison are in the temple standing, and teaching the people. 26 Then the captain with the officers went, and brought them without violence: for they feared the people, lest they should be stoned. 27 And when they had brought them, they set them before the Sanhedrim: and the high priest asked them, saying, 28 "We have strictly commanded you not to teach in this name; and behold, ye have filled Jerusalem with your doctrine, and intend to bring upon us the blood of this man." 29 Then Peter and the apostles answering, said, “We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew, having hanged Him on a tree. 31 Him has God exalted by His right hand as a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. 32 And we are His witnesses of these things; and so is also the Holy Ghost, whom God has given to those who obey Him." 33 When they heard this, they were enraged, and took counsel to slay them. 34 Then there stood up in the Sanhedrim a certain Pharisee, named Gamaliel, a doctor of the law, honourable among all the people, and commanded to put the

men out for a little; 35 And said to them, "Ye men of Israel, take heed to yourselves, with respect to these men, what ye intend to do. 36 For before these days arose Theudas, saying that he was 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 nothing. 37 After this man arose Judas the Galilean in the days of the enrolment, and drew away people after him he also perished; and all, as many as obeyed him, were dispersed. 38 And now I say to you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown: 39 But if it is of God, ye will not be able to overthrow them, lest ye be found even to fight against God." 40 And they were persuaded by him; and when they had called the apostles, and scourged them, they commanded that they should not speak in the name of Jesus, and released them. 41 And they departed from the presence of the Sanhedrim, rejoicing that they were counted worthy to suffer shame for the name. 42 And daily in the temple, and from house to house, they ceased not to teach and to preach Jesus the Christ.

CRITICAL NOTES.

Ver. 18. Avrov after yeîpas, contained in E, is wanting in A, B, D, N, and is omitted by all the modern critics. Ver. 23. "Eğw is considered as a spurious addition: it is omitted in all the best MSS. 'ET is attested by A, B, D, &, and is preferred by Meyer, Lachmann, and Tischendorf to πρó, found in E. Ver. 24. "O Te iepeùs Kaí is omitted in A, B, D, s, and erased by Lachmann and Bornemann; but on account of the difficulty of understanding it, its omission may be accounted for, and hence it is retained by Tischendorf and Meyer: E has oï iepeîs. Ver. 28. Où is wanting in A, B, x, and several of the most important versions, and is rejected by Lachmann and Tischendorf: it is found in D, E. Ver. 34. Toùs ȧv@ρúπovs, A, B, N, is preferred by Tischendorf and Lachmann to Toùs àπоσTóλOUS, D, E, H. Ver. 37. 'Ixavóv, E, H, is wanting in A, B, N, and is erased by Lachmann and Tischendorf; C and D have Toλúv. Ver. 39. AUTOús is attested by all the best MSS. and versions, whilst autó is weakly attested. Ver. 41. Τοῦ ὀνόματος without aỦτoû is by all the best critics regarded as the correct reading.