all them that heard these things. 6 And the young men e John xix. 40. arose, wound him up, and carried him out, and buried him. 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 fver. 3. Matt. together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 8 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11 h And great fear came upon all the church, and upon as many as heard these things.

iv. 7.

g ver. 5.

hver. 5. ch. ii. 43: xix.

17.

g

• render, when they came in, found.

And

on them in the body, might perhaps have
been spared their souls." and great
fear came. .]"They that heard these
things" can hardly be those present, who
not only heard, but saw the remark is
anticipatory, and is in fact equivalent to
that in ver 11. 6.] Were these young
men a class in the congregation accustomed
to perform such services,-or merely the
younger men, from whom they would na-
turally be expected? Some maintain the
former some the latter. We can hardly
assume, as yet, any such official distinctions
in the congregation as would mark off
younger men from the elders, which latter
are first officially mentioned ch. xi. 30.
Besides which, we have no such eccle-
siastical class as these younger men.
the use of a different word in the original,
"the youths," in ver. 10, as applying to
these same persons, seems to decide that
they were merely the younger members of
the church, acting perhaps in accordance
with Jewish custom,-perhaps also on some
hint given by Peter. wound him up]
So Ezek. xxix. 5; Tobit xii. 13; Ecclus.
xxxviii. 16, wrapped the body up,-pro-
bably in their own mantles, taken off in
preparing to carry him out. The context
will not permit any more careful enfolding
of the body to be understood.-The speedy
burial of the dead, practised among the
later Jews, was unknown in earlier times,
see Gen. xxiii. It was grounded on Num.
xix. 11 ff. The practice was to bury before
sunset of the same day. The immediate
burial in this case adds to the probability
that the young men obeyed an intimation
from the Apostle. 8.] answered unto

her, perhaps to her salutation: but more
probably to that which he knew to be her
intent in entering in before him.
so much, naming the sum: or perhaps
pointing to the money lying at his feet.

9.] To try the omniscience of the
Spirit then visibly dwelling in the Apostles
and the church, was, in the highest sense,
to tempt the Spirit of God. It was a saying
in their hearts There is no Holy Spirit :'
and certainly approached very closely to a
sin against the Holy Ghost. Peter charac-
terizes the sin more solemnly this second
time, because by the wife's answer it was
now proved to be no individual lie of a
bad and covetous man, but a preconcerted
scheme to deceive God.
the feet of

them. .] Not that Peter heard the tread of the young men outside (they were probably barefooted), but it is an expression common in the poetical or lively description of the Hebrews, and indeed of all nations (see Isa. lii. 7; Nah. i. 15; Rom. x. 15); making the member whereby the person acts, the actor. I take the words to mean, that the time was just at hand for their return see James v. 9. The space of three hours was not too long: they would have to carry the corpse to the burying-ground at a considerable distance from the city, and when there, to dig a grave, and bury it.

shall carry thee out] This word, spoken before her death, decisively proves that death to have been not a result merely of her detection, but a judicial infliction.

10.] when they came in: not implying that they immediately entered, but leaving room for some interval of time: see above.

k

1ch. il. 43: 192 Cor. 4.

xiv. 3: xix. 11. Rom. xv.

xii. 12. Heb.

k ch. iii. 11:

Jix. 22:

xii. 42 : xix.

38.

m ch. ii. 47:

iv. 21.

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: m 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 them on beds and couches," that at the least then Matt ix. 21: shadow of Peter passing by might overshadow some of them. 16 There P came also a multitude [rout] of the cities round about unto Jerusalem, bringing sick folks, and Mark xvi. 17, them which were vexed with unclean spirits and they were healed every one.

:

xiv. 36. xix. 12.

18. John xiv. 12.

17 ps Then the high priest rose up, and all they that pch. iv. 1, 2, 0.

P render, were coming.

romit.

12-16.] PROGRESS OF THE FAITH;

MIRACULOUS POWER, AND DIGNITY, OF

THE APOSTLES. 12.] they were all, i. e. the Apostles only, not all the Christians. It does not follow from the word all referring to all the believers in ch. ii. 1 (see note there), that it necessarily refers to the same here also. The Apostles are the subject of the paragraph: and it is to set forth their unanimity and dignity that the description is given. They are represented as distinct from all others, believers and unbelievers (both which I take to be included under the term "the rest"): and the Jewish people itself magnified them. The further connexion see on ver. 14. Solomon's porch] See ch. iii. 11; John x. 23, note. 13.] the rest: i. e. all else, whether believers or not: none dared to join himself to, as being one of, or equal to, them: but (so far was this from being the case that) the very multitude magnified them. 14.] And (these clauses are not parenthetical, but continue the description of the dignity of the Apostles) the result of this was, that believers were the more added to the Lord, multitudes of men and

women.

15.] This verse now takes up afresh the main subject of vv. 12 and 13, the glorification of the apostolic office, insomuch that... It is connected not only with the multitude magnifying them, but also with ver. 12. into the streets] literally, down [the] streets, i. e. in the line of the streets. the shadow of Peter] As the greatest, in pre-eminence and spiritual energizing, of the Apostles. Now especially was fulfilled

I render, the.

8 render, But.

to him the promise of Matt. xvi. 18 (see
note there):-and even the shadow of the
Rock (Isa. xxxii. 2, Heb., and E. V., spoken
primarily of His divine Master) was sought
for. We need find no stumbling-block in
the fact of Peter's shadow having been
believed to be the medium (or, as is surely
implied, having been the medium) of work-
ing miracles. Cannot the 'Creator Spirit'
work with any instruments, or with none,
as pleases Him? And what is a hand or a
voice, more than a shadow, except that the
analogy of the ordinary instrument is a
greater help to faith in the recipient?
Where faith, as apparently here, did not
need this help, the less likely medium was
adopted. See, on the whole, ch. xix. 12, and
note: and remark that only in the case of
our Lord (Luke viii. 46 and parallel places)
and His two great Apostles in the New Test.,
-and of Elisha in the Old Test., have we
instances of this healing virtue in the mere
contact with or accessories of the person.
But what a fertile harvest of superstition
and imposture has been made to spring
out of these scanty examples!
Observe, that the sense is, that the mul-
titude, &c., was coming together to Jeru-
salein, bringing, &c.,-and all such were
healed:' viz. when the next incident,
which forms a contrast to this waxing
prosperity of the Church, happened.

16.]

17-42.] IMPRISONMENT, MIRACULOUS

LIBERATION, EXAMINATION BEFORE THE
SANHEDRIM, AND SCOURGING OF THE
APOSTLES.
17. the high priest]
Annas,-ch. iv. 6, and note on Luke iii. 2.
rose up is not redundant, but implies

rch. xii. 7: xvi. 26.

s John vi. 68: xvii. 3.

1 John v. 11.

t ch. iv. 5, 6.

S

were with him, which is the sect of the Sadducees, and q Luke xxi. 12. were filled with indignation, 18 9 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 that, 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 [a without] before the doors: but when we had opened, we found no man within. 24 Now when [b the u Luke xxii. 4. high priest and] "the captain of the temple and the chief

ch. iv. 1.

C

t literally, zeal; or jealousy.

I render, an.

Z render, in all security.
bomitted by most of our oldest authorities.

being excited by the popularity of the
Apostles, and on that account commencing
a course of action hostile to them. "He
thought he ought to be quiet no longer."
Bengel. "He was roused to action by
what had been done." Chrysostom. To
suppose that the High Priest 'rose up'
after a council held is far-fetched, and
against the following words, which point to
the kindling zeal of men first stirred up to
action. they that were with him:
(see ch. iv. 13; xix. 38; xxii. 9.)-Not the
members of the Sanhedrim: but the friends
and kindred (ch. iv. 6) of the High Priest:
see ver. 21.
which is the sect of the
Sadducees] which is implies more than
who were: the movement extended
through the whole sect. On the sect of
the Sadducees, see Matt. iii. 7, note. Jose-
phus also shews that the family of Annas,
if not he himself, were connected with the
sect of the Sadducees. They (see ch. iv.
1, note) were the chief enemies of the
Apostles, for teaching the resurrection.

20.] all the words of this life, an unusual expression, seems to refer to the peculiar nature of the enmity shewn towards them by the Sadducees, for preaching the resurrection unto life: as if it were said, 'all the words of this LIFE,' which they call in question. Or perhaps the expression

a literally, public custody.
I render, at the break of day.

a omit.

c render, priest.

may import, that the religion of Jesus had
its issue in life. A similar expression,
"the word of this salvation," occurs ch.
xiii. 26. See also Rom. vii. 24. The de-
liverance, here granted to all the Apostles,
was again vouschafed to Peter in ch. xii.,
and is there related more in detail. It is
there a minute touch of truth, that he
should mistake for a dream (ver. 9) what
he saw having lain so long in prison, and
his mind naturally dwelling on this his for-
mer miraculous liberation. 21.] at the
break of day: see Luke xxiv. 1, margin.
The high priest came to the ordinary ses-
sion-chamber in the Temple, on the south
side of it, and therefore if the Apostles were
teaching in Solomon's porch (ver. 12), not
in their immediate vicinity. Perhaps the
words, which imply that the summons was
not issued till after the arrival of the High
Priest and his friends, may point to a
meeting of the Sanhedrim hurriedly and
insufficiently called, for the purpose of
'packing' it against the Apostles.
they did not succeed, see ver. 40: perhaps
on account of the arrival of some who had
been listeners to the Apostles' preaching.

If so,

all the senate] Probably the elders, including perhaps some who were not members of the Sanhedrim: the wellknown foes of Jesus and his doctrine.

priests heard these things, they doubted d of them, whereunto this would grow. 25 e Then came one and told them, [ saying,] Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence, for they feared the people, lest they x Matt. xxi. 26. should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 saying, g Did not we straitly com- 5 ch. iv. 18. mand 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 a Matt. xxiii. and the [other] apostles answered and said, ' We ought to bch. iv. 19.

d render, concerning. fomit.

a

zch. ii. 23, 36:

iii. 15: vii. 52.

35: xxvii. 25.

e render, And one came.

8 Many of our oldest authorities read, We straitly commanded &c., without a question.

The expression, the senate of the children of Israel, common in the LXX, is perhaps translated from the form of words in which they were summoned. 24.] the priest,

if genuine (and the varieties of reading seem to have arisen from the difficulty it has occasioned), must designate the High Priest; not that the word itself can bear the meaning (compare 1 Macc. xv. 1 and 2), but that the context points out the priest thus designated to be the High Priest. On the captain of the temple, see note ch. iv. 1. He appears to have been summoned to meet the Sanhedrim, perhaps as the offence had taken place within his jurisdiction. But he was probably one of the chief priests. These latter were the titular High Priests, partly those who had served the office, partly the presidents of the twenty-four courses, partly the kindred of the High Priest (see Matt. ii. 4).

concerning them] i. e. 'concerning the Apostles,' the persons mentioned in ver. 22; not these words,' as would appear at first sight. where

unto this would grow, i. e. to what this would come, is the correct translation of the original: not, as some have maintained, how this had come about?' nor, 'what was the meaning of this.'

26.]

The clause, lest they should have been
stoned, depends upon "brought them with-
out violence," not upon "for they feared the
people." 28.] "They ought to have
enquired first, How did ye escape?
as if nothing had happened, they ask them,
saying &c." Chrysostom. The same shy-

But

you that

ness of open allusion to the names or facts connected with Jesus and the spread of his doctrine may be traced in the words "this name," and "this man's blood," and is a strong mark of truth and circumstantiality. The High Priest will not name Jesus: Peter names and celebrates Him." Bengel. to bring this man's blood upon us] Not meaning that divine vengeance would come on them for the murder of Jesus; but with a stress on us-that the people would be incited to take vengeance on them, the Sanhedrim, for that murder. The preceding clause, "ye have filled Jerusalem with your doctrine," shews this to be their thought. Compare the pointed address of Peter to the Sanhedrim, ch. iv. 8-12, and the distinction between them and the people in iv. 21.-This being so, the resemblance between this expression and the imprecation of the people in Matt. xxvii. 25 must not be too closely pressed, though the coincidence is too striking to escape notice. 29.] Peter, by word of mouth; the Apostles, as a body, by assent, implied in his own utterance and their silence. There is no occasion to insert "other," as done in the A. V.-This defence of Peter divides itself into the propositions of an ordinary syllogism—(1) The statement of the general truth that we must obey God rather than men (2) The reduction of the present circumstances under that general truth, as being the work of the God of their Fathers-shewn in his having raised and glorified Jesus, for a definite purpose, to give, &c.—(3) The

ech. iii. 13, 15: obey God rather than men. 30 The

20. Gal. raised up Jesus, whom ye slew and 31 e Him hath God exalted with his

fa Prince and a Saviour, h for to give repentance to
32 And i
Israel, and forgiveness of sins.
we are his wit-
nesses of these i things; and so is also the Holy Ghost,
* whom God hath given to them that obey him. 331 When

1 ch. ii. 37: vii. 54.