Verse-by-Verse Bible Commentary
Acts 4:12

Clarke's Commentary

Verse Acts 4:12. Neither is there salvation in any other — No kind of healing, whether for body or soul, can come through any but him who is called JESUS. The spirit of health resides in him; and from him alone its influences must be received.

For there is none other name — Not only no other person, but no name except that divinely appointed one, Matthew 1:21, by which salvation from sin can be expected-none given under heaven-no other means ever devised by God himself for the salvation of a lost world. All other means were only subordinate, and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of the world; and no man ever came, or can come, to the Father but by him.

Bridgeway Bible Commentary

Growth brings opposition (4:1-31)

During the centuries leading up to the Christian era (see ‘The New Testament World’), several parties had arisen within the Jewish religion. The most important of these were the Pharisees and the Sadducees.

The Pharisees came mainly from the common people, and tried to preserve the Jewish way of life from the corruption of foreign ideas and political ambition. They were concerned with the outward show of religion, but not so concerned with correct attitudes of heart (Matthew 12:1-2; Matthew 15:1-2; Matthew 23:5,Matthew 23:23-28). The Sadducees came mainly from the wealthy classes and were more concerned with exercising power in Jewish society than with following tradition. They were the high priestly party and had controlling power in the Sanhedrin, the supreme Jewish council that sat in Jerusalem (Matthew 16:11-12; Matthew 26:57,Matthew 26:59; Acts 5:17). A major difference of faith between the two parties was that the Pharisees believed in a physical resurrection of the dead, but the Sadducees did not (Matthew 22:23; Acts 23:8).

When the number of Christians in Jerusalem increased rapidly as a result of Peter’s preaching (the men alone numbered about five thousand), the Sadducees became angry. In particular, they were angry because all these people were responding to a message that was based on a belief in Jesus’ resurrection. The Sadducees therefore had no hesitation in using their priestly power to arrest Peter and John and bring them before the Sanhedrin (4:1-4).
Once again Peter accused the Jews, especially their leaders, of rejecting and crucifying the Messiah (cf. v. 10-11 with 2:23; 3:13-15). God, by contrast, raised him from death and gave him the place of highest honour. Jesus fulfilled the Old Testament messianic promises, and if the Jews rejected him, no other way of salvation was available to them (5-12).
Although the apostles had not been taught in the Jewish law schools, they had been taught by Jesus. The members of the Sanhedrin recognized this and found it as difficult to argue with the apostles as it had been to argue with Jesus. To make matters more difficult for them, the healed man was proof that Jesus was still alive and working miracles (13-14). Since the apostles had broken no laws, and since the healing had increased the Christians’ popularity, the Jewish leaders dared not punish the apostles. They could do no more than command them to stop preaching in the name of Jesus. But the apostles refused to obey (15-22).
The apostles considered this opposition to be a continuation of the opposition that Jesus himself experienced at the hands of the ruling authorities. The Christians had learnt from the Old Testament to expect such opposition, but they prayed that through the power of God’s Spirit they would have boldness to continue Jesus’ messianic ministry of preaching and healing (23-31).

Coffman's Commentaries on the Bible

And in none other is there salvation; for neither is there any other name under heaven, that is given among men, wherein we must be saved.

In none other is there salvation … As McGarvey wrote:

This declaration is universal; and it shows that every human being who is saved at all will be saved in the name of Christ. If any who do not know him or believe in him are saved, still in some way their salvation will be in his name. J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company, 1892), p. 72.

Wherein we must be saved … Concerning this clause Boles pointed out that:

In the Greek, the "we" is the last word of the Greek sentence; it means, "we priests, elders, scribes, fishermen — all of us" must be saved by faith and obedience in the Christ. H. Leo Boles, op. cit., p. 68.

Thus, Peter included his wicked judges in those invited to participate in the new life in Christ. The priests, however, rejected the way of salvation taught by Jesus. They were among those such as were mentioned by Walker:

Who imagine themselves so lovely in God’s sight, that he simply could not afford to damn them. Such loveliness may be either of character or culture; and both classes of these self-righteous bigots are equally certain that heaven would be impoverished without them. They feel that they need no forgiveness. R. E. Walker, op. cit., p. 33.

Peter preached the same plan of salvation to the Sanhedrin which he had proclaimed on Pentecost, and before the Gate Beautiful of the temple; but our own age, no less than that, prefers some other way of salvation. For example:

Daniel Soper, speaking of the crowd whose questions he has sought to answer for so many years, says, (men have) "no time for a religion which confines itself to the work of converting individuals and has nothing authoritative to say about war or unemployment." Daniel Soper, as quoted by William Barclay, Turning to God (Philadelphia: The Westminster Press, 1964), p. 102.

Soper certainly read the popular mind accurately; but the truth is that the church’s business is not concerned with social or political issues at all, except in a peripheral sense. Like Christ himself, the church must teach men regarding the salvation of their souls. Let churches leave the social problems to the government, which can botch them up better than any church could! Loving concern for brothers and sisters in the Lord is taught and is mandatory for Christians; but involvement in the social issues of the times is always, for the church, a sacrifice of first priorities for those which are secondary.

The unique and glorious message of salvation in Jesus’ name, through faith and obedience to the gospel, has no parallels.

The study of the history of religion has amassed countless "parallels and analogies" to the message of Jesus … Yet the more analogies we amass, the clearer it becomes that there are no analogies to the message of Jesus. Joachim Jeremias, translated by Norman Perrin (Philadelphia: Fortress Press, 1964), p. 20.

How precious, how glorious, how past all human ability fully to comprehend it, is the name of Jesus!

The victory has been enshrined in a Name. All the power of the Nazareth victory, and of the Wilderness victory, all the power of the great climax victory of Calvary, and of the Resurrection morning — all is packed into one word, a Name, the Name of Jesus! J. Hastings, Great Texts of the Bible (New York: Charles Scribner’s Sons, 1911), Acts and Romans, p. 79.

Barnes' Notes on the Whole Bible

Neither is there salvation - The word “salvation” properly denotes any “preservation,” or keeping anything in a “safe” state; a preserving from harm. It I signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Acts 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, “to seek and to save that which was lost,” Luke 19:10. This work refers primarily to a deliverance of the soul from sin Matthew 1:21; Acts 5:31; Luke 4:18; Romans 8:21; Galatians 5:1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which will be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these:

(1) He was discoursing on the deliverance of the man that was healed - his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The mention of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, so it was by his power only that people could be saved from death and hell. Deliverance from any temporal calamity should lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul.

(2) This was a favorable opportunity to introduce the doctrines of the gospel to the notice of the Great Council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of his whole work. Peter would not have done justice to the character and work of Christ if he had not introduced that great design which he had in view to save people from death and hell. It is probable, also, that he advanced a sentiment in which he expected they would immediately concur, and which accorded with their wellknown opinions, that salvation was to be obtained only by the Messiah. Thus, Paul Acts 26:22-23 says that he taught nothing else than what was delivered by Moses and the prophets, etc. Compare Acts 23:6; Acts 26:6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not, in fact, constitute a part of the creed of the Jewish nation.

In any other - Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is entrusted to the hands of Jesus the Messiah.

For there is none other name - This is an explanation of what he had said in the previous part of the verse. The word “name” here is used to denote “the person himself” (i. e., There is no other being or person.) As we would say, there is no one who can save but Jesus Christ. The word “name” is often used in this sense. See the notes on Acts 3:6, Acts 3:16. That there is no other Saviour, or mediator between God and man, is abundantly taught in the New Testament; and it is, indeed, the main design of revelation to prove this. See 1 Timothy 2:5-6; Acts 10:43.

Under heaven - This expression does not materially differ from the one immediately following, “among men.” They are designed to express with emphasis the sentiment that salvation is to be obtained in “Christ alone,” and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah.

Given - In this word it is implied that “salvation” has its origin in God; that a Saviour for people must be given by him; and that salvation cannot be originated by any power among people. The Lord Jesus is thus uniformly represented as given or appointed by God for this great purpose John 3:16; John 17:4; 1 Corinthians 3:5; Galatians 1:4; Galatians 2:20; Ephesians 1:22; Ephesians 5:25; 1 Timothy 2:6; Romans 5:15-18, Romans 5:21; and hence, Christ is called the “unspeakable gift” of God, 2 Corinthians 9:15.

Whereby we must be saved - By which it is fit, or proper δεῖ dei, that we should be saved. There is no other way of salvation that is adapted to the great object contemplated, and therefore, if saved, it must be in this way and by this plan. The schemes of people’s own devices are not adapted to the purpose, and therefore cannot save. The doctrine that people can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. By a labored argument Paul there shows Romans 1:0 that the Gentiles had failed in their attempt to justify themselves; and in Rom. 2–3 that the same thing was true also of the Jews. If both these schemes failed, then there was need of some other plan, and that plan was that by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the pagan, we may remark:

1. That his design was primarily to address the Jews, “Whereby we must be saved.” But,
2. The same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that there would have been no promise of salvation to any of the human race. No offer has been made except by the Mediator; and to him, doubtless, is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the pagan are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song Revelation 5:9, and will be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the pagan will be saved who have not the gospel. The contrary is more than implied in the New Testament, Romans 2:12.

Neither has the Scripture affirmed that all the pagan will certainly be cut off. It has been discovered by missionaries among the pagan that individuals have, in a remarkable way; been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state; and that they at once embraced the gospel when it was offered to them as exactly adapted to their state of mind, and as meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country: “The Flathead Indians, living west of the Rocky Mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstance that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penetrated into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people away toward the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to take this subject into consideration. Some said, if this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to Louis to see their great father, General Clark, to inquire of him the truth of this matter.

They were cordially received by the general, who gave them a succinct history of revelation, and the necessary instruction relative to their important mission. Two of them sunk under the severe toils attending a journey of 3,000 miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned, to carry back those few rays of divine light to their benighted countrymen.” In what way their minds were led to this State we cannot say, or how this preparation for the gospel was connected with the agency and merits of Christ we perhaps cannot understand; but we know that the affairs of this entire world are placed under the control of Christ John 17:2; Ephesians 1:21-22, and that the arrangements of events by which such people were brought to this state of mind are in his hands. Another remark may here be made. It is, that it often occurs that blessings come upon us from benefactors whom we do not see, and from sources which we cannot trace.

On this principle we receive many of the mercies of life; and from anything that appears, in this way many blessings of salvation may be conferred on the world, and possibly many of the pagan be saved. Still, this view does not interfere with the command of Christ to preach the gospel, Mark 16:15. The great mass of the pagan are not in this state; but the fact here adverted to, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the pagan for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness.

Calvin's Commentary on the Bible

12.Neither is there salvation in any other. He passeth from the species [salvation] unto the genus, [or more particular,] and he goeth from the corporal benefit unto perfect health, [or general.] And assuredly Christ had showed this one token of his grace, to the end he might be known to be the only author of life. We must consider this in all the benefits of God, to wit, that he is the fountain of salvation. And he meant to prick and sting the priests with this sentence, when as he saith that there is salvation in none other save only in Christ, whom they went about to put quite out of remembrance. ⁽²¹⁰⁾ As if he should say, that they are twice damned who did not only refuse the salvation offered them by God, but endeavor to bring the same to nought, and did take from all the people the fruit and use thereof. And although he seemeth to speak unto deaf men, yet doth he preach of the grace of Christ, if peradventure some can abide to hear; if not, that they may at least be deprived of all excuse by this testimony.

Neither is there any other name He expoundeth the sentence next going before. Salvation (saith he) is in Christ alone, because God hath decreed that it should be so. For by name he meaneth the cause or mean, as if he should have said, forasmuch as salvation is in God’s power only, he will not have the same to be common to us by any other means than if we ask it of Christ alone. Whereas he saith under heaven, they do commonly refer it unto creatures, as if he should say, that the force and power to save is given to Christ alone. Notwithstanding, I do rather think that this was added, because men cannot ascend into heaven, that they may come unto God. Therefore, seeing we are so far from the kingdom of God, it is needful that God do not only invite us unto himself, but that reaching out his hand he offer salvation unto us, that we may enjoy the same. Peter teacheth in this place, that he hath done that in Christ, because he came down into the earth for this cause, that he might bring salvation with him, Neither is that contrary to this doctrine, that Christ is ascended above all heavens, (Ephesians 4:10.) For he took upon him our flesh once for this cause, that he might be a continual pledge of our adoption. He hath reconciled the Father to us for ever by the sacrifice of his death: by his resurrection he hath purchased for us eternal life. And he is present with us now also, that he may make us partakers of the fruit of eternal redemption; but the revealing of salvation is handled in this place, and we know that the same was so revealed in Christ, that we need not any longer to say, “Who shall ascend into heaven?” (Romans 10:6.) And if so be this doctrine were deeply imprinted in the minds of all men, then should so many controversies concerning the causes of salvation be soon at an end, wherewith the Church is so much troubled. The Papists confess with us, that salvation is in God alone, but by and by they forge to themselves infinite ways to attain unto the same. But Peter calleth us back unto Christ alone. They dare not altogether deny that we have salvation given us by Christ; but whilst they feign so many helps, they leave him scarce the hundredth part of salvation. But they were to seek for salvation at the hands of Christ wholly; for when Peter excludeth plainly all other means, he placeth perfect salvation in Christ alone, and not some part thereof only. So that they are far from understanding this doctrine.

(210) “Extinguere,” to extinguish or annihilate.

Smith's Bible Commentary

Chapter 4

Now as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead ( Acts 4:1-2 ).

The Sadducees, who were the spiritual leaders in those days . . . the priesthood was mostly made up of Sadducees . . . the Sadducees did not believe in the resurrection, in angels, or in spirits. So they were very upset over the preaching of the resurrection. That's the thing that got them upset. There was a big argument, religious argument going on among the Jews between the sect of the Sadducees and that of the Pharisees. Now the Pharisees did believe in a resurrection; they did believe in spirits. And when Paul the apostle, later on was brought before the counsel, he realized that he had Pharisees there and he had Sadducees there. And so he used that to free himself. He said, "I'm here today and I'm accused because I believe the scriptures that there is a resurrection from the dead." And all the Pharisees said, "Well, there's nothing wrong with that." And the Sadducees all got upset and they all began to argue with each other. They had a big commotion, and Paul walked out while they were fighting each other. Smart move. So the Sadducees came upon them and they were upset and grieved because through Jesus they were teaching the resurrection from the dead.

And they laid their hands on them, and put them in jail until the next day: for it was now eventide ( Acts 4:3 ).

This whole thing all started in three o'clock in the afternoon and it was now evening, so they threw them in jail overnight.

Howbeit many of the people which heard the word believed; and the number of men was about five thousand ( Acts 4:4 ).

So there was quite a evangelistic service that day.

It came to pass on the morrow, that the rulers, and the elders, and the scribes, and Annas the high priest, and Caiaphas ( Acts 4:5-6 ),

These men that we were introduced to before in the gospels, who stood in judgement against Jesus Christ.

and John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. And when they had set them [that was Peter and John and the lame man] in the midst, they asked, By what power, or by what name, have you done this? ( Acts 4:6-7 )

Now, that question was no doubt asked by a shrewd attorney who knew the law. For in the law it declares that if someone comes and does a sign or a wonder before the people so that all the people are amazed at the wonder which is done, and if that person should seek to cause you to worship any other than Jehovah God, that person shall be put to death; he is a false prophet. Deuteronomy 13 . So, by what power or by what name did you do this? Now Peter could've said, "I take the Fifth Amendment. I can't be required to testify against myself." Because they had the Fifth Amendment in their law. It was recognized you could not force a man to testify against himself. Peter could've taken the Fifth, but he didn't. He took rather the opportunity to share Jesus Christ with these fellows. And knowing that the question was a leading question, and knowing the consequence of telling the people another name other than . . . well, he actually, he told them of the name of Jehovah God, because he said it's through Jehovah-shua.

Peter, filled with the Holy Spirit, said unto them, Ye rulers of the people, and elders of Israel ( Acts 4:8 ),

My what an august body; they're all gathered here today, all of the leaders, all of the religious leaders, Annas and Caiaphas and the whole crew, all gathered here today.

If we this day are examined because of the good deed done to the lame man, by what means he is made whole ( Acts 4:9 );

In other words, he is pointing out, "Isn't this sort of ridiculous? This whole furor and fuss has been created because there had been a lame man who had been lame for about forty years and now he is standing here, his feet are straight, and he's standing up here with us. Is that what you're charging us for? Is that your charges that you're bringing against us? Because we made this man to be whole? What a peculiar thing to get so upset about."

Be it known unto you ( Acts 4:10 ),

Now, you want to know?

and all the people of Israel, that by the name of Jesus Christ of Nazareth ( Acts 4:10 ),

And I imagine that he really drug it out to press it in, Yeshua Cristos.

whom ye crucified, whom God raised from the dead, even by him does this man stand here before you whole ( Acts 4:10 ).

"You want to know how it happened? This is it. How does that grab you?" Straight on.

This is the stone which was set at nought of you builders, which has become the head of the corner ( Acts 4:11 ).

Now, Psalm 118 , a glorious Messianic Psalm, which they all knew to be a Psalm of the Messiah, declares that, "The stone which was set at naught of the builders, the same has become the chief cornerstone. This is the work of the Lord; it is marvelous in our eyes. This the day that the Lord hath made and we will rejoice and be glad in it. Save now. Blessed is He who comes in the name of the Lord" ( Psalms 118:22-26 ). And they knew that this was a Messianic Psalm, and when Peter starts to quote it, they know exactly what he's quoting. And they know that it is a psalm concerning their Messiah. And he said, "You guys are it."

He is the stone that was set at nought by you builders, but he has become the head of the corner. And neither is there salvation in any other ( Acts 4:11-12 ):

Ho ho, that's heresy in the Jewish language. To them there was salvation through the sacrifices that they were offering. And today with them there is salvation through the good works that they do. But Peter boldly proclaimed to them "neither is there salvation in any other." Take note of that. In a day when there is more pressure for us to become more liberal in our thinking, when we are accused of being narrow and bigoted, the Bible declares that, "neither is there salvation in any other." You cannot be saved by chanting the "ohhhmmm" while meditating on your navel. It just won't do it. Oh now, doesn't that sound narrow and bigoted? Because think how sincere that person is who is out there going "ohhhmmm." Neither is there salvation in any other.

for there is none other name under heaven given among men, whereby we must be saved ( Acts 4:12 ).

The divine imperative, the must. There's no other way by which we must be saved. Jesus is the way. He said, "Straight is the gate and narrow is the way that leads to eternal life" ( Matthew 7:14 ). "Strive to enter in at the straight gate" ( Luke 13:24 ). When people say, "Ooh, you're too narrow, Smith." I think, "All right! I'm on the right path." "Oh, you need to be on the broad path. You need to be more liberal, accept other religions and other faiths." "Neither is there salvation in any other."

Now when they saw the boldness ( Acts 4:13 )

And hey, Peter was bold, wasn't he? This was the same crowd that he was standing outside when Jesus was facing them. And he was standing outside warming himself when the maiden said, "Aren't you one of His disciples?" And he said, "No, not me. You've made a mistake, lady." "Oh, I'm sure you're one of His. I think I've seen you with Him." "No, no, no, not me." And the soldiers said, "Oh, yes you are one of His; you're a Galilean. You've got the accent." And he began to swear and curse and say, "I don't know the man!" What a different man. How can you account for the difference? It's accounted for right there in the scripture, "But Peter, filled with the Holy Spirit" ( Acts 4:8 ). "You shall receive power when the Holy Spirit comes upon you, and you will be witnesses unto Me" ( Acts 1:8 ). And here is Peter being a witness unto the power of Jesus Christ before the Sanhedrin and the whole crew, all of the rulers and the elders of Israel. And Peter is boldly declaring to them that they made a terrible mistake. They crucified the Lord of glory. They are the builders prophesied who set at naught the chief cornerstone.

Now when they saw the boldness of Peter and John, and they perceived that they were unlearned and ignorant men ( Acts 4:13 ),

Now this is the first...many times the outsiders have a misconception of the Christian. Here we find two of three misconceptions. "They perceived," their perception was wrong. They perceived that they were unlearned and ignorant men. They did not have their degrees from the Hebrew University, but they were far from unlearned and ignorant men. They had had three years of private tutoring by the greatest Master who had ever lived. Far from being ignorant and unlearned, they were probably the most scholarly of the whole group. They knew the scriptures so well; they had such a vast comprehension of the Word of God. So that was the first misconception.

but they marveled; and they took knowledge of them, that they had been with Jesus ( Acts 4:13 ).

The second misconception. Because they put their relationship with Jesus in the past tense. What they didn't know is that Jesus was standing right beside them prompting them in what to say.

Jesus said, "Wherever two or three are gathered in My name, there I am in the midst of them" ( Matthew 18:20 ). Jesus had said, "They are going to bring you before the counsels. Don't take any forethought what you're going to say, but in that hour the Spirit will give you the words to say." Jesus said, "Go into all the world, preach the Gospel to every creature, and lo, I am with you always." And to think that had been with Jesus was wrong; they were walking with Jesus into the temple when they were walking in to pray. The presence of the Lord was with them throughout their life, even as the presence of the Lord is with us. And He is there for us to call upon Him at any time when we're in trouble or when we need help. The name of Jesus and the power that's in that name is just as effective today as it was in that day. Jesus Christ, the same yesterday, today, and forever. And so, the second misconception is that they had been with Jesus. They were with Jesus at that moment. But this I like:

Beholding the lame man who was healed standing with them, they could say nothing against them ( Acts 4:14 ).

What can you say? Here's this guy, his legs are straight, he's standing up there, and he's smiling, and he's standing! What can you say? You can't say anything against it. Here is evidence that you can't deny. You can't deny the power of the name of Jesus when this guy is standing there just smiling so big and you know the condition he was in all of his life. What the church needs today is more lame men standing whole in it's midst. That's the kind of evidence that cannot be denied. And thank God for that evidence here. So many of you were so lame as the result of your sins. Messed up with drugs, with alcoholism, with sex, and you were living such a lame life. But having come to Jesus Christ, He washed away all of the crud and the filth of the past and now you stand with the children of God, whole. People who used to know you as you were, see you as you are now, and they can't say anything because of the dramatic change that is quite obvious. You're standing there whole. What can you say? It works. What can you say against it? There's nothing you can say when you see the lame standing whole. There's nothing that can be said against it. That is always the most powerful witness that the church can have, lame men standing whole in the midst of it. And all of us who were so lame at one time, now made whole through the power of Jesus Christ. How glorious.

But when they had commanded them to go outside of the council, they conferred among themselves, and they said, What shall we do to these men? for that a notable miracle has been done by them is manifest to everyone who dwells in Jerusalem; we can't deny it ( Acts 4:15-16 ).

"We can't say, 'No, the man isn't walking.' Everybody in town knows what's happened now. We can't deny the miracle. What are we going to do? What can we do to these fellows to keep it from spreading any further?" So they said,

In order that it not spread any further among the people, let us strictly threaten them, that they speak from now on to no man in this name ( Acts 4:17 ).

They're not to make mention of this name again. Now, this is the third mistake that they make. Thinking by threats that they could shut them up. That they could stop them from their witnessing by their threats and beatings. That was the third mistake they made.

But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you more than unto God you're going to have to judge for yourselves ( Acts 4:19 ).

You know, whether or not you are going to listen to God or to man, that's something you're going to have to judge for yourself.

[But as for us,] we cannot but speak the things which we have seen and heard ( Acts 4:20 ).

So they threatened them, "Now don't speak anymore in this name." And he said, "Hey, whether it is right for us in the sight of God to hearken to you or to God, whether a man should listen to God or man, that's something that every man should judge for himself. But we know for us, we've got to listen to God. We've got to obey God; we must obey God rather than men. We cannot but speak the things which we have seen and heard."

There is a time when, as a child of God, if the laws of the land should be at variance with the law of God, as a child of God, I must hearken to God rather than to man. God's law over my life and God's Word over my life is supreme.

I am deeply concerned with the apparent government's infringement upon our liberties. I am deeply concerned when the government padlocks a church in Nebraska because the pastor feels a religious conviction not to register his school with the state. That bothers me. You say, "Well, the pastor was wrong." Maybe? Yet, when the state begins to exercise power and authority over a man's genuine religious convictions, that is a dangerous trend. I am deeply concerned with that movement on foot among the humanists within the government to silence the voice of the church. The humanists who, so many of them, are the editors of the magazines and newspapers who are speaking against the freedom that the church has enjoyed from the states' intrusion into it's activities.

A recent editorial in the Santa Ana Register was aimed against the churches receiving tax-exempt status for the properties where the people worship. That editorial bothered me, because it made an assertion that by being tax exempt that we were really being supported by the government. That's idiocy. The church is doing a tremendous welfare work among its people. If the church wasn't doing that work, it then would become the burden of the government. Many of you people were a burden on the government until your lives were transformed by Jesus Christ. The government is making much more off the church than it would make in taxes of the churches' properties.

I do agree that if a church is engaged in businesses, or if the church has properties that are used for something other than the worship of God, if they are used for commercial purposes and all, I do agree that these properties should be taxed. I think that that's only right. But to tax the church properties that are used completely for that worship of God, I feel to be wrong and an infringement. And there is that movement on foot today to take away all tax exemption from the church as far as their properties are concerned. I feel that's dangerous. And should the day come, if the government continues it's trend towards this endeavor to control the activities of church by government rules and regulations, then I'll be singing, "Daddy get your baby out of jail, daddy won't you please go my bail." And I'll be calling Vernon and saying, "Hey, I need your help."

"Whether it is right in your eyes to obey God or man, you're going to have to judge for yourself, but we cannot but speak the things which we have seen and heard."

There was a time when the prophet Jeremiah got upset with God because he was thrown in jail for giving God's message. God said, "Go down and give them this message." And he went down and gave them the message and they threw him in jail. And he said, "That's some way for you to treat your servant. I go down and do what you told me to do and now you let them throw me jail. I'm through; I resign, here's my resignation. I'm not going to speak any more in your name. I've had it." But then he said, "But the Word of God was in my bones like a burning fire and I could not but speak." That's what Peter's saying, "Hey, it's something that is burning in me. I can't stop speaking the things which I have seen and the things which I have heard."

And so when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all of the people were glorifying God for that which was done ( Acts 4:21 ).

Oh, isn't that interesting? All the people were glorifying who? Not Peter, not John--they were all glorifying God. "Let your light so shine before men that when they see your good works they will glorify your Father which is in heaven" ( Matthew 5:16 ). You know, you can do your good works so that men are glorifying you, drawing attention to yourself. "But all the people were glorifying God for what was done."

For the man was over forty years old, on whom the miracle of healing was showed. And so being let go, they went to their own company ( Acts 4:22-23 ),

They've been in this hostile environment, and so they retreat into the friendly environment of their own company the church.

and they reported unto them what the chief priests and elders had said unto them. And when they heard that [that is, the church], they lifted up their voice to God with one accord, and they said ( Acts 4:23-24 ),

And notice now their prayer. And this to me is an excellent model for prayer. I think that an excellent study for a person to make is to study the prayers of the Bible. I think you'll find them extremely fascinating. Study the form; study the patterns. In this prayer they begin,

Lord, thou art God, which has made the heaven, the earth, the sea, and everything that is in them ( Acts 4:24 );

First of all, the recognition of the one that they were praying to. "Hey Lord, You're over all. You made everything." So many times I think that when we go to God, we're not aware of the greatness and the vastness of God. We're too aware of our problem. And we rush right in, and our problem is so large and so big and, "Oh God, I don't know what we're going to do. We're about to go down God. We're about to go under, Lord." Because my eyes are on my problem and I've lost my perspective, I don't see the vastness of God.

The first thing in prayer is to take some time and just meditation in the vastness of the God that you are talking to. Imagine, I am sitting down to talk with the Creator of the universe. "Thou hast created the heavens, the earth, and everything that is in them." And if I will start off with that quiet consciousness of the greatness and vastness of God, I'll find that my prayers don't take on that desperate ring so much. I only get desperate when I lose sight of God, when my problems seem so large that they block my vision of God, because I've lost perspective. So, it's a good way to begin your prayer. Very slowly, remembering who it is that you're talking to. "Oh, Lord, Thou art God. You've created the heaven and the earth and everything that is in them."

The second thing, still in recognition of God,

Who by the mouth of your servant David has said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Messiah. For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, and the Gentiles, and the people of Israel, were gathered together ( Acts 4:25-27 ),

"Lord, You know everything that is happening. These things didn't take You by surprise. You spoke about these things before they took place. Lord, You're perfectly aware of all the circumstances that surround my life." That to me is comforting to know. God, who is my heavenly Father, created the universe, and He is completely aware of all of those circumstances that I face and that surround my life. He has spoken in advance of these things. "Lord this has not caught You by surprise. You spoke of these things by the mouth of David, and just as You have said, it has happened." For they have gathered together,

To do whatever your hand and your counsel determined before to be done ( Acts 4:28 ).

"God, You're in control. You are the one that determined these things that were to be done. You were in control." And that is, again, a glorious, comforting thought. God is in control of my life. God is in control of the circumstances that surround my life. We panic because we think that it's out of control. Not so. God is in control of those circumstances surrounding your life tonight.

And now, Lord ( Acts 4:29 ),

Notice they didn't jump right in with their request. They spent a little time in their prayer just assuring their hearts, as they spoke of God, His greatness, His power, His wisdom, His sovereignty. "And now, Lord . . . " We get to the request,

behold their threatenings ( Acts 4:29 ):

Look at the way they have just threatened us.

and grant unto thy servants, that with all boldness we may speak your word ( Acts 4:29 ),

Now they've just been told not speak anymore. "We're going to really get you if you speak again in this name." And what are they praying for? Power to do exactly what they were warned not to do. "Don't let us shut up just because of their threats, Lord. Don't let us be cowed by their threats. Don't let us keep quite because we've been threatened on this. But give us all boldness so that we might speak your Word."

By stretching forth your hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness ( Acts 4:30-31 ).

Quick answer to prayer. The place was shaken, and they spoke the Word with boldness.

Years ago when I was in Bible college, I was studying this particular verse, and I was impressed by it. The power of prayer. That the place was shaken where they were praying. And I thought, "My, that's marvelous." And I underlined it and spent the evening just meditating on that, just thinking of the tremendous power of these fellows' prayer. It so happened at that time I was the student body president at the college, and it was my duty to have charge of the morning prayer meeting and to close the morning prayer meeting and send the students to class. And there was a pulpit somewhat like this. And so, as I called the students for the final prayer before we went to class, and leading them in prayer, suddenly I felt the pulpit begin to rock, like this, and my first impression was, "Is someone getting blessed on the other side?" I sort of peeked over the top to see if someone was pushing the pulpit from the other side, and there was no one there. And peripherally I saw that everybody was looking around wide-eyed and the whole place was shaking. EARTHQUAKE! And I thought, "My, what an interesting coincidence right after I had studied this the night before." Probably the Spirit brought it to my attention to prepare me so that I wouldn't panic in an earthquake. It was quite an interesting experience where, as I prayed, the place was shaken. But I don't think it was the power of my prayer though. But it's just one of those interesting coincidences. And if you live in California for very long, you're liable to have one of those earthshaking experiences.

Now the multitude of them that believed were of one heart and of one soul [of one mind]: neither did any of them say that the things that they owned were their own; but they shared everything. And with great power the apostles gave witness of the resurrection of the Lord Jesus ( Acts 4:32-33 ):

With great power, that is through the signs and wonders and the healings and all, they gave witness of the resurrection of the Lord Jesus.

and great grace was upon them all ( Acts 4:33 ).

God's glorious grace. Yet, in view of this verse, the beginning of our next chapter is quite interesting. For though great grace was upon them all, yet, there was that powerful righteous judgement of God in their midst also. As does testify the case of Ananias and Sapphira, which we will get into the first thing next week. "Great grace was upon them all."

Neither was there any among them who lacked: for as many as were possessors of lands or houses sold them, and brought in the prices of the things that were sold, and they laid them down at the apostles' feet: and distribution was made to every man according to as he had need. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son on consolation,) ( Acts 4:34-36 )

A beautiful name, Barnabus. No doubt because of his characteristics, and that is born out as we continue in the book of Acts and we read more about Barnabus. He was the "son of consolation." He was just a great mediator.

a Levite ( Acts 4:36 ),

That is, he was of the tribe of the priests.

and of the country of Cyprus, having land, he sold it, and brought the money, and laid it at the apostles' feet ( Acts 4:36-37 ).

Now, in a sense, this was an attempt in the early church for a form of communism. That is, a sharing together of their assets. Seeking to sort of divide among themselves the assets of the entire body. It should be noted that it was a failure. That in time, the early church in Jerusalem became broke and destitute. And Paul the Apostle went among the Gentile churches taking up an offering for the poor brethren in Jerusalem. And then Paul later writes about the work ethic, "If a man doesn't work, he shouldn't eat. There are some among you who are acting disorderly. They are not working; they are trying to live off the body." Parasites. Don't support them. If they don't work then don't feed them. Let every man work, laboring with his own hands in order that he might provide those things which are honest. So this was a move that was motivated by love. It was very commendable. And I don't fault them for what they were doing. I think it was a marvelous, commendable, beautiful thing that was happening as they sought for equality among the brethren. Unfortunately, it didn't work. It ended up disastrously. Though the motive behind it was right and all, yet, God has declared that man shall earn his bread by the sweat of his brow, and we can't just say, "Well, we're not going to work any more. We're just going to serve the Lord and get holy and righteous and God is going to take care of us. God will feed us; God will provide for us. We don't have to work. We can just trust in God. After all, our Father feeds the birds and He'll feed us." No, the Bible doesn't teach that kind of haphazard living. Jesus said, "Occupy until I come." Let every man work laboring with his own hands.

So it was beautiful and the motivation was correct. It was a glorious thing that they endeavored to do. It did have its problems as we'll find out next week with Annanias and Sapphira. In spite of that, I look at the motive of the people's hearts and say, "Hey, that's neat. I love it." Certainly their hearts were right in this thing.

Shall we stand.

Now may the Lord be with you and watch over and keep you in His love. May you have that Word of God so burning in your heart that you with the apostles cannot but speak the things that which you have seen and heard. That's the true kind of a witness. Hey, that's just my life. It's not something I do; it's something that I am. Witnessing for Jesus is the most natural thing in the world. It isn't programmed. It isn't a little pat formula that I have learned; it's just something that I am. I cannot but speak the things which I've seen and heard. May you just bear witness of His love and of His grace.

The Lord be with you, give you a beautiful week. Look forward to that opportunity that God grants us to gather together again in the name of Jesus and just study His Word and learn of Him and grow together in our love for Him and with each other. In Jesus' name. "

Contending for the Faith

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Neither is there salvation in any other: Peter’s message builds to this universal conclusion: there is salvation in none other save Jesus Christ. Surely the conclusion must have registered on this audience: when one rejects Jesus, he rejects salvation.

for there is none other name under heaven given among men: We must also recognize that our salvation is in the name of (by the authority of) Jesus. No one will be saved in the name of Buddha, Mohammed, Joseph Smith, Judge Rutherford, Mary Baker Eddy, or anyone else.

whereby we must be saved: What other words could the divine writer have used to make this statement any more universal or any more emphatic.

Jesus is the only hope of salvation for the whole world. In the Greek the "we" is the last word in the Greek sentence; it means "we"– priests, elders, scribes, fishermen—all of us here must be saved by faith and obedience in the Christ (Boles 68).

Dr. Constable's Expository Notes

Peter’s explanation before the Sanhedrin 4:5-12

Dr. Constable's Expository Notes

The verses immediately following Psalms 118:22 in the Book of Psalms refer to Messiah’s national deliverance of Israel. It seems that Peter was referring to both national deliverance and personal salvation in this address, as he had in the previous one. The former application would have been especially appropriate in view of his audience here. The messianic age to which the Jews looked forward could only come if Israel’s leaders repented and accepted Jesus as their Messiah.

Peter boldly declared that salvation comes through no one but Jesus, not the Maccabean heroes or the Sadducees or anyone else. Zechariah (Luke 1:69), Simeon (Luke 2:30), and John the Baptist (Luke 3:6) had previously connected God’s salvation with Jesus. Peter stressed that Jesus was a man: He lived "under heaven" and "among men." Jesus, the Messiah, the Nazarene (Acts 4:10), is God’s only authorized savior. Apart from Him there is no salvation for anyone (cf. John 14:6; 1 Timothy 2:5).

"Peter (and/or Luke) is no advocate of modern notions of religious pluralism." [Note: Witherington, p. 194.]

". . . when we read the speech of Peter, we must remember to whom it was spoken, and when we do remember that it becomes one of the world’s great demonstrations of courage. It was spoken to an audience of the wealthiest, the most intellectual and the most powerful in the land, and yet Peter, the Galilaean fisherman, stands before them rather as their judge than as their victim. But further, this was the very court which had condemned Jesus to death. Peter knew it, and he knew that at this moment he was taking his life in his hands." [Note: Barclay, p. 36.]

Barclay's Daily Study Bible

Chapter 4

ARREST ( Acts 4:1-4 )

4:1-4 While they were speaking to the people, the priests, the superintendent of the Temple and the Sadducees came upon them. They were annoyed because they were teaching the people, and proclaiming, through Jesus, the resurrection from the dead. So they laid hands upon them and put them under arrest until the next day, for by this time it was evening. But many who heard the word believed; and the number of the men was about five thousand.

The healing of the lame man had taken place within a part of the Temple area which was continually thronged with people. The spotlight of publicity was inevitably focused upon the incident.

The Gate Beautiful was the gate which led from the Court of the Gentiles into the Court of the Women. The Court of the Gentiles was at once the largest and the busiest of all the Temple Courts, for into it anyone of any nation could come so long as he observed the ordinary laws of decency and decorum. It was there that the money-changers had their booths and the sellers of sacrificial victims their stalls. Round the outer boundary of the Temple area ran two great colonnades meeting at a right angle in the corner of the Court of the Gentiles. The one was the Royal Porch, the other Solomon's Porch. They, too, were crowded with people who had come to worship, to learn and to sightsee. Clearly the whole series of events would gain the widest publicity.

Into this crowded scene came the priests, the superintendent of the Temple and the Sadducees. The man whom the King James Version calls the captain of the Temple was an official called the Sagan. He was the High Priest's right-hand man. In particular he had the oversight of the good order of the Temple. When the crowd had gathered it was inevitable that he and his Temple police should arrive on the scene. With him came the Sadducees who were the wealthy, aristocratic class. There were not many of them but they were rich and of great influence. The whole matter annoyed them very greatly for two reasons. First, they did not believe in resurrection from the dead; and it was this very truth that the apostles were proclaiming. Second, just because they were wealthy aristocrats, the Sadducean party was collaborationist. They tried to keep on friendly terms with the Romans in order that they might retain their wealth and comfort and prestige and power. The Roman government was very tolerant; but on public disorder it was merciless. The Sadducees were sure that, if the apostles were allowed to go on unchecked, riots and civil disorder might follow, with disastrous consequences to their status. Therefore they proposed to nip this movement in the bud; and that is why Peter and John were so promptly arrested. It is a terrible example of a party of men who, in order to retain their vested interests, would not themselves listen to the truth or give anyone else a chance to hear it.

BEFORE THE SANHEDRIN ( Acts 4:5-12 )

4:5-12 So on the next day it happened that the rulers and the elders and the scribes were assembled in Jerusalem, together with Annas the high priest, and Caiaphas and John and Alexander and all those who belonged to the priestly families. So they set them in the midst and asked them, "By what power or by what name have you done this?" Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders, if today we are being examined about the good deed done to the infirm man, if you are asking us by what means he has been restored to health, let it be known to all of you and to all the peoples of Israel that it is by the name of Jesus Christ of Nazareth, whom you crucified and whom God raised from the dead--it is by this name that this man stands before you in sound health. This is the stone which was set at naught by you builders, which has now become the head of the corner; and in no other is there salvation; for there is no other name under heaven, given among men, by which we must be saved."

The court before which Peter and John were brought was the Sanhedrin, the supreme court of, the Jews. Even in Roman times it had the right of arrest. The one thing it could not do was to pass the death sentence, except in the single case of a Gentile who trespassed on the inner courts of the Temple.

The Sanhedrin had seventy-one members. The high priest was ex officio president. In the Sanhedrin there were priests, practically all of whom were Sadducees. Their one desire was to preserve the status quo that their own emoluments might not be lessened. There were scribes, who were the experts in the traditional law. There were Pharisees, who were fanatics for the law. There were elders, who were respected men in the community.

There were also those described as being of "the priestly families"; these are the same people who are sometimes called chief priests. They consisted of two classes. First, there were ex-high priests. In the great days the high priesthood had been hereditary and for life; but in the Roman times the office was the subject of intrigue, bribery and corruption and high priests rose and fell so that between 37 B.C. and A.D. 67 there were no fewer than 28. But even after a high priest had been deposed, he often remained the power behind the throne. Second, although the high priesthood had ceased to be hereditary, it was still the prerogative of a very few families. Of the 28 high priests already mentioned all but 6 came from 4 priestly families. The members of these families had a special prestige and it is they who were known as the chief priests.

When we read Peter's speech, and remember to whom it was spoken, we recognize one of the world's great demonstrations of courage. It was spoken to an audience of the wealthiest, the most intellectual and the most powerful in the land, and yet Peter, the Galilaean fisherman, stands before them rather as their judge than as their victim. Further, this was the very court which had condemned Jesus to death. Peter knew that he was taking his life in his hands.

There are two kinds of courage. There is the reckless courage which is scarce aware of the dangers it is facing. There is the far higher, cool courage which knows the peril in which it stands and refuses to be daunted. It was that second courage that Peter demonstrated. When Achilles, the great warrior of the Greeks, was told that if he went out to battle he would surely die, he answered in the immortal sentence, "Nevertheless, I am for going on." Peter, in that moment, knew the peril in which he stood; nevertheless, he, too, was for going on.

NO LOYALTY SAVE TO GOD ( Acts 4:13-22 )

4:13-22 When they saw how boldly Peter and John spoke, and when they had grasped the fact that they were men with no special knowledge and no special qualifications, they were amazed; and they recognized them for men who had been in the company of Jesus. So, as they looked at the man who was cured and who was standing with them, they could find no charge to make. They ordered them to leave the Sandhedrin, and they discussed with each other, "What are we to do with these men? For, that, through them, a notable sign has happened is plain to all who live in Jerusalem, and we cannot deny it. But, in order that this may not spread any further throughout the people, let us forbid them with threats to speak any more in this name to any man." So they summoned them in and ordered them absolutely to abstain from teaching in the name of Jesus. But Peter and John said to them, "You must judge whether, in the sight of God, it is right to listen to you rather than to God; for we are unable not to speak the things that we have seen and heard." But they added still further threats and let them go because they could find no means of punishing them because of the people, for everyone glorified God at what had happened, for the man on whom the sign of healing had taken place was more than forty years old.

Here we see very vividly both the enemy's attack and the Christian defence. In the enemy's attack there are two characteristics. First, there is contempt. The King James Version says that the Sanhedrin regarded Peter and John as unlearned and ignorant men. The word translated unlearned means that they had no kind of technical education, especially in the intricate regulations of the law. The word translated ignorant means that they were laymen with no special professional qualifications. The Sanhedrin, as it were, regarded them as men without a college education and with no professional status. It is often difficult for the simple man to meet what might be called academic and professional snobbery. But the man in whose heart is Christ possesses a real dignity which neither academic attainment nor professional status can give. Second, there are threats. But the Christian knows that anything man does to him is but for a moment whereas the things of God last forever.

In face of this attack Peter and John had certain defences. First, they had the defence of an unanswerable fact. That the man had been cured it was impossible to deny. The most unanswerable defence of Christianity is a Christian man. Second, they had the defence of an utter loyalty to God. If it was a question of choosing between obeying man and obeying God, Peter and John were in no doubt as to what course to take. As H. G. Wells said, "The trouble with so many people is that the voice of their neighbours sounds louder in their ears than the voice of God." The real secret of Christianity lies in that great tribute once paid to John Knox--"He feared God so much that he never feared the face of any man." But the third defence was greatest of all, the defence of a personal experience of Jesus Christ. Their message was no carried tale. They knew at first-hand that it was true; and they were so sure of it that they were willing to stake their life upon it.

THE TRIUMPHANT RETURN ( Acts 4:23-31 )

4:23-31 When they had been released, they came to their own people and they told them all that the chief priests and elders had said to them. When they had heard the story, with one accord, they lifted up their voice to God and said, "O Sovereign Lord, thou who hast made the heaven and the earth and the sea and all that is in them, thou who didst say, through the Holy Spirit by the mouth of David, our father, thy servant, 'Why did the nations rage and the people set their thoughts on empty things?' The kings of the earth stood around and the rulers assembled together against the Lord and against his Anointed One. For in truth in this city they were assembled against thy holy servant Jesus, whom thou didst anoint--Herod and Pontius Pilate, with the Gentiles and the peoples of Israel--to do all the things which thy hand and thy purpose foreordained should be done. So now, O Lord, look upon their threats and grant to thy servants to speak thy word with boldness, whilst thou dost stretch out thy hand to heal and whilst signs and wonders happen through the name of thy holy servant Jesus." And when they had prayed, the place in which they were assembled was shaken and they were all filled with the Holy Spirit and kept on speaking the word with boldness.

In this passage we have the reaction of the Christian Church in the hour of danger. It might have been thought that when Peter and John returned with their story a deep depression would have fallen on the Church, as they looked ahead to the troubles which were now bound to descend upon them. The one thing that never even struck them was to obey the Sanhedrin's command to speak no more. Into their minds at that moment came certain great convictions and into their lives came a tide of strength.

(i) They had the conviction of the power of God. With them was he who was creator and sustainer of all things. Once the papal envoy threatened Martin Luther with what would follow if he persisted in his course and warned him that in the end he would be deserted by all his supporters. "Where will you be then?" demanded the envoy. "Then as now," Luther answered, "in the hands of God." For the Christian, they that are for us are always more than they that are against us.

(ii) They had the conviction of the futility of man's rebellion. The word translated rage is used of the neighing of spirited horses. They may trample and toss their heads; in the end they will have to accept the discipline of the reins. Men may make their defiant gestures against God; in the end God must prevail.

(iii) They set before themselves the remembrance of Jesus. They remembered how he suffered and how he triumphed; and in that memory they found their confidence, for it is enough for the disciple that he be as his Lord.

(iv) They prayed for courage. They did not pretend that they could face this in their own strength; they turned to a power that was not their own.

(v) The result was the gift of the Spirit. The promise was fulfilled; they were not left comfortless. So they found the courage and the strength they needed to witness when their witness might well mean their death.

ALL THINGS IN COMMON ( Acts 4:32-37 )

4:32-37 The heart and soul of the crowd who had believed was one; and no one used to say that any of his possessions was his own, but they had all things in common. And the apostles kept on bearing witness to the resurrection of the Lord Jesus with great power, and great grace was on them all. Nor was anyone in need amongst them, for all who were owners of lands and houses made a habit of selling them and of bringing the proceeds of what they sold and of placing them at the apostles' feet, It was distributed to each, just as a man needed.

In this new paragraph there is a sudden change which is typical of Christianity. Immediately before this all things were moving in the most exalted atmosphere. There were great thoughts of God; there were prayers for the Holy Spirit; there were exultant quotations from the Old Testament. Now without warning the narrative changes to the most practical things. However much these early Christians had their moments on the heights, they never forgot that someone had not enough and that all must help. Prayer was supremely important, the witness of words was supremely important, but the culmination was love of the brotherhood.

Two things are to be noted about them. (i) They had an intense sense of responsibility for each other. (ii) This awoke in them a real desire to share all they had. We must note one thing above all--this sharing was not the result of legislation; it was utterly spontaneous. It is not when the law compels us to share but when the heart moves us to share that society is really Christian.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

Neither is there salvation in any other,.... Meaning not corporeal healing, but spiritual and eternal salvation; the Syriac version renders it, neither is there פורקנא, "redemption in any other": Christ is the only Saviour and Redeemer, who was promised and prophesied of as such; who has saved and redeemed his people from the law, sin, and Satan; nor is salvation to be sought and hoped for from any other; not in a man's self, nor in any other creature, angels or men; not in and by his own works, and legal righteousness; not by obedience to the law of Moses, moral or ceremonial; nor by the light of nature, much less by an observance of the traditions of the elders:

for there is none other name; thing or person, be it ever so great, or whatever show of power and strength, of holiness and religion, it makes; as the name of kings, princes, and the great men in the world; or of ministers and preachers in the church; or even of Christians and believers, which may be only a name to live; none but the name of Jesus, his person, blood, and righteousness:

under heaven: throughout the whole earth, in all the nations and kingdoms of it; nor even in heaven itself, among all the mighty angels there, thrones, dominions, principalities, and powers; none but the Father and the Spirit, who are one with Christ: there is none but he

given among men; and he has been freely given by his Father, as an instance of his matchless love to the world; and also freely given by himself, to be a sacrifice for the sins of his people; and is freely preached among men, as the only Saviour of them; for there is no other,

whereby we must be saved: God resolved in his purposes and decrees, in his council and covenant, upon the salvation of his chosen people; and he appointed his Son to be the salvation of them, and determined he would save them by him, and by no other, and in no other way; wherefore, whoever are saved, must be saved by him, see Hosea 1:7 the Arabic version adds, "unless by him only".

Henry's Complete Commentary on the Bible

      5 And it came to pass on the morrow, that their rulers, and elders, and scribes,   6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.   7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?   8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,   9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole;   10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.   11 This is the stone which was set at nought of you builders, which is become the head of the corner.   12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.   13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.   14 And beholding the man which was healed standing with them, they could say nothing against it.

      We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men.

      I. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat (Acts 4:5; Acts 4:5) --on the morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where--in Jerusalem (Acts 4:6; Acts 4:6); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matthew 23:37. It was in the foresight of Jerusalem's standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes,Acts 4:5; Acts 4:5. The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas executed the high priest's office alternately, year for year. These two were most active against Christ; then Caiaphas was high priest, now Annas was; however they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas; and Alexander is mentioned by Josephus as a man that made a figure at that time. There were others likewise that were of the kindred of the high priest, who having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many.

      II. The prisoners are arraigned, Acts 4:7; Acts 4:7. 1. They are brought to the bar; they set them in the midst, for the sanhedrim sat in a circle, and those who had any thing to do in the court stood or sat in the midst of them (Luke 2:46), so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me,Psalms 22:16. They compassed me about like bees,Psalms 118:12. They were seated on every side. 2. The question they asked them was, "By what power, or by what name, have you done this? By what authority do you these things?" (the same question that they had asked their Master, Matthew 21:23): "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as Acts 19:13; Acts 19:13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus (Acts 4:2; Acts 4:2), yet they asked them, to tease them, and try if they could get any thing out of them that looked criminal.

      III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those to whom otherwise they could not have had access, and it should be a testimony against them.Mark 13:19. Observe,

      1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mark 13:11.

      2. To whom it was given in: Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people, and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for."

      3. What the plea is: it is a solemn declaration,

      (1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them (Acts 4:9; Acts 4:10): "If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man,--if this be the ground of the commitment, this the matter of the indictment,--if we are put to the question, by what means, or by whom, he is made whole, we have an answer ready, and it is the same we gave to the people (Acts 3:16; Acts 3:16), we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole, a monument of the power of the Lord Jesus." Here, [1.] He justifies what he and his colleague had done in curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beggar. "Now, if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Peter 2:20; Acts 4:14; Acts 4:16. Let those be ashamed who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est--To do well and to suffer punishment is the Christian's lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. "It is by him, and not by any power of ours, that this man is cured." The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what becomes of us." [3.] He charges it upon the judges themselves, that they had been the murderers of this Jesus: "It is he whom you crucified, look how you will answer it;" in order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience--their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: "They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: "Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good-will to men."

      (2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] We are obliged to it in duty to God, and in compliance with his designs (Acts 4:11; Acts 4:11): "This is the stone which was set at nought of your builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God's building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw it by as good for nothing but to make a stepping-stone of; but this stone is now become the head of the corner; God has raised up this Jesus whom you rejected, and, by setting him at his right hand, has made him both the corner stone and the head stone, the centre of unity and the fountain of power." Probably St. Peter here chose to make use of this quotation because Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matthew 21:42. Scripture is a tried weapon in our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone (Acts 4:12; Acts 4:12): Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So. Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts--our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness; and we cannot be saved by any other. How far those may find favour with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favour such may receive it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me,Isaiah 45:4.

      IV. The stand that the court was put to in the prosecution, by this plea, Acts 4:13; Acts 4:14. Now was fulfilled that promise Christ made, that he would give them a mouth and wisdom, such as all their adversaries should not be able to gainsay nor resist.

      1. They could not deny the cure of the lame man to be both a good deed and a miracle. He was there standing with Peter and John, ready to attest the cure, if there were occasion, and they had nothing to say against it (Acts 4:14; Acts 4:14), either to disprove it or to disparage it. It was well that it was not the sabbath day, else they would have had that to say against it.

      2. They could not, with all their pomp and power, face down Peter and John. This was a miracle not inferior to the cure of the lame man, considering both what cruel bloody enemies these priests had been to the name of Christ (enough to make any one tremble that appeared for him), and considering what cowardly faint-hearted advocates those disciples had lately been for him, Peter particularly, who denied him for fear of a silly maid; yet now they see the boldness of Peter and John,Acts 4:13; Acts 4:13. Probably there was something extraordinary and very surprising in their looks; they appeared not only undaunted by the rulers, but daring and daunting to them; they had something majestic in their foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isaiah 50:7; Ezekiel 3:9. The courage of Christ's faithful confessors has often been the confusion of their cruel persecutors. Now, (1.) We are here told what increased their wonder: They perceived that they were unlearned and ignorant men. They enquired either of the apostles or themselves or of others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the rabbin, had never been conversant in courts, camps, or colleges; nay, perhaps, talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the most learned judge upon the bench is not able to answer them, nor to enter the lists with them. They were ignorant men--idiotai, private men, men that had not any public character nor employment; and therefore they wondered they should have such high pretensions. They were idiots (so the word signifies): they looked upon them with as much contempt as if they had been mere naturals, and expected no more from them, which made them wonder to see what freedom they took. (2.) We are told what made their wonder in a great measure to cease: they took knowledge of them that they had been with Jesus; they, themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them; or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to show with whom they had had their education. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them may take knowledge of them that they have been with Jesus; and this makes them so holy, and heavenly, and spiritual, and cheerful; this has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces.

Spurgeon's Verse Expositions of the Bible

The Way of Salvation

August 15, 1858 by C. H. SPURGEON (1834-1892)

"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12; Acts 4:12 .

It is a very happy circumstance when the servants of God are able to turn everything to account in their ministry. Now, the apostle Peter was summoned before the priests and Sadducees, the chief of his nation, to answer for having restored a man who was lame from his mother's womb. Whilst accounting for this case of cure, or, if I may use the expression, for this case of temporal salvation, the apostle Peter had this thought suggested to him, "While I am accounting for the salvation of this man from lameness, I have now a fine opportunity of showing to these people, who otherwise will not listen to us, the way of the salvation of the soul." So he proceeds from the less to the greater, from the healing of a man's limb to the healing of a man's spirit; and having informed them once that it was through the name of Jesus Christ that the impotent man had been made whole, he now announces that salvation, the great salvation, must be wrought by the selfsame means; "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." What a great word that word "salvation" is! It includes the cleansing of our conscience from all past guilt, the delivery of our soul from all those propensities to evil which now so strongly predominate in us; it takes in, in fact, the undoing of all that Adam did. Salvation is the total restoration of man from his fallen estate; and yet it is something more than that, for God's salvation fixes our standing more secure than it was before we fell. It finds us broken in pieces by the sin of our first parent, defiled, stained, accursed: it first heals our wounds, it removes our diseases, it takes away our curse, it puts our feet upon the rock Christ Jesus, and having thus done, at last it lifts our heads far above all principalities. and powers, to be crowned for ever with Jesus Christ, the King of heaven. Some people, when they use the word "salvation," understand nothing more by it than deliverance from hell and admittance into heaven. Now, that is not salvation: those two things are the effects of salvation. We are redeemed from hell because we are saved, and we enter heaven because we have been saved beforehand. Our everlasting state is the effect of salvation in this life. Salvation, it is true, includes all that, because salvation is the mother of it, and carrieth it within its bowels; but still it were wrong for us to imagine that that is all the meaning of the word. Salvation begins with us as wandering sheep; it follows us through all our mazy wanderings; it puts us on the shoulders of the shepherd; it carries us into the fold; it calls together the friends and the neighbors; it rejoices over us; it preserves us in that fold through life; and then at last it brings us to the green pastures of heaven, beside the still waters of bliss, where we lie down for ever, in the presence of the Chief Shepherd, never more to be disturbed. Now our text tells us there is only one way of salvation. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." I shall take first of all a negative truth taught here, namely, that there is no salvation out of Christ; and then, secondly, a positive truth inferred, namely, that there is salvation in Jesus Christ whereby we must be saved. I. First, then, A NEGATIVE FACT. "Neither is there salvation in any other." Did you ever notice the intolerance of God's religion? In olden times the heathen, who had different gods, all of them respected the gods of their neighbors. For instance, the king of Egypt would confess that the gods of Nineveh were true and real gods, and the prince of Babylon would acknowledge that the gods of the Philistines were true and real gods: but Jehovah, the God of Israel, put this as one of his first commandments, "Thou shalt have none other gods besides me;" and he would not allow them to pay the slightest possible respect to the gods of any other nation: "Thou shalt hew them in pieces, thou shalt break down their temples, and cut down their groves." All other nations were tolerant the one to the other, but the Jew could not be so. One part of his religion was, "Hear, O Israel, the Lord thy God is one God;" and as the consequence of his belief that there was but one God, and that that one God was Jehovah, he felt it his bounden duty to call all pretended gods by nicknames, to spit upon them, to treat them with contumely and contempt. Now the Christian religion, you observe, is just as intolerant as this. If you apply to a Brahmin to know the way of salvation, he will very likely tell you at once, that all persons who follow out their sincere religious convictions will undoubtedly be saved. "There," says he, "are the Mohammedans; if they obey Mohammed, and sincerely believe what he has taught without doubt, Alla will glorify them at last." And the Brahmin turns round upon the Christian missionary, and says, "What is the use of your bringing your Christianity here to disturb us? I tell you our religion is quite capable of carrying us to heaven, if we are faithful to it." Now just hear the text: how intolerant is the Christian religion! "Neither is there salvation in any other." The Brahmin may admit, that there is salvation in fifty religions besides his own; but we admit no such thing. There is no true salvation out of Jesus Christ. The gods of the heathens may approach us with their mock charity, and tell us that every man may follow out his own conscientious conviction and be saved. We reply No such thing: there is no salvation in any other; "for there is none other name under heaven given among men, whereby we must be saved" Now, what do you suppose is the reason of this intolerance if I may use the word again? I believe it is just because there is the truth both with the Jew and with the Christian. A thousand errors may live in peace with one another, but truth is the hammer that breaks them all in pieces. A hundred lying religions may sleep peaceably in one bed, but wherever the Christian religion goes as the truth, it is like a fire-brand, and it abideth nothing that is not more substantial than the wood, the hay, and the stubble of carnal error. All the gods of the heathen, and all other religions are born of hell, and therefore, being children of the same father, it would seem amiss that they should fall out, and chide, and fight; but the religion of Christ is a thing of God's its pedigree is from on high, and, therefore, when once it is thrust into the midst of an ungodly and gainsaying generation, it hath neither peace, nor parley, nor treaty with them, for it is truth, and cannot afford to be yoked with error: it stands upon its own rights, and gives to error its due, declaring that it hath no salvation, but that in the truth, and in the truth alone, is salvation to be found. Again, it is because we have here the sanction of God. It would be improper in any man who had invented a creed of his own, to state that all others must he damned who do not believe it; that would be an overweening censoriousness and bigotry, at which we might afford to smile; but since this religion of Christ is revealed from heaven itself, God, who is the author of all truth, hath a right to append to this truth the dreadful condition, that who so rejecteth it shall perish without mercy; and in proclaiming that, apart from Christ, no man can be saved. We are not really intolerant, for we are but echoing the words of him that speaketh from heaven, and who declares, that cursed is the man who rejects this religion of Christ, seeing that there is no salvation out of him. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Now I hear one or two persons saying, "Do you imagine then, sir, that none are saved apart from Christ?" I reply, I don t imagine it, but I have it here in my text plainly taught. "Well but," saith one, 'how is it concerning the death of infants? Do not infants die without actual sin? Are they saved? and if so, how?" I answer, saved they are beyond a doubt; all children dying in infancy are caught away to dwell in the third heaven of bliss for ever. But mark this no infant was ever saved apart from the death of Christ. Christ Jesus hath with his blood bought all those who die in infancy; they are all regenerated, not in sprinkling, but probably in the instant of their death a marvellous change passes over them by the breathing of the Holy Spirit, the blood of Jesus is applied to them, and they are washed from all original corruption which they had inherited from their parents, and thus washed and cleansed they enter into the kingdom of heaven. Otherwise, beloved, infants would be unable to join in the everlasting song,."Unto him that loved us and washed us from our sins in his blood." If infants were not washed in the blood of Christ, they could not join in that universal song which perpetually surrounds the throne of God. We believe that they are all saved every one of them without exception but not apart from the one great sacrifice of the Lord Jesus Christ. Another says, "But how about the heathen? They know not Christ; are any of the heathen saved?" Mark, Holy Scripture saith but very little concerning the salvation of the heathen. There are many texts in Scripture which would lead us to infer that all the heathen perish; but there are some texts which, on the other hand, lead us to believe that there are some out of the heathen race who, led by God's secret spirit, are seeking after him in the dark, endeavoring to find out something they cannot discover in nature; and it may be that the God of infinite mercy who loves his creatures, is pleased to make to them these revelations in their own heart dark and mysterious revelations concerning the things of heaven so that even they may be made partakers of the blood of Jesus Christ, without having such an open vision as we have received, without beholding the cross visibly elevated, and Christ set forth crucified among them. It has been observed in many heathen lands, that before the missionaries have gone there, there has been a strong desire after the religion of Christ. In the Sandwich Islands, before our missionaries went there, there was a strange commotion in the minds of those poor barbarians; they did not know what it was, but they were all on a sudden discontented with their idolatries, and had a longing desire after something higher, better, and purer, than anything they had hitherto discovered; and no sooner was Jesus Christ preached, than they willingly renounced all their idolatries, and laid hold upon him to be their strength and their salvation. Now, we believe this was the Work of God's Spirit secretly inclining these poor creatures to seek after him; and we cannot tell but that in some sequestered spots where we had thought the gospel never has been preached, there may be some lone tract, some chapter of the Bible, some solitary verse of Holy Writ remembered, which may be sufficient to open blind eyes, and to guide poor benighted hearts to the foot of the cross of Christ. But this much is certain; no heathen, however moral whether in the days of their old philosophy, or in the present time of their barbarism ever did or ever could enter the kingdom of heaven apart from the name of Jesus Christ. "Neither is their salvation in any other." A man may seek after it and labor after it in his own way, but there he cannot possibly find it, "for there is none other name under heaven given among men, whereby we must be saved." But after all, my dear friends, it is a great deal better, when we are dealing with these subjects, not to talk upon speculative matters, but to come home personally to ourselves. And let me now ask you this question, have you ever proved by experience the truth of this great negative fact, that there is no salvation in any other? I can speak what I do know, and testify what I have seen, when I solemnly declare in the presence of this congregation, that it is even so. Once I thought there was salvation in good works, and I labored hard, and strove diligently to preserve a character for integrity and uprightness; but when the Spirit of God came into my heart, "sin revived and I died," that which I thought had been good proved to be evil; wherein I thought I had been holy I found myself to be unholy. I discovered that my very best actions were sinful. that my tears needed to be wept over, and that my very prayers needed God's forgiveness. I discovered that I was seeking after salvation by the works of the law, that I was doing all my good works from a selfish motive, namely to save myself, and therefore they could not be acceptable to God. I found out that I could not be saved by good works for two very good reasons: first, I had not got any and secondly, if I had any, they could not save me. After that I thought, surely salvation might be obtained, partly by reformation, and partly by trusting in Christ; so I labored hard again, and thought if I added a few prayers here and there, a few tears of penitence, and a few vows of improvement, all would be well. But after forging on for many a weary day, like a poor blind horse toiling round the mill, I found I had got no farther, for there was still the curse of God hanging over me: "Cursed is every one that continueth not in all things that are written in the book of the law to do them;" and there was still an aching void in my heart the world could never fill a void of distress and care, for I was sorely troubled because I could not attain unto the rest which my soul desired. Have you tried those two ways of getting to heaven? If you have, I trust the Lord, the Holy Spirit, has made you heartily sick of them, for you shall never enter the kingdom of heaven by the right door, until you have first of all been led to confess that all the other doors are barred in your teeth. No man ever will come to God through the straight and narrow way until he had tried all the other ways; and when we find ourselves beaten, and foiled, and defeated, then it is, that pressed by sore necessity, we betake ourselves to the one open fountain, and there wash ourselves, and are made clean. Perhaps I have in my presence this morning some who are trying to gain salvation by ceremonies. You have been baptized in your infancy; you regularly take the Lord's Supper; you attend your church or chapel; and if you knew any other ceremonies you would attend to them. Ah! my dear friends, all these things are as the chaff before the wind in the matter of salvation; they cannot help you one step towards acceptance in the person of Christ. As well might you labor to build your house with water, as to build salvation with such poor things as these. These are good enough for you when you are saved, but if you seek salvation in them, they shall be to your soul as wells without water, clouds without rain, and withered trees, twice dead, plucked up by the roots. Whatever is your way of salvation for there are a thousand different inventions of men whereby they seek to save themselves whatever it may be, hear thou its death. knell tolled from this verse: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." II. Now, this brings me to the POSITIVE FACT which is inferred in the text, namely, that there is salvation in Jesus Christ. Surely, when I make that simple statement I might burst forth with the song of the angels, and say "Glory to God in the highest, and on earth peace, good will towards men." Here are a thousand mercies all bound up in one bundle, in this sweet, sweet fact, that there is salvation in Jesus Christ. I shall endeavor now merely to deal with any soul here present who entertains a doubt as to his own salvation in Jesus Christ; I shall single him out, and address him affectionately and earnestly, and endeavor to show him that he may yet be saved, and that in Christ there is salvation for him. I know thee, sinner! Thou hast long been trying to find the road to heaven, and thou hast missed it. Hitherto thou hast had a thousand dazzling cheats to deceive thee, and never yet one solid ground of comfort for thy poor weary foot; and now, encompassed about by thy sins, thou art not able to look up. Guilt, like a heavy burden, is on thy back, and thy finger is on thy lip, for thou darest not yet cry for pardon; thou art afraid to speak, lest out of thine own mouth thou shouldest be condemned. Satan whispers in thine ear, "It is all over with thee; there is no mercy for such as thou art: thou art condemned, and condemned thou must be; Christ is able to save many, but not to save thee." Poor soul! what shall I say unto thee but this Come with me to the cross of Christ, and thou shalt there see something which shall remove thine unbelief. Seest thou that man nailed to yonder tree? Dost thou know his character? He is without spot or blemish, or any such thing: he was no thief, that he should die a felon's death: he was no murderer and no assassin, that he should be crucified between two malefactors. No; his original was pure, without a sin; and his life was holy, without a flaw. Out of his mouth there proceeded only blessing; his hands were full of good deeds, and his feet were swift for acts of mercy; his heart was white with holiness. There was nought in him that man could blame; even his enemies, when they sought to accuse him, found false witnesses, but even they "agreed not together." Dost thou see him dying? Sinner, there must be merit in the death of such a man as that; for without sin himself, when he is put to grief, it must be for other men's sins. God would not afflict and grieve him when he deserved it not. God is no tyrant that he should crush the innocent; he is not unholy that he should punish the righteous. He suffered, then, for the sins of others.

"For sins, not his own, he died to atone."

Think of the purity of Christ, and then see whether there is not salvation in him. Come now With thy blackness about thee, and look at his whiteness; come with thy defilement, and look at his purity; and as thou lookest at that purity, like the lily, and thou seest the crimson of his blood overflowing it, let this whisper be heard in thine ear, he is able to save thee, sinner, inasmuch as though he was "tempted in all points like as we are," yet he was "without sin;" therefore, the merit of his blood must be great. Oh, may God help thee to believe on him! But this is not the grand thing which should recommend him to thee. Remember, he who died upon the cross, was no less than the everlasting Son of God. Dost see him there? Come, turn thine eye once more to him. Seest thou his hands and feet trickling with streamlets of gore? That man is Almighty God. Those hands that are nailed to the tree, are hands that could shake the world; those feet that are there pierced have in them, if he willed to put it forth, a potency of strength that might make the mountains melt beneath their tread. That head, now bowed in anguish and in weakness, has in it the wisdom of the Godhead, and with its nod it could make the universe tremble. He who hangs upon the cross yonder, is he without whom was not anything made that was made: by him all things consist Maker, Creator, Preserver, God of providence, and God of grace he who died for thee is God over all, blessed for ever. And now, sinner, is there any power to save in such a Saviour as this? If he were a mere man, a Socinian's Christ, or an Arian's Christ, I would not bid thee trust him; but since he is none other than God himself incarnate in human flesh, I beseech thee cast thyself upon him;

"He is able, He is willing, doubt no more."

"He is able to save unto the uttermost, them that come unto God by him." Will you recollect again, as a further consolation for your faith that you may believe that God the Father has accepted the sacrifice of Christ. It is the Father's anger that you have the most cause to dread. The Father is angry with you, for you have sinned, and he has sworn with an oath that he will punish you for your offenses. Now, Jesus Christ was punished in the room, place, and stead of every sinner who hath repented. or ever shall repent. Jesus Christ stood as his substitute and scapegoat. God the Father hath accepted Christ in the stead of sinners. Oh, ought not this to lead you to accept him? If the Judge has accepted the sacrifice, sure you may accept it too; and if he be satisfied, sure you may be content also. If the creditor has written a full and free discharge; you, the poor debtor, may rejoice and believe that that discharge is satisfactory to you, because it is satisfactory to God. But do you ask me how I know that God has accepted Christ's atonement? I remind you that Christ rose again from the dead. Christ was put into the prison-house of the tomb after he died, and there he waited until God should have accepted the atonement.

"If Jesus ne'er had paid the debt, He ne'er had been at freedom set."

Christ would have been in the tomb at this very day, if God had not accepted his atonement for our justification; but the Lord looked down from heaven, and he surveyed the work of Christ, and said within himself, "It is very good; it is enough;" and turning to an angel, he said, "Angel, my Son is confined in prison, a hostage for my elect; he has paid the price; I know he will not break the prison down himself; go, angel, go and roll away the stone from the door of the sepulcher, and set him at liberty." Down flew the angel, and rolled away the massive stone; and rising from the shades of death the Saviour lived. "He died and rose again for our justification." Now, poor soul, thou seest God has accepted Christ; surely then, thou mayest accept him and believe on him. Another argument, which may perhaps come nearer to thine own soul is this many have been saved who were as vile as thou art. and therefore there is salvation. "No," sayest thou, "none are so vile as I am." It is a mercy that thou thinkest so, but nevertheless it is quite certain that others have been saved, who have been as filthy as thyself. Have you been a persecutor? "Yes," you say. Ay, but you have not been more blood-thirsty than Saul! And yet that chief of sinners became the chief of saints. Have you been a swearer? Have you cursed the Almighty to his face? Ay; and such were some of us who now lift up our voices in prayer, and approach his throne with acceptance. Have you been a drunkard? Ay, and so have many of God's people been for many a day and many a year; but they have forsaken their filthiness, and they have turned unto the Lord with full purpose of heart. However great thy sin, I tell thee, man, there have been some saved as deep in sin as thou art. And if even none have been saved, who are such great sinners as thou art, so much the more reason why God should save thee, that he may go beyond all that he ever has done. The Lord always delights to be doing wonders; and if thou standest the chief of sinners, a little ahead of all the rest, I believe he will delight to save thee, that the wonders of his love and his grace may be the more manifestly known. Do you still say that you are the chief of sinners? I tell you I do not think it. The chief of sinners was saved years ago; that was the Apostle Paul: but even if you should exceed him, still that word "uttermost" goes a little beyond you. "He is able to save them to the uttermost that come unto God by him." Recollect, sinner, if thou dost not find salvation in Christ it will be because thou dost not look for it, for it certainly is there. If thou shalt perish without being saved through the blood of Christ, it will not be through a want of power in that blood to save thee, but entirely through a want of will on thy part even that thou wilt not believe on him, but dost wantonly and wilfully reject his blood to thine own destruction. Take heed to thyself, for as surely as there is salvation in none other, so surely there is salvation in him. I could turn to you myself, and tell you that surely there must be salvation in Christ for you, since I have found salvation in Christ for myself. Often have I said, I will never doubt the salvation of any one, so long as I can but know that Christ has accepted me. Oh! how dark was my despair when I first sought his mercy seat, I thought then that if he had mercy on all the world, yet he would never have mercy on me; the sins of my childhood and my youth haunted me; I sought to get rid of them one by one, but I was caught as in an iron net of evil habits, and I could not overthrow them; and even when I could renounce my sin, yet the guilt still did cling to my garments I could not wash myself clean; I prayed for three long years, I bent my knees in vain, and sought, but found no mercy. But, at last, blessed be his name, when I had given up all hope, and thought, that his swift anger would destroy me, and that the pit would open its mouth and swallow me up, then in the hour of my extremity did he manifest himself to me, and teach me to cast myself simply and wholly upon him. So shall it be with thee, only trust him, for there is salvation in him rest assured of that. To quicken thy diligence, however, I will conclude by noting that if you do not find salvation in Christ, remember you will never find it elsewhere. What a dreadful thing it will be for you if you should lose the salvation provided by Christ! For "how shall you escape if you neglect so great salvation?" To-day, very probably I am not speaking to very many of the grossest of sinners, yet I know I am speaking to some even of that class; but whether we are gross sinners or not, how fearful a thing it will be for us to die without first having found an interest in the Saviour! Oh sinner! this should quicken thee in going to the mercy seat; this thought, that if thou findest no mercy at the feet of Jesus, thou canst never find it any where else. If the gates of heaven shall never open to thee, remember there is no other gate that ever can be opened for thy salvation. If Christ refuse thee thou art refused; if his blood be not sprinkled on thee thou art lost indeed. Oh! if he keeps thee waiting a little while, still continue in prayer; it is worth waiting for, especially when thou hast this thought to keep thee waiting, namely, that there is none other, no other way, no other hope, no other ground of trust, no other refuge. There I see the gate of heaven, and if I must enter it, I must creep on my hands and knees, for it is a low gate; there I see it, it is a strait and narrow one, I must leave my sins behind me, and my proud righteousness, and I must creep in through that wicket. Come sinner, what sayest thou? Wilt thou go beyond this strait and narrow gate, or wilt thou despise eternal life and risk eternal bliss? Or wilt thou go through it humbly hoping that he who gave himself for thee will accept thee in himself, and save thee now, and save thee everlastingly? May these few words have power to draw some to Christ, and I am content. "Believe on the Lord Jesus Christ, and thou shalt be saved." "For there is none other name under heaven given among men, whereby we must be saved."

Kelly Commentary on Books of the Bible

First of all we see man in an entirely new place man risen from among the dead and ascending to heaven. The risen ascended man, Christ Jesus, is the new starting-point of the dealings of God. The first man afforded the great and solemn and saddening lesson of human responsibility. The cross had just closed the history of the race; for Jesus in no way shrank from all that was connected with the creature responsible here below, but met it to God's glory. He alone was capable of doing all; He alone solved every question; and this as a perfect man, but not a perfect man only, because He was very God. Thus was glory brought to His Father all through His life, to God as such in His death; and glory to God not merely as one who was putting man to the test, but who was removing from before His face the root and the fruits of sin; for this is the wonderful specialty of the death of the Lord Jesus, that, in Him crucified, all that had hindered, all that had dishonoured God, was for ever met, and God infinitely more and after a better sort glorified than if there never had been sin at all.

Thus on the setting aside of the old creation, the way was clear for man in this new place; and we shall see this in the blessed book before us-the Acts of the Apostles, although I am far from meaning that the title is an adequate statement of its contents: it is but its human name, and man is not capable even of giving a name. It is a book of deeper and more glorious purpose than acts of the apostles could be, however blessed in their place. Flowing down from the risen man in heaven, we have God Himself displaying fresh glory, not merely for but in man, and this so much the more because it is no longer a perfect man on earth, but the working of the Holy Ghost in men of like passions as ourselves. Nevertheless, through the mighty redemption of the Lord Jesus, the Holy Ghost is able to come down holily and righteously, willing in love to take His place, not merely in the earth, but in that very race that had dishonoured God down to the cross of Christ, when man could go no lower in scorn and hatred of that one man who in life and death has thus changed all things for God and for us.

Accordingly this first chapter, and more particularly the verses (1-11) that I have read, show us the groundwork, by no means unconnected with all that follows, but the most fitting introduction, as the facts were the necessary basis of it; and this the more strikingly because at first sight no man perhaps could have understood it thus. Indeed I doubt that any believer could have scanned this until there was a fair measure of intelligence in the revealed truth of God. And I do not mean merely now that truth which, being received, constituted him a believer, but the large infinite truth which it is the object of the Holy Ghost to bring out in this book as also throughout the New Testament. At first sight many an one may have found a difficulty why it was that the Spirit of God, after having in the gospel of Luke shown us Jesus risen and Jesus ascended, should take it up again in the beginning of the Acts. If we have had such questions, we may at least learn this lesson, that it is wise and good, yea, the only sound wisdom for us, and that which pleases our God, to set it down as a fixed maxim that God is always right, that His word never says a thing in vain, that if He appear to repeat, it is in no way repetition after a human infirm sort, but with a divine purpose; and as the resurrection and the ascension too were necessary to complete the scheme of truth given us in the gospel of Luke, so the risen man ascending to heaven was necessary to be brought in again as a starting-point by the very same writer, when God gives by him this new unfolding of the grace and ways of God in man.

We see then the Lord Jesus risen from the dead. We have the remarkable fact that He does not act independently of the Holy Ghost in His risen character any more than as man here below. In short, He is man, although no longer in that life which could be laid down but risen again; and the blessedness of man always is to act and speak by the Holy Ghost. So with the Lord Jesus, until the day in which He was taken up, it is said, after that He, through the Holy Ghost, had given commandments unto the apostles whom He had chosen. Resurrection does not supersede the Holy Ghost. The action of the Holy Ghost may be very different in resurrection, but there is still the blessedness of the power of the Spirit of God working by Him even though risen from the dead. It is not only that the disciples needed the Spirit of God, but that Jesus was pleased still through the Holy Ghost to deal with us so. But this is not all. Assembled with them, He explains that the Holy Ghost was to be given to themselves, and this not many days hence. It was the more important to state this great truth, because He had said a short time before "Receive ye the Holy Ghost;" and the ignorance that is natural to us might have used the words in John 20:1-31 to deny the further power and privilege that was about to be conferred in the Holy Ghost sent down from heaven. They were both of the deepest importance. It is not for us to compare for our preference. But of this I am persuaded, that to have the Holy Ghost according to the Lord's words on the resurrection-day has its own blessedness as decidedly as the gift of the Holy Ghost sent down from above: the one being more particularly that which forms the intelligence of the new man; the other, that power which goes forth in testimony for the blessing of others. I need not say the order too was perfect, not in power for others first, but as spiritual intelligence for our own souls. We are not fit vessels for the good of others until God has given us divine consciousness of a new being according to Christ for ourselves.

But there is more still. It was necessary too that they should know the vast change. Their hearts, spite of the blessing, had little realized the ways of God that were about to open for them. Thus not only do we hear the Lord intimating that the promise of the Father must be poured out upon them, but further, even after this, they asked Him whether He was at this time about to restore again the kingdom to Israel. This furnishes, as our foolish questions often do, the inlet for divine instruction and guidance. We need not always repress these enquiries from the Lord: it is well to let that which is in the mind come out, especially if it be to Him. Nor must His servants be impatient even at the curious questions of those that least understand; for the importance is not so much in that which is asked as in the answer. Certainly this was ever the case with our Lord and the disciples. "It is not for you," says He, "to know the times and the seasons, which the Father hath put in his own authority, but ye shall receive power." The measures and the fit moments that had to do with earthly changes were in the sole control of Him to whom all belonged. "But ye shall receive power" (for the two words are different), "after that the Holy Ghost is come upon you: and ye shall be witnesses unto me." It was not the time for the kingdom in the sense of manifested power; and this was in their desires. The kingdom in a mysterious form no doubt there is, and we are translated into it., and it is in the power of the Spirit. But emphatically it was to be a time of testimony till He returns in glory. Such is our place. Blest perfectly according to all the acceptance of Christ exalted in the glory of God, our business is to be witnesses to Him. And so the Lord tells the apostles, "Ye shall receive power when the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

Then we have the finishing touch, if one may so say, to this introduction. The Lord ascends to heaven, but not with whirlwind nor with chariot of fire. It is not simply that He was not, for God took Him, as is said of Enoch, but in a way more suitable to His glory it is written here that "he was taken up, and a cloud" (the special token of the divine presence) "received him out of their sight."

While they looked steadfastly toward heaven, they hear from the angels who stood by them in white, that this Jesus that was taken up from them should thus come in like manner as they had beheld Him going into heaven.

Thus the only true foundation is laid, and heaven becomes the point of departure not the earth, nor the first man, but the second man, the last Adam, from the only place that was suitable for Him according to the counsels of God. Such is the basis of Christianity. Altogether vain and impossible, had not redemption been accomplished, and a redemption by blood and in the power of resurrection. Redemption in se does not give us the full height and character of Christianity: man risen, and ascended to heaven, after the full expiation of sins on the cross, is necessary to its true and complete expression.

A further scene follows, by no means possible to be absent without a blank for the spiritual understanding. It must be proved manifestly that God had given even now a new place of blessing, and a new power too, or spiritual competency, to the disciples. At the same time they would have to wait for power of the Spirit in gift to act on others. Accordingly we see the disciples together, "continuing with one accord in prayer and supplication;" and in those days Peter stands up, and brings before them the gap made in the apostolic body by the apostasy and death of Judas. Observe how he brings out with an altogether unwonted force the scripture that applied to the case. This was in virtue, not of the promise of the Father for which they were waiting, but of that which they had already from Jesus risen from the dead. Hence without delay the disciples proceed to act. Peter says, "Of these men which have companioned with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be a witness with us of his resurrection."

It will be noticed that the words "ordained to be" are left out. Every one ought to be aware indirectly, if not from his own knowledge, that there is nothing in Greek to represent them. There is not, and there never was, the smallest pretence of divine authority for their insertion. It is hard to say how godly men endorsed so pure an interpolation with what object can be easily surmised: it does not require a word from me.

"And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias." For these two had qualifications, as far as man knew, suitable to the requirements for an apostle, being the companions of the earthly path of the Lord Jesus. They had seen Him risen from the dead. Unable to judge between them definitely, the rest spread the matter before the Lord who must choose His own apostle. The mode of the disciples in this case, it is true, might seem peculiar to us; but I have no doubt that they were guided of the Lord. There is no reason from scripture to believe that Peter and the others acted hastily, or were mistaken. The Spirit of God in this very book sanctions the choice that was made that day, and never alludes to Paul as the necessary twelfth apostle. To do so would be, in my judgment, to weaken if not to ruin the truth of God. Paul was not one of the twelve. It is of all consequence that he should be permitted to retain a special place, who had a special work. All was wisely ordered.

Here then they prayed, and said, "Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen." Man never chooses an apostle; apostles did not, could not, elect an apostle: the Lord alone chose. And so they gave forth their lots after a Jewish fashion. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, "and they gave forth their lots." This was sanctioned of God in the Old Testament when Israel was before Him; it will be sanctioned of God when Israel returns on the scene in the latter day. No doubt, when the assembly of God was in being, the lot disappears; but the assembly of God was not yet formed. All would be in order in due time. "They gave forth their lots;* and the lot fell upon Matthias; and he was numbered with the eleven apostles." We shall find a little later, yet before Paul appears, that "the twelve" are recognised. So says the Spirit of God.

* The true reading, as arrested by , A, B, C, D (corr.), and many ancient versions, is αὐτοῖς (not αὐτῶν , as in D, E, the mass of cursives, etc.). The meaning is, "they gave lots for them." This meets the chief reasoning founded on the common text which Mosheim urges with his usual force against the view in which, he confesses, and the commentators agree (i.e., in representing Matthias as having been chosen an apostle by lot, agreeably to the ancient Jewish practice). It is evidently of no consequence who they were that set forth or appointed ( ἔστησαν ) the two: some, like Alford, arguing that the whole company thus produced them; others, like Mosheim, contending that it must in all propriety have been the eleven apostles. I think that the vagueness of the phrase, without a defined subject, shows that the stress laid on either side is a mistake. It suffices to say, that two candidates were brought forward, possessed, as far as either apostles or disciples could say, of adequate qualifications. The Lord alone could decide: to Him all looked after the manner so familiar to the people of God. But Mosheim's conclusion destroys the whole point, besides doing violence to the text by confounding κλῆρος "lot" with ψῆφος vote or suffrage. It would bring in man's will and voice where the prayer just offered was an abandonment of it for the intervention of the heart-searching God. This, no doubt, was natural to one who was swayed by Lutheran prejudice, and strengthened by the practice which undoubtedly prevailed (from the third century at latest), the assembly deciding by suffrage, not by lot, between the candidates proposed by those who took the lead in their affairs. There seems little difficulty in understanding. a Hebraistic extension of the word "gave" (1 Samuel 14:41) for the more common "cast"; and as to the pronoun, it is as intelligible and correct in the dative, as in the genitive it is perplexing in sense, and, I think, inaccurate in form; for the article would be requisite with the substantive if it were the true reading. Compare J. L. Moshemii de rebus Christianorum ante Const. M. Comm. Saec. Pr. § xiv. pp. 78-80.

But now, when the day of Pentecost was running its course, they were all with one accord together; for God put the disciples in waiting in the attitude of expectation and prayer and supplication before Him. It was good that they should feel their weakness; and this was indeed the condition of true spiritual power, as it always is for the soul (if not for testimony, certainly for the soul). "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The manner of the Holy Spirit's appearing thus it is well to notice. It was exactly adapted to the intent for which He was given. It was not, as in the gospels, a testimony to the grace of the Lord, although nothing but grace could have given Him to man. It was not, as we find it afterwards in the Revelation, where mention is made of the seven Spirits of God sent forth into all the earth. The tongues were parted; for it was not a question of people being now made to speak of one lip. God was meeting man where he was, not setting aside the ancient judgment of his pride, yet graciously condescending to man, and this to mankind as they were. It was no sign of government, still less of government limited to a special nation. The parted tongues clearly showed that God thought of the Gentile as of the Jew. But they were "as of fire;" for the testimony of grace was none the less founded on righteousness. The gospel is intolerant of evil. This is the wonderful way in which God now speaks by the Holy Ghost. Whatever the mercy of God, whatever the proved weakness, need, and guilt of man, there is not nor can be the least compromise of holiness. God can never sanction the evil of man. Hence the Spirit of God was thus pleased to mark the character of His presence, even though given of the grace of God, but founded on the righteousness of God. God could afford fully to bless. It was no derogation from His glory; it was after all but His seal on the perfectness of the work of the Lord Jesus. Not only did He show His interest for man, and His grace to the evil and lost, but, above all, His honour for Jesus. There is no title nor ground so secure for us. There is no spring of blessing that we are entitled so to boast of as the Lord: there is none that so delivers from self.

At this time too there were dwelling at Jerusalem men from all nations, we may say, generally speaking, under heaven "Jews, devout men." And when it was noised abroad that the Holy Ghost had thus been given to the congregated disciples "the multitude came together, and were confounded, because that every man heard them speaking in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all of these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new the (or sweet) wine. But Peter, standing up with eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem." For he first addresses them on a narrower ground than that into which he afterwards branches out, and both with a wisdom that is not a little striking. Here he is about to apply a portion of the prophecy of Joel. It will be seen that the prophet takes exactly the same limited ground as Peter does. That is, the Jews, properly so called, and Jerusalem, stand in the foreground of Joel 's prophecy: so admirably perfect is the word of God even in its smallest detail.

The point he insists on, it will be noticed, was this that the wonder then before them in Jerusalem was after all one for which their own prophets ought to have prepared them. "This is that which was spoken by the prophet Joel." He does not say that it was the fulfilment of the prophet. Men, divines, have so said, but not the Spirit of God. The apostle simply says, "This is that which was spoken." Such was its character. How far it was to be then accomplished is another matter. It was not the excitement of nature by wine, but the heart filled with the Spirit of God, acting in His own power and in all classes. "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." There he stops, as far as Joel is concerned.

Then, verse 22, he addresses them as "men of Israel," not merely of Judea and Jerusalem, but now breaking out into the general hopes of the nation, he at the same time proves their common guilt. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it."

And this the apostle supports by what David had spoken inPsalms 16:1-11; Psalms 16:1-11: "I foresaw the Lord always before my face." The same psalm affords the clearest proof that the Messiah (and no Jew could doubt that the Messiah was in question there) would be characterised by the most absolute trust in God through an His life; that he was to lay down His life with trust in God just as unbroken and perfect in death as in life; and finally that He would stand in resurrection. It is the psalm therefore of confidence in God that goes right through life, death, resurrection. It was seen in Jesus, and clearly not applicable to David its writer. Of all whom a Jew could have put forward to claim the language of such a psalm, David would have been perhaps the uppermost one in their hearts. But it was far beyond that famous king, as Peter argued: "Men [and] brethren,* let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses."

* It may be well to guard the English reader from supposing that two classes are intended. The phrase is literally "men-brethren," and means simply men who were brethren. Let me add, that the true text in the last clause of verse 30 is simply, "to seat from the fruit of his loins on his throne."

Thus the fresh and notorious facts as to Jesus, and no one else, completely agreed with this inspired testimony to the Messiah. Nor was it confined to a single portion of the Psalms. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." But David is not ascended into the heavens. Thus Peter cites another psalm to show the necessary ascension of Messiah to sit at the right hand of Jehovah, just as much as he had shown resurrection to be predicted of Him as of no other. "for he says himself, Jehovah said unto my Lord, Sit thou at my right hand, until I make thy foes thy footstool." Who was the man that sat at God's right hand? Certainly none could pretend it was David, but his Son, the Messiah; and this entirely corresponded with the facts the apostles had beheld personally. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Thus the proof was complete. Their psalms found their counterpart in the death, resurrection, and ascension of the Lord Jesus the Messiah. God had made Him "both Lord and Christ;" for here the testimony is very gradual, and the wisdom of God in this we may well admire and profit by. In meeting the Jews, God condescended to put forth the glory of His own Son in the way that most of all attached itself to their ancient testimonies and to their expectations. They looked for a Messiah. But apparently all was lost. for they had refused Him; and they might have supposed that the loss was irretrievable. Not so: God had raised Him from the dead. He had shown Himself therefore against what they had done; but their hope itself was secure in the risen Jesus, whom God had made to be Lord and Christ. Jesus, spite of all that they had done, had in nowise given up His title as the Christ; God had made Him such. After they had done their worst, and He had suffered His worst, God owned Him thus according to His own word at His own right hand. Other glories will open there too; but Jesus Christ, of the seed of David, as Paul says, was to be raised from the dead according to his gospel. Timothy was to remember this; and Paul can descend to show the connection of the glorious person of the Lord Jesus with the Jew on earth, as he loved for his own relationship to behold Him in heavenly glory. Thus the link with the expectations of the earthly people, though broken by death, is reset for ever in resurrection.

Surprised, grieved, alarmed to the heart by that which Peter had thus forcibly brought before them, they cry to him and the other apostles, "Men [and] brethren, what shall we do?" This gives the opportunity for the apostle to set out in the wisdom of God a very weighty application of the truth for the soul that hears the gospel: "Repent," says he, which is a far deeper thing than compunction of heart. This they had already, and it leads to that which he desired for them: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." There is no true repentance unto life without faith. But it is according to God that repentance is put forward here rather than faith. The Jews had the testimony of the gospel, as well as the law; and now it had been pressed on them by Peter. Because they believed that testimony, brought home to their consciences, as we have seen, their hearts were filled with sorrow.

But the apostle lets them know that there is a judgment of self that goes far below any outburst of grief, any consciousness and hatred, even of the deepest act of evil, as undoubtedly the crucifying of Jesus was. Repentance is the abandonment of self altogether, the judgment of what we are in the light of God. And this was to be marked, therefore, not only by the negative sign of giving themselves up as altogether evil before God, but by receiving the rejected and crucified man, the Lord Jesus. Hence, to be baptized each one of them in His name for the remission of sins follows; "and ye shall receive the gift of the Holy Ghost."

This, therefore, is entirely distinct from faith or repentance. Believing, they had of necessity a new nature they had life in Christ; but receiving the gift of the Holy Ghost is a privilege and power beyond; and in this case it was made to be attendant on one's being baptized as well as repenting, because in Jews it was of the utmost moment that they should give a public witness that all the rest and confidence of their souls lay in Jesus. Having been guilty of crucifying the Lord, He must be manifestly the object of their trust. And so it was that they were to receive the gift of the Holy Ghost.

But indeed this gift is always consequent on faith never identical with it. This is as sure as it is important to assert and to insist on, as well as to believe. It is no question of notion or tradition, the subject of which runs in quite another direction. I do not even allow it to be an open question, nor a matter of opinion; for plainly in every instance of each soul, of whom Scripture speaks, there is an interval however short. The gift of the Holy Ghost follows faith, and is in no way at the same instant, still less is it the same act. It supposes faith already existing, not unbelief; for the Holy Ghost, though He may quicken, is never given to an unbeliever. The Holy Ghost is said to seal the believer; but it is a seal of faith, and not of unbelief. The heart is opened by faith, and the Holy Ghost is given by the grace of God to those that believe, not in order to their believing. There is no such thing as the Holy Ghost given in order to believe. He quickens the unbeliever, and is given to the believer. Although we do not hear of faith in the passage, yet from the fact that the converted only were called on to repent, we know that they must have believed. True believing necessarily goes along with true repentance. The two things are invariably found together; but the gift of the Holy Ghost is consequent on them both.

And so the apostle explains. He says, "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." His words seem to carry a sense beyond Israel: how far he entered into the force of them himself it is not perhaps for any of us to say. We know that afterwards, when Peter was called upon to go to the Gentiles, he found difficulties. It is hard to suppose, therefore, that he fully understood his own words. However. this may be, the words were according to God, whether or not fully appreciated by Peter when he uttered them. God was going to gather out of the Jews themselves and their children, but, more than that, "those that were afar off, as many as the Lord our God should call."

And then we have the beautiful picture that the Spirit of God gives us of the scene that was now formed by His own presence here below, "Then they that [gladly]* received his word were baptized: and the same day there were added unto them about three thousand souls." They were added to the original nucleus of disciples, and "continued steadfastly in the apostles' doctrine and fellowship, [and] in breaking of bread and prayers."

* It appears to me that ἀσμένως , "gladly," was inserted in the commonly received text against the best testimony, as well as internal reasons. For the great uncials (M, A, B, C, D, etc.), supported by the Vulgate and Aethiopic, omit the word, which was probably suggested byActs 21:17; Acts 21:17, where it falls in as admirably as here it sounds somewhat out of season. Nearly the same authorities concur in omitting καὶ , "and," between "the fellowship" and "the breaking of bread." This serves to strengthen the view that "the fellowship" goes with "the teaching of the apostles," though put as two objects instead of being combined by a single article in one idea; and it would throw the breaking of bread and the prayers similarly together.

Thus, after being brought into the new association, there arose a need of instruction; and the apostles were pre-eminently those that God vouchsafed in the infant days of His assembly. Inasmuch as it was of the utmost importance that all should be thoroughly established in the grace and truth that came by Jesus Christ, they had a place peculiar to themselves, as above all others chosen of the Lord to lay the foundation of His house, and to direct and administer in His name, as we see through the New Testament. And then as the fruit of it, and specially connected, there was "the fellowship" of which we next read. Next followed the breaking of bread, the formal expression of Christian fellowship, and the special outward sign of remembering Him to whose death they owed all. Finally, but closely following the Lord's supper, come "the prayers," which still showed that, however great might be the grace of God, they were in the place of danger, and needed dependence here below.

"And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common." This peculiar feature is found in Jerusalem, beautiful and blessed in its season, but, I have no doubt, special to the Jerusalem condition of the church of God. We can easily understand it. in the first place all that composed the church were at that time in the same place. We can feel readily, therefore, that there would be a real and strong family feeling, but I doubt whether their mutual affections then rose higher than the sense of their being God's family. They really did constitute the body of Christ; they were baptized by one Spirit into one body; but to be that one body, and to know that such they were, are two very different things. The development was reserved for another and still weightier witness of the glory of the Lord Jesus. But having in its strength the sense of family relationship, the wonderful victory of grace over selfish interests was the fruit of it. If he or she belonged to the household of God, this was the governing thought not one's own possessions. Grace gives without seeking a return; but grace on the other side seeks not its own things, but those of Christ.

Another trait is, that all savoured of divine as well as family life. The breaking of bread every day, for instance, was clearly a striking witness of Christ ever before their hearts, though also a kindred effect of the same feeling. Thus they sold their possessions and goods, and parted them to all, as one might have need.

And they "continued daily with one accord in the temple." This is another peculiarity. There was by no means as yet a manifest severance of the tie with Judaism, at least with the circumstances of its worship. We know that in principle the cross does make a breach, and an irreparable one, with all that is of the first man; but the power of old habits with the joy that overflowed their souls made them for the moment to be, I may say, better Jews. There was that now within which was far stronger liquor than had ever filled the old skins of the law, and these were sure to be broken in no long time. But for the present nothing was farther from the disciples' minds: they continued daily with one accord in the temple. Along with it was joined this new element breaking bread at home; not "from house to house," as if it were a migratory service. There is no real ground to infer that they shifted the scene of the Lord's supper from one place to another. This is not the meaning. The margin is correct. They broke bread at home, in contrast with the temple. It might be the very same house in which the breaking of bread always took place. They would naturally choose the most suitable quarters, which combined convenience as to distance with commodiousness in receiving as many brethren and sisters as possible.

Thus these two features were seen to meet together in the Pentecostal church the retaining of Jewish religious habits in going up to the temple for prayer, and at the same time the observance of that which was properly Christian the breaking of bread at home. No wonder the new-found joy overflowed, and they were found "eating their meat with gladness and singleness of heart." There is no reason to confound the breaking of bread with eating their meat. They are two different things. We find the religious life, so to speak, expressed in their going up to the temple, and in their breaking bread at home. We find the effect upon their natural life in their "eating their meat with gladness and singleness of heart, praising God, and having favour with all the people." There is the same double character.

"And the Lord added to the church," or " together," (for there is a fair question that may be raised as to the text in this last clause) "daily such as should be saved," or those that God was about to separate from the destruction that was impending over the Jewish nation, and, further, to bring by a blessed deliverance into the new Christian estate. The word σωζομένους does not express the full character of Christian salvation which was afterwards known. Of course we know that they were saved; but this is not what the word in itself means. It is simply that the Lord was separating those that were to be saved. The English version gives it on the whole very justly. Carefully remember that the meaning is not that they were saved then. The phrase in Luke has nothing to do with that question; it refers simply to persons destined to salvation without saying anything farther.

In the next chapter (Acts 3:1-26) a miracle is related in detail, which brought out the feelings of the people, especially as represented by their leaders (Acts 4:1-37). In going up to the temple, (for the apostles themselves went there,) Peter and John met with a man that was lame; and as he asked for alms Peter gave him something better (as grace, poor in this world's resources and estimate, always loves to do so). He tells the expecting man, "Silver and gold have I none, but such as I have given thee. In the name of Jesus Christ of Nazareth rise up and walk." The man instantly rises, according to the power of God, and is found with them, "walking, and leaping, and praising God; and all the people saw him."

This arrests universal attention, and Peter preaches a new discourse that which has been justly enough called a Jewish sermon. It is thus evident that his indication of the Christian place of blessing in the chapter before (Acts 2:1-47) does not hinder him from setting before the men of Israel (for so he addressed them here), first, their awful position by the rejection of Jesus, and, next, the terms that God in His grace sets before them in answer to the intercession of Christ. "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his" not "son," but " servant Jesus." We know Him (and the Spirit of God, who wrote this book, infinitely better knew Him) to be the Son of God. But we must always hold to what God says; and the testimony of God did not yet and especially in dealing with the Jews set forth all the glory of Christ. It was gradually brought out; and the more that man's unbelief grew, so much the more God's maintenance of the Lord's glory was manifested. And so, if they had with scorn refused Him in the presence of Pilate, when he was determined to let him go, if they had denied the Holy One and Just, and desired a murderer to be granted, if they had killed the Prince [leader, originator] of life, whom God raised from the dead, they had simply shown out what they were. On the other hand, His name, through faith in His name, (and they were witnesses of its power,) had made this man strong, whom they saw and knew: "Yea, the faith which is by him hath given him this perfect soundness in the presence of you all. And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."

And then he calls upon them to repent, and be converted, that their sins might be blotted out, so that times of refreshing might come from the presence of the Lord. "And he shall send Jesus Christ, who was fore-appointed for you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." God has accomplished His word by Moses the prophet; for Moses in no way took the place of being the deliverer of Israel, but only a witness of it, a partial exemplification of God's power then, but looking onward to the great Prophet and Deliverer that was coming. Now He was come; and so Peter sets before them, not only the coming, the Blesser's arrival and rejection in their midst, but the awfulness of trifling with it. Whoever would not bow to Him was to be cut off by their own Moses's declaration: "Every soul who will not hear that prophet shall be destroyed from among the people." And so it was that all the prophets had testified of those days: and they were the children of the prophets, and of the covenant which God made with their fathers, saying unto Abraham, "And in thy seed shall all the kindreds of the earth be blessed." The Seed was now come. It was for them, therefore, to declare themselves. Alas! they had already set up their will against Him; but at His intercession (what grace!) God was willing to pardon it all, did they but repent and be converted for the blotting out of their sins.

Thus we have here an appeal to the nation as such; for in all this it will be observed he does not speak a word to them of the Lord Jesus as Head of the church. We have no hint of this truth yet to anybody. Nay, we have not Jesus spoken of even in the same height as in the preceding chapter 2. We have Him in heaven, it is true, but about to return and bring in earthly power, blessing, and glory, if Israel only turned with repentance to Him. Such was the testimony of Peter. It was a true word; and it remains true. When Israel shall turn in heart to the Lord, He who secretly works this in grace will return publicly to them. When they shall say "Blessed is he that cometh in the name of Jehovah," the Messiah will come in fulness of blessing. The heavens will retain Him no more, but give Him up who will fill earth as well as heaven with glory. No word of God perishes: all abides perfectly true.

Meanwhile other and deeper counsels have been brought to light by the unbelief of Israel. This unbelief comes out in no small measure in the next chapter, which follows but might properly have formed a part of Acts 3:1-26; for in sense it is a continuous subject. "And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand." Then, on the morrow, we have the council; and Peter, being by the chiefs demanded by what power or name they had wrought the deed, filled with the Holy Ghost, answers, "Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all," (he is throughout bold and uncompromising) "and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner." Thus again reference is made to their own testimonies. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved."

Unscrupulous as they were, they were thus confounded by the calm confidence with which the truth armed the apostles; and the more so, because their tone and language gave evidence that, whatever the power of the Holy Ghost wrought, it did not set aside 'their condition as illiterate men. Their words, etc., bore no polish of the schools; and truth spurns, as it needs not, dialectic subtlety. This magnified, therefore, the power of God so much the more, as man's skill was null. But at the same time there was the witness of the miracle that had been done. In presence, then, of the apostles clothed with the irresistible might of the Lord, and of the man whose healing silently attested it even as to the body, they could only command them to go aside, while they conferred together. A guilty conscience betrays its conscious weakness, however wilful. God invariably gives sufficient testimony to condemn man. He will prove this in the day of judgment; but it is certain to our faith now. He is God, and cannot act below Himself when it is a question of His own revelation.

On such occasions even those who profess most are apt to speak together, as if there were no God, or as if He did not hear them saying, "What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They would, if they could. Their will was engaged (sad to say!) against God, against the truth, against Jehovah and His anointed. "But that it spread no further among the people, let us straitly threaten them, that they may speak henceforth to no man in this name." Thus their lack of conscience could not be hid: witness their opposition to facts that they knew, and to truth that they could not deny. The apostles cannot but take the real seat of judgment, searching the hearts of their judges: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own [company]." It is seen in this passage bow truly it has been said that we have a new family. They went to their own [company], and reported all that the chief priests and elders had said unto them." Accordingly we find them speaking to God in a new manner, and suitably to the occasion: "Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of thy servant David hast said, Why did the heathen race, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together in this city [these last words being wrongly omitted in the received text] against the Lord, and against his Christ. For of a truth against thy holy servant [again it is servant ] Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, by stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy servant Jesus." And God answered. "When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost." They had received the Holy Ghost before; but to be "filled" with Him goes farther, and supposes that no room was left for the action of nature, that the power of the Holy Ghost absorbed all for the time being. "They were filled with the Holy Ghost, and they spake the word of God with boldness." Such was the effect. They were to be witnesses of Him.

"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things in common." The Spirit of God repeated this, I suppose, as having a further proof of His action on their souls at this time, because many more had been brought in. "And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," a slightly different development from the second chapter. There we find that there was what might seem a greater freeness, and perhaps to some eyes a more striking simplicity. But all is in season, and it seems to me that, while the devotedness was the same (and the Spirit of God takes pains to show that it was the same, spite of largely increased numbers, by the continued mighty action of the Holy Ghost), still with this advance of numbers simplicity could not be kept up in the same apparent manner. The distribution made to each before was more direct and immediate; now it takes effect through the apostles. The possessions were laid at the apostles' feet, and distribution was made to every one according as he had need. Among the rest one man was conspicuous for the heartiness of his love. It was Barnabas, of whom we are afterwards to hear much in other ways of still more lasting moment.

But there is rarely a manifestation of God in the church without a dark shadow that accompanies it from the evil one. And farther we find this immediately. We are not to be alarmed by the presence of evil, but rather to be sure that where God works Satan will follow, seeking to turn the very good in which the Spirit acts into a means for introducing his own counterfeit to the dishonour of the Lord. Thus in the present instance Ananias and Sapphira sell some of their property, but keep back part of the price; and this was done deliberately by concert for the purpose of gaining the character of devotedness without its cost. in principle they made the church their world, in which they sought to give the impression of a faith that confided in the Lord absolutely, while at the same time there was a secret reserve for themselves. Now the manifest point of that which was then wrought by the Spirit of God was grace in faith: there was in no way a demand. Nothing could more falsify the fruit of the Spirit of God here than converting it into a tacit rule: there was no compulsion whatever in the case. Nobody was asked to give anything. What was gold or silver, what houses or lands, to the Lord? The worth of it all depended on its being the power of the Spirit of God the fruit of divine grace in the heart. But Satan tempted them in the manner here described; and Peter, by whatever means he arrived at the conviction of it, arraigns the husband alone first. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost

It is a solemn thing to remember, that all sin now is against the Spirit. There may be, no doubt, the unpardonable sin of blasphemy against Him; but in truth all sin is sin against the Holy Ghost; and for this simple reason, that He has taken His place here. In Israel the sin was against the law, because the law was the testimony that God set in His sanctuary. By the law sin was measured in Israel; but it is not so for the Christian. There is now a far more serious and searching and thorough standard. Those that use the law now as a measure among Christians lower the test of judgment incomparably. Such a misuse of the law for righteous men does not at all prove that they are anxious about holiness or righteousness; it is a proof of their ignorance of the presence of the Holy Ghost, and the just and necessary effects of His presence. One has no thought, I repeat, of implying that it is not well meant. To be sure it is. It is simply that they do not understand the distinctive character of Christianity.

But this is a most serious error; and I doubt much whether all who in appearance and by profession take the place of owning the presence of the Spirit of God have by any means an adequate sense either of the privileges which are theirs or of the gravity of their responsibility. Now, Peter had. The days were early. There was much truth that had yet to be communicated and learnt; but the power of the presence of the Holy Ghost made itself felt. He at least seems to have realised the bearing of all, and so he deals with the sin of Ananias as one who had lied to the Holy Ghost. He bad kept back part of the price of the land. "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?" It was still his own. "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."

Forthwith Ananias comes under the judgment of the Lord. He fell asleep, and great fear came upon all them that heard these Words. "And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter said to her, Tell me whether ye sold the land for so much?" Thus there was an appeal to her conscience, without an atom of harshness in it. She had longer time to weigh what they were about; but in truth it was a conspiracy; not so much to injure others as to exalt themselves; but the end was as bad as the means were evil and odious in the sight of God. Christ entered into none of their thoughts or desires. Many a thing has been said untruly since, which was not so judged of God. But there was an especial offence at this time, in that, He having wrought so wondrously in blessing man with the best blessings through Christ our Lord, the practical denial of the presence of the Spirit should have so deliberately and quickly manifested itself for the express purpose of exalting the flesh which Christianity has set aside for ever. Hence Peter says, "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 are at the door, and they shall carry thee out . . . . And great fear came upon all the church."

Then we find the Lord accomplishing His word: greater works were to be done by them than even He Himself had wrought: never do we hear of the Lord's shadow curing the sick. And believers were the more added to the Lord. The unbelievers were warned, "and of the rest durst no man join himself unto them." Souls that bowed to the word were attracted, multitudes both of men and women; and the enemy was awed, in some quarters alarmed, and irritated in others. "The high priest rose up, and all they that were with him, and were filled with indignation. They laid their hands on the apostles, and put them in the common prison."

But the angel of the Lord shows his power; for this chapter is remarkable in giving us a picture not merely of the sweet activity of grace, but of divine power in presence of evil. We have seen the positive interference of the Spirit of God. At the end of the chapter before we had the second witness of it, after the foundation laid, and first witness given, in chapter 2. But here we have the proofs of His presence in other ways power in dealing with the evil, and judging it within the church of God; next, power by angelic deliverance; thirdly, power by men in providence. Gamaliel in council is just as truly the effect of God's power working by man, as the angel in opening the doors of the prison and bringing the apostles out, not, of course, so wonderful, but as real a part of God's working in behalf of His assembly and servants.

But there is another case. The very same men who were delivered by divine power are allowed to be beaten by man. Nay, not only do they take it quietly these men about whom all the power of God was thus seen in action in one form or another; but they rejoice that they were counted worthy to suffer. Are we prepared for the same thing? Be assured, brethren, if we have any tie with Christ by grace, we belong to the same company: it is our own company; it is a part of our own heritage of blessing. It is not, I admit, according to the spirit of the age to deal with us after the same sort; but there is no real change for the better in the world to hinder the outbreak of its violence at any time. Is it not well therefore for us to realize to what we belong, and what the Lord looks for from us, and what it is He has recorded for our instruction as well as comfort?

After all this then we find that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." It is impossible that a human authority could be entitled to set aside the direct command of the Lord Jesus. The Lord had commanded them to go and preach the gospel to every creature. Men had forbidden this. It is very clear that the apostle Peter gives the prohibition only a human place now (Acts 5:29). If men had told them to be silent, and the Lord bid them preach, the highest authority must be paramount.

Another form of evil betrays itself in the next chapter (Acts 6:1-15); and here again we find in the very good that God had wrought evil murmuring is found. It is not merely individuals as before; in some respects it is a more serious case: there are complaints heard in the church the murmuring of Grecians against the Hebrews (that is, of the foreign speaking. Jews against the Jews, proper of the Holy Land), because their widows were neglected in the daily ministration. This forms the occasion for the provisional wisdom of the Spirit of God.

We have already seen with abundant evidence how truly the church is a divine institution, founded upon a divine person (even the Holy Ghost) coming down and, making it, since redemption, His dwelling-place here below. Besides, we may now learn the working of this living power that is drawn out by the circumstances which call it forth. It is not a system of rules; nothing is more destructive of the very nature of the church of God. It is not a human society, with either the leaders of it or the mass choosing for themselves what or whom they think best, but the Spirit of God who is there meets in His wisdom whatever may be necessary for the glory of Christ. All this is preserved in the written word for our instruction and guidance now.

Here we have the institution of seven men to look after the poor who were in danger of being forgotten, or in some way neglected at any rate, so they had complained. To cut off the appearance of it, and at the same time to leave the apostles free for their own proper work of a more spiritual kind, "the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

Thus we find two things: not only the apostles formally appointing, but the multitude of the believers left to choose, where it was a question that cone the distribution of their gifts. On the part of that governed the church of God, there ought not to be the appearance of coveting the property of God's people, or the disposal of it. At the same time the apostles do appoint those who were thus chosen over this matter. They were called of God to act, and so they do. "But we will give ourselves continually to prayer and the ministry of the word."

The principle of the choice too is striking; for all these names, it would appear, were Grecian. What gracious wisdom! This was clearly to stop the mouths of the complainants. The Hellenists, or Grecians, were jealous of the Palestinian Jews. The persons appointed were, judging from their names, every one of them Hellenists, or foreign-speaking Jews. The troublers ought to have been not only satisfied but somewhat ashamed. Thus it is that grace, while it discerns, knows how to rise above evil; for murmuring against others is not the way to correct anything that is wrong, even if it be real. But the grace of the Lord always meets circumstances, and turns them to a profitable account, by a manifestation of wisdom from above. The field was about to be enlarged; and although it was but a poor root of man's complaints which led to this fresh line of action, God was moving over all, could use these seven, and would give some of them a good degree, as we find in Stephen soon and in Philip later. But He marked it in another way too, which showed His approbation. "The word of God increased," spite of murmuring; "and the number of the disciples multiplied in Jerusalem greatly;" and a new feature appears "a great company of the priests were obedient to the faith."

Stephen then, full of grace and power (but One could be said to be full of grace and truth), is found doing great wonders. This draws out the opposition of the leaders of the Jews, who "were not able to resist the spirit and the wisdom with which he spake. Then they suborned men, who said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."

Accordingly, thus accused, Stephen answers the appeal of the high priest, "Are these things so?" And in his wonderful discourse (Acts 7:1-60), on which I can but touch, he sets before them the prominent facts of their history, which bear on God's question with the Jews at this moment. God had brought out their forefather Abraham, but He never gave him actually to possess this land. Why, then, boast of it so much? Those who, according to nature, vaunted loudly of Abraham and of God's dealings, were clearly not in communion with God, or even with Abraham. Spite of the love and honour that God had for their forefathers, he never possessed the land. Why, then, set such stress on that land?

But more than this. There was one of the descendants of the fathers who stands out most especially, and above all of the family of Abraham, in the book of Genesis one man who, more than any other, was the type of the Messiah. Need I say it was Joseph? And how did he fare? Sold by his brethren to the Gentiles. The application was not difficult. They knew how they had treated Jesus of Nazareth. Their consciences could not fail to remind them how the Gentiles would have willingly let Him go, and how their voices and will had prevailed against even that hardened governor of Judea, Pontius Pilate. Thus it was manifest that the leading points of Joseph's tale, as far as the wickedness of the Jews, and the selling to the Gentiles, were rehearsed again in Jesus of Nazareth.

But, coming down later still, another man fills the history of the second book of the Bible, and indeed has to do with all the remaining books of the Pentateuch. It was Moses. What about him? Substantially the same story again: the rejected of Israel, whose pride would not hear when he sought to bring about peace between a contending Israelite and his oppressor, Moses was compelled to fly from Israel, and then found his hiding-place among the Gentiles. How far Stephen entered intelligently into the bearing of these types it is not for one to say; but we can easily see the wisdom of God; we can see the power of the Holy Ghost with which he spake.

But there was another element also. He comes down next to their temple; for this was an important point. It was not only that he had spoken of Jesus of Nazareth, but they had also charged him with saying that He would destroy this place, and change their customs. What did their own prophets say? "But Solomon built him a house. Howbeit the most High dwelleth not in [places] made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" In short, he shows that Israel had sinned against God in every ground of relationship. They had broken the law; they had slain the prophets; they had killed the Messiah; and they had always resisted the Holy Ghost. What an awful position! and the more awful, because it was the simple, truth.

This brought out the frenzied rage of Israel, and they gnashed on him with their teeth; and he that charged them with always resisting the Holy Ghost, as their fathers did, full of the Holy Ghost looks up into heaven, and sees the Son of man, and bears witness that he sees Him standing at the right hand of God. And thus we have what I began with: we have the manifestation of the character of Christianity, and the perception of its power, and the effect produced upon him that appreciated it. We have not merely the Lord going up to heaven, but His servant, who saw heaven, open, and Jesus, the Son of man, standing at the right hand of God.

But there is more: for while they rushed now to silence the mouth which so completely proved their nation's habitual sin against the Spirit, they stoned him indeed, but they stoned him praying, and saying, "Lord Jesus, receive my spirit." They could not silence the words that told how deeply he had drunk into the grace of the Lord Jesus. They could not silence his confidence, his peaceful entrance into his place with Christ, associated consciously with Him as he was. And then we learn (it may be without a thought on his part) how grace conforms to the words of Jesus on the cross, and certainly without the smallest imitation of it, but so much the more evincing the power of God. For Jesus could say, and He alone could say rightly, "Father, into thy hands I commend my spirit." Jesus alone fittingly could say, "I commend my spirit." He who could lay down His life, and could take it again, could so speak to the Father. But the servant of the Lord could say, and rightly and blessedly, "Lord Jesus, receive my spirit." Nor was this all; the same heart that thus confided absolutely in the Lord, and knew his own heavenly portion with Jesus, kneels down and cries with a loud voice. This was not directed to Jesus only: no loud voice was needed there: a whisper would be enough for Him. The loud voice was for man, for his dull ears and unfeeling heart. With a loud voice he cries, "Lord, lay not this sin to their charge." What simplicity, but what fulness of communion with Jesus! The same who had prayed for them reproduced His own feelings in the heart of His servant.

I shall not now develop this subject more than other scenes of the deepest interest, but just simply and shortly commend to all that are here the beautiful witness that it affords us of the true place, power, and grace of a Christian.