Sharing among Believers

      32And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them. 33And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all. 34For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35and lay them at the apostles’ feet, and they would be distributed to each as any had need.

      36Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), 37and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet.

Parallel Verses

New American Standard Bible (©1995)
"And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence,

GOD'S WORD® Translation (©1995)
"Lord, pay attention to their threats now, and allow us to speak your word boldly.

King James Bible
And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

Douay-Rheims Bible
And now, Lord, behold their threatenings, and grant unto thy servants, that with all confidence they may speak thy word,

Darby Bible Translation
And now, Lord, look upon their threatenings, and give to thy bondmen with all boldness to speak thy word,

English Revised Version
And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness,

Webster's Bible Translation
And now, Lord, behold their threatenings: and grant to thy servants, that with all boldness they may speak thy word,

Weymouth New Testament
And now, Lord, listen to their threats, and enable Thy servants to proclaim Thy Message with fearless courage,

World English Bible
Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,

Young's Literal Translation
'And now, Lord, look upon their threatenings, and grant to Thy servants with all freedom to speak Thy word,

Cross References

Acts 4:13 Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus.

Acts 4:31 And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.

Acts 9:27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus.

Acts 9:28 And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord.

Acts 14:3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands.

2 Corinthians 3:12 Therefore having such a hope, we use great boldness in our speech,

Philippians 1:14 and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 23-31

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. 12:12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. 1:14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon-with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

1. Their adoration of God as the Creator of the world (v. 24): With one mind, and so, in effect, with one mouth, they glorified God, Rom. 15:6. They said, "O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler" (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. 2:1, 2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ-against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth-it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en teµ polei sou tauteµ-in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Lu. 2:27, 43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Lu. 1:35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa. 42:1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sa. 5:17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die-therefore he must be slain; yet not by his own hands-therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. 16:11. And as David was delivered to Shimei to be made a curse (2 Sa. 16:11): The Lord has bidden him. God's hand and his counsel determined it-his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev. 16:8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. 16:33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job 13:26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan. 10:21), and in the volume of the book it was written of Christ, Ps. 40:7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. 2:4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. 37:22. And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa. 37:17): "Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Ps. 10:14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. 76:10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, "Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa. 65:2), or in curing, ch. 9:17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mk. 16:17, 18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (v. 31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1 Co. 14:31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (ch. 2:1, 2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag. 2:7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. 17:28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Lu. 11:13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. 50:7.

Calvin's Commentary

24. And when they had heard it, they lifted up their voice unto God with one accord, and said, Lord,, thou art God, which hast made heaven and earth, the sea, and all things which are therein; 25. Which by the mouth of thy servant David hast said, Why have the heathen raged together, and why have the people imagined vain things? 26. The kings of the earth have stood up, and the rulers have met together against the Lord, and against his Christ. 27. For of a truth, Herod and Pontius Pilate, with the Gentiles, and the people of Israel, have come together in this city against thy holy Son, Jesus, 28. That they might do whatsoever thine hand and thy counsel had decreed before to be done. 29. And now, O Lord, look upon the threatenings of these men; and grant unto thy servants that they may speak thy word with boldness; 30. Reaching out thine hand to this end, that healing, and signs, and wonders, may be done by the name of thy only Son, Jesus. 31. And when they had prayed, the place moved wherein they were assembled: and they were all filled with the Holy Ghost, and did speak the word of God with boldness.

We are taught by this example what is our duty to do when our adversaries do imperiously threaten us; for we must not carelessly laugh in time of danger, but the fear of danger ought to drive us to crave help at the hands of God, and this is a remedy to comfort and set us up on foot, lest, being terrified with threatenings, we cease off from doing our duty. Here is a double fruit of this history, that the disciples of Christ do not jest when they hear that their enemies do threaten them so sore and press so sore upon them, as careless and sluggish men use to do; but being touched with fear, they fly to seek help at the hands of God; and again, they are not terrified, neither yet do they conceive any immoderate fear; [225] but crave of God [226] invincible constancy with right godly petitions.

24. Thou art God, which hast created. Although this title and commendation of God's power be general, yet it ought to be referred unto the present matter, for they do in such sort acknowledge the power of God in the creation of the whole world, that they apply the same therewithal unto the present use. In like sort, the prophets do oftentimes commend the same, to the end they may redress that fear which troubleth us when we behold the power of our enemies; secondly, they add thereunto the promise, and they make these two foundations of their boldness whereby they are emboldened to pray. And surely our prayers are such as they ought to be, and acceptable to God only then, when as staying ourselves upon his promises and power, we pray with certain hope to obtain that for which we pray, for we cannot otherwise have any true confidence unless God do will us to come unto him, and promise that he is ready to help us; and, secondly, unless we acknowledge that he is able enough to help us; wherefore let the faithful exercise themselves in this double meditation so often as they address themselves unto prayer. Furthermore, we gather hereby after what sort we ought to consider the creation of the world; to wit, that we may know that all things are subject to God, and ruled by his will, and when that the world hath done what it can, there shall no other thing come to pass but that which God hath decreed; yea, that the wantonness of the wicked is monstrous, as if the clay should resist the potter; for this is the meaning of the faithful generally, that whatsoever dangers hang over their heads, yet can God prevent the same infinite ways, forasmuch as all things are in his hand, and that he is able to make all the parts of heaven and earth (which he hath created) to obey him.

25. Who by the mouth of David. They descend now into the second member, that they ask nothing but that which God hath promised to perform, so that his will and power are joined together, to the end they may fully assure themselves that they shall obtain their requests; and because the kingdom of Christ is now in hand, they make rehearsal of the promise of God, wherein he promiseth to defend and maintain the same, so that when the whole world hath done what it can to overthrow it, yet all shall be in vain; and herein their godliness and sincere zeal, in that they are not so much careful for their own safety, as for the increasing and advancement of the kingdom of Christ.

Why have the Gentiles raged? We must need confess that David speaketh of himself, who after he was chosen king by the Lord, and anointed by Samuel the prophet, did enjoy the kingdom very hardly, [227] because his enemies withstood him on every side. We know how the rulers and people conspired together with Saul and his family; after that the Philistines, and other strange enemies, despising him when he came newly to the crown, made war against him, striving who should begin first, wherefore it is not without cause that he complaineth that the kings rage and take counsel together, and that the people do go about divers things; nevertheless, because he knew that God was the supporter of his kingdom, he derideth their foolish enterprises, and affirmeth that they are vain; but because his kingdom was established, that it might be a figure or image of the kingdom of Christ, David doth not stay still in the shadow itself; but he apprehendeth the body, yea, the Holy Ghost, as the apostles do truly repeat the same, doth sharply reprove the foolish and ridiculous madness of the world, in that they dare invade the kingdom of Christ which God had esta-blished, as well in the person of David as of Christ himself. And this is a singular comfort, in that we hear that God is on our side, so long as we go on warfare under the kingdom of Christ. Hereby we may persuade ourselves, that howsoever all men, both high and low do wickedly conspire together against this kingdom, yet shall they not prevail, for what is all the whole world compared with God? But we must first of all know and assure ourselves of this, that God will continually maintain the kingdom of his Son, whereof he himself is the author, so that we may set his decree (which shall not be broken) against the rashness of men, that trusting to the help of his hand, we may not doubt to despise all the preparation and furniture of men, though they be terrible; and he doth diligently express how great the bands of the adversaries are; he saith, that they attempt all things, he doth also reckon up their counsels, lest any of these do terrify us. Furthermore, when as the Psalm teacheth, that the kingdom of Christ shall endure, maugre the heads of the adversaries, it doth also show that there shall be many adversaries, which shall endeavor to overthrow the same. On the one side, he bringeth in the kings raging, on the other, the people all out of quiet, [228] whereby he signifieth that all estates shall be offended at it; [229] and no marvel, because nothing is more contrary to the flesh than the spiritual sword of the gospel wherewith Christ killeth us, that he may make us obey him, (Romans 15:16.) Therefore, we must know this for a surety, that the kingdom of Christ shall never be quiet in the world, lest when we are to fight, we be afraid as at some strange thing.

26. Against the Lord, and his Christ. The Spirit teacheth by this word, that all those do make war against God which refuse to submit themselves to Christ; they do full little think this oftentimes, notwithstanding it is so that because God will reign in the person of his Son alone, we refuse to obey him so often as we rebel against Christ, as the Lord himself saith in John, "He which honoreth not the Son, honoreth not the Father." Wherefore let the hypocrites profess a thousand times that they mean nothing less than to make war against God, yet shall they find this true, that God is their open enemy, unless they embrace Christ with his gospel. The use of this doctrine is double, for it armeth us against all the terrors of the flesh, because we must not fear, lest they get the victory of God which withstand the gospel. Again, we must beware, lest, through the contempt of godly doctrine, we advance ourselves against God to our own destruction.

27 Have met together in this city. They declare that this prophecy was proved to be true by the event, to the end they may believe the same more assuredly, for the sense is, Lord, thou hast spoken it and we have in truth tried [experienced] the same to be true; and they call to mind that which was done four years before, or thereabout. In like sort, it is expedient for us to apply the events of things which are foretold to the confirmation of our faith; but because it might seem that the matter fell out far otherwise then than the Psalm pronounceth, forasmuch as they raged not in vain, neither were the assaults of the enemies frustrate when they had put Christ to death; and their violence went further afterwards after a fearful manner. The faithful remove this offense, and say that the enemies could do no more than God had appointed; therefore, howsoever the wicked did suppose that Christ was quite taken away by death, and did now vainly triumph, yet the faithful confess that their rage was all but vain. But here may a question be moved, why he calleth them the Gentiles and people of Israel, seeing there was but one body? I think that the diversity of countries is noted in this place, out of which the Jews came together to the feast, as if they should have said, that the Jews which were born in divers places, having made, as it were, a concourse, did assault the kingdom of Christ, yet was their fury frustrate and of none effect.

Thy holy Son Jesus. The Grecians use the very same word which I translated even now, servant, when mention was made of David, for they call [paida] sometimes a servant sometimes a son; and David is so called, because he was the minister of God, as well in ruling the people as in the office of a prophet; but this word, son, agreeth better with the person of Christ, unless some man had liefer take it thus, that Luke meant to allude unto that likelihood [resemblance] which David had with Christ when he setteth down a word of a double signification. It is expressly said, that God hath anointed his Son, that that may truly agree to him which is in the Psalm, for in anointing him God made him a King, and yet we must note therewithal what anointing this was, for we know that he was not anointed with visible oil, but with the Holy Ghost.

28. That they might do. I have already declared to what end this is spoken; that the kingdom of Christ was so far from being overrun by that conspiracy, that in truth it did then flourish. Notwithstanding herein is contained a singular doctrine, that God doth so govern and guide all things by his secret counsel, that, he doth bring to pass those things which he hath determined, even by the wicked. Not that they are ready willingly to do him such service, but because he turneth their counsels and attempts backward; so that on the one side appeareth great equity and most great righteousness; on the other appeareth nought but wickedness and iniquity. Which matter we have handled more at large in the second chapter. Let us learn here, by the way, that we must so consider the providence of God, that we know that it is the chief and only guider of all things which are done in the world, that the devil and all the wicked are kept back with God's bridle, lest they should do us any harm; that when they rage fastest, yet are they not at liberty to do what they list, but have the bridle given them, yet so far forth as is expedient to exercise us. Those men which do acknowledge the foreknowledge of God alone, and yet confess not that all things are done as it pleaseth him, are easily convict by these words, That God hath appointed before that thing to be done which was done. Yea, Luke being not contented with the word counsel, addeth also hand, improperly, yet to the end he might the more plainly declare that the events of things are not only governed by the counsel of God, but that they are also ordered by his power and hand.

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February 16 Morning
Thy name is as ointment poured forth.--SONG 1:3. Christ . . . hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweetsmelling savour.--Unto you therefore which believe he is precious.--God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow.--In him dwelleth all the fulness of the Godhead bodily. If ye love me, keep my commandments.--The love of God is shed abroad in our hearts by the Holy …
Anonymous—Daily Light on the Daily Path

With and Like Christ
'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.' --ACTS iv. 13. Two young Galilean fishermen, before the same formidable tribunal which a few weeks before had condemned their Master, might well have quailed. And evidently 'Annas, the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest,' were very much astonished …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Impossible Silence
'We cannot but speak the things which we have seen and heard.' --ACTS iv. 20. The context tells us that the Jewish Council were surprised, as they well might be, at the boldness of Peter and John, and traced it to their having been with Jesus. But do you remember that they were by no means bold when they were with Jesus, and that the bravery came after what, in ordinary circumstances, would have destroyed any of it in a man? A leader's execution is not a usual recipe for heartening his followers, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The First Blast of Tempest
'And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3. And they laid hands on them, and put them in hold unto the next day: for it was now even-tide. 4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 5. And it came to pass on the morrow, that their rulers, and elders, and scribes, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Obedient Disobedience
'But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. 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. 22. For the man was above forty years old, on whom this miracle of healing was shewed. 23. And being let go they …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Servant and the Slaves
'Thy servant David...'; 'Thy Holy Servant Jesus...'; 'Thy servants...'--ACTS iv. 26, 27, 29. I do not often take fragments of Scripture for texts; but though these are fragments, their juxtaposition results in by no means fragmentary thoughts. There is obvious intention in the recurrence of the expression so frequently in so few verses, and to the elucidation of that intention my remarks will be directed. The words are parts of the Church's prayer on the occasion of its first collision with the civil …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Scriptural Christianity
"Whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head." Ezek. 33:4. "And they were all filled with the Holy Ghost." Acts 4:31. 1. The same expression occurs in the second chapter, where we read, "When the day of Pentecost was fully come, they were all" (the Apostles, with the women, and the mother of Jesus, and his brethren) "with one accord in one place. And suddenly there came a sound from heaven as of a rushing …
John Wesley—Sermons on Several Occasions

Christ's People --Imitators of Him
First, then, this morning, I will tell you what a Christian should be; secondly, I will tell you when he should be so; thirdly, why he should be so; and then fourthly how he can be so. I. As God may help us then, first of all, we will speak of WHAT A BELIEVER SHOULD BE. A Christian should be a striking likeness of Jesus Christ. You have read lives of Christ, beautifully and eloquently written, and you have admired the talent of the persons who could write so well; but the best life of Christ is his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Way of Salvation
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 …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

A Manifestation of God in Answer to Prayer
A MANIFESTATION OF GOD IN ANSWER TO PRAYER ". . . When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness." -- Acts 4:31. This remarkable manifestation of God reveals the effectiveness of prevailing prayer. It vividly discloses the fact that prayer can accomplish much. It is apparent that neither the apostles, nor the assembled company of devout believers were astonished at the marvelous …
T. M. Anderson—Prayer Availeth Much

Against the Modern Free-Thinkers.
Sir, THERE arrived in this neighbourhood, two days ago, one of your gay gentlemen of the town, who being attended at his entry with a servant of his own, besides a countryman he had taken up for a guide, excited the curiosity of the village to learn whence and what he might be. The countryman (to whom they applied as most easy of access) knew little more than that the gentleman came from London to travel and see fashions, and was, as he heard say, a Free-thinker; what religion that might be he could …
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

The Church of God.
More than one hundred times the words church and churches are used in the New Testament. It is always translated from ekklesia. Most translators agree that a more correct translation of this Greek word would have been congregation. "The church of God" would then have read, "Congregation of God." "The church of the first-born" would have read, "The congregation of the first-born." The church that was at Antioch would have read, "The congregation that was at Antioch," etc. What Is The Church Or …
Charles Ebert Orr—The Gospel Day

Paul at Sea. Acts xxvii. 22-25.
"There's no hope," said the captain, "the ship cannot live in such a storm." "There's no hope," said the military officer, "we shall never see Rome." "There's no hope," said the prisoners, "we shall die at sea instead of on the scaffold." One prisoner, however, had hope, and in the long run made all his companions to hope. Paul cried out, "BE OF GOOD CHEER, FOR THERE STOOD BY ME THIS NIGHT THE ANGEL OF GOD, WHOSE I AM, AND WHOM I SERVE, SAYING, FEAR NOT, PAUL, THOU MUST BE BROUGHT BEFORE CAESAR, …
Thomas Champness—Broken Bread

"And all that Believed were Together. " Acts 4:44.
"And all that believed were together." Acts 4:44. 1 Restore, O Father! to our times restore The peace which filled thine infant church of yore; Ere lust of power had sown the seeds of strife, And quenched the new-born charities of life. 2 O never more may differing judgments part From kindly sympathy a brother's heart; But linked in one, believing thousands kneel, And share with each the sacred joy they feel. 3 From soul to soul, quick as the sunbeam's ray, Let concord spread one universal …
J.G. Adams—Hymns for Christian Devotion

Ananias and Sapphira
BY REV. GEORGE MILLIGAN, M.A., D.D. One of the most striking features of the early Christian Church was what we have come to know as Christian Communism, or as the historian describes it in Acts iv, 32: "And the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things which he possessed was his own; but they had all things common." It is a bright and a pleasing picture that is thus presented. Nor is it difficult to understand how such a spirit …
George Milligan—Men of the Bible; Some Lesser-Known

Whether Explicit Belief in the Mystery of the Incarnation of Christ is Necessary for the Salvation of Everybody
Whether Explicit Belief in the Mystery of the Incarnation of Christ is Necessary for the Salvation of Everybody We proceed to the seventh article thus: 1. It seems that explicit belief in the mystery of the incarnation of Christ is not necessary for the salvation of everybody. A man is not required to have explicit belief in matters of which angels are ignorant, since the faith is made explicit by divine revelation, which reaches men through the medium of angels, as was said in the preceding article. …
Aquinas—Nature and Grace

St. Cyprian.
PART I (AD 200-253) About the same time with Origen lived St Cyprian, bishop of Carthage. He was born about the year 200, and had been long famous as a professor of heathen learning, when he was converted at the age of forty-five. He then gave up his calling as a teacher, and, like the first Christians at Jerusalem (Acts iv. 34f), he sold a fine house and gardens, which he had near the town, and gave the price, with a large part of his other money, to the poor. He became one of the clergy of Carthage, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether There is but one Divine Law?
Objection 1: It would seem that there is but one Divine law. Because, where there is one king in one kingdom there is but one law. Now the whole of mankind is compared to God as to one king, according to Ps. 46:8: "God is the King of all the earth." Therefore there is but one Divine law. Objection 2: Further, every law is directed to the end which the lawgiver intends for those for whom he makes the law. But God intends one and the same thing for all men; since according to 1 Tim. 2:4: "He will have …
Saint Thomas Aquinas—Summa Theologica

Whether it is Necessary for the Salvation of All, that they Should Believe Explicitly in the Mystery of Christ?
Objection 1: It would seem that it is not necessary for the salvation of all that they should believe explicitly in the mystery of Christ. For man is not bound to believe explicitly what the angels are ignorant about: since the unfolding of faith is the result of Divine revelation, which reaches man by means of the angels, as stated above [2287](A[6]; [2288]FP, Q[111], A[1]). Now even the angels were in ignorance of the mystery of the Incarnation: hence, according to the commentary of Dionysius (Coel. …
Saint Thomas Aquinas—Summa Theologica

Whether all are Bound to Receive Baptism?
Objection 1: It seems that not all are bound to receive Baptism. For Christ did not narrow man's road to salvation. But before Christ's coming men could be saved without Baptism: therefore also after Christ's coming. Objection 2: Further, Baptism seems to have been instituted principally as a remedy for original sin. Now, since a man who is baptized is without original sin, it seems that he cannot transmit it to his children. Therefore it seems that the children of those who have been baptized, should …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Worked Miracles Fittingly on Men?
Objection 1: It would seem that Christ worked miracles unfittingly on men. For in man the soul is of more import than the body. Now Christ worked many miracles on bodies, but we do not read of His working any miracles on souls: for neither did He convert any unbelievers to the faith mightily, but by persuading and convincing them with outward miracles, nor is it related of Him that He made wise men out of fools. Therefore it seems that He worked miracles on men in an unfitting manner. Objection 2: …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Suffered in a Suitable Place?
Objection 1: It would seem that Christ did not suffer in a suitable place. For Christ suffered according to His human nature, which was conceived in Nazareth and born in Bethlehem. Consequently it seems that He ought not to have suffered in Jerusalem, but in Nazareth or Bethlehem. Objection 2: Further, the reality ought to correspond with the figure. But Christ's Passion was prefigured by the sacrifices of the Old Law, and these were offered up in the Temple. Therefore it seems that Christ ought …
Saint Thomas Aquinas—Summa Theologica