Commentary Upon Acts, Part 1 · Chapter 4
ACTS. CHAP. IV.
Ver. 1. The Captaine of the Temple.
THIS was the Captaine of that Guard, or Garison which was placed in the Tower of Antonia, for the guard of the Temple. This Tower stood in the North-east corner of the wall that parted the mountaine of the House from the City. It was built by Hyreanus the Asmonean, the high Priest, and there hee himselfe dwelt, and there hee used to lay up the holy Garments of the Priest-hood, whensoever hee put them off, having done the service of the Temple, Ioseph. Antiq. lib. 18. cap. 6. Herod repaired this Tower, and bestowed much cost upon it, and in honour of Antony, named it Antonia; and fortified it, that it might bee a guard for the Temple; and as in former times, so still were the holy Robes laid up there all his time, and all the time of Archelaus his Sonne: after the removall of Archelaus, from his kingdome, and the confiscation of his estate, this Tower came into the Romans hands, and was kept as a Guard or Garison by them; and the High Priests garments laid up there under their power, till Vitellius, as wee shall see hereafter, did restore them to the Jews own keeping. Antiq. lib. 15. cap. 15. So that the Captaine here meant, is the Captaine that was over the Company that kept this Castle: a Roman Commander, and hee joyning with the Priests and Sadduces to hinder the Gospel, and imprison the Disciples; the Jews and Romans doe again conspire, as they had done against Christ, so now against his Apostles, Psal. 2.1, 2.
There was a chiefe Captaine that was Governour of the whole Garison at Hierusalem, as Chap. 21.33. & 24.7. and his severall Companies lay placed in severall Courts of Guard about the City; among the rest this was one, within the virge of the Temple, the greatest badge and signe of all other of the Jews present servitude and subjection, when their very Temple and service had a heathen bridle put upon it. And thus did the abomination of desolation begin to creepe in, and to stand in the place where it ought not.
Vers. 2. Being grieved that they taught the people.
This grievance of the Priests, Sadduces, and Captaine of the Temple, proceeded from severall principles and causes. The Captaines distaste was for feare the businesse should tend to innovation or tumult: the Sadduces, because they preached the resurrection of the dead, which they denyed, Chap. 23.8. the Priests, because they being private men, went about to teach the people; and chiefly, because they preached the resurrection through Jesus.
Through Iesus the resurrection from the dead.
Though the whole Nation did so generally assert and hold the resurrection of the dead (the Sadduces only excepted) that they made the denyers of this point, one of the three Parties that should never have part in the world to come: as they speak in the Talmud, in the Tractate of Sanhed. Per…h. Helek. These are they that have no portion in the world to come, hee that saith, The resurrection of the dead is not taught from the Law, and he that saith, That the Law is not from heaven, and Epicures: Yet was this no lesse then heresie in their esteeme; to teach that the resurrection of the dead was either foreign, proved and experienced in Iesus; or foreign, by the power and efficacy of Iesus; that either Iesus was risen, or that hee should bee the Author of the resurrection.
Verse 4. And the number of the men was about five thousand.
The 5000 mentioned here, were the number of Converts, and not of Auditors; and they were a single number by themselves, and not an addition to the 3000 mentioned before, to make them five thousand.
For, first, the holy Ghost intendeth in this booke to shew the power of the Gospel, rather then the bare preaching of it, and how many it converted, rather then how many heard it.
Secondly, the juncture of the verse is so close and facil that none can understand it any otherwise then of the number of beleevers, unlesse it be for very captiousnesse; for the Text saith, that many of them that heard the word beleeved. And how many was that many? Namely, 5000 men.
For, thirdly, how ridiculous were it to interpret that the holy Ghost should tell us, that there was an audience in the Temple of 5000 men? Why, Iosephus saith, that generally, every course of the Priests contained so many: And it would bee utterly strange, if the holy Ghost, which in all the Bible never numbred an audience at the Temple, no, not when he was intentionally writing of the service and assembly there, should doe it now when hee is purposely upon a story of men converted to the Gospel.
Again, that this is an intire summe different from the 3000 in the second Chapter, is plaine by the very story in hand.
For, first, it is a discourse concerning a miracle done by Peter and Iohn; and all the Chapter to the three and twentyeth verse, keepes close to that relation: and what reason possibly bly can be given, that this clause onelyonly should start from it.
Secondly, it were an uncouth manner of reckoning, and such as the Scripture is utterly unacquainted with, to number 5000, and to meane but 2000; and never to give any notice that it so meaneth.
Thirdly, The number of the men were 5000. Of what men? Of those which heard the word. What word? The word preached by Peter and Iohn, vers. 1. and not the word preached on Pentecost day by all the Apostles. Thus is the Church become 8000 numerous by two Sermons; besides the multitudes that were beleevers before, and those whose conversion is not summed.
Ver. 5. Their Elders, Rulers, and Scribes, &c.
In this Councell and Consistory that was now gathered, the Evangelist exhibiteth variety of members:
First, their Rulers; or the chiefe Priests, the heads of the twenty foure courses.
Secondly, Scribes: or other Doctors of the Tribe of Levi.
Thirdly Elders: or the Seniors and Senators of the other Tribes.
Fourthly, Annas, the Nasi; or President of the Sanhedrin.
Fifthly, Caiaphas the High Priest, the Abbeth diu, the father of the Court.
Sixthly, John, as it seemeth, the sonne of Annas: the Governour of Gophins and Acrabatena in the time of Nero, Ioseph. de bello, lib. 2. cap. 25.
Seventhly, Alexander, called also Lysimachus and Alabarcha, of whom wee shall have occasion to discourse afterward.
Eightly, As many as were of the High Priests kindred, brethren or Cosens of that family: so that by this concourse of all these at this time, divers of whose employment and residence was at distance, it may bee the rather supposed that this was at some solemne Festivall that had brought them all to Ierusalem.
Vers. 7. And when they had set them in the midst.
The Sanhedrin sate in halfe the floure in a circle, Rambam. Sanhedrin, Pere. 1. Those who had any thing to doe in the Court, stood or sate in the midst of them, Luke 2.46.
Sect. By what name have yee done this.
So did they very foolishly conceit that the very naming some names might do wonders, as Acts 19.13. & the Talmud in Shab. forgeth that Ben Satds (they have a blasphemous meaning in this expression) wrought miracles, by putting the unutterable name within the skin of his foot, and there sewing it up.
Vers. 11. This is the stone which was set at nought.
In Psal. 118.22. which is the place from which this speech is taken, is foreign, the stone refused, & so is it, Mat. 21.42. & that according to the Hebrew Text: but here the Apostle heightens the expression, that hee may set home their abuse of Christ nearer to their hearts, and may shew the humiliation of Christ the more. The Syriack mindeth not this, but translates this place, and Matth. 21.42. by the same word refused.
The Chaldee interpretation of the Psalme from whence the phrase is taken, is exceedingly conceited, it runneth thus. The youth which the builders refused among the sons of Jesse, obtained to bee set for King and Governour. This was from the Lord, said the builders, and it is wondrous before us, said the sons of Jesse. This is the day which the Lord hath made, said the builders. Let us bee glad and rejoyce in it, said the sons of Jesse. Save us now, said the builders. Prosper us now, said Jesse and his wife. Blessed is he that commeth in the name of the Lord, said the builders. Let them blesse you from the house of the Lord, saith David.
The Lord give us light, said …he Tribes of the house of Judah.
T…e the youth for a Festivall sacrifice with cords, untill yee offer him up, and poure his blood at the hornes of the altar, said Samuel the Prophet, &c.
At which Psalme and place, how farre the Chaldee in Bibliis Regiis, and the Chaldee in Bibliis Buxtorsianis, and Venetis do differ, it is worth the learneds observation.
Vers. 13. And ignorant men.
Gr. foreign: a word exceedingly much taken into use by Jewish writers, & both in them and in Greeks, it signifieth, Private men, or men in no publike employment, and men of inferiour rank, and men ignorant or unskilfull. Examples of all these significations might be alledged. Lucian, foreign. The common multitude, whom wise men call Idiotae. Galen. foreign unskilfull in Physicke. Aben. Ezr. on Levit. 13. vers. 2. Aaron, that is, the Priest anointed in his stead, or one of his sons, that is,foreign foreign Sacerdotes Idiotae, the inferiour Prie…ts. Rab. Sol. on Levit. 1.1. To what purpose served the pausing…? To give Moses space to understand betwen division and division, sense and sense foreign much more to a private man that learneth from a private man.
In all these sense… may it very well be applyed here; and it is more then probable, all these senses were in the thoughts of the Councell concerning Peter and Iohn at this time; they saw they were unlearned, private, inferiour, ignorant men, and thereupon they could not but wonder at the miracle and cure that they had wrought.
Vers. 23. They went to their own company.
That is, to the Societie of the one hundred and twenty mentioned, Acts 1.15.
Vers. 25. Who by the mouth of thy Servant David, hast said, &c.
The second Psalme which ownes not its Author in the Title, the holy Ghost ascribeth here to David: and seemeth by this very passage to give us close intimation, that every Psalme that telleth not in its title who was the author and Penman of it, is to bee ascribed to David as the Penman. The rule of the Jews (that every Psalme that beares not the author of it in the title, is to bee reputed of his making who was last named in a title before) is at a nonplus at these two first Psalmes, and helpes us nothing at all to understand who made them: and thereupon Aben Ezra conceiveth not that this second Psalme was made by David, but by some of the Singers. But this passage of the Apostles in their prayer, doth not onelyonly owne David for the Compiler of this Psalme, but also teacheth us to own him so of every Psalme, whose author is not mentioned in the title of it; as might be further confirmed if it were ad hic & nunc, from Psalme 96. & 105. & 107. & 132. compared with 1 Chron. 16.7. The ancient Rabbins, and Doctors of the Jewes, interpreted this Psalme concerning Christ, even as the Apostles doe here, as it is confessed by Solomon Iarchi at his entrance into it, though himself, and some other latter Jewes apply it to David, and it may be in spite to Christ.
Verse 32, and 33.
Sect. Community of goods.
This community of goods, howsoever it sorted and suited with the present state of the Church at Ierusalem at that time; yet can it not bee taken up for an example or president for the time to come.
For first, the thing was not done by command, but at the free disposall of whosoever was minded so to doe, Acts 5.4.
Secondly, the Lands that were sold, were many of them out of the Land of Canaan; for the converts were Jewes from all Nations, & one instance is given in the Land of Barnabas in Cyprus; now when these men were resolved to cleave to the Apostles, and not to return to their own Countrey; what good would their Lands in those forain Countries do them?
Thirdly, if these Lands and Houses were in Iudea, as it is undoubted many of them were, it may bee supposed that the faithfull owners thereof tooke notice of the threatned destruction of Ierusalem, spoken of by our Saviour, and so would part with their estates for the benefit of the Church, before they should bee surprized by the enemy.
And fourthly, thus did God provide against persecution to come; that neither the poore of the Church should fall off through penury, nor the rich start back through worldy mindednesse; but by a competent distribution among them, the one might have enough, and the other not too much.
And lastly, such was the state of the Church at this time, as never was the like to be again. It was but newly borne, it was all in one City, the most of the people far resident from their own houses, all in a possibility to bee scattered by persecution, they could not tell how soon: and therefore that present administration of the Church in such a case, cannot bee any copy for times to come either to follow as a command, or to imitate as a perfection.
This very yeare was a Jubilee among the Jewes in the very proper sense, it being the eight and twentyeth that the Land had had since their setling in it: and these people now converted to the Gospel, are so farre from returning to their possessions, if they had sold or morgaged them, as the Jubilee priviledged them, that they part with their possessions that they had in their hands; having by this time learned that the earthly Canaan and inheritance, was not that possession that was to bee looked after, and that the Kingdome of the Messias should not be earthly.
Vers. 36. Barnabas a Levite, and of the Countrey of Cyprus, &c.
As Saul a Benjamite of the Countrey of Tarsus, yet educated and lived at Ierusalem: so did Barnabas in Canaan, though a Cypriot borne. Hee had land to sell though hee were a Levite, for the Levites might purchase Lands of their owne, even in the Land of Canaan: much more might they in forain Countreys. Samuel a Levite, was borne upon his Fathers own Land which had been purchased by his great Grandfather Zuph, 1 Sam. 1.1. & 9.5. Now Barnabas had one motive more to sell his Land, then other of the common beleevers had; namely, those words of our Saviour to those Disciples that were to bee Preachers, Provide neither silver nor gold, &c. Matth. 10.9, 10. and this was the ground of Peters answer, Silver and gold have I none, Chap. 3 6.