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538 Peter and John are brought before the Sanhedrim, and examined.
And the next day there was a general assembly 5 And it came to of their rulers, and elders, and scribes, which pass on the morrow,
constituted the Sanhedrim, who gathered toge- elders, and scribes, IV. 5, 6. ther, and formed a court at Jerusalem : And 6 And Annas the there was with them Annas, who had formerly phas, and John, and
, been the high priest, and Caiaphas also who Alexander, then bore that officed, and John, and Alexan- many as were of the
kindred of the highdere, and as many as were of the high-priests
priest, were gathered kindred', who came and joined the council together at Jerusalem.
upon this occasion. 7 And having ordered the apostles to be brought And when they before them, and set them in the midst of the had set them in the
midst, they asked, By assembly, (the place were criminals used to what power, or by what stand to be tried by their court,) they inquired name bave ye done
so long unquestioned in their public work; mentions him often, and tells us, among and to suppose they did not teach publicly other things, that he adorned pine gates would be most absurd.
of the temple with plates of gold and d. Annas the high.priest, and Caiaphas.] silver. Joseph. Bello Jud. lib. v. cap. 5, As it seems evident, that Caiaphas was [al. vi. 6.] $ 3. the high-priest at this time, it may appear f As many as were of the high-priests strange, that the title should be given to kindred.] Or as others render it, of the another, merely to signify that he, that is, pontifical family. Dr. Hammond explains the Annas spoken of, was that Annas who this of the twenty-four members of the had once borne that office with great ho- Aaronic family, who presided over the nour, and had now most of the authority, twenty-four courses: Others refer it to those, though his son-in-law Caiaphas had the who were nearly related to Annas and name.-) would submit it to examination, Caiaphas : But Grotius thinks that it inwhether, placing a comma after Avyey, the cludes the kindred of those who had lately following words might not be joined, been in the office of high-priest, which TOY agxoepsc mau Karipov, and rendered the (he says) made them members of ihe Sanhigh-priest also, that is, Cniaphas ; though hedrim. Who were properly members of I coniess the insertion of copulatives be- that council, it is extremely difficult to tween each name in the following clauses say ; but I cannot think with a late learned docs not favour such a version : and there. writer, (Mr. Biscoe, at Boyle's Lect. p. 79.) fore I rather incline to acquiesce in the that the presence of Alexander (though former solution ; for the illustration of statedly resident in Egypt) will prore, which, see Mr. Biscoe, at Boyle's Lect. that this was not properly the Sanhedrim, p. 618-659.
but an extraordinary council occasionally e John and Alexander.] It is very evi- called, consisting of some who were, and dent, these were persons of great note among others who were not, of that court. It is the Jew's at that time: and it is not impro- very evident, they act with authority as bable, that (as Dr. Lightfoot and others a court of judicature here, and the council, suppose) the former might be the celebrat- expressly called Euvedpuove again and again ed Rabban Jochanan Ben Zaccai, mention in the 5th chapter, (ver. 21, 27, 34, 41.) ed in the Talmud, the scholar of IIillel, and refer to the acts of this assembly as their that the latter might be the Alabarch, or own : (Compare chap. v. ver. 27, 28.) governor of the Jews at Alexandria, brother And the same word is likewise used here to the famous Philo Judæus, and in great in this chapter, ver. 15. favour with Claudius Cæsar. Josephus
Peter declares what they had done was in the name of Jesus. 539 8 Then Peter, filled Then Peter, full of the Holy Spirit, according Sect.
viii. said unto theme to the promise of his now glorified Master', rulers of the people, which was upon this occasion remarkably veriand elders of Israel, fied, (compare Mat. x. 19, 20. and Mark xiii. IV. 8.
11.) spake with the utmost freedom, and said
of Israel, before whom we are now brought as
benefit conferred upon the impotent man, and you
free to tell you what we before have testified on
, and to all therefore to you all, and to all the people of Israel, that by the name of that it is by the name of Jesus Christ of Nazareth, Jesus Christ of Naza- whom you a few weeks ago crucified with all the reth, whoin ye crucifi, marks of detestation and contempt, as a crimifrom the dead, even nal worthy of the most infamous death, but by him doth this man whom God hath owned, in that he hath raised stand here before yon bim from the deads, and received him to glory: whole.
[Y'ca,] I declare it again, and will abide by it
a cripple from his mother's womb, now stands 11 This is the stone before you perfectly sound and well
. And give 11 which
at me leave, Sirs, to tell you, that this Jesus is a nought of you builders, which is become the person, with whom you are all intimately conhead of the corner. cerned ; for as David expresses it, (Psal. cxviii.
" This is the stone which was contemptuously refused and set at nought by you, who by your office should have been builders in the church of God, that is indeed become the very head of the corner, to which the whole building
owes its strength, its union, and its beauty. 12 Neither is there And there is really salvation and healing in no 12 salvation in any other; other but in bim ; neither is there any
other under heaven name under heaven, given out by God among given
among men, the cbildren of men, whether of patriarch or whereby we must be prophet, or priest or, king, in which we must
for there is noue other name
& Whom God hath raised from the dead.] ble tale to the contrary, (Mat. xxviii. 19They knew in their own consciences, that 15) yet it is ob ervable, they did not (so far it was so ; and, though they had hired the as we can learn) dare to plead it before Pesoidiers to tell a most senseless and increatic ter and John.
It is in Jesus there is salvation and in no other.
are other maladies of a much more threatening IV. 12. nature, for the cure of which you and I, and
all that hear me this day, must, as we value the
Peter and John, and of speech with which they pleaded their Master's perceived that they cause, and the high degree to which they extol- were unlearned and igled him, in the presence of those magistrates velled ; and they took who had so lately condemned him to the most knowledge of them, shaineful death ; and understood at the same time that they had been that they were illiterate men, and in private with Jesus, stations of life, they were greatly astonished. And upon farther recollection too they knew them, and remembered of those two disciples, that they had been with Jesus, particularly the night that he was taken, and had attended him to the house of Caiphas, where several now in court
had been present at his examination k. (Com14 pare John xviii. 15, 16.) And they would 14 And beholding gladly have done their utmost to confound a the man which was
healed standing with testimony which bore so hard upon themselves.
them, they could say But seeing the man that was cured, whom they nothing against it. knew to have been so long lame, now standing with them perfectly recovered, they had nothing to say against the fact, though they were most unwilling to own a doctrine which [it] tended so strongly to prove.
h In which ree must be saved.) Dr. Whit note on this text, /er Herod. p. 329– by and some later writers have taken a great 932,) endeavours among other things to deal of pains to prove, that owbyvas here prove, that produce, or the name of a person, signifies healing, and have argued for it was a inanner of speaking used in reference from the connection, and from many texts, to one regarded as God, and the Author of especially in the Evangelists, where it salvation. plainly has that sense, as it has likewise, i Illiterate men, and in private stations of Acts xiv. 9, where it is translated to be henle life.] The original words ayça pinceles meet ed. (See Mat. ix. 21, 22 ; Mark v. 23; vi. odwie. have literally this signification, that 56 ; x. 52; Luke xvii. 19; and compare they were not scholars, nor in any public noted on Mark v. 28, Vol. VI.p.378) Burit rank of life as the priests and magistrales is strange, that any should not have seen, were ; but they import no want of natural that, if the most determinate word for heal- good sense, or any ignorance of what was ing had been here used, (as I can evenves, or then the subject of debate : so that our tacle,) it must have signified spiritual and translation seems very unhappy here. eternal salvation, since it is plain, that, k They knezo them that they had been with when Peter says, xy w del. cwana, nueces, he Josus, particularly the night that he was takes it for granted, that all who heard him taken, &c.] See note g on Luke xxii. 37, needed to apply to Christ for this healing : p. 563.- Grotius justly observes also, Now there is no reason to believe, they that the rulers were often present when were all afflicted with bodily maladies, por Christ taught publicly, and so might have could he have any imaginable warrant to seen Peter and John near him at other times, promise them all supernatural recovery in as well as on the occasion mentioned in that case.Raphelius in a remarkable thc paraphrase.
The council are at a loss what to do with them.
15 But when they But as they did not choose the apostles should SECT. had commanded them to go aside out of the perceive they knew not what to say, having oncouncil, they confer- dered them to withdraw for a while out of the red among themselves. room where the council was sitting, they private- IV. 15.
16 Saying, What ly conferred among themselves, Saying, What 16 shall we do to these shall we do with these men ? It would be neither men? For that indeed a notable miracle hath reasonable nor safe to punish them now ; for that been done by them, is indeed a very surprising and signal miracle hath manifest to all them been wrought by them, is clearly manifest to all that dwell in Jerusalem, and we cannot
the inhabitants of Jerusalem, and we ourselves
cannot possibly deny (it.] Nevertheless' on the 17
that it other hand, it is equally plain, that both our spread
farther among the people, let
credit and our interest require us, to suppress
the people, and be a means of raising discontent,
in this obnoxious name. 18 And they called
And the whole council having agreed to this 13
and telling them how much they were offended
ed the punishment that he had suffered.
1 Nevertheless.) Instances in which are m They charged them that they should not signifies Nevertheless, are numerous in the speak any more in the name of Jesus. New Testament; and it is often rendered so The very thing, that men conscious of the by our translators. See Mark xiv. 36: John truth of the apostle's testimony, and selfxi. 15; Rom. v. 14; 2 Cor. xii, 16; Gal. condemned, would do ; attempting by vio. iv. 30; 2 Tim. i. 12; And many instances lence to stop their mouths, as they knew from profane writers are brought by Elsner they could not answer them any other way. in his note here.
20 For we cannot
we have seen
542 They charge them to speak no more in the name of Jesus. sect. zeal, which would not permit them to be silent, unto them, Whether it
Jest that silence should be interpreted as a pro- God, to hearken unto Lacts
mise to quit their ministry, and therefore an. you more than unto iv. 19. swering them with an undaunted freedom, they God, judge ye.
said before them all, Whether it be a fit or a
tion lies; and you must therefore expect, that
but speak the things
the earth. 21
And though the apostles spake with such great 21 So when they freedom, the council were so confounded by them, they let them
had further threatened the force of truth, that they did not think fit
go, finding nothing to proceed to any further extremities at that how they might punish time ; but having threatened them again in
them, because of the
people: for all men gloverer terms than before, they dismissed them ; fified God for that finding nothing done by them for which they which was done. might with any shew of reason punish them, and not daring to proceed in so arbitrary a manner as they would otherwise have done, because of the people, whose resentment they feared : For such was the impression that was made upon the people by the cure of the lame man, that they had all an high esteem and mighty veneration for the apostles, who were publicly known to be the instruments of working it, and all glorified God in raptures of astonishment
n Whether it be righteous-to obey you demning him to death for teaching the peorather than God, judge ye.] As they profes. ple, he said, “ O ye Athenians, 1 embrace sed to believe the being and infinite perfec- and love you, but I will obey God rather tions of God, they must, on their own prin- than you ; ( Tengopeio de tw Otw pandor ciples, easily see the absurdity of expecting flow, ] and if you would dismiss me and obedience to their commands from good spare my life, on condition that I should men, who believed themselves divinely cease to teach my fellow-citizens, I would commissioned. There is a passage which rather die a thousand times than accept the bears soine resemblance to this, in the apo. proposal.” What are ten thousand subtillogy of Socrates as recorded by Plato, (oper. ties of the ancient philosophers, when comp. 23,) which appears to me among the pared with a sentiment like this! linest of antiquity. When they were con