Preacher’s Complete Homiletical Commentary – Acts (Vol. 1)》

Act . Cut to the heart.—Lit. sawn asunder, torn in pieces, sc. in their hearts. Compare Act 7:54—a much stronger expression than that used in Act 4:2 or Act 16:18, and closely resembling that employed in Act 2:37.

Act . A pharisee.—A member of one of the principal religious sects in Jerusalem, the others being Sadducees and Essenes. See further on Act 15:5. Gamaliel = "Benefit of God" (see Num 1:10; Num 2:20). Probably Gamaliel the elder, one of the seven to whom the Jews gave the title Rabbi. In the Talmud he appears as a zealous Pharisee and distinguished teacher of the law.

Act . Take heed to yourselves.—Either with respect to these men, what ye intend to do (Hackett), or what ye intend to do with respect to these men (Holtzmann).

Act . Theudas and Judas.—Concerning the supposed chronological difficulty connected with these names see "Homiletical Analysis."

Act . In ye cannot overthrow it read for "it" them. Lest haply, etc., may be connected either with "let them alone," or with a supplied thought such as "and ye ought not to attempt to overthrow them," or "take heed to yourselves."

Act . And when they had called the apostles, sc. unto them, so as to preserve the force of the preposition πρός—the apostles having been removed a little space apart from the council during the progress of the deliberations (Act 5:34).

Act . Worthy to suffer shame.—Or, worthy to be disgraced; a bold oxymoron. For His name should be for the name—i.e., of Jesus, which is here omitted, either because it had just been mentioned (Act 5:40), or because "the name" had already come to be a term in familiar use among the disciples. (Compare Act 9:16.)

Act . In every house.—Better, at home, or from house to house, as in Act 2:46.

HOMILETICAL ANALYSIS.—Act

Gamaliel and his Colleagues; or, a Friend at Court

I. The person of Gamaliel.—

1. His name. Borne by more than one celebrated scribe of the first and second centuries after Christ, this name—meaning "Benefit of God" (Num ; Num 2:20; Num 7:54)—belonged first to Rabbi Gamaliel, the elder Hillel's grandson; Gamaliel the younger flourished about 80-118 A.D. The former, in all probability, the individual referred to by Luke 2. His profession.

(1) A member of the Sanhedrim—"one in the council"; hardly its president (the Talmud).

(2) A Pharisee, one of the straitest sects of religionists in Jerusalem, who differed from the Sadducees in holding the doctrine of a resurrection, and outdid these in extravagant adherence to the letter of the Mosaic Law.

(3) A scribe or doctor of the law, virtually a professor of theology like his grandfather Hillel and his father Simon (said to be, but hardly likely, the Simeon of Luk ), whom he succeeded. He is reported to have had one thousand scholars, of whom five hundred studied the law, and five hundred Greek wisdom (Talmud)—a statement which, if it could be depended on, would shed an interesting light on Paul's knowledge of the Greek poets. (See Riehm's Handwörterbuch des Biblischen Altertums, art. Gamaliel).

3. His renown. "Had in reputation among all the people," also among his colleagues, for his zeal as a Pharisee, his learning as a teacher, and his charity as a man. In corroboration of the first may be mentioned that when he died men said reverence for the law, purity, and continence had perished; the best certificates of the second were his brilliant scholars, Onkelos the Targumist and Saul of Tarsus (Act ); the third his counsel to the Sanhedrists attested.

4. His history. According to Christian tradition he embraced Christianity, and, along with his son Ahib and Nicodemus, was baptised by Peter and John, the Clementine Recognitions even affirming that at this time he was a secret disciple. This statement, however, Jewish tradition declines to verify, making him die a Pharisee eighteen years before the destruction of Jerusalem.

II. The advice of Gamaliel.—

1. His recommendations. Two things he urged upon his colleagues.

(1) Caution. To "take heed to themselves with regard to the apostles what they intended to do." Always commendable, even in a right course, circumspection and prudence are specially desirable when the path inviting entrance is dubious and dangerous, not to say wrong. To look well before one leaps is a safe maxim.

(2) Tolerance. To hold their hands and let the apostles alone. If they could not help their prisoners' cause, at least they should not hinder it. "Neither punish them for what they have done nor restrain them for the future. Connive at them—let them take their course—let not our hand be upon them" (Henry). This, the least the truth has a right to expect and receive at the hands of men.

2. His arguments. Also two: one for each recommendation.

(1) One for the caution, this, drawn from past experience, that possibly need would not arise for action in the matter, as the present movement would most likely run the course of other popular agitations which in former times had suddenly sprung up, flourished for a season, and eventually subsid d. One such had been the insurrection of Theudas. (Note. This Theudas was not the revolutionary of that name in the reign of Claudius, and under the procuratorship of Cuspius Fadus A.D. 44, ten or twelve years after this speech of Gamaliel (Jos., Ant., XX. Act ), but either another of the same name, which was common, who had figured in the public gaze shortly before; or the Judas, who, after Herod's death, led a robber band against the palace of Sepphoris in Galilee (Jos., Ant., XVII. x. 5), Judas, according to Mat 10:3; Luk 6:16, being interchangeable with Thaddeus or Theudas; or the Simon (Jos., Ant., XVII. x. 6), one of Herod's slaves, who got himself proclaimed king, burnt down the royal palace at Jericho, with others of the king's houses throughout the land, but eventually was captured and beheaded—it being supposed (Sonntag, see Hackett) that Theudas was a title Simon had assumed on pretending to royal dignity). Another of these abortive insurrections was that headed by Judas of Galilee (Jos., Ant., XX Act 5:2; Wars, II. viii. 1), called also a Gaulonite—i.e., an inhabitant of the district east of Galilee (Jos., Ant., XVIII. i. 1), who, in the days of the taxing, or enrolment—i.e., registration of persons and property with a view to taxation, conducted under Cyrenius (Luk 2:2), raised a revolt against Rome which attracted numerous supporters, but terminated in failure, he himself getting killed and his followers dispersed. One of these followers is believed (but without foundation) to have been Simon the Canaanite, or Simon Zelotes, the apostle.

(2) For the tolerance this, derived from reflection, that "resistance was either needless or hopeless" (Plumptre), that the movement, if of men, would sooner or later collapse, while if of God, it would defy all attempts at overthrow, while those who opposed it would be guilty of fighting against God. If the first part of this argument sprang from timidity, the second was the outcome of sober judgment. If God was behind the apostles it would be fruitless and dangerous to stand before them.

3. His motives. Various have been suggested.

(1) A secret conviction that the movement was of God, though as yet not prepared to act on this conviction and espouse it boldly. According to this view (which, however, is pure conjecture), Gamaliel was a secret disciple like Nicodemus and Joseph of Arimathea, probably one of "the great company of priests" who soon after "became obedient to the faith" (Act ).

(2) A latent sympathy with the apostle's doctrine concerning Jesus, arising from the fact of his being a Pharisee, and therefore a believer in the resurrection, and from the probable circumstance of His having sat among the doctors whom Jesus, when a boy, questioned in the temple (Luk ).

(3) A perceptible leaning to the sentiments of his two colleagues, Nicodemus who once advised that Christ should be let alone (Joh ), and Joseph of Arimathea, who consented not to the counsel and deed of Caiaphas (Luk 23:51).

(4) Discernment to perceive that if the movement was purely fanatical, it would not be suppressed but only rendered more violent by opposition.

III. The success of Gamaliel.—His advice prevailed.

1. To all appearance unanimously. At least no opposition was offered to his cautious counsel. Having a majority in their favour, his sentiments were accepted without a division, and became the finding of the court. Yet

2. Not altogether wholly. Though persuaded to depart from their murderous intention (Act ) and to spare their prisoners' lives, his colleagues could not appease their rage without inflicting on the apostles some punishment. Perhaps, also, they felt that something must be done on the one hand to justify their interference with the apostles' liberty, and on the other hand to express their displeasure at the apostles' disobedience. Accordingly they beat or scourged the apostles as Christ had been (Joh 19:1), and as Paul afterwards was scourged on five occasions (2Co 11:24). The scourge was a whip of two lashes, "knotted with bones or heavy indented circles of bronze, or terminated by hooks, in which case it was aptly denominated a scorpion" (quoted by Hackett). Still,

3. To all intents effectually. Charged not to speak in the name of Jesus—a useless rehearsal of a useless interdict which they could not obey (Act ), the apostles were forthwith dismissed, no doubt reluctantly, their judges inwardly feeling they would rather have incarcerated permanently, or killed off finally such obnoxious persons as the apostles were supposed to be, but yet really so that they "departed from the presence of the council," and on their part triumphantly, rejoicing they had been counted worthy to suffer dishonour for the name of Him whom they served, in whom they believed, and of whom they witnessed, and permanently so that "every day in the temple and at home they ceased not to teach and to preach Jesus as the Christ."

Learn.—

2. That good men generally carry with them an influence for good which weighs with and tells upon their contemporaries. Witness Samuel and Daniel in Old Testament times; Nicodemus and Gamaliel in the Sanhedrim.

3. That God's servants may always comfort themselves with the reflection that His cause is invincible. Emblem: the bush burning yet not consumed.

4. That those who fight against God are engaged in a losing battle (Isa ).

5. That God's servants and Christ's followers may suffer wrong, and yet the cause for which they suffer win the day.

6. That to suffer for righteousness' sake is the highest honour a Christian can enjoy on earth (Mat ; 1Pe 4:16).

7. That always and everywhere Christians should publish the name of Jesus as the Christ, or Anointed King and Saviour of mankind.

HINTS AND SUGGESTIONS

Act . The World's Somebodies.—Are not unfrequently.—

1. Pretentious nobodies.

2. Worthless impostors.

3. Arrogant deceivers.

4. Disastrous leaders.

Act . Gamaliel's counsel.

I. The good advice it contained.

1. To abstain from injuring the apostles or hindering the cause they advocated. This was practically a dissuasive against persecution.

2. To wait with patience for the decision which Providence would ultimately give on this as on every other movement. "Time tries all."

3. To beware of doing anything that might seem like fighting against God.

II. The doubtful doctrine it preached.

1. That the goodness of a cause may always be judged by its success.

2. That men should regulate their conduct by the bearing it will have upon their own interests.

3. That man's responsibilities towards the cause of God and Christ are discharged by simply letting it alone.

Act . Fighting against God.

I. An old sin.

II. A common practice.

III. A hopeless enterprise.

IV. A perilous warfare.

V. A heinous wickedness.

Act . Gamaliel's Counsel.

I. A convenient counsel for the spiritually idle and for the politicians of the world.

II. A true counsel in opposition to senseless zeal.

III. A half counsel, when it concerns us to recognize, decide, and act at once.—Beck in Lange.

Act . Of men or of God; or, the Origin of Christianity.

I. Christianity must be either of men or of God.—Either it is a creation or evolution of the human mind or a production and revelation of the divine Spirit. Either one, it may be the best, of ordinary nature religions, like those of paganism which it supplanted, like Buddhism, Confucianism, and Mohammedanism, or a distinctly supernatural religion, as Christ (Joh ) and His apostles affirmed that it was, and as its adherents believed it to be. No middle alternative is possible.

II. If Christianity be of men it will assuredly come to nought.—It may seem for a time to be possessed of vitality, to manifest growth and to be productive of beneficial results, but these appearances will only be temporary. It will not succeed in lifting men much higher than other nature religions; it will not extend its dominion over a much greater territory than these; it will not exhibit qualities of permanence beyond what are displayed by these.

III. Thus far Christianity has not come to nought.—It has survived the assaults of paganism, and even overthrown paganism wherever it has spread. It has resisted the still more dangerous onsets of philosophy and science, and in a large measure Christianised these. It has stood up against the combinations of world empires, and reduced these, in name at least, to subjection beneath the sceptre of Christ. It has maintained its vitality and influence notwithstanding the corruptions of its purity that have arisen within its own burdens and from the midst of its own adherents. It has met the deepest spiritual wants of the individual soul and of the world in a way that no other religion has done. It has extended its sway to almost every country under heaven. After nineteen centuries it evinces no sign of decrepitude and decay. Other religions are waxing old and vanishing away; it is with the passing years increasing in vigour and acceptance.

IV. Hence Christianity can only be of heavenly origin.—This a necessary inference from the propositions laid down by Gamaliel. "By its fruits ye shall know it." These are such as can be explained only on the hypothesis of its divine origin. This renders it certain that Christianity will prove itself to be successful—i.e., serving the ends of a religion—i.e., saving; universal, ultimately embracing the globe; and permanent, enduring till the close of time.

V. No combination of forces can hinder Christianity from eventually accomplishing its mission.—"Ye will not be able to overthrow it," said Gamaliel. Gamaliel was right. If God be for it who can be against it? Who can fight successfully against God? "No weapon that is formed against it shall prosper"; "the gates of hell shall not prevail against it."

Lessons.—

1. The claims which Christianity as a supernatural religion has on the minds and hearts of men.

2. The duty of Christians doing everything to further its triumph.

3. The folly of attempting to overthrow or even hinder it.

Act . The Way of the Holy Cross.

I. Threatening (Act ).

II. Imprisonment (Act ).

III. Scourging (Act ).

IV. Martyrdom (Act ).

Act . Suffering Shame for the Name.

I. Comfort in it. That what one suffers for is Christ's name (1Pe ).

II. Honour in it. That by means of suffering one can help on the triumph of that name.

III. Glory in it. Since if one suffers with Christ here, he shall reign with Christ hereafter (2Ti ).

Four Classes in the School of Suffering.

I. Obliged to suffer.

II. Willing to suffer.

III. Able to suffer.

IV. Permitted to suffer.—Hartman in Lange.
06 Chapter 6
Introduction

CHAPTER 6

DISSENSION IN THE CHURCH—THE RISE OF A NEW ORDER OF CHURCH OFFICIALS

1. The Church's first Strife allayed; or, the Institution of the Diaconate (Act ).

2. The Ministry of Stephen; or, the rising of a Bright Particular Star in the Church's Firmament (Act ).

Verses 1-7

Act . In those days should be in these days,—i.e., shortly before Stephen's martyrdom which did not long antedate Saul's conversion in A.D. 37. Hence the events recorded in the present chapter may be set down as having taken place in A.D. 35 or 36. It is satisfactory to know that while Baur denies, Zeller, and Weizsäcker admit that the ensuing narrative concerning Stephen proceeds upon undeniably historical ground. Was multiplied.—Better, was multiplying, or becoming numerous, through the teaching and preaching spoken of in Act 6:2. Grecians.—Not Greeks, but Hellenists or Greek-speaking Jews of the Diaspora (Act 9:29, Act 11:20), as distinguished from the Hebrews or Palestinian Jews (Php 3:5), who talked in Syro-Chaldaic or Aramæan. Were (habitually) neglected.—Or overlooked, the imperfect hinting at the frequency of the occurrence, though it is not clear whether the complaint was well founded or only imaginary. The daily ministrations were not of private benefactions (Wendt) but of public alms from the funds already mentioned (Act 2:45, Act 4:35), either of food or of money.

Act . The twelve must have included Matthias (Act 1:26), whose apostleship is thus placed beyond dispute as valid, at least in the judgment of both his colleagues and the Church. The multitude of the disciples.—Of those resident in Jerusalem, since many must by this time have left the city. Not reason.— οὐκ ἄρεστον, properly = non placet, not pleasing, or not fit, becoming, suitable. Leave.—In the sense of "forsaking," "deserting," "discontinuing." Serve or minister to tables.—The apostles had seemingly at first undertaken this work, acting "not merely as a teaching college, judicial bench, court of representatives, but also as an administrative authority; specially arranging, distributing, and superintending the feedings" (Holtzmann).

Act . Wherefore, brethren, or according to some MSS., but, brethren, look ye out.—If the selection was made by the congregation, the appointment proceeded from the apostles. Of honest report.—Lit. attented persons—i.e., of good report (compare Luk 4:22; 1Ti 5:10). For Holy Ghost read Spirit.

Act . But we will give ourselves continually to prayer.—The idea is that of steadfast perseverance.

Act . On the names of the deacons see "Homiletical Analysis." That all the seven were Hellenists arose not from the circumstance that they were intended solely to look after the Hellenist widows' interests—of which there is no hint in the narrative; but probably from a desire to avoid anything that might look like favouring the Hebrew widows (Holtzmann). The statement that Nicolas was a proselyte suggests that all the others were Jews.

Act . They, the apostles laid their hands on them, the deacons.—The first mention in Acts, but not the last (Act 13:3), of this ceremony which occurred in the Old Testament; in the consecration of the Levites (Num 8:10), and in the appointment of Joshua (Num 27:23) and afterwards in the New in the ordination of ministers (1Ti 4:14; Heb 6:2).

Act . Increased and multiplied.—The tenses (imperfect) indicating gradual and continuous growth, might be rendered kept on increasing and multiplying. A great company of the priests.—Not merely persona of Levitical descent (Zöckler), but real sacerdotal persons, priests proper, who must then have been numerous, considering the number, 4,289, that returned from Babylon (Ezr 2:36; Ezr 2:38). Obedient to the faith.—A genuine Pauline expression (see Rom 1:5).

The Institution of the Diaconate; or, the Church's First Strife allayed

I. The occasion of its institution.—

1. The rapid increase of the Church's members. It was certainly gratifying that, notwithstanding the persecutions directed against the apostles, their labours in propagating the gospel were attended by conspicuous success. The remarkable influx of disciples which took place under their preaching would most likely have called for assistance of some sort in the organisation of the Christian community. The special form of assistance they did solicit was dictated by the state of matters now to be mentioned.

2. The unexpected rise of dissension among the Church's members.

(1) The opposing parties in the Church were the Palestinian, or Hebrew (i.e., Syro-Chaldaic, or Aramaic) speaking, and the Grecian, or Greek-speaking Jews. Though both of one blood, they were nevertheless divided by speech, and as a consequence by habits of thought ard social customs. The rivalry, and even jealousy between them, the Hebrew or Conservative party, who adhered with greater closeness and tenacity to the law and traditions of Mosaism, and the Grecian (Hellenists) or Liberal party, who had been influenced by the broader culture and laxer notions of the empire generally, perpetuated itself for long years in the Christian Church, and was a source of much strife during the early centuries of our era.

(2) The cause of their dissension was the habitual neglect (whether studied or accidental, real or imaginary, is not stated) of the Grecian widows in the daily distribution of food or money. It is not likely that the apostles or their helpers deliberately arranged thus to set a mark of inferiority upon the Greek-speaking Christians; but one can readily perceive how widows of foreign origin might not be so well known as those who resided in Palestine and Jerusalem, and how, being foreigners, they might have greater difficulty in making their wants known and getting them attended to. In any case it is not hard to understand how the Grecian Christians should feel somewhat sensitive over what had the appearance of a studied neglect.

II. The mode of its institution.—

1. The apostolic decision concerning themselves.

(1) To withdraw from the business of dispensing the Church's alms. Not because they resented the suspicion of unfairness implied in the complaints of the Greek-speaking Jews (or Christians). The complaint may have been just, and (whether it was just or not) the apostles may have seen that some different arrangement, as, e.g., the distribution of the Church's alms by responsible officials—would be required in order to restore confidence and prevent the recurrence of similar mistakes or complaints. Not because they deemed the service of tables too mean an occupation for persons of their capacity and dignity. It may be taken for granted that the apostles were not actuated in their procedure by personal vanity or self-esteem, but because they considered themselves to have been called to a higher form of ministry with which this lower interfered, to the extent of threatening to withdraw them altogether from it. In their estimation preaching was a more exalted form of work than acting as Church almoners, distributing the bread of life, a more urgent labour than doling out, even to poor widows, loaves and fishes or the wherewithal to purchase them. And because this latter was work for which the Church had an ample supply of competent workers within her ranks.

(2) To reserve themselves for the more spiritual labours of the apostolate—praying and preaching. By and-by they would need assistants in these duties also; but in the meantime these claimed their whole time and attention. N.B.—The position of pre-eminence among ministerial duties here assigned to praying and preaching should be noted by those who think that in modern times these should be reduced to a minimum. Praying and preaching are twin gospel ministries that never should, and cannot be dissociated except to the detriment of both.

2. The apostolic direction to the Church members.

(1) What it was. To "look out from among themselves seven men of good report, full of the Spirit and of wisdom," whom the apostles might appoint over the business of serving the Church's tables. In which direction should be noted: First, the proper work of the diaconate. "To serve tables," to distribute the Church's alms, and care generally for the poor. This, as the cases of Stephen and Philip showed, excluded not the exercise, where possessed, of the gift of preaching, praying, or working miracles. Secondly, the requisite qualifications for the diaconate. Approved character. The deacons (seven in number, most likely because no more were required; but see "Hints on Act ") were to be of "good report"—i.e., of recognised Christian standing and worth (compare 1Ti 3:8-10). Eminent piety. "Full of the Spirit"—i.e., of the Holy Spirit, which would be known by the fruits of the Spirit appearing in their lives (Mat 7:20). Practical sagacity. "Full of wisdom," which probably meant that insight into truth, discernment of character, and knowledge of how to act, which resulted from being inspired and led by the Holy Ghost. Thirdly, the body to elect the diaconate. The congregation of believers. Neither their leaders, the apostles, nor a committee of their number, but the whole assembly of the Church members—all who chose to take part in the proceedings, which would likely be the majority of those residing in Jerusalem. The apostles' language expressly recognises the Church as the elective board. Fourthly, the source of authority for the diaconate. This the apostles as distinctly reserved for themselves. If the congregation selected, they appointed; if the congregation called, they ordained.

(2) How it was received. "The saying pleased the whole multitude." This showed the wisdom by which the apostles had been guided in proposing their motion; the confidence with which they were regarded by the believing community, no one attempting or desiring to dissent; and the spirit of unity which still prevailed and could triumph over the incipient stirrings of discord. Happy the Church whose pastors are guided by the Chief Shepherd, whose counsels are accepted by their congregations, and whose people are actuated by a spirit of love and concored!

(3) How it was carried out. First, the election of the seven. "They chose Stephen," etc. (see "Hints"). Secondly, the presentation of the seven. To infer that the election was conducted in the absence of the apostles would not be safe. Thirdly, the ordination of the seven. The apostles, having prayed, "laid their hands upon them." In this act the brethren did not join, showing that the authorisation of the new officers proceeded not from them. The laying on of hands—first mentioned in connection with the blessing of Ephraim and Manasseh (Gen ), of frequent occurrence in Mosaic ritual (Lev 3:2; Lev 16:21; Num 8:12), and used in appointing Joshua to succeed Moses (Num 27:18)—became the customary form in the New Testament Church of Dedication to a sacred office (Act 13:3; 1Ti 4:14). "It was a symbol of the impartation of the gifts and graces" which those dedicated "needed to qualify them for the office," and was "of the nature of a prayer that God would bestow the necessary gifts rather than a pledge that these were actually conferred" (Hackett).

III. The result of its institution.—By setting free the apostles to attend to higher duties important consequences followed.

1. A wide extension of the gospel. "The word of God increased." The area over which it spread enlarged. The influence it wielded deepened.

2. A large increase of disciples. Their number multiplied in Jerusalem greatly. Christ promised, if He were lifted up, to draw all men unto Himself (Joh ); and wherever the gospel is openly, courageously, affectionately, and faithfully proclaimed, it seldom fails to secure adherents.

3. A great accession from the priesthood. This must have been a numerous body at the time to which this chapter refers, since, according to Ezra (Act ), it was 4,289 strong on returning from Babylon. The coming over to Christianity of so considerable a company of priests, of whom none had ever followed Christ, marked a signal advance in Christianity. Plumptre suggests that their conversion may have been due to the preaching of Stephen, who anticipated Paul in announcing the passing away of the temple worship, which had probably become a weariness to the flesh and an intolerable burden to the spirit of the more earnest, at least of the priests, who, accordingly, responded to the fascination of a simpler and more spiritual worship.

Learn.—

2. That oversight may occur in the bestregulated congregations.

3. That Christian ministers and people should ever study the things that make for peace (Rom ).

4. That nothing should be allowed to hinder a Christian minister from his specific work of preaching and praying.

5. That Christian congregations have a right to elect their own officebearers.

6. That those who hold office in the Christian Church should be above suspicion.

7. That the word of God cannot be bound (2Ti ).