Acts 4:13

Act_4:13

Now when they saw the boldness of Peter and John.

St. Peter; or, true courage

The grace of God, which St. Peters character and story specially forces on our notice, is the true courage which comes by faith. There is a courage which does not come by faith, but from hardness of heart, obstinacy, anger, or stupidity, which does not see danger or feel pain. That is the courage of the brute. One does not blame it. It is good in its place, as all things are which God has made. It is good enough for the brute; but it is not good enough for man. You cannot trust it in man. And the more a man is what a man should be, the less he can trust it. The more mind a man has, so as to be able to foresee danger and measure it, the more chance there is of his brute courage giving way. The more feeling a man has the more chance there is of his brute courage breaking down, just when he wants it more to keep him up, and leaving him to play the coward and come to shame. Yes; to go through with a difficult or dangerous undertaking a man wants more than brute courage. He needs to have faith in what he is doing to be certain that he is in the right. Look at the class of men who in times of peace undergo the most fearful dangers. Not a week passes without one or more of them, in trying to save life and property, doing things which are altogether heroic. What keeps them up to their work? High pay? The amusement and excitement of the fires? The vanity of being praised for their courage? Those are motives which would not keep a mans heart calm and his head clear under such responsibility and danger as theirs. No; it is the sense of duty. The knowledge that they are doing a good and noble work, that they are in Gods hands, and that no evil can happen to him who is doing right. Yes; it is the courage which comes by faith which makes men like St. Peter and St. John. I will not fear, said David, though the earth be moved, and the mountains carried into the midst of the sea. The just man who holds firm to his duty will not, says a wise old writer, be shaken from his solid mind by the rage of the mob bidding him do base things, or the frown of the tyrant who persecutes him. Though the world were to crumble to pieces round him, its ruins would strike him without making him tremble. Such courage has made men, shut up in prison for long weary years for doing what was right, endure manfully for the sake of some great cause, and say--

Stone walls do not a prison make, nor iron bars a cage.

There is but one thing you have to fear in heaven or earth--being untrue to your better selves, and therefore untrue to God. If you will not do the thing you know to be right, and say the thing you know to be true, then indeed you are weak. You are a coward, and sin against God. And you will suffer the penalty of your cowardice. You desert God, and therefore you cannot expect Him to stand by you. But who will harm you if you be followers of that which is right? (Psa_15:1-5.) There is a tabernacle of God in which, even in this life, He will hide us from strife. There is a hill of God in which, even in the midst of danger, and labour, and anxiety, we may rest both day and night--even Jesus Christ, the Rock of Ages--He who is the righteousness itself, the truth itself. And whosoever does righteousness and speaks truth, dwells in Christ in this life, as well as in the life to come. And Christ will give him courage to strengthen him by His Holy Spirit, to stand in the evil day, the day of danger, and having done all to stand. (C. Kingsley, M. A.)

Christian heroism

The Church was born and nursed amid storms. The advocates of Christianity have frequently met with unexpected opposition and cruel persecution. Men whose office it was to promote the progress of truth have striven to impede its course. Persecution intimidates the weak, but ennobles and purifies the true. The text teaches us three things about the genuine disciple.

I. That Christian men are inspired with Divine courage in times of persecution. They saw the boldness of Peter and John. There is a wide difference between a Christian and a worldly man in times of trouble. The worldly man is timid, irritable, and restless; the Christian man is calm, courageous, and hopeful. Nothing can calm and strengthen a man more than a full assurance of Gods protection. Three things show that the disciples were endowed with Divine fortitude.

1. Look at their noble defence. Peter speaks courageously and eloquently for Christ.

2. Look at their bold attack. Peter charged his accusers with ignorance, they had rejected Christ; he charged them with sin, they had crucified Christ.

3. Look at their undaunted spirit. They were commanded to cease from preaching; but they remained steadfast to the truth. God can inspire His children with courage to meet the fiercest conflicts of life--to endure pain, to suffer poverty, to bear bereavement, to meet persecution.

II. That Christian men are inspired with Divine wisdom in times of persecution. And perceived that they were unlearned and ignorant men. Christ had promised to impart wisdom to His disciples in times of danger. When they deliver you up, take no thought how and what ye shall speak, for it shall be given you in that same hour what ye shall speak. I will give you a mouth and wisdom that all your adversaries shall not be able to gainsay and resist. Three things show that the disciples were Divinely instructed.

1. They were enabled to make a special declaration of the power of Christ. The examination was particular--by what name they had performed the miracle. The answer was particular--by the name of Jesus. It was a merciful work, a successful work, a Divine work.

2. They were enabled to make a suitable declaration of salvation in Christ: neither is there salvation in any other.

3. They were enabled to make a public declaration of their faith in Christ: there is no other name under heaven given among men whereby we must be saved. They believed in the supremacy of Christ. They knew He was both the Sou and the Sent of God. His word was true. His work was complete. If any man lack wisdom, let him ask of God. Christian men ought to speak boldly in defence of the truth. Speak for Christ anywhere and everywhere, in the shop and in the market, at fasts and at feasts. Speak of His life, His atonement, His resurrection, His intercession.

III. That Christian men are inspired with a Divine influence in times of persecution. And they took knowledge of them that they had been with Jesus. The man who has frequent intercourse with Jesus will reflect his Masters spirit. Communion with Christ makes a man gentle, patient, courageous, devout, and zealous. When Moses came down from Mount Sinai his face shone with such a Divine lustre that the children of Israel were afraid to come nigh him. The influence the disciples possessed is noticeable for three things.

1. It was a visible influence. They saw, perceived, took knowledge of them. There is something in the conduct, disposition, and countenance of a good man that reports itself; his influence is felt in the world, the Church, the family circle. A Divine life cannot be concealed; the light must shine.

2. It was a mighty influence. They silenced their accusers, they convinced their hearers, they converted five thousand men.

3. It was a spiritual influence. The miracle only excited attention, the word produced conversion. (Joseph Woodhouse.)

Christian heroism

We sometimes hear it stated that courage is a quality that is decreasing; that men are wise, enterprising, and refined, but not courageous. That opinion is not true even of physical bravery. It also ignores the altered conditions of life. If we look into life and see what is necessary to realise any great purpose in it, we shall conclude that opportunities are not wanting for the display of high heroism. The old bravery is not extinct, it is transformed and directed to better ends. It is the fortitude that comes from faith, love, and duty that is needed in these times. Christianity is the religion of heroism, as opposed to the creeds of expediency and prudence. It begets in us that temper of mind from which high achievements naturally flow. It reveals a universal conflict between truth and error in which true chivalry must be shown. The boldness of the mariner or the adventurer we may not all be called to rival, but the boldness of Peter and John we must all possess, if we are to fight our battle faithfully and attain the crown of life. Peter and John are examples of the new courage--the heroism of hearts inspired by love, and living for the benefit of others. Christianity had to fight. How did it bear itself in the conflict? Did it take counsel of safety, compromise, policy? No! what one is struck by in the action of the apostles is an audacity that is caution, a calmness that is power, and a love that impressed friends and foes. Peter declares that it is by the power of the risen Christ the healed man stood before them. That is the true explanation of all progress. The confidence, the contempt of suffering, the holy elevation of soul with which Peter uttered that statement filled all with surprise; they took knowledge of them that they had been with Jesus. That was the result of Peters boldness. R turned judges into criminals, and apostles into judges. It brought about their acquittal, and the still greater progress of their cause. If Peter had wavered, all had been lost. Similar devotion do we need to-day, not only for the conflict of Christian truth with error, but for the destruction of evil in laws, institutions, and habits, and for the every-day battle of life.

I. Christian heroism results from fellowship with Christ. The sense of the heroic is in all men; the disposition to admire the great and exceptional in the lives and acts of men. Life would be very monotonous if all men occupied one level of power. The sameness of nature is broken up by mountains, torrents, cataracts, and by crises. So the torpor of social life is broken up, and a new sense of power reached, by the presence of heroes, and of the heroic. The hero is one whose faculties are raised to a higher plane of power than ordinary men reach. Before Christ came there had been such characters. In various countries and at different times they had appeared: military heroes like Alexander; political heroes like Pericles; intellectual heroes like Plato and Socrates; artistic heroes like Phidias; reforming heroes like Elijah, Buddha, Confucius; patriotic heroes like Moses and David. But, wonderful as were the doings of these men, they do not fully satisfy the sense of the heroic. Their mastery over nature was not complete; their knowledge was limited; their sympathies were not universal; their greatness was measurable. The world needed the expression of a higher enthusiasm. Jesus Christ realised and transcended all these conditions. The special qualities of all other heroes meet in Him. Consider His personality, His knowledge, His labours, His conflicts, His sufferings and triumphs. And now that He is exalted to the throne of the universe, and praised and adored as the glorified Son of God, what is His purpose towards His disciples? To impart unto them His own enthusiasm, courage, power, and glory. How does Jesus Christ infuse His spirit into His disciples?

1. He reveals to them the high possibilities of their nature. The unheroic mind sees the actual as the measure of the possible. The heroic mind says, All things are possible. Jesus Christ is the measure of human possibility. He sees and awakens the capabilities of men. He saw the possibilities of Peter, of Paul, of Augustine, of Luther, of John Howard, of Carey, and educated their faculties to realise them.

2. Jesus Christ gives absolute certainty about the truth He teaches. If Peter had doubted, boldness would have fled.

3. Jesus gives courage by demanding the surrender of self. All cowardice results from self-consciousness. Let self be devoted to a worthy end, fear dies.

4. Jesus Christ teaches us that heroism is the universal law of heaven. The heroisms of earth are the commonplaces of heaven.

5. Jesus Christ concentrates our powers on one great aim. Distraction destroys heroism. The balloon must be steered.

6. Jesus Christ sustains His followers by His presence. Peter denied Jesus when he was charged. The Master does not disown the servant, but stands by him.

II. Christian heroism should be manifested in various spheres.

1. In witnessing to Christ in common life.

2. In faithfulness in temptation.

3. In new methods of Christian service.

4. In loyalty to personal conviction.

5. In responses to special calls to duty.

6. By the boldness of our prayers.

III. Christian heroism produces great results.

IV. Christian heroism is possible to all. Peter the denier transformed into Peter the heroic witness. Be not discouraged, cleave to Jesus, and in Him be strong. (J. Matthews.)

The boldness of apostolic preaching

I. The position and character of these men who were grieved at the apostles teaching of the resurrection. Most of them were Sadducees, rich, courtly, influential, holding the Pharisees in contempt as did the Pharisees the common people. A crisis was now impending. The impress of the Great Teacher was too great to be denied. Tone, look, manner, put the apostles training above suspicion. All had admitted the originality of Jesus as a teacher, and had opposed Him on this account. Lo! this originality has reappeared. The old controversy had suddenly returned. Jerusalem was in a moral upheaval. In this Gods hand strikingly appears. To confront the Sadducees was the initial work of Christianity. The question of Jesus and the resurrection must be settled at once. Other questions might be postponed till Sadduceeism received its deathblow. So the risen Christ confronted them everywhere and sore troubled them.

II. The consciousness of the Sadducees as to the power of Christianity. We cannot deny it. If the miracle is undeniable, then the source, in the risen Christ, is undeniable. Only one resource remains--silence the preachers! But can they be silenced? The leader of the hour was lately a weak man, who quailed before a servant-maid. Now he stands, with John unflinchingly before the most formidable tribunal of the country. How is it? The secret escapes their own lips. The boldness astonishes them, and they put it down to the fact that they had been with Jesus. Was this conscience? No. There was no sense of guilt here. It was fear. In the boldness of Peter and John they saw the answer to His blood be upon us and our children.

III. No one can have been with Jesus as a disciple and not show it thereafter in his spirit and action. The human heart was made for Him, and when renewed receives His fulness. This is the secret of Christian influence. (A. A. Lipscomb, LL. D.)

Courage comes from faith

Courage comes from faith! Faith always leads us out of self and teaches us to believe in the possibilities of others. No nature can be strong that is not enthusiastic, and no nature can be enthusiastic that has not faith. The man who has faith in other men and other things, and other manifestations of life and character than his own, will always have courage. And this faith of which we hear so much in the matter of religion is not only a Bible quality; it is a quality which is found in the busiest market-places of life and among the most successful of earthly heroes. Columbus bound in his prison was, after all, a stronger nature than the crowned Ferdinand upon his throne, for his faith realised an undiscovered continent. It was said of William Pitt, the younger, the Prime Minister of England at twenty-three years of age, that no one ever entered his closet, if it was for only five minutes, who did not come out of it a stronger and braver man than he was when he went in. Count Cavour, when he made Italy the free kingdom that it is, was once asked how he came to be so trusted by everyone, and said, in reply, that it was simply because he believed in men, and trusted them. There can be no courage without faith; for it is faith which bears our trembling natures away from their earthly moorings to some unknown, unseen reality, which exists because the soul believes in its existence.

Serving God with boldness

Mr. Moody told of a young man who attended his meetings at the Hippodrome in New York. He was long before he would confess to this belief in Christ, and when at length he did so, Mr. Moody asked him what had kept him back. He replied that he knew he had to make a clean breast of his profession to his room-mate, and he was deterred by the fear of being laughed at. Eventually he summoned up courage. He sat in his room reading the Bible, and presently he heard his mate coming up the stair. His first impulse was to shut the Bible and put it away in his trunk. His second thought restrained him, however, and he continued his reading. His bed-fellow came in and saw him with the Bible before him, and going up to him, said, Are you interested in such things? Yes, I am. How long have you been so? Since Mr. Moody preached on such and such a text at the Hippodrome. Well now, that is strange, I was impressed with the same address, and all these nights I have been trying to screw up my courage to read my Bible before you. And I have only succeeded to-night in getting my courage up to read mine before you. Mr. Moody remarked, We want men who have got boldness and courage. If it is right to serve God, then let them serve Him with boldness, without regard to what man will think.

And perceived that they were unlearned and ignorant men, they marvelled.--

True religion the wonder of men

This astonishment was the natural effect of the appearance of a true Christianity differing so greatly from all its surroundings, of an effect disproportionate to the apparent cause. Strange coincidence that in the moment of their amazement the rulers should give the true explanation, They have been with Jesus. This should remind us, in the face of those powers now leagued against us, that we too possess a supernatural power, ever-victorious, be the combat what it may. This amazement--

I. Was the manifestation of the spirit of the world which relieves only in the visible, whether as to power, riches, or science.

1. None of these characteristics were found in these men, therefore when the power of the invisible and Divine appears in them, it is beyond the comprehension of the world which ignores that the visible is the Son of the invisible, and lives by its inspiration.

2. It is remarkable that this amazement was felt by the representatives of a holy religion. One could understand the Romans, men of war, or the Greeks, lovers of art, or the worshippers of gods which were only personifications of natural or human feeling, feeling such amazement. But here we are in the land of the prophets, yes--but religion was in a state of decay, impregnated with the spirit of the world. Therefore its pride was punished and its wisdom confounded.

II. Arose from the illiteracy of the disciples.

1. Opposition does not exist between religion and science in itself, but between false knowledge and religion. Two conditions of religious knowledge proceed from the nature of its object, which is God.

(1) The moral intuition of the heart and conscience.

(2) The communication of the Spirit of God. Learning destitute of these conditions is ignorance, but having them the apostles could afford to be illiterate. See that learned man with his phylacteries. He reads the Scriptures, but understands nothing; compare him with the man who was born blind. Yes, these apostles, opening their minds to the teaching of the Master, have learned more than all the sages of Jerusalem.

2. Application to the present time.

(1) Man objects to illiterate Christianity compared to antichristianity. But the objection must be overruled, for Christianity has knowledge rich and fruitful. Fear nothing, therefore.

(2) God wills, perhaps, to lead us back to the intuitions of the heart and conscience.

(3) Above all, we should learn the lessons of the upper room, that we may cause our contemporaries to acknowledge that we have been with Jesus. (E. De Pressense, D. D.)

Influence of unlearned but true piety

Next came a negro servant. He was my next evangelist. I used to watch him in the field, and in the house, and even now, with my mature reflection, I cannot remember ever to have seen him do a wrong act. As I worked beside him in the field, he used to tell me his experience, and where he learned this and that hymn; and then he would sing as only the African can sing, and I used to wish that I could have such religion as that negro enjoyed. When we went to bed--he and I slept in the same garret, he in one corner and I in the other; some people would think it a dreadful thing to have to share a garret with a negro--when we went to bed he used to pile his pillows up behind him so that he could lie sitting up, take his hymn-hook, and fasten his candle up somewhere so that he could see. He would sing hymn after hymn with such relish and enjoyment, the big tears frequently rolling down his dark face, that I used to be cut to the heart with remorse, that I, a ministers son, brought up with every advantage, should be so much worse than a poor negro. I would lie there and pretend to be asleep, while all the time was singing right at my conscience, and I was crying heartily to hear him. Oh, how glad I should have been could I have changed places with that poor negro serving-man, if it hadnt been for cheating him I I think that lived, acted out religion does more good to children than all the talking that can be done, though talking certainly should not be omitted. That African did me more good than all the ministers that ever came to my fathers house. (H. W. Beecher.)

Unbelievers astonished

There are two sets of problems which excite the attention of the unbelief of every age--intellectual and practical. The first provokes antagonism, the second, mostly wonder. It is with the second that we have here to do. Note--

I. The courage of the weak in the presence of irresistible might. What that might and that weakness were had been felt eight short weeks ago. Nor had the one grown weaker or the other stronger by lapse of time. Yet in the face of the power which could commit them to prison, to scourging and to the cross, these two helpless men deliberately brought themselves into collision with the authorities. The like has been witnessed in every age, when the tender child, the gentle maiden, the aged have dared the fires of martyrdom for the cause of Christ. The like is still witnessed in the conflict with the powers of darkness, the resistance to worldly solicitation, the endurance of contempt, poverty, and affliction even with gladness. Whence this courage? asks the infidel. Ah! we know. We have been with Jesus.

II. The victory of the ignorant when confronted with the wisdom of this world. What chance had these uneducated fishermen in the presence of whole college of learned Rabbis? Yet the Rabbis were made to look very foolish, and the fishermen won a triumph such as a philosopher might have envied. So has it ever been. It was so with Jesus as a child, it was so with Him as a man. Whence has this man letters? It has been so with His followers ever since. How often has Christianity been slain in the opinion of its opponents! Scholarship has left no weapon unused. But the victory of Christianity is all along the line. And this not because of the labours of its learned apologists. The disciples of Celsus were not vanquished by the treatises of Origen, but by the witness of obscure slaves and artisans. The tide of infidelity in the last century was not stemmed by Butlers Analogy, but by the testimony of Kingswood colliers and Lincolnshire labourers. The good fight of faith to-day is not won by academic men in secluded cloisters, but by unlearned and ignorant successors of the men who could not but speak the things they had seen and heard. And sceptics marvel. They need not, for it is an open secret, We have been with Jesus.

III. The persistency with which christians adhere to a discredited cause. Here were men calmly avowing themselves disciples of a crucified malefactor, and prepared to be crucified themselves rather than abandon not simply His cause, but His very cross. It was this which astonished the cultured Greek and the practical Roman; it is this which has astounded both persecutors and onlookers ever since. The offence of the cross has not ceased, yet millions still glory in it. Wonderful, says the worldling, that these fanatics should renounce our pleasures and profits, and deliberately prefer a life of self-sacrifice and service of others. Wonderful, says the modern thinker, that men in the nineteenth century should hold to a creed formulated in the first. Not at all wonderful, says the Christian, I have been with Jesus.

IV. The reason of it all, which is the greatest wonder. How can there be fellowship with Jesus? And if that were possible, how can that fellowship make men bold in persecution, invincible in argument, enthusiastic in attachment, and so hold the field all through the centuries? Ah, perhaps we ourselves cannot tell. All we can say is, We have been with Jesus, and He has baptized us with the power from on high, which has made us bold. We have been with Jesus, and have learned of Him, and with His wisdom have been made wise. We have been with Jesus, and His love has created a union which death, life, angels, principalities, powers, etc., cannot break. We can say nothing further to a wondering world except Come and see; then you will know what we know, but cannot speak. (J. W. Burn.)

They took knowledge of them, that they had been with Jesus.--

Christians who have been with Jesus

The apostles are called unlearned and ignorant, or private men, i.e., men of private education. They were not men who then appeared unlearned and ignorant. The freedom with which they spake, their knowledge of the Scriptures, and the force of their reasoning, convinced the rulers that they were at that time men of superior abilities and acquirements. But it was matter of wonder how these men who had only had a private education, and never had been instructed in the Jewish schools, should so speak; but the fact that they had been with Jesus was sufficient to account for it all. It is here observable, that though Christ chose men of private education, yet He sent them not forth to preach until they had been for some time under His own immediate instruction: Paul, whose early education had been superior, was previously instructed in the doctrines of the gospel by Ananias. Even in that day, when uncommon gifts were bestowed by the Spirit, a preparatory education was ordinarily required for the gospel ministry. Novices were not to be introduced into so great and important aa office. How absurd is it, then, in this day, when supernatural gifts have ceased, for the unlearned and ignorant to assume, without a previous education, the work of public instruction!

I. The expression being with Jesus may be applied to--

1. All who enjoy the gospel. Peter and John, and their fellow disciples, were admitted to familiar converse with their Lord. You have His gospel, which communicates the instructions they heard, the works they beheld, the example they followed, and the devotions in which they joined. In regard therefore to all the purposes of faith, knowledge and virtue, you may be with Him as truly as they were. If a living voice will touch the heart more sensibly, yet the written word is better adapted to enrich your memory and improve your knowledge.

2. The true believer. He has received the renewing influence of the Spirit of Christ, and experienced the sanctifying power of his gospel. This the first disciples had. Barely to behold Christs works and receive His instructions, was but a small thing compared with this. But there are times when true believers have special intercourse with Christ.

(1) In their private devotions.

(2) In social worship. Where two or three are gathered together in My name, there am I in the midst of them.

(3) In the Holy Communion.

II. Those who have been with Jesus. Should--

1. Be watchful against all sin. You have seen Him who suffered death to redeem you from iniquity; how can you continue any longer therein?

2. As having been trained up under His instructions, excel in religious knowledge.

3. Show themselves to be like Him. Learn of Him to be meek and lowly, patient and contented, pious and heavenly.

4. Set their affections on things in heaven, for Jesus is there.

5. Like the apostles, discover zeal and fortitude in the cause of Christ.

6. Be loving. (J. Lathrop, D. D.)

Fellowship with Jesus

I. Lifes truest fellowship. It is with Jesus.

1. It is real. Enoch walked with God.

2. It is spiritual (Rom_8:1-39.).

3. It is heartfelt (Luk_24:32).

4. It is sustaining (2Co_12:9-10).

5. It is efficacious (Rom_8:37; Php_4:13).

6. It is constant (Mat_28:20).

II. The marks of lifes truest fellowship.

1. Simple faith (Act_4:7-12).

2. Manly courage (Act_4:20).

3. Sanctified wisdom (Act_4:19).

4. Decisive choice of associations (Act_4:23).

5. Faithful consistency of character in all things (Luk_1:6).

III. The influence of lifes truest fellowship.

1. It awakens surprise. They marvelled.

2. It produces conviction. They took knowledge of them that had been with Jesus.

3. It disarms the enemy (Act_4:21.) (Homiletic Review.)

Been with Jesus

I. We must be much with Him by meditating on His great love for us displayed in His sufferings on our behalf.

II. We must be much with Jesus in studying the example He has set us.

III. We must be much with Jesus in holding communion with Him. (Homilist.)

Keeping company with Jesus

I. It is possible to keep company with Jesus.

1. In His Word.

2. In the sanctuary.

3. In the closet.

4. At His table.

5. In every path of service.

II. Keeping company with Jesus will result in some assimilation of character.

1. In proportion to the degree of intimacy.

2. The constancy of the intercourse.

3. The regard we have for our Companion.

III. The resemblance to Christ, in habit and character, will be manifest to the world. The disciple rosy be unconscious of it, but.

1. God will see and reward it.

2. Angels will note it and rejoice.

3. Brethren will discern it and be encouraged or rebuked.

4. The ungodly will be forced to confess it, to the honour of religion. (Homiletic Review.)

Fellowship with Jesus

I. As a spiritual possibility. By many lightly esteemed, by some ignored, and by others denied, fellowship with Him in His work, word, worship, is real (1Jn_1:3). As real now as with the disciples of Emmaus, as with the youths in the fire, as with Paul, John, or Peter.

II. As an essential experience. However ignored or denied, it a necessity of spiritual life. Christ cannot be known but by fellowship.

1. It is the initial act of living faith. Consciously or unconsciously, each soul that seeks has fellowship. The woman touched hem of garment, and fellowship resulted, though she knew not its meaning. So in prayer of contrite as well as in sublimest communion.

2. It is the constant solace of earnest spirits: Mid lifes perplexing problems and heavy sorrows, this is support. It is indispensable. The body would as soon forget to breathe as the heart to talk with and lean upon Christ. Lo I am with you alway, is Christs promise: I am continually with Thee, is the hearts reply.

III. As a moral inspiration The apostles possessed the secret of true courage. They, of all men, could be bold--

1. Because they believed and did the right. They knew their mission and their message So be Divine; this made them invincible. If God be for us, who can be against us? Who is he that shall harm you if you be followers of that which is good?

2. Because they believed and did the right from a right motive. They were no time-servers. Many can do the right when such doing is popular. Inquiring too often what will please, what will suit, not what is right, what will profit.

3. Because they believed and did the right from a right motive under the immediate inspiration of Christ. Here was the true secret of courage. Fear not, for I am with thee; Go in this thy might.

IV. As the secret of real influence. They took knowledge of them, etc. Priests and scribes and rulers felt the force with which these men spoke. They exerted an influence which--

1. Transcended social distinctions; they were but fishermen.

2. Surpassed educational attainments. They were unlearned and ignorant men.

3. Lies within our reach. It was when Jacob had been alone with God that he was enabled to meet and to overcome his brother. Be much with Christ, and you shall be a prince amongst men. (W. H. Burton.)

Fellowship with Christ essential to courageous testimony for Him

I. In the presence of the world. To have heard or read of Him is not enough: we must be with Him; walk with Him in a consenting will, love Him as having first loved us, be joined to Him in one Spirit. They who have been with Jesus fear not the pomp, nor the scoffs, nor the threats of men. A mans religion before the world is one of those things by which his genuineness as a Christian are most readily tested. By testimony for Christ I do not mean an obtrusive introduction of His name and doctrines at all times; but a prudent uncompromising assertion of His rights and defence of His precepts and servants when occasion requires.

II. Before the foe within, a more formidable feat. Many a man could bear testimony for Christ before a world in arms, who yet is ignominiously silent in the council chamber of his own heart. There--where he hopes, or fears, or loves--his Redeemers name is not heard, his Saviours precepts are not alleged, his Masters example is not heeded. Would you find a remedy for this and uplift the spirit so that it may assert Christian motives, press Christian rules of action, put forward Christ as his pattern? Christ must dwell in your heart by faith.

III. In the time of sorrow. Ere we have gone on long in life, hopes betrayed, fears realised, joys dashed with bitterness, are every mans companions. And sorrow is a stern suggester of doubts and misbelief. Would you bear a consistent testimony in the presence of sorrow? Here, above all, you require the Saviours presence. Hearing and reading of Him may do while the weather is fair, and the sails are set, and the sea is smooth; but when the sky is overcast, and the winds are awake, and the sail is torn, and the billows rage, we want Him in the boat to steer.

IV. In the period of prosperity. If sorrows are open foes, successes are to us enemies in disguise. Many a man has borne noble witness to his Saviour in adversity, but how few have glorified Him in the broad sunshine of prosperity I It was the custom of persecutors to try not merely tortures to shake the constancy of the martyrs--these only a few craven dispositions heeded--but also to tempt them by the offer of advancement, of lands and houses, of rank and honours. And the father of persecutors follows the same plan. All these will I give thee, if thou wilt fall down and worship me. How shall the man of wealth, the magistrate, the statesman, render a fearless testimony to the Master of his talents and time? Only in one way--only on one condition. That way is the way of reality--that condition, communion with his Lord for himself. They took knowledge of them, that they had been with Jesus. How different is the decent toleration of religion, the respectable patronising of God, His service and His people, the worldly-prudent care to grasp the world in one hand and just touch the refuge with the other; from the genuine Christian character, whose fountains gush evermore within, which is found always fearless on the side of God and good, submitting to obloquy if need be, enduring hardness as a good soldier of Christ. And there is nothing short of being with Jesus that will create such a character. You cannot put it on--it must result from the gradual accretion of many experiences, trials, failures, prayers, years spent under the eye and within the sound of the voice of the Saviour. You cannot build it up on the shifting sands of fashion, or on the soft and tempting soil of self-indulgence: its foundations must be on the holy hills, or it will never stand.

V. In the hour of death. There will come a day when each one will be called to wrestle with the last foe: to bear, in the presence of his past life, and in the presence of those who are to outlive him, his witness to Christ. Would we meet death fearless, and in humble assurance that we have a part in One who has robbed him of his terrors? There is but one way, and that way is, to have been with Jesus during our lives. There is nothing but the reality of the Christian life, which can ensure the peace of the Christians death.

VI. In the day of judgment. Then who are they that shall escape the wrath of the Judge, whom the crash of falling worlds shall strike unmoved and fearless? There will be found a multitude whom no man can number, who have washed their robes and made them white in the blood of the Lamb. Angels and men shall take knowledge of them, that they have been with Jesus. (Dean Alford.)

The Christians exemplification of religion

I. By what marks men should take knowledge of the Christian that he has been with Jesus.

1. By the exclusive dependence with which he regards Him as his Saviour.

2. By the simplicity with which he acknowledges Him as a Teacher.

3. By the fidelity with which he follows Him as his Example.

II. To what end this manifestation is demanded of him.

1. It were a motive of irresistible urgency (if no other existed), to one who knows his obligations to redeeming goodness, that He who bought him from the condemnation of endless death, is hereby honoured in the estimation of men.

2. To this powerful impulse I would add the animating consideration, that the conduct resulting from a spiritual and saving communion with Jesus Christ by faith, may be advantageous to others; and induce them to glorify God in the day of their visitation.

Lessons:

1. Remember, ye who profess to seek Jesus, that as the Jews took knowledge of the apostles that they had been with Him, so the world is taking knowledge of you.

2. If any here, like the chief priests and Sadducees, are taking knowledge of those who have been with Jesus, to blame the good part they have chosen--to cavil at the principles they profess, the joys they feel, the self-denial they practice, or the faith in which they delight--Let such ungenerous observers bear in mind Who hath said, Blessed is he whosoever shall not be offended in Me. (R. P. Buddicom, M. A.)

Communion with Christ discovered

I. When may we be said to have been with Jesus?

1. When we have been engaged in private devotion.

2. When we have been attending public worship.

3. When we have been partaking of the Holy Communion. There we dwell in Christ, and He in us.

II. By what proofs should men take knowledge of us that we have been with Jesus?

1. By our humility.

2. By our zeal.

3. By our heavenly-mindedness.

4. By our holiness--hatred of sin, and determination to avoid it. (R. Davies, M. A.)

The assimilation of character

It is a law of our nature that we become like those whom we habitually admire and love. This is the principle according to which religions, whether true or false, react on mens minds and hearts for good or evil. By worshipping, men are assimilated to the moral character of the objects which they adore. In China, Buddhist priests have been heard to say, Think of Buddha, and you will be transformed into Buddha. If you pray to Buddha and do not become Buddha, it is because the mouth prays, and not the mind. The same is true in the highest degree of Christianity: communion with God in Christ, in the power of the Holy Spirit, must have an assimilating effect, very gradual, indeed, but sure. There are, it has been well said, some men and women in whose company we are always at our best. While with them, we cannot think mean thoughts or speak ungenerous words. Their mere presence is elevation, purification, sanctity. All the best stops in our nature are drawn out by their intercourse, and we find a music in our souls that was never there before. Suppose even that influence prolonged through a month, a year, a lifetime, and what would not life become? To have lived with Christ must have made us like Christ: that is to say, a Christian. (W. Burner, M. A.)

The odour of grace

Men carry unconscious signs of their life about them. Those that come from the forge, and those from the lime and mortar, and those from the humid soil, and those from dusty travel, bear signs of being workmen, and of their work. One need not ask a merry face or a sad one whether it hath come forth from joy or from grief. Tears and laughter tell their own story. Should one come home with fruit, we say, Thou art come from the orchard; if with hands full of wild flowers, Thou art from the fields; if ones garments smell of mingled odours, we say, Thou hast walked in a garden. But how much more, if one hath seen God, hath held converse of hope and love, and hath walked in heaven, should he carry in his eye, his words, and his perfumed raiment, the sacred tokens of Divine intercourse! (H. W. Beecher.)

Fellowship with Christ: its visible effects

Often when I am on the beach, or even from my window, I look across the bay; and I can just see a speck gleaming against the grey sands, or the surf-beaten, sullen-looking cliffs of Howth beyond; and I know at once what the speck is by its whiteness. At other times when the storm has come, and the waves are sweeping over the rocks, I see a light speck upon the dark cloud curtain; and I know it is a brave little sea-gull in its white coat. So when we have given ourselves to Jesus, it should be easy for those round about us to see that we have. When, like the bird on the sands, we are doing our lowly work, the white robe should be visible; and in sorrow and trouble the whiteness should gleam as it did in the lives of those men of whom we are told in the New Testament that others took knowledge of them that they had been with Jesus. (J. Bowker.)

Communication with Christ the secret of power to bless men

On Thursday evening, March 29, 1883, for above an hour all who had occasion to use the telephone in Chicago found it vibrating to musical tones. Private and public telephones, and even the police and fire-alarm instruments, were alike affected. The source of the music was a mystery until the following day, when it was learned that a telegraph wire, which passes near most of the telephone wires, was connected with the harmonic system; that tunes were being played over it, and that the telephone wires took up the sounds by induction. If one wire carrying sweet sounds from place to place could so affect another wire by simply being near to it, how ought Christians in communication with Christ in heaven to affect all with whom they come in contact in the world. The Divine music of love and gentleness in their lives should be a blessing to society. (Homiletic Monthly.)

Communication with Christ the source of pulpit power

It is related that one of his hearers once asked, How is it that Mr. Bramwell always has something that is new to tell us when he preaches? Why, said the person interrogated, you see Brother Bramwell lives so near the gates of heaven that be hears a great many things that we dont get near enough to hear anything about. (C. H. Spurgeon.)

Christs people--imitators of Him

I. What a believer should be--a striking likeness of Christ. You have read lives of Christ beautifully and eloquently written, but the best life of Christ is His living biography, written out in the words and actions of His people. A Christian should imitate Christ in--

1. His boldness. This is a virtue nowadays called impudence, but the grace is equally valuable by whatever name it may be called. Christ dealt out honest truth; He never knew the fear of man; He stood out Gods chosen, careless of mans esteem. Be like Christ in this. Have none of the time-serving religion of the present day, which only flourishes in a hot-bed atmosphere, a religion which is only to be perceived in good company. No; if ye are the servants of God, be like Jesus Christ; never blush to own your religion; your profession will never disgrace you--take care you never disgrace that.

2. His loveliness. The one virtue of boldness will never make you like Christ. There have been some who, by carrying their courage to excess, have been caricatures of Christ and not portraits. Let courage be the brass; let love be the gold. Let us mix the two together, so shall we produce a rich Corinthian metal, fit to be manufactured into the beautiful gate of the temple. The man who is bold may accomplish wonders. John Knox did much, but he might have done more if he had had a little love. Luther was a conqueror--still, if while he had the fortiter in re he had been also suaviter in mode, he might have done even more good than he did. So, while we too are bold, let us ever imitate the loving Jesus.

3. His humility. In England a sovereign will not speak to a shilling, and a shilling will not notice a sixpence, and a sixpence will sneer at a:penny. But it should not be so with Christians. We ought to forget caste, degree, and rank, when we come into Christs church. Recollect, Christian, who your Master was--a man of the poor.

4. His holiness.

II. When should Christians be this? For there is an idea in the world that persons ought to be very religious on a Sunday, but that it does not matter what they are on a Monday. Is there a time when the warrior may unbuckle his armour, and become like other men? No; at all times and in every place let the Christian be what he professes to be. I remember talking with a person who said, I do not like visitors who come to my house and introduce religion; I think we ought to have religion when we go to the house of God, but not in the drawing-room. I suggested that there would be a great deal of work for the upholsterers in that case. How is that? was the question. Why, I replied, we should need to have beds fitted up in all our places of worship, for surely we need religion to die with, and consequently every one would want to die there. Aye, we all need the consolations of God at last; but how can we expect to enjoy them unless we obey the precepts of religion during life? Imitate Christ--

1. In public. Most of us live in some sort of publicity. The eagle-eyed, argus-eyed world observes everything we do; and sharp critics are upon us. Let us live the life of Christ in public. Let us exhibit our Master, and not ourselves--so that we can say, It is no longer I that live, but Christ that liveth in me.

2. In the Church. How many there are like Diotrephes, seeking pre-eminence, instead of remembering that there all men are equal--alike brethren. Let your fellow-members say of you, He has been with Jesus.

3. In your houses. Rowland Hill once said he would not believe a man to be a true Christian, if his wife, his children, the servants, and even the dog and cat were not the better for it.

4. In secret. When no eye seeth you except the eye of God, then be ye like Jesus Christ. Remember His secret devotion--how, after laboriously preaching the whole day, He stole away in the midnight shades to cry for help from His God. Take care of your secret life.

III. Why should Christians be this?

1. For their own sakes. For their honestys sake, their credits sake, their happiness sake; let them imitate Christ.

2. For religions sake. The professor who has not lived up to his profession; the man who eaters the fold, being nought but a wolf in sheeps clothing--such men injure the gospel more than the laughing infidel or the sneering critic.

3. For Christs sake. If ye love Me, keep My commandments. Be like Christ, since gratitude demands obedience; so shall the world know that ye have been with Jesus.

IV. How He can be so.

1. You must know Christ as your Redeemer before you can follow Him as your Exemplar.

2. You must study Christs character. There is a wondrous power about that, for the more you regard it the more you will be conformed to it. I view myself in the glass, I go away, and forget what I was. I behold Christ, and I become like Christ.

3. But, say you, we have done that, and we have proceeded but little farther. Then correct your poor copy every day. At night recount all the actions of the twenty-four hours, scrupulously putting them under review. When I have proof sheets sent to me of any of my writings, I have to make the corrections in the margin. I might read them over fifty times, and the printers would still put in the errors if I did not mark them.

4. Seek more of the Spirit of God. Take the cold iron, and attempt to weld it if you can into a certain shape. How fruitless the effort! Lay it on the anvil, seize the blacksmiths hammer with all your might; let blow after blow fall upon it, and you shall have done nothing. But put it in the fire, let it be softened and made malleable, then lay it on the anvil, and each stroke shall have a mighty effect, so that you may fashion it into any form you may desire. So take your heart, put it into the furnace; there let it be molten, and after that it can be turned like wax to the seal, and fashioned into the image of Jesus Christ. Conclusion: To be like Christ is to enter heaven; but to be unlike Christ is to descend to hell. Likes shall be gathered together at last, tares with tares, wheat with wheat. (C. H. Spurgeon.)

The true joyfulness of a witness for God

I. On what it is founded.

1. The experience of grace in the heart.

2. The pure Word of God on the lip.

3. The exemplary walk in the life.

II. How it shows itself.

1. In the pulpit by the joyful opening of the mouth.

2. In the world by the fearless testimony of the truth.

3. Under the cross by peace and joy in the Holy Ghost.

III. How it works.

1. To the confusion of the adversaries.

2. To the building up of the Church.

3. To the glory of God. (C. Gerok.)

The means of silencing blasphemers

I. Joyful perseverance in testimony.

II. Exhibition of fruits of work. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 4:13-14. Now when they saw the boldness of Peter and John — Observed with what courage and freedom they spoke, and pleaded their Master’s cause, and to what a high degree they extolled him in the very presence of those magistrates who had so lately condemned him to the most shameful death; and perceived that they were unlearned and ignorant — Or rather, illiterate and uneducated men, or men in private stations in life, as Dr. Doddridge renders the latter word, ιδιωται, observing, that the expressions literally signify, “that they were not scholars, nor in any public rank of life, as the priests and magistrates were; but that they import no want of natural good sense, or any ignorance of what was then the subject of debate: so that our translation seems very unhappy here.” They marvelled — Were greatly astonished; and took knowledge of them — Greek, επεγινωσκον, they knew, or were persuaded, namely, upon further recollection or consideration; that they had been with Jesus — Had been his disciples, and from him had received their knowledge and their courage. They themselves, it is probable, had seen these two disciples with him in the temple, or on the night when he was taken, led to the house of Caiaphas, and examined: and they now recollected that they had seen them with him. Or some of the servants of these rulers, or those about them, informed them of it. And when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to show with whom they had associated, and from whom they had had their education. Observe, reader, those that have been with Jesus, that have had converse and communion with him, should conduct themselves in every thing so that those who converse with them may take knowledge of them that they have been with him; and, therefore, are made so holy and heavenly, spiritual and cheerful; so raised above this world, and inspired with hopes of, and desires after, another. And, beholding the man who was healed — As they were obliged to acknowledge he was; standing with them — With Peter and John, perfectly recovered; they could say nothing against it — Against the fact, though they were unwilling to own the doctrine which it tended so strongly to prove.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_4:13. Perceived.—Lit., having perceived from what they saw and heard at the time, or from previous inquiry. It would certainly have been strange if the Sanhedrists, and in particular Annas and Caiaphas (see Joh_18:16), had not been acquainted with Peter and John (Zeller, Holtzmann); but this is not necessarily implied in the language, which rather suggests that they recognised the apostles as having been formerly among Christ’s disciples. Unlearned.—I.e., illiterate, untaught in the learning of the Jewish schools (see Joh_7:15), and Ignorant.—I.e., private or obscure persons, plebeian as distinguished from persons in the higher walks of life (1Co_14:16).

Act_4:15. Out of the council.—Which was open to others, so that Luke could easily have ascertained from parties who had been present what was said and done during the absence of the apostles. It has been thought not improbable that Saul of Tarsus was there (Hackett).

Act_4:16. That indeed a notable miracle hath been wrought by them is manifest.—This confession on the part of the Sanhedrin has been pronounced incredible, and inconsistent with the instruction given in Act_4:17 (Gfrörer, Zeller); but their conduct in this instance is no more difficult to understand than their behaviour in the case of the man who was born blind (John 9), with which it is pretty much of a piece.

Act_4:17. Let us straitly threaten.—Lit., with a threat let us threaten them. For a similar construction see Luk_22:15. The R.V. omits “with a threat.”

Act_4:18. Nor teach in or upon (ἐπί) the name of Jesus.—So as to make it a theme of discourse.

Act_4:19. Whether it be right, etc.—See on Act_4:29; and compare Amo_3:8; 1Jn_1:1-3. This remarkable utterance is not without Greek, Roman, and Rabbinical parallels.

Act_4:21. Glorified God for that which was done.—Compare Luk_5:26; Gal_1:24.

Act_4:22. Forty years old.—A note characteristic of Luke (compare Act_9:33, Act_14:8; Luk_8:43).

HOMILETICAL ANALYSIS.—Act_4:13-22

The Apostles removed from the Court; or, the Conspirators in Conclave

I. The perplexity of the Sanhedrists.—These holy inquisitors before whom John and Peter were arraigned were

1. Staggered at the boldness of their prisoners. These behaved not like criminals who had been apprehended in acts of wickedness, taken, as it were, red-handed, but like persons who felt conscious not of having done wrong, but of having performed a great good. Peter could have replied to Annas or Caiaphas—

“Thou shalt not see me blush

Nor change my countenance for this arrest;

A heart unspotted is not easily daunted.

The purest spring is not so free from mud

As I am clear from (wrong doing).”—Shakespeare.

Neither Peter nor John resembled their old selves who ran away when they beheld their Master bound with cords, and hurried off to face that awful tribunal. Things had changed since the Gethsemane transaction, both with their Master and with themselves. He had risen from the tomb into which His enemies had thought to shut Him down, and had ascended to His throne; they were being assisted and upheld by His Almighty Spirit.

2. Confounded by their prisoners’ eloquence. Peter and John, though neither learned nor distinguished persons like their judges, but ignorant and obscure fishermen, nevertheless spoke with such fluent and cogent utterance as the most gifted of their Rabbis could not equal or even imitate. The only possible explanation of the phenomenon which presented itself to the Sanhedrists was one they did not like—viz., that their prisoners had been companions of Jesus. It was a virtual admission that Christ had impressed even those who rejected Him with a secret conviction of His superhuman dignity.

3. Unable to deny the miracle. The evidence of its reality stood before them. The man who had been healed was in court. The whole town besides was ringing with excitement at what had happened, and had pronounced it a miracle. The theory of imposture would impose on no one. Just as little would the hypothesis of illusion or delusion. The man himself might have been a hypochondriac, and the apostles might be counted jugglers, but a whole town could not be cheated into believing that a miracle had been wrought, if no such thing had occurred.

4. At a loss what to do with their prisoners. To punish them for healing a lame man would look ridiculous; common sense would say they should rather be rewarded with the freedom of the city. Besides, in the present temper of the people, it would be dangerous to proceed to violence, the people being manifestly on the side of the apostles. Then to debar them from working similar miracles upon other lame persons would be hard upon the invalids. To drive them from the metropolis would only be to send them with their philanthropies to other towns. When men will not do the obviously right thing, it is no wonder they become perplexed in choosing the best of the wrong things. Wrong things are never best.

II. The resolution of the Sanhedrists.—How Luke ascertained what was talked in the council chamber, after Peter and John had been removed, may be difficult to tell. If the court was opened to the public (see “Critical Remarks”) some of the apostles’ friends may have been present; if it was closed against the public some of the Sanhedrists themselves, on becoming converted, may have revealed the secrets of the court. In any case, what the Sanhedrists resolved upon was this—

1. To prevent, if possible, the spread of the report about the miracle. They felt that if the story was repeated it would be believed, which shows that they regarded it as true. So will Christ’s gospel, wherever told, commend itself to men’s consciences in the sight of God. Hence, the chief aim of its enemies is to prevent its diffusion among the people.

2. To forbid the apostles any more to speak or teach in the name of Jesus. Still avoiding the explosive topic of the resurrection, they limit their prohibition to a general order not to speak in Christ’s name. What they wanted was, if possible, to suppress the name altogether. But as Christ could not be hid when on earth (Mar_7:24), so now that He is risen can He not be suppressed. “He must reign till all His enemies have been placed beneath His feet” (1Co_15:25).

III. The action of the Sanhedrists.—Having concluded their deliberations, and recalled the apostles, they did three things.

1. Charged them. Not to speak at all, nor to teach in the name of Jesus. But such an order neither John nor Peter could obey. It invaded the domain of conscience, which was God’s peculiar territory. It traversed the commandment of Jesus, which had already bound them to preach the gospel to every creature (Mat_28:19; Mar_16:15). It sought to silence the convictions of their souls that what they had seen and heard was true. It collided with that three-fold necessity which urged them on. Hence Peter told the Sanhedrists, that where the alternative lay between obeying them and obeying God, the choice could only be the latter. So affirmed he afterwards to the same judicial body for himself and his brethren. “We ought to obey God rather than man” (Act_5:29). So replied Socrates to his Athenian judges: “Athenians, I will obey God rather than you; and if you would let me go and give me my life on condition that I should no more teach my fellow-citizens, sooner than agree to your proposal I would prefer to die a thousand times” (Apology, 23, B.). “In this first conflict between conscience and force,” says Pressensé, “victory remains with the former. This day is liberty born into the world never to be destroyed.”

2. Threatened them. With pains and penalties endeavoured to deter them from following the path of duty. “Had the judges of Peter and John gone no further than this prohibition and threatening, they would have been entitled to be called persecutors (Pressensé). The essence of persecution is the application of physical force to religion, in which the only forces admissible are those of truth for the understanding and love for the heart.

3. Dismissed them. The Sanhedrists lacked the courage to inflict punishment upon their prisoners. As yet they feared the people, who, siding with the apostles, and glorifying God for what had been done, would not have tolerated either imprisonment or scourging. Hence they felt compelled to let their prisoners go.

Learn.—

1. The transformations Christ through His grace can effect on human character and life, exemplified in Peter and John

2. The best sort of evidence in support of Christ’s religion—such miracles as are wrought upon men’s characters and lives through its influence.

3. The holy courage that should at all times be displayed by Christ’s servants—to obey God and Christ rather than man.

4. The confidence with which Christ and His servants can appeal to the consciences even of their enemies.

HINTS AND SUGGESTIONS

Act_4:13. Companionship with Jesus.

I. A distinguished privilege.

II. A transforming power.

III. A perilous distinction.

IV. A high responsibility.

Act_4:1-14. The Courage of the Apostles.

I. The occasion of the courage.—It was an imposing assembly, made up of the intelligence and authority and ecclesiastical power of the Jewish nation. The court demanded by what power or efficacy, and in the use of what name, they had done this now notable miracle. Peter stood in view of them all, calm and confident, a splendid illustration of the truth that “the righteous are bold as a lion” (Pro_28:1), and made his reply.

II. The secret of the courage.—“Filled with the Holy Ghost.” This was the secret of Peter’s boldness. This made the difference between Peter before the Ascension and Peter after it. It was not natural courage, “to the manner born.” Peter was impulsive and forward, quick and stout in assertion, but by nature a coward. The coward is become a hero. The bank of sand is transformed into a rock of firmness. Impulse has given way to principle. Fear of man is exchanged for fear of God. His being “filled with the Holy Spirit” accounts for the difference. That Spirit has given him a sense of things invisible, has opened to his faith’s sight invisible troops of God, has lifted him to a level where he can look with something of the calmness and fearlessness of his Lord upon those who can only “kill the body.” He knows now, even better than he knew before, his own weakness and his own need, but he has been taught of the Spirit the illimitable sufficiency of God. “Filled with the Spirit” means assurance of sonship. “Filled with the Spirit” is proof that “God is for us and in us,” and that therefore they that be for us are more than they that be against us. It can easily be understood how this would arm the timid soul with a dauntless and deathless courage. One, with God, is a majority always. Weakness, with God, is omnipotence.

III. Characteristics of the courage.—But a courage of this sort, born of the presence of the Spirit of God, true Christian courage, will be marked by certain characteristics. Let us look at them as they appear in the record of Peter’s speech before the court.

1. Courtesy marks the first words of this brave soul. Peter gives the men of the court their appropriate titles, recognises their office and authority, and addresses them with deference and respect: “Ye rulers of the people and elders of Israel.” Bravery does not consist in brusqueness and bravado and bluster. To speak the truth boldly one need not be a boar or a bear. The bully is not the ideal hero. The kingdom and patience of Jesus go hand in hand. There is a so-called maintaining one’s self-respect which is simply a manifesting one’s impudence.

2. Prudence is another characteristic of Christian courage, as shown by Peter in this defence. His courteous recognition of the position and office of the men composing the tribunal is immediately followed by a reference to the character of the deed for which he was arraigned: “If we this day be examined of the good deed done to the impotent man.” The deed was “good,” and Peter reminds them of it. An impotent man has been made whole. Mark the prudent wisdom of this answer. Peter first turns attention from the method of the doing to the thing done. The work itself could challenge only gratitude and joy. Of itself it could provoke no opposition. He thus by a wise tact sought to pave the way for a favourable hearing. He made the most of his circumstances. So will the highest courage always. It does not disdain the use of every justifiable means to conciliate opposition. While scorning compromise of principle, it presses into service every alleviating circumstance. It does not court a tilt or invite a conflict.

3. Frankness is another characteristic, as exhibited by Peter. The council demanded by what authority or by what name they had done this. They got for instant answer, “By the name of Jesus Christ of Nazareth.” Here Peter might have stopped. But this was not the truth that put Peter in bonds. Peter could answer the court’s questions without any allusion to the crucifixion and resurrection. But it was this that got him into trouble, and he must not withhold it now to get out of trouble. Christian courage is always the very soul of frankness. It will wear no masks—tell the whole truth, as well as nothing but the truth. The temptation to be compromisingly politic at the point of real danger is most plausibly insidious and subtle, and a brave spirit gets here its sorest test.

4. Fidelity is one more mark of Christian courage that shone out conspicuously in this court-scene at Jerusalem. This pushed Peter beyond the mere claims of frankness. He had fully stated the facts. The Jews had crucified Jesus, and God had raised Him from the dead. These two facts Peter had put in the plainest terms. They were offensive to the tribunal. They implicated his hearers both in crime and folly. Yet out they came with courageous frankness. This was the top and crown of Christian courage. It was transforming the prisoner’s bar into a pulpit from which to preach a gospel sermon to men, some of whom probably had never heard it before, and whose ear the preacher might never have again.

IV. Effect of the courage.—It only remains to speak briefly of the effect of this righteous boldness. These effects are common where Christian courage gets anything like such public exhibition in such hostile circumstances.

1. Men wonder first at the boldness. They see nothing behind it, nothing to support it—no arms, no government, no material resource—and they are astounded. They marvel where it gets its spring and inspiration. The world knows not its secret. It is born of the invisible Spirit of God.

2. Then they have nothing to speak against. Christian courage has a wonderful way of disarming opposition.

Christians, there are some things taught here that ought to be to our spiritual profit.

1. The Spirit of God can make the weakest saint bold.

2. We can afford to trust Christ.

3. Truth will sometimes smite to silence when it does not smite to heal.—H. Johnson, D.D.

Act_4:16. What shall we do with these men?—The world’s question concerning Christians.

I. To this the world has usually answered.—Let us

1. Suspect them as hypocrites.

2. Disbelieve them as liars.

3. Oppose them as enemies.

4. Punish them as evildoers; and, generally,

5. Persecute them as sectaries, separatists, and heretics.

II. To this the world ought to answer.—Let us

1. Listen to them as bringers of good tidings.

2. Honour them as self-denying philanthropists.

3. Credit them as sincere preachers.

4. Reward them as benefactors of their race; and, generally,

5. Imitate them as noble exemplars of virtue.

Act_4:19. Liberty of Conscience.

I. The principle stated.—To hearken unto God rather than unto man.

II. The principle exemplified.—By the behaviour of the Apostles.

III. The principle justified.—By an appeal to the moral and religious instincts of the Sanhedrists.

IV. The principle recognised.—In part, at least, by the dismissal of the apostles from the council chamber. (See further on, Act_5:29.)

Act_4:20. The Preacher’s Motto.

I. The nature of the preacher’s function.—To speak, to address his fellow-men by the living voice. This function can never be superseded by the press. There is that in the contact of soul with soul, through the medium of the living voice, which no printed page can supply.

II. The extent of the preacher’s commission.—To speak what he has seen and heard. This what the apostles were called to do when they were made witnesses of Christ’s resurrection. In like manner the proper business of the Christian preacher is to lay before his fellow-men the truth of sacred Scripture as that is revealed to and appropriated by his own understanding, heart, and conscience.

III. The constraint of the preacher’s action.—“We cannot but speak” showed that the apostles had not taken up their calling as a matter of self-directed choice, but in obedience to the impulse of conscience, and not from interested motives as a means of procuring a livelihood or acquiring fame, but from an irresistible sense of duty, or, as Paul afterwards expressed it, “because necessity had been laid upon them” (1Co_9:16). So should none assume the preacher’s office except under a similar constraint. To exercise the preacher’s office for a piece of bread (1Sa_2:36) is to desecrate the office and be guilty of sacrilege.

Act_4:21. God glorified by the People for the Healing of the Lame Man.

I. For the exhibition of divine power which they had witnessed.

II. For the rich grace which had been shown to the cripple.

III. For the signal honour which had been put upon the apostles in making them the instruments of this miracle.

IV. For the glorious hope of heavenly succour which was brought to themselves, the people, through this wondrous deed.

Act_4:1-22. The Jewish Leaders and the Apostles.

I. On the side of the Jewish leaders there was—

1. Illiberality. “Being grieved that they taught the people.” The highest pre-christian culture! Christ alone has shown Himself the friend of universal man—slave or king. Christianity is a universal appeal. It is not a taper, it is the sun.

2. Shortsightedness. They put the apostles in prison! Fools! They could not put God in prison! Had the apostles been original workers, had the cause of their actions lain within themselves, imprisonment might have met the case. But God! etc. Why were the apostles put in prison? For two reasons:

(1) They did good to the diseased;

(2) They instructed the ignorant. Christianity is still the great physical and mental regenerator of the world. The only charge which can be brought against Christianity is that it continually seeks to do good.

3. Impotence. “What shall we do to these men? For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.” They “threatened” the apostles. That is, they shook their fists in the face of the sun in order to darken the world! They stamped a foot angrily on the sea-shore in order to repel the advancing tide! They sent a message to the wind stating that they would henceforth be independent of the living air! We see how small men are when they set themselves against Truth. They know not what they do! Truth is to them an unknown quantity; at any moment it may smite them; it is subtle, mysterious, intractable. Terrible is the hand of the Lord upon all them that oppose the truth.

II. On the side of the apostles there was—

1. Complete intelligence within the sphere of their ministry. Though the apostles “were unlearned and ignorant men,” yet within the compass of the work which they were called to do they were wise and efficient. This is the secret of success. Know what you do know. Do not venture beyond the line of your vocation. Every preacher is strong when he stands upon fact and experience. Christians must not accept the bait which would draw them upon unknown or forbidden ground.

2. Inconquerable courage in narrating and applying facts.

(1) Look at the dignity of the address;

(2) Look at the calm and emphatic assertion of the name of Christ;

(3) Look at the direct and special impeachment of the hearers; “whom ye crucified”; “set at nought of you builders.” Dignity is proper in the preachers of truth; Christ is the life of Christianity—beware of lauding the system, and forgetting the Man. Accusation is the first work of every Christian evangelist. Prove the world’s crime!

3. Christian magnanimity in preaching the Gospel. “Neither is there salvation in any other; for there is none other name under heaven given among men, where by we must be saved.” Thus was the Gospel preached to the murderers of God’s Holy One. “Beginning at Jerusalem.” In this brief sermon Peter proceeds upon two assumptions:

(1) That men need saving;

(2) That there is but one true way of saving them. These assumptions have been proved to be true.

4. Incorruptible loyalty to God and to His truth. “Whether it be right in the sight of God,” etc. (Act_4:19). “Things which we have seen and heard!” What a field! Missions at home and abroad,—Schools,—Labours,—Sacrifices,—Death-beds!—J. Parker, D.D.

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Acts

THE FIRST BLAST OF TEMPEST

WITH AND LIKE CHRIST

Act 4:13.

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 that their united wisdom and dignity did not produce a greater impression on these two contumacious prisoners. They were ‘unlearned,’ knowing nothing about Rabbinical wisdom; they were ‘ignorant,’ or, as the word ought rather to be rendered, ‘persons in a private station,’ without any kind of official dignity. And yet there they stood, perfectly unembarrassed and at their ease, and said what they wanted to say, all of it, right out. So, as great astonishment crept over the dignified ecclesiastics who were sitting in judgment upon them, their astonishment led them to remember what, of course, they knew before, only that it had not struck them so forcibly, as explaining the Apostles’ demeanour- viz.,’that they had been with Jesus.’ So they said to themselves: ‘Ah, that explains it all! There is the root of it. The company that they have kept accounts for their unembarrassed boldness.’

Now, I need not notice by more than a word in passing, what a testimony it is to the impression that that meek and gracious Sufferer had made upon His judges, that when they saw these two men standing there unfaltering, they began to remember how that other Prisoner had stood. And perhaps some of them began to think that they had made a mistake in that last trial. It is a testimony to the impression that Christ had made that the strange demeanour of His two servants recalled the Master to the mind of the judges.

I. The first thing that strikes us here is the companionship that transforms.

The rulers were partly right, and they were partly wrong. The source from which these men had drawn their boldness was their being with Christ; but it was not such companionship with Christ, as Annas and Caiaphas had in view, that had given them courage. For as long as the Apostles had His personal presence with them, there was no perceptible transforming or elevating process going on in them; and it was not until after they had lost that corporeal presence that there came upon them the change which even the prejudiced eyes of these judges could not help seeing.

The writer of Acts gives a truer explanation with which we may fill out the incomplete explanation of the rulers, when he says, ‘Then Peter, filled with the Holy Ghost, said unto them.’ Ah, that is it! They had been with Jesus all the days that He went in and out amongst them. They had companioned with Him, and they had gained but little from it. But when He went away, and they were relegated to the same kind of companionship with Him that you and I have or may have, then a change began to take place on them. And so the companionship that transforms is not what the Apostle calls ‘knowing Christ after the flesh,’ but inward communion with Him, the companionship and familiarity which are as possible for us as for any Peter or John of them all, and without which our Christianity is nothing but sounding brass and tinkling cymbal.

They were ‘with Jesus,’ as each of us may be. Their communion was in no respect different from the communion that is open and indispensable to any real Christian. To be with Him is possible for us all. When we go to our daily work, when we are compassed about by distracting and trivial cares, when men come buzzing round us, and the ordinary secularities of life seem to close in upon us like the walls of a prison, and to shut out the blue and the light-oh! it is hard, but it is possible, for every one of us to think these all away, and to carry with us into everything that blessed thought of a Presence that is not to be put aside, that sits beside me at my study table, that stands beside you at your tasks, that goes with you in shop and mart, that is always near, with its tender encircling, with its mighty protection, with its all-sufficing sweetness and power. To be with Christ is no prerogative, either of Apostles and teachers of the primitive age, or of saints that have passed into the higher vision; but it is possible for us all. No doubt there are as yet unknown forms and degrees of companionship with Christ in the future state, in comparison with which to be ‘present in the body is to be absent from the Lord’; but in the inmost depth of reality, the soul that loves is where it loves, and has whom it loves ever with it. ‘Where the treasure is, there will the heart be also,’ and we may be with Christ if only we will honestly try hour by hour to keep ourselves in touch with Him, and to make Him the motive as well as the end of the work that other men do along with us, and do from altogether secular and low motives.

Another phase of being with Christ lies in frank, full, and familiar conversation with Him. I do not understand a dumb companionship. When we are with those that we love, and with whom we are at ease, speech comes instinctively. If we are co-denizens of the Father’s house with the Elder Brother, we shall talk to Him. We shall not need to be reminded of the ‘duty of prayer,’ but shall rather instinctively and as a matter of course, without thinking of what we are doing, speak to Him our momentary wants, our passing discomforts, our little troubles. There may be a great deal more virtue in monosyllabic prayers than in long liturgies. Little jets of speech or even of unspoken speech that go up to Him are likely to be heart-felt and to be heard. It is said of Israel’s army on one occasion, ‘they cried unto God in the battle, and He was entreated of them.’ Do you think that theirs would be very elaborate prayers? Was there any time to make a long petition when the sword of a Philistine was whizzing about the suppliant’s ears? It was only a cry, but it was a cry; and so ‘He was entreated of them.’ If we are ‘with Christ’ we shall talk to Him; and if we are with Christ He will talk to us. It is for us to keep in the attitude of listening and, so far as may be, to hush other voices, in order that His may be heard, If we do so, even here ‘shall we ever be with the Lord.’

II. Now, note next the character that this companionship produces.

Annas and Caiaphas said to each other: ‘Ah, these two have been with that Jesus! That is where they have got their boldness. They are like Him.’

As is the Master, so is the servant. That is the broad, general principle that lies in my text. To be with Christ makes men Christlike. A soul habitually in contact with Jesus will imbibe sweetness from Him, as garments laid away in a drawer with some preservative perfume absorb fragrance from that beside which they lie. Therefore the surest way for Christian people to become what God would have them to be, is to direct the greater part of their effort, not so much to the acquirement of individual characteristics and excellences, as to the keeping up of continuity of communion with the Master. Then the excellences will come. Astronomers, for instance, have found out that if they take a sensitive plate and lay it so as to receive the light from a star, and keep it in place by giving it a motion corresponding with the apparent motion of the heavens, for hours and hours, there will become visible upon it a photographic image of dim stars that no human eye or telescope can see. Persistent lying before the light stamps the image of the light upon the plate. Communion with Christ is the secret of Christlikeness. So instead of all the wearisome, painful, futile attempts at tinkering one’s own character apart from Him, here is the royal road. Not that there is no effort in it. We must never forget nor undervalue the necessity for struggle in the Christian life. But that truth needs to be supplemented with the thought that comes from my text-viz. that the fruitful direction in which the struggle is to be mainly made lies in keeping ourselves in touch with Jesus Christ, and if we do that, then transformation comes by beholding. ‘We all, reflecting as a mirror does, the glory of the Lord, are transformed into the same image.’ ‘They have been with Jesus,’ and so they were like Him.

But now look at the specific kinds of excellence which seem to have come out of this communion. ‘They beheld the boldness of Peter and John.’ The word that is translated ‘boldness’ no doubt conveys that idea, but it also conveys another. Literally it means ‘the act of saying everything.’ It means openness of unembarrassed speech, and so comes to have the secondary signification, which the text gives, of ‘boldness.’

Then, to be with Christ gives a living knowledge of Him and of truth, far in advance of the head knowledge of wise and learned people. It was a fact that these two knew nothing about what Rabbi This, or Rabbi That, or Rabbi The Other had said, and yet could speak, as they had been speaking, large religious ideas that astonished these hide-bound Pharisees, who thought that there was no way to get to the knowledge of the revelation of God made to Israel, except by the road of their own musty and profitless learning. Ay! and it always is so. An ounce of experience is worth a ton of theology. The men that have summered and wintered with Jesus Christ may not know a great many things that are supposed to be very important parts of religion, but they have got hold of the central truth of it, with a power, and in a fashion, that men of books, and ideas, and systems, and creeds, and theological learning, may know nothing about. ‘Not many wise men after the flesh, not many mighty, are called.’ Let a poor man at his plough-tail, or a poor woman in her garret, or a collier in the pit, have Jesus Christ for their Companion, and they have got the kernel; and the gentlemen that like such diet may live on the shell if they will, and can. Religious ideas are of little use unless there be heart-experiences; and heart-experiences are wonderful teachers of religious truth.

Again, to be with Christ frees from the fear of man. It was a new thing for such persons as Peter and John to stand cool and unawed before the Council. Not so very long ago one of the two had been frightened into a momentary apostasy by dread of being haled before the rulers, and now they are calmly heroic, and threats are idle words to them. I need not point to the strong presumption, raised by the contrast of the Apostles’ past cowardice and present courage, of the occurrence of some such extraordinary facts as the Resurrection, the Ascension, and the Descent of the Spirit. Something had happened which revolutionised these men. It was their communion with Jesus, made more real and deep by the cessation of His bodily presence, which made these unlearned and non-official Galileans front the Council with calmly beating hearts and unfaltering tongues. Doubtless, temperament has much to do with courage, but, no doubt, he who lives near Jesus is set free from undue dependence on things seen and on persons. Perfect love casts out fear, not only of the Beloved, but of all creatures. It is the bravest thing in the world.

Further, to be with Christ will open a man’s lips. The fountain, if it is full, must well up. ‘Light is light which circulates. Heat is heat which radiates.’ The true possession of Jesus Christ will always make it impossible for the possessor to be dumb. I pray you to test yourselves, as I would that all professing Christians should test themselves, by that simple truth, that a full heart must find utterance. The instinct that drives a man to speak of the thing in which he is interested should have full play in the Christian life. It seems to me a terribly sad fact that there are such hosts of good, kind people, with some sort of religion about them, who never feel any anxiety to say a word to any soul concerning the Master whom they profess to love. I know, of course, that deep feeling is silent, and that the secrets of Christian experience are not to be worn on the sleeve for daws to peck at. And I know that the conventionalities of this generation frown very largely upon the frank utterance of religious convictions on the part of religious people, except on Sundays, in Sunday-schools, pulpits, and the like. But for all that, what is in you will come out. If you have never felt ‘I was weary of forbearing, and I could not stay,’ I do not think that there is much sign in you of a very deep or a very real being with Jesus.

III. The last point to be noted is, the impression which such a character makes.

It was not so much what Peter and John said that astonished the Council, as the fact of their being composed and bold enough to say anything.

A great deal more is done by character than by anything else. Most people in the world take their notions of Christianity from its concrete embodiments in professing Christians. For one man that has read his Bible, and has come to know what religion is thereby, there are a hundred that look at you and me, and therefrom draw their conclusions as to what religion is. It is not my sermons, but your life, that is the most important agency for the spread of the Gospel in this congregation. And if we, as Christian people, were to live so as to make men say, ‘Dear me, that is strange. That is not the kind of thing that one would have expected from that man. That is of a higher strain than he is of. Where did it come from, I wonder?’ ‘Ah, he learned it of that Jesus’-if people were constrained to speak in that style to themselves about us, dear friends, and about all our brethren, England would be a different England from what it is t-day. It is Christians’ lives, after all, that make dints in the world’s conscience.

Do you remember one of the Apostle’s lovely and strong metaphors? Paul says that that little Church in Thessalonica rung out clear and strong the name of Jesus Christ-resonant like the clang of a bugle, ‘so that we need not to speak anything.’ The word that he employs for ‘sounded out’ is a technical expression for the ringing blast of a trumpet. Very small penny whistles would be a better metaphor for the instruments which the bulk of professing Christians play on.

‘Adorn the doctrine of Christ.’ And that you may, listen to His own word, which says all I have been trying to say in this sermon: ‘Abide in Me. As the branch cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in Me.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

4:13 ordinary men with no special training in the Scriptures: That is, they were not scholars or ordained teachers—they were working men without higher education. The educated members of the Jewish high council were treated as authorities on the Scriptures and matters of religion, so it amazed them to see uneducated men speaking with such boldness about such matters.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 4:13. Θεωροῦντες) beholding.—παῤῥησίαν, the freedom of speech) The noun παῤῥησία, and the verb παῤῥησιάζομαι, both very frequently used in this book of Acts, inasmuch as being appropriate to its subject, express the characteristic of true religion. It was by this boldness of speech that they overcame both city and world (urbem et orbem).—καταλαβόμενοι, having perceived) now, or even before.—ἄνθρωποι, men) This is a more humble designation than ἄνδρες.—ἀγράμματοι, unlearned) who could scarcely read or write, having hardly made further progress even in sacred learning.—ἰδιῶται, untutored men) Private persons, viz. fishermen; and therefore not endued with those accomplishments on which political and eloquent men depend. The ἀγράμματος is unaccomplished; the ἰδιώτης, still more so. See the remarks which we have made concerning this word, on Chrysost. de Sacerd., § 413. “It is by men of this kind, despised in the eyes of the world, that God has ALWAYS caused His word to be preached.”—Justus Jonas.—ἐπεγίνωσκόν τε, and they knew or recognised) now at last: for a little before they had paid less attention to them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_4:13-15. Θεωροῦντες] Inest notio contemplandi cum attentione aut admiratione. Tittmann, Synon. N. T. p. 121.

καὶ καταλαβόμενοι] and when they had perceived (Act_10:34; Eph_3:18; Plat. Phaedr. p. 250 D; Polyb. viii. 4. 6; Dion. Hal. ii. 66), when they had become aware. They perceived this during the address of Peter, which was destitute of all rabbinical learning and showed to them one γραμμάτων ἄπειρον (Plat. Apol. p. 26 D). ἀγράμματοι (Xen. Mem. iv. 2. 20; Plat. Crit. p. 109 D) denotes here the want of rabbinic culture. Ἰδιῶται is the same: laymen, who are strangers to theological learning. See Hartmann in the Stud. u. Krit. 1834, I. p. 119 ff. The double designation is intended to express the idea very fully; ἄνθρωποι has in it, moreover, something disparaging: unlearned men. Comp. Lys. acc. Nicom. 28, and Bremi in loc. On ἰδιώτης, which, according to the contrast implied in the connection, may denote either a private man, or a plebeian, or an unlearned person, or a common soldier, or one inexperienced in gymnastic exercises, one not a poet, not a physician, and other forms of contrast to a definite professional knowledge, see Valcken. in loc; Hemsterhuis, ad Lucian. Necyom. p. 484; Ruhnken, ad Long. p. 410. Here the element of contrast is contained in ἀγράμματοι: hence the general meaning plebeians (Kuinoel and Olshausen, comp. Baumgarten) is to be rejected. They were μωροὶ τοῦ κόσμου, 1Co_1:27. Comp. Joh_7:15.

ἐπεγίνωσκόν τε αὐτοὺς, ὅτι κ.τ.λ.] and recognised them (namely) that they were (at an earlier period) with Jesus. Their astonishment sharpened now their recollection; and therefore Baur and Zeller have taken objection to this remark without sufficient psychological reason. ἐπεγίνωσκ. is incorrectly taken (even by Kuinoel) as the pluperfect. See Winer, p. 253 [E. T. 337]. The two imperfects, ἐθαύμαζ. and ἐπεγίνωσκ., are, as relative tenses, here entirely in place.

τὸν δὲ ἄυθρωπ.] emphatically put first.

συνέβαλον] they conferred among themselves. Comp. Act_17:18; Plut. Mor. p. 222 C.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 4:13 . θεωροῦντες δὲ , cf. Act 3:16 , not merely βλέπ ., as in Act 4:14 , but “inest notio contemplandi cum attentione aut admiratione,” Tittm., Synon. N. T. , p. 121. The present participle marks this continuous observation of the fearless bearing of the Apostles during the trial (Rendall). παρρησίαν : either boldness of speech, or of bearing; it was the feature which had characterised the teaching of our Lord; cf. Mar 8:32 , and nine times in St. John in connection with Christ’s teaching or bearing; and the disciples in this respect also were as their Master, c. Act 4:29 ; Act 4:31 (Act 2:29 ); so too of St. Paul, Act 28:31 , and frequently used by St. Paul himself in his Epistles; also by St. John four times in his First Epistle of confidence in approaching God: “urbem et orbem hac parrhesia vicerunt,” Bengel. Cf. παρρησιάζεσθαι used of Paul’s preaching, Act 9:27-28 , and again of him and Barnabas, Act 13:46 , Act 14:3 , of Apollos, Act 18:26 , and twice again of Paul, Act 19:8 , Act 26:26 ; only found in Acts, and twice in St. Paul’s Epistles, Eph 6:20 , 1Th 2:2 , of speaking the Gospel boldly. For παρρησία , see LXX, Pro 13:5 , 1Ma 4:18 , Wis 5:1 (of speech), cf. also Jos., Ant. , ix., 10, 4, xv., 2, 7. Ἰωάννου : even if St. John had not spoken, that “confidence towards God,” which experience of life deepened, 1Jn 4:17 ; 1Jn 5:14 , but which was doubtless his now, would arrest attention; but it is evidently assumed that St. John had spoken, and it is quite characteristic of St. Luke’s style thus to quote the most telling utterance, and to assume that the reader conceives the general situation, and procedure in the trial, Ramsay’s St. Paul , pp. 371, 372. καὶ καταλαβόμενοι : “and had perceived” R.V., rightly marking the tense of the participle; either by their dress or demeanour, or by their speech ( cf. Act 10:34 , Act 25:25 , Eph 3:18 , Blass, Grammatik des N. G. , p. 181). ὅτι … εἰσι … ὅτι σὺν τῷ Ἰ . ἦσαν in dependent clauses where English usage would employ a past tense and a pluperfect, N.T. usage employs a present and an imperfect “perceived that they were … that they had been …,” Blass, and see Salmon on Blass’s Commentary, Hermathena , xxi., p. 229. ἄνθρωποι : Wendt sees in the addition something depreciatory. ἀγράμματοι : lit [153] , unlettered, i.e. , without acquaintance with the Rabbinic learning in τὰ ἱερὰ γράμματα (2Ti 3:15 ), the Jewish Scriptures (lit [154] , letters, hence γραμματεύς ), cf. Joh 7:15 , Act 26:24 , where the word is used without ἱερά , so that it cannot be confined to the sacred Scriptures of the O.T., and includes the Rabbinic training in their meaning and exposition. In classical Greek the word = “illiterati,” joined by Plato with ὄρειος , ἄμουσος , see also Xen., Mem. , iv., 2, 20; by Plutarch it is set over against the μεμουσωμένος , and elsewhere joined with ἄγροικος , Trench, N. T. Synonyms , ii., p. 134, and Wetstein, in loco, cf. Athenæus, x., p. 454 B., βοτὴρ δʼ ἐστὶν ἀγράμματος . ἰδιῶται : the word properly signifies a private person (a man occupied with τὰ ἴδια ), as opposed to any one who holds office in the State, but as the Greeks held that without political life there was no true education of a man, it was not unnatural that ἰδιώτης should acquire a somewhat contemptuous meaning, and so Plato joins it with ἀπράγμων , and Plutarch with ἄπρακτος and ἀπαίδευτος (and instances in Wetstein). But further: in Trench, u. s. , p. 136, and Grimm, sub v. , the ἰδιώτης is “a layman,” as compared with the ἰατρός , “the skilled physician,” Thuc. ii. 48, and the word is applied by Philo to the whole congregation of Israel as contrasted with the priests, and to subjects as contrasted with their prince, cf. its only use in the LXX, Pro 6:8 ( cf. Herod., ii., 81, vii., 199, and instances in Wetstein on 1Co 14:16 ). Bearing this in mind, it would seem that the word is used by St. Paul (1Co 14:16 ; 1Co 14:23-24 ) of believers devoid of special spiritual gifts, of prophecy or of speaking with tongues, and in the passage before us it is applied to those who, like the ἀγράμματοι , had been without professional training in the Rabbinical schools. The translation “ignorant” is somewhat unfortunate. ἰδιώτης certainly need not mean ignorant, cf. Plato, Legg. , 830, A., ἀνδρῶν σοφῶν ἰδιωτῶν τε καὶ συνετῶν . St. Paul uses the word of himself, ἰδιώτης ἐν λόγῳ , 2Co 11:6 , in a way which helps us to understand its meaning here, for it may well have been used contemptuously of him (as here by the Sadducees of Peter and John) by the Judaisers, who despised him as “unlearned” and a “layman”: he would not affect the Rabbinic subtleties and interpretations in which they boasted. Others take the word here as referring to the social rank of the Apostles, “plebeians” “common men” (Kuinoel, Olshausen, De Wette, Bengel, Hackett), but the word is not so used until Herodian, iv., 10, 4. See also Dean Plumptre’s note on the transition of the word through the Vulgate idiota to our word “idiot”: Tyndale and Cranmer both render “laymen”. ἐπεγίνωσκόν τε : if we take those words to imply that the Sanhedrim only recognised during the trial that Peter and John had been amongst the disciples of Jesus, there is something unnatural and forced about such an interpretation, especially when we remember that all Jerusalem was speaking of them, Act 4:16 ; Act 4:21 , and that one of them was personally known to the high priest (Joh 18:15 ). In Codex [155] (so [156] ) an attempt is apparently made to meet this difficulty by reading τινες δὲ ἐξ αὐτῶν ἐπεγίνωσκον αὐτοὺς . Others have pointed out that the same word is used in Act 3:10 of the beggar who sat for alms, and that here, as there, ἐπεγίν . implies something more than mere recognition (see especially Lumby’s note on the force of ἐπί ); thus the revisers in both passages render “took knowledge of”. But here as elsewhere Professor Ramsay throws fresh light upon the narrative, St. Paul , p. 371. And however we interpret the words, St. Chrysostom’s comment does not lose its beauty: ἐπεγίν . τε … ἦσαν , i.e. , in His Passion, for only those were with Him at the time, and there indeed they had seen them humble, dejected and this it was that most surprised them, the greatness of the change; Hom. , x. The τε after ἐπεγίν ., and its repetition at the commencement of Act 4:14 (so R.V., W.H [157] , Weiss), is very Lucan (see Ramsay’s paraphrase above); for this closely connecting force of τε cf. Weiss’s commentary, passim . With σύν κ . τ . λ . Weiss compares Luk 8:38 ; Luk 22:56 .

[153] literal, literally.

[154] literal, literally.

[155] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[156] R(omana), in Blass, a first rough copy of St. Luke.

[157] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The good liberty and boldness of the servants of God doeth yet thus much good that such as lay hid under a vizard of zeal, do at length bewray themselves to be indeed wicked men.

The word used here, is Idiot, which being spoken in comparison had to a Magistrate, betokeneth a private man, but when we speak of sciences and studies, it signifieth one that is unlearned: and in accompt of honor and estimation it importeth one of base degree, and no estimation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

perceived that they were unlearned and ignorant men--that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.

took knowledge of them that they had been with Jesus--recognized them as having been in His company; remembering possibly, that they had seen them with Him [MEYER, BLOOMFIELD, ALFORD]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. The boldness of Peter and John] την παρρησιαν, The freedom and fluency with which they spoke; for they spoke now from the immediate influence of the Holy Ghost, and their word was with power.

That they were unlearned and ignorant men] αγραμματοι, Persons without literature, not brought up in nor given to literary pursuits-and ignorant, ιδιωται, persons in private life, brought up in its occupations alone. It does not mean ignorance in the common acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men; for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense.

They took knowledge of them] επεγινωσκον may imply that they got information, that they had been disciples of Christ, and probably they might have seen them in our Lord's company; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him.

That they had been with Jesus.] Had they not had his teaching, the present company would soon have confounded them; but they spoke with so much power and authority that the whole sanhedrin was confounded. He who is taught in spiritual matters by Christ Jesus has a better gift than the tongue of the learned. He who is taught in the school of Christ will ever speak to the point, and intelligibly too; though his words may not have that polish with which they who prefer sound to sense are often carried away.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. Here may we see an evil conscience; for being destitute of right and reason, they break out into open tyranny, the hatred whereof they had essayed to escape. Therefore, he doth first declare that they were convict, that it may appear that they did war against God wittingly and willingly like giants. For they see a manifest work of his in the man which was healed, and yet do they wickedly set themselves against him. In as much as they know that Peter and John were men unlearned and ignorant, they acknowledge that there was somewhat more than belongeth to man in their boldness; therefore they are enforced to wonder whether they will or no. Yet they break out into such impudence, that they fear not to seek some tyrannous means to oppress the truth. When as they confess that it is a manifest sign, they condemn themselves therein of an evil conscience. When they say that it is known to all men, they declare that passing over God they have respect unto men only. For they betray their want of shame thereby, that they would not have doubted to turn their back if there had been any color of denial. And when they ask what they shall do, they make their obstinate wickedness known unto all men. For they would have submitted themselves unto God, unless devilish fury had carried them away to some other purpose. This is the spirit of giddiness and madness, therewith God doth make his enemies drunk. So when they hope shortly after that they can by threatenings bring it about, that the same shall go no farther, what can be more foolish? For after they have put two simple men to silence, shall the arm of God be broken?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) When they saw the boldness of Peter and John.—John, so far as we read, had not spoken, but look and bearing, and, perhaps, unrecorded words, showed that he too shared Peter’s courage. That “boldness of speech” had been characteristic of his Lord’s teaching (Mar_8:32; Joh_7:13). It was now to be the distinctive feature of that of the disciples: here of Peter; in Act_28:31, 2Co_3:12; 2Co_7:4, of St. Paul; in 1Jn_4:17; 1Jn_5:14, of the beloved disciple. It is, perhaps, characteristic that the last named uses it not of boldness of speech towards men, but of confidence in approaching God. The Greek word for “when they saw” implies “considering” as well as beholding; that for “perceived” would be better expressed by having learnt, or having ascertained. The Greek verb implies, not direct perception, but the grasp with which the mind lays hold of a fact after inquiry. In Act_25:5, it is rightly translated “when I found.”

Unlearned and ignorant.—The first of the two words means, literally, unlettered. Looking to the special meaning of the “letters” or “Scriptures” of the Jews, from which the scribes took their name (grammateis, from grammata), it would convey, as used here the sense of “not having been educated as a scribe, not having studied the Law and other sacred writings.” It does not occur elsewhere in the New Testament. The second word means literally, a private person, one without special office or calling, or the culture which they imply: what in English might be called a “common man.” It appears again in 1Co_14:16; 1Co_14:23-24, with the same meaning. Its later history is curious enough to be worth noting. The Vulgate, instead of translating the Greek word, reproduced it, with scarcely an alteration, as idiota. It thus passed into modem European languages with the idea of ignorance and incapacity closely attached to it, and so acquired its later sense of “idiot.”

They took knowledge of them, that they had been with Jesus.—Better, they began to recognise. The tense is in the imperfect, implying that one after another of the rulers began to remember the persons of the two Apostles as they had seen them with their Master in the Temple. These two, and these two alone, may have been seen by many of the Council on that early dawn of the day of the Crucifixion in the court-yard of the high priest’s palace (Joh_18:15).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–22. The Apostles are dismissed unpunished

13. the boldness] The word implies freedom and readiness of speech such as would not be expected from the unlearned.

of Peter and John] Here we have evidence that not all the speeches which were made are reported by St Luke, for we have no record of any word spoken by John, yet his boldness of speech, no less than St Peter’s, is observed by the council. Christ’s speeches had produced a like effect (Joh_7:15).

ignorant men] The Greek signifies plebeian, as opposed to noble men. Render, common.

they took knowledge of them] These words have been interpreted as though they meant that the members of the Sanhedrin now for the first time discovered the relation in which the two Apostles stood to Jesus. Those who press such a rendering must overlook the force of the very same verb as used in Act_3:10, “They knew that it was he which sat for alms.” The men of whom this is said had known the cripple for years, but now observed in addition that he was a cripple no longer, though still the same man whom they had so long seen begging. Just so with the Jewish authorities; they could hardly fail to have known the connection of the preachers with Jesus after the sermon on the day of Pentecost and the events which followed it, and now they further (ἐπὶ) notice that as the Master’s words had been powerful, so there was like power in the language of those who had been with Him. We are told (Joh_18:15) of one disciple, taken always to be St John himself, who was known to the high-priest before the Crucifixion.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now when they saw the boldness of Peter and John,.... With what courage and intrepidity they stood before them, the presence of mind they had, and the freedom of speech they used, as the word properly signifies: they observed their elocution, the justness of their diction, the propriety of their language, and the strength and nervousness of their reasoning; as well as their great resolution, constancy, and firmness of mind; not being afraid to profess the name of Christ, or to charge them with the murder of him; and that they seemed to be determined to abide by him, at all events; to assert him to be the true Messiah, though rejected by the Jewish builders; and that he was risen from the dead; and not only to ascribe unto him the miracle now wrought, but the salvation of men; and to declare, that there was none in any other but him: the Syriac version renders it, "when they heard the word of Simeon and John, which they spoke openly": and freely, without any reserve: they answered readily to the question, that it was by the name of Jesus of Nazareth that they had done this miracle; they dealt freely with the Jewish sanhedrim, and told them in so many words, that they were the crucifiers of Christ, and the rejecters of that stone, which God had made the head of the corner, and that there was no salvation for them in any other: it appears from hence, that John spoke as well as Peter, though his words are not recorded:

and perceived that they were unlearned ignorant men; not by what they now said, but by what they heard and understood of them before: they were informed that they were "unlearned" men, or who did not understand letters; not but that they had learned their mother tongue, and could read the Scriptures; but they had not had a liberal education; they had not been brought up at the feet of any of the doctors, in any of the schools and universities of the Jews; they were not trained up in, and conversant with, the nice distinctions, subtle argumentations, and decisions of the learned doctors, in the interpretation of the law of Moses, and the traditions of the elders: and understood that they were also "ignorant" men, "idiots", or private men; for men might be unlearned, and yet not be such; it seems the high priests themselves were sometimes unlearned men: hence, on the day of atonement,

"they used to read before him, in the order of the day, and say to him, Lord high priest, read thou with thine own mouth; perhaps thou hast forgot, or it may be, , "thou hast not learned" (c).''

The Jews have adopted the word here used into their language; and express by it, sometimes a man that is mean, abject, and contemptible: thus instead of "children of base men", or "without a name", the Targumist on Job 30:8 reads, , "the children of idiots", or "private men": and in the Targum on Sa1 18:23 it is used for one lightly esteemed, and comparable to a flea: it sometimes designs persons in a private life, though men of learning and knowledge, in distinction from those that are in office; so we read (d), that

"three kings, and four "private" persons, have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four "idiots", or private men, are Balaam, Doeg, Ahithophel, and Gehazi.''

And so a bench of idiots, or private men, is distinguished from a bench of authorized and approved judges (e); and sometimes the word is used of such, as are distinguished from doctors, or wise men; so when it is said (f),

"the command of plucking off the shoe, is done before three judges, and though the three are "idiots";''

the note of Maimonides upon it is,

"not wise men, but that know how to read the language,''

the Hebrew language: and such were the disciples, in every sense of the word; they were mean and abject, poor fishermen, men of no name and figure, that were in no office, and exalted station of life, nor versed in Jewish learning, but common private men: so that

they marvelled; the sanheddrim were astonished to hear them talk with so much fluency and pertinence:

and they took knowledge of them, that they had been with Jesus; looking wistly upon them, they knew them again, and remembered that; they were persons that were the disciples of Jesus, and whom they had seen in company with him; not in the high priest's palace, when Jesus was arraigned, examined, and condemned there; though Peter, and some think John was there at that time, yet not to be observed and taken notice of by the sanhedrim; but in the temple where Jesus taught, and where the chief priests, Scribes, and elders came, and disputed with him about his authority, and cavilled at him, Mat 21:15.

(c) Misn. Yoma, c. 1. sect. 3. (d) Misn. Sanhedrin, c. 11. sect. 2. (e) T. Bab. Bava Metzia, fol. 32. 11. (f) Misn. Yebamot, c. 12. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

Ver. 13. Unlearned and ignorant men] Indoctos elegit Christus et idiotas, sed oculavit in prudentes: simulque dona dedit et ministeria. The primitive persecutors slighted the Christians for a company of hard illiterate fellows; and therefore they used to paint the God of the Christians with an ass’s head, and a book in his hand, saith Tertullian, to signify, That though they pretended learning, yet they were silly and ignorant people. Bishop Jewel, in his sermon upon Luk 11:15, cites this out of Tertullian, and applies it to his times. Do not our adversaries the like, saith he, against all that profess the gospel? Oh, say they, Who are those that favour this way? None but shoemakers, tailors, weavers, and such as never were at the University. These are the bishop’s own words. Bishop White said in open court, some few years since, That the Puritans were all a company of blockheads. The Jesuits say the same of all the Protestants; and that the empire of learning is within their dominion only. {a} But have they not picked up the best of their crumbs under our tables? and have not our English fugitives exceeded all their fellow Jesuits in show of wit and learning?

{a} Penes se esse literarum imperium. Eudaem. in Casaub.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Boldness - This word properly denotes “openness” or “confidence in speaking.” It stands opposed to “hesitancy,” and to “equivocation” in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them.

Peter and John - It was they only who had been concerned in the healing of the lame man, Act 3:1.

And perceived - When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking.

Unlearned - This word properly denotes “those who were not acquainted with letters, or who had not had the benefit of an education.”

Ignorant men - ἰδιῶται idiōtai. This word properly denotes “those who live in private, in contradistinction from those who are engaged in public life or in office.” As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote “those who are rude and illiterate.” The idea intended to be conveyed here is, that these men had not had opportunities of education (compare Mat 4:18-21), and had not been accustomed to public speaking, and hence, they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Compare 1Co 1:27; Mat 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mat 26:73; Mar 14:17.

They marvelled - They wondered that men who had not been educated in the schools of the rabbis, and accustomed to speak in public, should declare their sentiments with so much boldness.

And they took knowledge - This expression means simply that riley knew, or that they obtained evidence that they had been with Jesus. It is not said in what way they obtained this evidence, but the connection leads us to suppose it was by the miracle which they had performed, by their firm and bold declaration of the doctrines of Jesus, and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of a deep conviction of the truth of what they spoke, and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless.

Had been with Jesus - Had been his followers, and had attended person ally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here:

(1) That if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of what they deliver.

(2) They who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his spirit, pondered his instructions, studied the evidences of his divine mission, and are thoroughly convinced that he was from God.

(3) Boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth than on the endowments of talent and learning, and the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain.

(4) God often employs the ignorant and unlearned to confound the wise, 1Co 1:27-28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the Sanhedrin. It was done in spite of their ignorance. It was their boldness and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself, for three years; I and now they were directly endowed by the Holy Spirit with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pled in favor of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education in those who are invested with the sacred office.

(5) Yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Did they have any motive to attempt to palm a falsehood onto people? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[2] and (as they are called idiots) they could not find how to contradict the fact, the man that was healed, being there present. (Witham) --- Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See ver. 19; and again, Chap. v. 29.

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[BIBLIOGRAPHY]

Sine literis, Greek: agrammateis. Idiotæ, Greek: idiotai, plebeii.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They were unlearned; not wholly unlearned, but such as were without any polite learning, or more than ordinary education, such as every one amongst them had.

Ignorant men; idiots, so the Greek word, from whence ours come, signifying such as were brought up at home, and never acted in a larger sphere than the walls of their own house; having never been magistrates, or teachers of the law, or any way public persons; and spake only their mother tongue.

They took knowledge of them, that they had been with Jesus; which these rulers might easily take notice of, many of them frequenting his company too, Mat 21:23; Luk 18:18; Joh 12:42.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Boldness—There was in their style both of action and language a clear, calm freedom; not as if they strained themselves to hardihood, but as if they were unconscious of any demand for nerve. It was quiet self-possession, as if they were speaking respectfully and evenly to equals.

Unlearned—Not literati, but men of the ordinary education.

Ignorant— Not a very correct translation. The word signifies that they were not priests, but laymen; not magistrates, but private men; not rabbis, but non-professional men.

Took knowledge—This does not mean (with Meyer and Dr. Gloag) that they now for the first time caught the idea that these men were followers of Jesus. This was known before they were apprehended, (Act_4:2,) (Caiaphas and John were acquaintances, Joh_18:15,) and was the reason for their apprehension. Nor is there any thing that indicates (as Alford) that the memory of the court was now so awakened as to recollect the having seen them with Jesus; which would have been a fact of no significance. The Greek word signifies fully to know, to recognize, realize, appreciate. These very judges, Annas and Caiaphas, had but a few short weeks previously seen Jesus himself before them. And in these men, filled with the spirit of Jesus, they recognized and appreciated the same clear, divine self-possession and unshrinking retort, and they referred these qualities to their intimacy with the Master.

With Jesus— The preposition with was often used by the Greeks to express the attendance of inferiors upon a superior, as “Xenophon and those with him.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Beheld for saw, A.V.; had perceived for perceived, A.V. The boldness; literally, free or outspokenness (parjrJhsia), and properly used with words signifying to speak (see Act_2:29 Act_4:29, 31 28:31; Joh_7:13, etc.) and so the verb (parrhsiazesqai) means "to speak freely and boldly" (Act_9:27, 29 13:46 14:3 18:26 19:8 26:26; elsewhere in the New Testament only in Eph_6:20; 1Th_2:2) St. Peter had shown his free-spokenness in so boldly proclaiming the resurrection and mighty power of him whom the rulers he was addressing had crucified. Boldness of speech, when combined with charity and moderation, is a most important grace for a minister of Christ. Unlearned and ignorant men. The term unlearned (ajgrammatov) means that they had no "knowledge of Jewish culture" beyond the Scriptures. Ignorant men (ijdiwtai) was a technical term for those who had not studied in rabbinic schools. The word hediot occurs frequently in the Talmud (Farrar"s "Life of St. Paul," vol. 1. p. 106). They took knowledge, etc. Annas and Caiaphas or some of their people, it is likely, had seen them in the high priest"s palace. (Joh_18:15-18)

Association with Christ.

We gather from these words

I THAT LEARNING IS NOT NECESSARY TO GOODNESS. The persecutors of Peter and John "perceived that they were unlearned and ignorant men;" not uneducated men, in the worst sense of that term, but lacking in the higher culture of their time. But though thus comparatively unlearned, they were men of strong faith, of true piety, of godly zeal, admirable in the sight of men, acceptable servants of Jesus Christ. Human learning is a desirable, but it is far from being, a necessary, thing to excellence of character or nobility of life.

II THAT COURAGE IN THE CONDUCT OF THE GOOD WILL ARREST THE ATTENTION OF THOSE WHO ARE IN THE WRONG. "When they saw the boldness of Peter and John they marveled." Whatever virtues are unappreciated by the ungodly, courage always enlists attention and provokes admiration. Be brave, and you will be heard; stand to your colors with undaunted spirit, and men will, however reluctantly, yield you their respect.

III THAT ASSOCIATION WITH JESUS CHRIST WILL ACCOUNT FOR ANY EXCELLENCY OF CHARACTER. When the priests and elders wanted to account to themselves for the boldness of these two men they remembered their connection with Christ, and were no longer at fault. That will account for anything that is good. Much intimacy with him who "regarded not the person of man" will always make men brave; frequent communion with that Holy One of God will always make men pure of heart; close friendship with him who came to lay down his life for the sheep will always make men unselfish, etc.

IV THAT THE REST THINGS ABOUT HUMAN CHARACTER ARE THOSE WHICH ARE SUGGESTIVE OF JESUS CHRIST. There is nothing which is such a tribute to human worth as that men are thereby reminded of Christ. What impression are we most anxious to convey about ourselves? The answer to that question will be a sure criterion of our spiritual standing. If we are nearing the goal which is set before us, if we are attaining to any real height of Christian excellency, we shall he truly and earnestly solicitous that our constant spirit and daily behavior will be suggestive of the temper and the principles of Jesus Christ our Lord. C.

Vers. 13-22. The impotence of unbelief.

I In the presence of FACTS. The historical evidence of the gospel must be pressed home on men"s consciences. Make them acknowledge, We cannot deny it." The facts of Christian life and character before their eyes. Hence the power of great movements like those of the evangelical revivals.

II In contrast with the MORAL STRENGTH OF DEEP CONVICTION AND STRAIGHTFORWARD ALLEGIANCE TO TRUTH. The shifting of ground, the sophistry, the blasphemy, the dishonesty, the malice, and yet the cowardice of modern unbelief. "What shall we do to these men?" The question was not What shall we do with the facts?" but "How shall we escape dealing fairly with them?" Personality is the resort of weak and dishonest minds. If they will not believe, they persecute.

III IN SENSELESS THREATENINGS AND PRESUMPTION in the presence of the mysteries and glories of advancing faith. "That it spread no further among the people." Folly of such a policy. The people see through the devices of a false Church are not long deceived by the vain boastings of infidelity. A bold and aggressive method must be the hope of the Christian Church in the climax of opposition now reached. We must plant ourselves firmly on the rock of undeniable facts, and hearken unto God rather than unto men. "All men then will glorify God for what is done. R.

Witnessing for Christ.

They took knowledge of them, that they had been with Jesus." Fulfillment of the promise, "Ye shall be witnesses unto me." Reward for obedience to the precept, depend on the Spirit. No mere human resources applied to; the men simply spiritual men, bearing witness to Divine facts.

I A GREAT CHANGE MADE MANIFEST. Fishermen, Jews, once filled with fear, now bold, eloquent, full of the Holy Ghost, proclaiming a doctrine once hateful to them, uplifted to a lofty conception of the kingdom of God. The whole explanation in the fact they had been with Jesus, as disciples, as chosen out by him for their mission, as qualified for it by his gifts of the Spirit.

II A GREAT EFFECT PRODUCED.

1. By the clear and decided expression of Christian faith. The world is much more impressed by beholding a wonderful contrast to itself, than by seeing Christians compromising principles for the sake of enlarging the Church.

2. By fearless condemnation of evil and proclamation of the kingdom of Christ. We should remember that all wickedness is weakness. We must speak like Peter and John. We must keep the Head of the corner in view.

3. By the wonderfulness of spiritual work and life. Unlearned and ignorant men can render an incalculable service to the cause of Christ by making others marvel, when they speak out boldly their humble testimony. But let all who hear it say, "They have been with Jesus.

III A GREAT LESSON TAUGHT.

1. To the apostles themselves. The power of faith; the protecting presence of God; the safety of boldness; persecution making opportunity; the suffering servant honoring the Master.

2. To the council. To judge righteous judgments; to learn the method of grace; to see the errors of the past. But we should be warned; for such lessons were in vain, although enforced with such power.

3. To ourselves. The whole incident teaches the strength of the spiritual life; the method or the Christian work; the glory of the believer"s prospects. Those that have been with Jesus shall share his victories. R.

Signs of having been with Jesus.

We should always keep the thought close to us that our spirit and our word and our conduct, as the professed disciples of the Lord Jesus, are being daily watched; sometimes kindly, sometimes unkindly, always keenly. Men do "take knowledge of us." Something must be wrong if our life as Christians is not so toned and charactered as to arrest attention. There was something about the apostles which puzzled the Sanhedrim: there was more than they were able to discern. We may see what actually did impress them, and also what might reasonably have impressed them.

I The Sanhedrim were struck with the POWER, the COURAGE, which the apostles had gained from Christ. Power, high personal influence, moral courage, had been characteristic of the Lord Jesus. In the apostles power showed itself in firm, noble witnessing to the facts they knew and the truths which had been entrusted to them, however offensive the facts and the truths might be to the rulers who listened. In us the like power, given by Christ, may show itself in steadfastness to principle, even when that may place us in social disability; and in practical consistency, whatever may be our surroundings. Illustrate by firm keeping of the sabbath law; and by such passages as "Having done all, stand;" "Quit you like men, be strong;" "Endure hardness, as a good soldier of Jesus Christ." There is great need of a more steadfast opposition to accepted worldly maxims and worldly habits. Christians should dare to be singular when Christly principles and the Christly spirit are imperiled.

II The Sanhedrim might have been struck with the CHARACTERS of the apostles, as fashioned by Christ. The character of the Lord Jesus had been peculiarly his force, and these apostles had come so fully under its influence that they had become, both consciously and unconsciously, molded thereby. They had learned, as Christ"s disciples, to seek "whatsoever things are true," etc.. (Php_4:8) Their natural characters were being sanctified; and, in measure, they were exerting the influence of personal moral excellence and virtue, even as their Lord had done. This may be illustrated in St. Peter. Pure and lovely character is still the highest power on men everywhere. None can wholly withstand the influence of sweet and saintly lives.

III The Sanhedrim might have been struck with the RULING PRINCIPLE of the apostles" CONDUCT, which they had learned of Christ. It was the principle of the constraining love. Love to Christ, by whom we are redeemed. Love to the brethren who share with us in the common redemption. And love to the unsaved, for whom we may well desire the unspeakable blessings which we have ourselves received. Love is ever seeking to find expression, and will not be satisfied with measures of self-sacrifice short of the self-sacrifice of Christ for our salvation.

We cannot hope to exert the same influence on those about us that was wrought by the apostles on the Sanhedrim, until we learn to be oftener with Jesus. And that we may be in two ways.

1. In the outward fellowship of the Gospels. We may study them better. We may meditate on them more frequently. We may realize more perfectly the Christ they reveal, and so "know him," and feel the power of his presence.

2. We may be with Jesus in the inward fellowship of cherished thoughts. Taking him into our hearts as we take our dearest friend, and often holding with him secret soul-communing. Then men would plainly see upon us, day by day, the signs that we "have been with Jesus. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Illiterate and uneducated men - Even by such men (though not by such only) hath God in all ages caused his word to be preached before the world.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The consultation of the Sanhedrin:

v. 13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them that they had been with Jesus.

v. 14. And beholding the man which was healed standing with them, they could say nothing against it.

v. 15. But when they had commanded them to go aside out of the council, they conferred among themselves,

v. 16. saying, What shall we do to these men? For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

v. 17. But that it spread no further among the people, let us straitly threaten them that they speak henceforth to no man in this name.

The Jewish rulers had expected Peter and John to show fear or timidity in their presence, to be overawed by the dignity and learning of the members of the council. Instead of that, however, there was in their bearing a freedom and confidence and in the speech of Peter a fearless candor which compelled respect on their part. The longer they contemplated the manner of the men, the more this conviction was forced upon them. And this impression was heightened by the fact that the judges had perceived, either by their dress or by their dialect, that the two men before them were really unlearned and ignorant men, that they not only were not versed in the Law and in all the Jewish learning, but actually had not been able to write, were altogether illiterate. And there was still another point which the members of the council now noted, namely, that these men had belonged to the small company of Christ’s followers. This recognition came to them at this point, since they had seen Peter and John both as attendants of Jesus, and since John was a personal acquaintance of Caiaphas, Joh 18:15; Joh 18:18. No wonder that all these facts, gradually absorbing the consciousness of the judges, caused them to sit in embarrassed silence. For as far as the miracle was concerned, any attempt at denial would have been worse than futile, since the former cripple was there before their eyes, standing upright and sound upon his feet. The evidence of the miracle spoke no less forcibly than the apostles themselves. And so the rulers had nothing to say. Finally the silence was broken by the proposal, and the command based upon it, that the men leave the council-chamber for some time, being undoubtedly taken out under guard. Now the judges felt free to consider the matter; they exchanged their thoughts and opinions of the case. The gist of the discussion is given by Luke. There was no denying that a very evident miracle had been performed, which had also come to the knowledge of all the people of Jerusalem. To attempt a denial of these facts would have been worse than useless, it would have been foolishness of the most extreme type. And yet someone proposed an effort to stop the spread of the truth, and the proposal was eagerly made a resolution. In order that the message and the movement which accompanied it might spread no farther and be dispersed among the common people, like seed that promised a bountiful crop, they resolved earnestly to threaten the apostles that they speak no more about the name of Jesus, making Him and His Gospel the subject of their discourses. With none of the people, to not a single individual, should they speak about the name Revelation red by them above all other names. Note: The unbelieving children of this world cannot deny that the power of God is mighty in the teaching and in the lives of the Christians. And yet they remain hostile to the name of Christ and make every effort to suppress the proclamation of the Gospel. Thus the unbelievers, with their unbelief and with their enmity toward Christ, act in direct opposition to their own conscience and better knowledge

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How convincing the boldness of the apostles was, together with the undeniable evidence of the miracle wrought by them: When the council observed both, they marvelled, the apostles being unlearned men, yet now able to speak all languages, and the cripple born lame, now able to leap and walk. These men were convinced, but not converted; silence, but not satisfied; they marvelled, but not believed: they were full of admiration, but far from faith. The evidence of the fact, with the courage of the apostles, stopped their mouths at present, but did not cure their hard hearts.

Observe, 2. At what a nonplus the council was, to know what to do with the apostles; they confess the miracle, but consult upon ways and means how to conceal it; and at last conclude upon threatening them, That for the time to come they speak no more in the name of Jesus; that is, not to preach in his name, nor work miracles by a power and authority derived pretendedly from him. Bt the apostles soon let them understand, that they esteemed not the threatenings of the counsel, nor looked upon them as any excuse for the forebearing of their duty; as appeareth by the next words.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ILLITERACY OF THE APOSTLES

13. “Seeing the boldness of Peter and John, and observing that they are unlearned and ignorant men, they continue to be astonished and recognize that they were with Jesus.” No ingenuity of scholarship can evade the force of this statement of the Holy Ghost. The Greek for unlearned is agrammatoi, from a, “not,” and gramma, “a letter.” Hence, it literally means unlettered, i. e., without a knowledge of letters. They had no common schools in that day. The word translated “ignorant” is idiootai from which have we idiot. Hence, it means that they were idiots, so far as human learning was concerned. They were rude, illiterate rustics, and there is no reason whatever to believe they could read or write. After our Savior called them they may have learned a little about letters. Of this we have no information, as Peter dictated his two brief Epistles to an amanuensis. John outlived all of the other Apostles a whole generation, doing his writing doubtless by an amanuensis when nearly an hundred years old. Why did our Lord select unlearned and ignorant men to preach the gospel to a dying world? He could just as easily have put His hand on the learned rabbis and have commanded the highest culture of the world.

(a) It was safer to use blank paper on which to write the messages destined to save the world, and thus obviate the innate tendency of humanity to incorporate some of their own wisdom along with the precious truth revealed.

(b) The gospel heralds, exposed to all the rigors of polar snows and equatorial heat, ocean waves and sand storms, lodging beneath the stars for a cover, with a stone for a pillow, needed the physical constitution of a hippopotamus and the activity of a kangaroo, which can only be developed by the toils, privations, exposures and hardships of a rough-and-tumble life.

(c) Their example to all their successors is indispensable. God needs an army of evangelists this day like that of Xerxes to save the world. Do you not know if the Apostles had all been collegiate graduates, no others would have the courage to respond to the call, shoulder the responsibilities, brave the dangers, brook the contempt and go to the ends of the earth to save the lost? So fast as church-members grieve away the Holy Ghost and backslide, they confine the preaching of the gospel to the learned. So long as Methodist preachers “were unlearned and ignorant men,” depending on Brush College for their education, they had power to shake heaven, earth and hell and roll a tide of salvation like a sweeping cyclone wherever they went. We do not depreciate learning when sanctified by the Holy Ghost (for unsanctified, it is dangerous and has sent many to hell); but we need all to save a lost world. So we will take the unlearned and not excuse the learned.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

13, 14. Instead of answering evasively and timidly, as was expected of men in their social position, when arraigned in such a presence, the apostles had unhesitatingly avowed the chief deed of yesterday's proceedings, with the name in which it had been done, stating all in the terms most obnoxious to their hearers. (13) " Now, seeing the freedom of speech of Peter and John, and perceiving that they were illiterate and private men, they were astonished, and recognized them, that they had been with Jesus. (14) But beholding the man who was healed standing with them, they could say nothing against it. " There was total silence for awhile, when Peter ceased speaking. Not a man in the Sanhedrim could open his mouth in reply to Peter's brief speech. He had avowed every obnoxious sentiment on account of which they had been instigated to arrest him, yet not one of them dares to contradict his words, or to rebuke him for giving them utterance. The silence was painful and embarrassing.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13, 14. Perceived that they were unlearned. Not educated in the schools of the rabbins. They had, however, a better learning. They had been with Jesus. In them the crucified Jesus stands before them, fearless as their Master.

Beholding the man. He was the unimpeachable proof of the miracle.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Here the second instance of "they" refers to Peter and John. All other occurrences of the word "they" in this section refer to the Jewish leaders.

the boldness of Peter and John

Here the abstract noun "boldness" refers to the way in which Peter and John responded to the Jewish leaders, and can be translated with an adverb or an adjective. AT: "how boldly Peter and John had spoken" or "how bold Peter and John were" (See: Assumed Knowledge and Implicit Information and Abstract Nouns)

boldness

having no fear

realized that they were ordinary, uneducated men

The Jewish leaders "realized" this because of the way Peter and John spoke. (See: Assumed Knowledge and Implicit Information)

and realized

"and understood"

ordinary, uneducated men

The words "ordinary" and "uneducated" share similar meanings. They emphasize that Peter and John had received no formal training in Jewish law. (See: Doublet)

the man who was healed

This can be stated in active form. AT: "the man whom Peter and John had healed" (See: Active or Passive)

nothing to say against this

"nothing to say against Peter and John's healing of the man." Here the word "this" refers to what Peter and John had done.

translationWords

bold

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13–22. THE APOSTLES ARE DISMISSED UNPUNISHED

13. θεωροῦντες. This is not the common verb for seeing, but implies that they beheld with some astonishment.

παρρησίαν, a freedom and readiness of speech not to be expected in unlearned men. This it was which made them wonder.

τοῦ Πέτρου … καὶ Ἰωάννου. It appears then, though St Luke has not recorded a word of his, that St John had also shewn boldness of speech on this occasion. Another evidence that St Luke has not aimed to report complete speeches of those about whom he writes.

ἰδιῶται. Render, common men. The word signifies plebeian, as opposed to men of noble birth.

ἐπεγίνωσκόν τε αὐτούς. These words have been interpreted as though they meant that the members of the Sanhedrin now for the first time discovered the relation in which the two Apostles stood to Jesus. Those who press such a rendering must overlook the force of the very same verb as used in Act 3:10, ‘They knew that it was he which sat for alms.’ The men of whom this is said had known the cripple for years, but now observed in addition that he was a cripple no longer, though still the same man whom they had so long seen begging. Just so with the Jewish authorities; they could hardly fail to have known the connexion of the preachers with Jesus after the sermon on the Day of Pentecost and the events which followed it, and now they further (ἐπὶ) notice that as the Master’s words had been powerful, so there was like power in the language of those who had been with Him. We are told (Joh 18:15) of one disciple, taken always to be St John himself, that he was known to the high-priest before the Crucifixion.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13-18.] Consultation and sentence of the Sanhedrim.

13.] καταλαβάμενοι, having had previous knowledge; not as E. V., which would be the partic. pres.; see the past, ch. 25:25.

ἰδιῶται,—the word of contrast to those professionally acquainted with any matter: here therefore, laics, men of no knowledge on such a subject as this.

ἐπεγίνωσ·κον,—they recognized them; (so Od. ω. 215, αὐτὰρ ἐγὼν πατρὸς πειρήσομαι ἡμετέροιο, αἴ κʼ ἐμʼ ἐπιγνοίη κ. φράσσεται ὀφθαλμοῖσιν: Plato, Euthyd. 301 e, ἆρα μοί ποτε αὕτη (ἡ σοφία) παραγενήσεται ὥστε μοι οἰκεία γενέσθαι; Ἐπιγνοίης ἂν αὐτήν, ὠ Σώκρατες, ἔφη, οἰκείαν γενομένην;) their astonishment setting them to think, and reminding them that they had seen these men with Jesus:—not for a pluperfect, here or any where else: nor is ἦσαν;—that they (once) were with Jesus.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Boldness. See on freely, ch. 2 29.

Perceived [καταλαβομενοι] . The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Eph 3:18; Phi 3:12, 13; Rom 9:30 : of seizure by a demon, Mr 9:18 : of something coming upon or overtaking, Joh 12:35; 1Th 5:4 : of comprehending, grasping mentally, as here, Act 10:34; Act 25:25.

Unlearned [αγραμματοι] . Or, very literally, unlettered. With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.

Ignorant [ιδιωται] . Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman; thence, generally, ignorant, ill - informed; sometimes plebeian, common. In the absence of certainty it is as well to retain the meaning given by the A. V., perhaps with a slight emphasis on the want of professional knowledge. Compare 1Co 14:16, 23, 24; 2Co 11:6.

Took knowledge [επεγινωσκον] . Or recognized. See on ch. Act 3:10.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.