Acts 5:12

We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.

I. Here is a general account of the miracles which the apostles wrought (Act 5:12): By the hands of the apostles were many signs and wonders wrought among the people, many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission. They were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power. They were not done in a corner, but among the people, who were at liberty to enquire into them, and, if there had been any fraud or collusion in them, would have discovered it.

II. We are here told what were the effects of these miracles which the apostles wrought.

1. The church was hereby kept together, and confirmed in its adherence both to the apostles and to one another: They of the church were all with one accord in Solomon's porch. (1.) They met in the temple, in the open place that was called Solomon's porch. It was strange that the rulers of the temple suffered them to keep their meeting there. But God inclined their hearts to tolerate them there awhile, for the more convenient spreading of the gospel; and those who permitted buyers and sellers could not for shame prohibit such preachers and healers there. They all met in public worship; so early was the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up. (2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent nor murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron about the death of Korah and his company: You have killed the people of the Lord, Num 16:41. The separation of hypocrites, by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel ministry.

2. It gained the apostles, who were the prime ministers in Christ's kingdom, very great respect. (1.) The other ministers kept their distance: Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spoke with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration, spoke of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves; they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for those that humble themselves shall be exalted, and those honoured that honour God only.

3. The church increased in number (Act 5:14): Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira that they were rather invited by it into a society that kept such a strict discipline. Observe, (1.) Believers are added to the Lord Jesus, joined to him, and so joined to his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished. (2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.

4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of them all, Act 5:15, Act 5:16. So many signs and wonders were wrought by the apostles that all manner of people put in for the benefit of them, both in city and country, and had it. (1.) In the city: They brought forth their sick into the streets; for it is probable that the priests would not suffer them to bring them into the temple to Solomon's porch, and the apostles had not leisure to go to the houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall you do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a king are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body (Act 19:12), no doubt both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd to infer hence a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should if there had been any such thing. (2.) In the country towns: Multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and those that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people's judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)

Solomon's Porch--(See on Joh 10:23).

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

Act 5:12. And by the hands of the apostles were many signs, &c., wrought — Many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of grace and goodness. These miracles, which were not a few, but many, not of one kind merely, but of divers kinds, evidently proved the divine mission of the apostles, for they were signs and wonders, such wonders as were confessedly signs of the divine presence and power; they were not done in a corner, but among the people, who were at liberty to inquire into them, and if there had been any fraud or collusion in them, would have easily discovered it. And they were all — All the believers; with one accord in Solomon’s porch — Frequently meeting there, and conversing together with the most affectionate expressions of mutual endearment, being unanimous in their doctrine, worship, and discipline; and there was no discontent or murmuring about the death of Ananias or Sapphira, as there was against Moses and Aaron, about the death of Korah and his company, Num 16:31. The separation of hypocrites from the society of the faithful, should make those that are sincere cleave so much the closer to each other. It seems strange that the priests, and other rulers of the temple, should suffer the Christians to keep their meetings there; but it was, doubtless, through the providence and grace of God, who inclined the hearts of their enemies to tolerate them there a while, in order to the more convenient spreading of the gospel.

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

CRITICAL REMARKS

Act_5:12-13. Among the people.—I.e., the population of Jerusalem. All.—Either all the apostles, the rest being believers and unbelievers (Alford, Olshausen, Hackett), or more likely all the believers, the rest being the people, or those not believing (Bengel, De Wette, Meyer, Holtzmann, Zöckler, Spence, and others).

Act_5:15. Into the streets.—So the best MSS. (א, A, B, D2). Codex D reads κατὰ, along or down, as if whole streets were occupied with sick people. That couches were cheap articles (Kuinoel) used by the common people, whereas the rich employed beds, is an unfounded distinction. The shadow of Peter, etc., should read, that, Peter coming along, at least his shadow, etc. Compare the miracles wrought by Paul’s handkerchiefs (Act_19:12). It is not expressly said that Peter’s shadow worked cures, but this is thought by some (Zeller, Holtzmann, Besser) to be implied by the narrator in the statement of.

Act_5:16. And they were healed every one.—Yet the clause does not say they were healed by Peter’s shadow. “If however this really took place with respect to some of them, it was, done through faith” (Stier). (See further in “Hints.”)

HOMILETICAL ANALYSIS.—Act_5:12-16

A Page from the Church’s Life; or, the Calm before a Storm

I. The miraculous activity of the apostles.—I. Its scene.

(1) Solomon’s porch, in the Temple (see on Act_3:11). In spite of the Sanhedrim’s prohibitory menaces the apostles had returned to their accustomed post, thus carrying out their own intimation (Act_4:19-20), and exhibiting praiseworthy faith and fortitude.

(2) The streets. Wherever the apostles were expected to come the sick were by friends carried out in couches and laid in the way, that at least Peter’s shadow might fall upon them.

2. Its form.

(1) Generally, signs and wonders (see Act_2:22).

(2) Particularly, works of healing, wonders of mercy as distinguished from miracles of judgment like those performed on Ananias and Sapphira. This special activity in healing shown by the apostles was a manifest answer to the Church’s prayer (Act_4:30).

3. Its subjects. The people—the outside public as opposed to the inside brethren. The miracle of judgment took place within the Church; the deeds of mercy were performed among the unbelievers.

4. Its result. It impressed the people towards the new cause, and gained accessions from their ranks to the Church community.

II. The rapid growth of the Church.—

1. Multitudes were added to the Lord. This was not what the Sanhedrists expected. Doubtless Annas and his colleagues supposed the apostles, with their followers, would be overawed by the display or authority which had been made. Little knew they that the apostles had on their sides, at their backs, and within their souls a higher authority and stronger power than that of the Sanhedrim (Rom_8:31). Nor were the Church’s accessions flowing in in smaller, but larger numbers than before; and these composed not of women merely, who might be regarded as sentimental and impulsive, but of men also, who were less easily moved by feeling than by judgment. “Men and women to make amends for Ananias and Sapphira,” writes Stier, who likewise adds, “it must, of course, be understood that when married couples were among these believers, their children were included in the bond of union and were looked upon as hallowed.”

2. Through the preaching of the word. It cannot be inferred that the apostles only worked miracles, and did not teach. Nor is it reasonable to hold that what attracted the multitudes was the exhibition of supernatural power rather than the unfolding of Christian wisdom. It is not the sign that converts, but the thing signified. The Holy Ghost applies not miracles but truth to the heart and conscience (see Joh_16:13-14).

3. In spite of the judgment pronounced on Ananias and Sapphira. At first this appeared to exercise a deterrent influence upon the crowds. Ultimately the word of God prevailed, and drew them over to the apostles and to the Lord in large companies.

Learn.—

1. That no opposition will hinder a true minister from his sacred calling.

2. That nothing should be allowed to break the unity of a Christian congregation.

3. That faithful ministers and united Churches will always command the respect of outside beholders.

4. That so long as a Church is alive with the life of the Holy Spirit it will grow.

5. That it is a mistake to fancy Christian discipline will frighten people from joining a Church.

HINTS AND SUGGESTIONS

Act_5:12-14. The Palmy Days of the Primitive Church.—Then the Christian disciples were—

I. United among themselves, which they have never been since.

II. Magnified by the people.—Whereas, alas! now they are too often despised.

III. Increased from without—Instead of which there has often been a falling away from within.

Act_5:14. Four Causes of Joy in a Christian Church.

I. When the preaching of the gospel results in making believers.—That shows the truth is being preached with the Holy Ghost sent down from heaven.

II. When those who believe do not stand aloof in isolation from their Christian brethren, but connect themselves with the fellowship of the saints. This is what is meant by being added to the Lord.

III. When the number of the Church’s converts is large.—No doubt one soul is infinitely valuable; but special gladness attends the ingathering of multitudes.

IV. When the Church’s converts include persons of both sexes.—Within the Church there is a place for both men and women. Each has services to render which the other cannot perform. A cause of regret it is when either of them stand aloof in hostility or indifference towards Christianity.

Act_5:15. Peter’s Shadow.

I. It is not affirmed in the narrative that Peter’s shadow wrought miracles, though Paul’s handkerchiefs and aprons did (Act_19:12).—That Peter’s shadow could effect cures may have been only a notion of the people, not of Peter or of Luke.

II. If Peter’s shadow wrought miracles, it was only instrumentally, as was the case with the hem of Christ’s garment (Mat_20:21) and the handkerchiefs and aprons of Paul.—Any instrument will do to work a miracle with when it is used by Him who can work equally well with or without an instrument.

III. If Peter’s shadow wrought miracles, the credit was due neither to the shadow nor to Peter, but to God, “who alone doeth great wonders” (Psa_136:4), and to Christ, from whom the healing virtue proceeded.

IV. If Peter’s shadow wrought miracles, how much more could Peter’s Master, the Risen Christ, do the same!

Note on Peter’s Shadow.—“We need find no stumbling-block in the fact of Peter’s shadow having been believed to be (or, as is surely implied, having been) the medium of working miracles. Cannot the ‘Creator Spirit’ work with any instruments or with none, as pleases Him? And what is a hand or a voice more than a shadow, except that the analogy of the ordinary instrument is a greater help to faith in the recipient? Where faith, as apparently here, did not need this help, the less likely medium was adopted” (Alford). “Those who take offence at the healing virtue of Peter’s shadow and of Paul’s sweat band (Act_19:12) understand not the humane and condescending gentleness of God, who deals with all who seek His help according to each one’s understanding. The shadow, indeed, wrought not the healing, and had any one trusted in the overshadowing of a mere man he would assuredly have been punished by the spirit-trying apostle; but the healing was wrought by the power of God, which the sick sought in Peter, who looked upon them as he did upon the lame man (Act_3:4), and gave them what he had, according to their faith” (Besser).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—The Progress of the Church, Sustained by Miraculous Powers of Healing Granted to the Apostles

Act_5:12-16

12And [But] by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch. 13And [But, δὲ] of the rest durst no man [ventured no one to] join himself to them: but [ἀλλ’] the people magnified [highly esteemed] them. 14And believers were the more added to the Lord [And there were more and more (μᾶλλον) added, who believed in the Lord], multitudes both of men and women;) [parenth. marks omitted] 15Insomuch that they brought forth the sick into the streets6, and laid them on beds7 and couches, that at the least [if but, κἂν] the shadow of Peter passing by [when he came,] might overshadow some [some one, τινὶ] of them. 16There came also a [the, τὸ] multitude out of the cities round about unto Jerusalem8, bringing sick folks, and them which [who] were vexed with [by] unclean spirits: and they were healed every one [were all healed, ἅπαντες].

EXEGETICAL AND CRITICAL

Act_5:12-16. a. The narrative of the Pentecostal miracle, Act_2:43, and that of the first hostile movement against the church, Act_4:32, are succeeded by general statements respecting the peaceful progress of the latter during a certain period of time. The narrative of the penal miracle which God wrought for the protection of the holy character of the church, is followed by additional statements in the present passage. But the description does not, now, as in Act_4:32 ff., refer to the inner life of the church; its main purpose is to exhibit the influence exercised by the apostles and the church on those who were not yet united with them.

b. The statements in this passage are not logically arranged, systematically combined, or pragmatical. [“The pragmatical historian inserts reflections on the causes and the results of the events which he relates, and deduces useful lessons from them.” (Heyse).—Tr.]. Nearly the whole of this episode has, accordingly, been suspected by rigid critics like Beck, Ziegler, etc., to be an interpolation. But it is written simply in the same plain and artless style which characterizes other portions of this book.

c. By the hands of the apostles, etc.—Luke first mentions (Act_5:12) numerous miracles, i.e., miracles of healing, which the apostles wrought among the people; these were, therefore, miracles which conferred advantages and blessings, and were thus contradistinguished from the recent miraculous judgment of God which has just been described. The latter occurred in the bosom of the church; but these miracles of healing were performed for the benefit even of those who were not yet believers. This circumstance is more fully described in Act_5:15-16. The sick were brought out of the houses along the streets (κατὰ τὰς πλ.), and deposited on beds and couches of various kinds, in order that they might be healed by Peter, even if only his shadow should fall on the one or the other. It should be carefully noticed here, that when Luke uses this peculiar language, he only intends to give expression to the popular thought; the people, he implies, entertained such confidence in the apostle’s power, that they ascribed a healing influence even to his shadow, [comp. Act_19:12]. But he does not employ a single word which distinctly affirms that the mere shadow of Peter had healed any sick person. He simply testifies, particularly at the close of Act_5:16, that Peter performed many miracles of healing, but he does not describe the mode. The phrase: διὰ τῶν χειρῶν τ. ἀπ., undoubtedly expresses more than the simple preposition διὰ would have done; it authorizes us to infer that, in most cases, these miracles were wrought through the medium of the imposition of hands, or by touching the sick. It is, however, also possible, that in some instances, sick persons, whose faith prepared them to receive the gift of health, were restored without having been actually touched by Peter. Such faith or confidence in the power of the apostle to heal, was not confined to those who dwelt in the city; it influenced others also, and induced many who resided in the neighboring cities to bring their sick, as well as demoniacs, to Jerusalem; the relief which they sought, was invariably obtained.

d. They were all with one accord, etc.—Luke relates, in addition, that the union of the believers and their assemblings, were uninterruptedly maintained; they met in Solomon’s porch (mentioned above, Act_3:11), which was sufficiently spacious to admit them all, and was well suited for their meetings, although they now constituted a numerous body, and constantly received new accessions.—As their numbers had so greatly increased, it might have occurred, under ordinary circumstances, that individuals would enter with comparative ease, whose presence might create a disturbance, or impair the harmony and confidence which had originally characterized their intercourse. They escaped such a great affliction in consequence of the sentiments of esteem and reverence with which they were regarded by the people, insomuch that those who had not attached themselves to the church, respectfully refrained from approaching them when they were assembled (Act_5:13, “no man durst join himself to them”, [i.e., obtrude himself on them]). The interpretation of Baur, (who restricts αὐτοί to the apostles, and supposes that the Christians themselves are designated by the term οἱ λοιποί,) assumes that the profound reverence with which the members of the church regarded the apostles, kept them at a distance from the latter; but such a view is inconsistent with the whole character of the life of the church, as it is described in the Acts.—Finally, many persons of both sexes believed in Jesus, and became connected with the company of the disciples, Act_5:14 : it was precisely this steady growth of the church (ὥστε, Act_5:15) which, at the same time, strengthened the confidence of the people in the miraculous powers of the apostles.

DOCTRINAL AND ETHICAL

1. The penal miracle did not fail to produce a deep impression both on the church itself, and also on those who stood without. It solemnly admonished the former to watch over its own spiritual state with the utmost diligence, and was a most impressive warning against the sin of grieving the Holy Ghost. But it also taught the people that those who attached themselves to the church, were required to subject their conscience and whole spirit to the control of the Holy Ghost, and that a mere external union with the church, in which the heart had no share, was of no advantage. The great object which the divine Head of the Church has in view, is not the accession of a mixed multitude of members, but the sanctification of his people.

2. The numerous miracles of healing which the apostles now perform, constitute the answer to the prayer recorded in Act_4:30; they also furnish the evidence that, however awful the manifestations of God’s displeasure with the wicked may be, he is always ready, in his infinite mercy, to help, to heal, and to save all those who seek his face.

HOMILETICAL AND PRACTICAL

Act_5:12. And by the hands, etc.—The wrath of God, who spoke by the mouth of the apostles, had consumed two hypocrites; but now, through the hands of the apostles, relief is afforded to a multitude of sufferers. Thus the Lord demonstrated that he had no pleasure in the death of the wicked, but preferred to do good to his creatures.—In wrath he remembers mercy [Hab_3:2], and even as he takes vengeance on the ungodly, so, too, he never turns away from the cry of the needy. (Apost. Past.).

Act_5:13. And of the rest durst no man join himself to them.—It may be noticed even in our own day, that disingenuous men, who reject the word, do not readily approach an upright servant of Christ, but rather avoid all intercourse with him. (Apost. Past.).—The judgment which visited Ananias and Sapphira, was a public testimony that the Lord does not primarily desire to gather a mixed multitude into the church. Hence it was one of the first results produced by that judgment, that no one ventured to form a merely outward connection with the believers; the power of the Spirit and of the truth, which was revealed in the latter, deterred others from making any professions which were not sustained by the movements of their hearts. (K. H. Rieger).

Act_5:14. And believers were the more added, even after that awful illustration of divine justice had been given! It seems then, that the apprehensions of a spurious wisdom are unfounded; that wisdom objects to the maintenance of a consistent and rigid church-discipline, fearing that others will thus be deterred from approaching. No! Let good order be strictly maintained, and an improvement will soon become visible. (Starke).—Pruning is also one of the means which God employs for promoting the vigorous growth of the church. (Quesn.).

Act_5:15. The shadow of Peter.—A pastor who is aware of his own insufficiency, sometimes becomes discouraged, and asks: “How can I accomplish any good work, when I myself am sitting in the shade, and am more like a shadow than a living man?” But God can accomplish a great work by employing even the weakest things of the world [1Co_1:27], such as the shadow of Peter, if only the instrument humbly yields to his control. (Apost. Past.).—“The Lord is thy shade,” (Psa_121:5), was Peter’s answer. It was not his shadow that healed; the apostle, who tried the spirits [1Jn_4:1], would have rebuked the man who expected help from the shadow of a human being; the sick sought for aid from the power of God which wrought through Peter. (Besser).

Act_5:16. There came also a multitude … unto Jerusalem.—Happy is he, whose distress has taught him to lift up his heart to the heavenly Jerusalem, and to look in that direction for the power that shall heal him. 2Co_5:1-2. (Quesn.).—Them which were vexed with unclean spirits.—We ought not, as pastors, to abandon hope in a single case, even if the individual before us is possessed by the most unclean of the spirits, and by legions of them! (Ap. Past.).—The blessed results which follow, when God sifts the Church: I. The chaff is removed; (a) either expelled, (Ananias and Sapphira), (b) or kept afar off (the people who durst not join thomselves to the believers, Act_5:13); II. The wheat remains; (a) purified by faith; (b) united by love, Act_5:12.—The mysterious power exercised by a believer who is filled with the Spirit: I. It repels the evil, Act_5:13, but attracts the good, Act_5:14; II. It subdues unclean spirits, Act_5:16, but gives rest to them that labor, and are heavy laden, Act_5:15; III. It is a savour of death unto death [2Co_2:16] to the enemies of the truth (Ananias and Sapphira; the priests and elders), but a savour of life unto life to them that seek salvation (the sick who were brought to Peter; believers who were added to the church).—The human instrumentality employed in conducting a soul to heaven, proceeds itself from the divine and only source of salvation.—The transition from the shadow of Peter into the light of Christ: I. Salvation is not obtained through Peter’s shadow, although the weakness and folly of men are often prompted to assign an undue value to the personal characteristics, the peculiarities, or even the infirmities of chosen instruments (the idolatrous attentions paid to preachers, pastors, heads of sects; the worship of relics); it proceeds solely from Christ, who was the light and life of Peter (Act_3:6); II. Salvation is not obtained through Peter himself, but through Him whose strength was made perfect in Peter’s weakness [2Co_12:9]—through Christ, Act_3:12. And thus Peter’s shadow directs attention to Christ, the light of the world, the sun of righteousness.—If Peter himself cannot save, much less can his shadow—the Pope—save a single soul!—What is the remedy that can heal a diseased soul? I. Not the shadow of Peter, nor the garment of Christ (Luk_8:44), that is to say, no outward object, no outward act; II. It is the light which shone on Peter, the power of Christ, that is to say, the life of God, revealed in Christ and his witnesses, received in faith, and infused into the soul.—The Gospel of Christ, the true Bethesda [Joh_5:2] Act_5:16.—Sickness and misery enlarge the borders of the church of Christ. If the sick are to be healed, they must be brought to Jerusalem, Act_5:16, that is, to Jerusalem which is above, and which is the mother of us all [Gal_4:26]. (Gossner).

Footnotes:

[6]Act_5:15. a. κατὰ τὰς πλατείας [of text. rec. With D (original)., and adopted by Alford]. The readings vary considerably: ἐν ταῖς πλ. [E.]; εἰς τὰς πλ. [in A. B. D (corrected)., and Cod. Sin., and adopted by Lach. and Tisch.], etc. They are all corrections, intended to furnish an easier construction than the original text presents.

[7]Act_5:15. b. κλιναρίων; in place of this word, some present the simple and more usual form: κλινῶν—[The latter, of the text. rec. is found in E. Alford, with A. B. D. Cod Sin., and recent editors, reads κλιναρίων—Tr.]

[8]Act_5:16. εἰς Ἱερουσαλήμ; the preposition εἰς was omitted in some MSS., as the name of the city was supposed to be connected with πἐριξ, but εἰς should be retained. [It is omitted in A. B. Cod. Sin. Vulg., etc., and by Lach., and Tisch., but found in D. E., and retained by Alf., with whom de Wette and Meyer agree.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

The Prosperity of the Church. Act 5:12-16

v. 12. And by the hands of the apostles were many signs and wonders wrought among the people, (and they were all with one accord in Solomon’s Porch.

v. 13. And of the rest durst no man join himself to them; but the people magnified them.

v. 14. And believers were the more added to the Lord, multitudes both of men and women,)

v. 15. insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

v. 16. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits; and they were healed, every one.

The activity of the apostles, and of the congregation with them, manifested itself in two ways, by the preaching of the Word and by the performing of miracles. The prestige of the apostles was naturally increased greatly by the obvious fact that the Lord was with them in all their doing. The congregation, therefore, at least for some time, was unhindered in its public assemblies which were held in the beautiful portico on the east side of the Temple, known as Solomon’s Porch. In these public meetings the main object was to give testimony of the Gospel, to gain new adherents for the Lord. There was great unanimity both in meeting and in testifying at these regular assemblies. Incidentally, the authority of the apostles was now so great that no one ventured upon familiar intercourse with them. All the people that in any way came into contact with the congregation kept a respectful distance from the men in whom the Spirit of God lived with such manifestations of power; and they all esteemed them very highly. The veneration which they felt for God was in a measure transferred to these His servants and instruments and to the whole congregation. The natural result was that believers were added to the Lord, joined the ranks of those that put their trust in Jesus as their Savior, a multitude of both men and women; there was a steady growth in membership. Note the reference to woman disciples, which is characteristic of Luke’s writings; See Luk 8:2-3. It was God that wrought faith in all their hearts, and thus added them to the congregation. The apostles’ activity in preaching was supplemented by their activity in performing miracles, according to the measure of the power given to them in those days for the sake of magnifying the omnipotence of God. By their hands there were many signs and wonders performed, acts against the course of nature that incidentally expressed and emphasized God’s power. So great did the fame of the apostles become in this respect that the people even carried out their sick people to the open streets, all along the way on both sides, placing them on couches and beds, on pallets and litters. If but the shadow of Peter, as he came by, might fall upon them, they trusted that the sick would be made whole. So eager were the people that the apostles, who generally addressed the sick, prayed, and used imposition of hands, could not reach all those that were brought to them, as fast as the anxiety of their friends might wish. And the number was not confined to the inhabitants of Jerusalem, but a multitude of people came from the towns nearby, bringing both such as were afflicted with ordinary diseases, and such as were vexed with unclean spirits; and they all were healed, no matter whether their illness had the one form or the other. God gave such an exhibition of His power and glory in the work of the disciples as never before in the history of the world, since His object was the firm establishment of His Church. Note: If transgressions occur in a Christian congregation, it may harm the good name and hinder the growth of the Church. But here the sudden punishment of the Lord and the behavior of the disciples in burying the guilty ones without lamentation and funeral ceremony combined to produce the opposite effect. If the Christians in this way at all times check offenses and put out of their midst those whose open transgressions are causing offense, then the congregation will not be harmed. The judgment of the congregation upon incorrigible open sinners makes a good impression upon those that are without, and may tend to influence some of them in favor of the Church and the Word of the Lord.

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

Subdivision 6. (Act 5:12-42; Act 6:1-7.)

Triumph within and without.

The inspired historian does not detain us long with this now, but passes on to speak of the Church’s triumph over this double evil, within and without.

1. There is the constant display of divine power at the hands of the apostles; so the crowds follow, and the people magnify them; while the fear of what has taken place deters those from joining them who are not joined to the Lord in living faith. But multitudes are thus added to Him, both of men and of women. Consciences are brought into serious exercise, with the sure result of many believing. The place which is habitually frequented, and in which we have found them before, is Solomon’s porch; the testimony of their ruin under the old covenant, whatever may have been the pains to cover it up since, and even to decorate that which covered it. Jerusalem thus becomes a centre to which men flock from all the districts round, bringing the sick and those oppressed by demons, -two classes always carefully distinguished in the word of God; and the very shadow of Peter is sought to for its power to heal; nor do we read of disappointment even in this. The masses all are healed. So fully is the prayer of true and devoted hearts for the glory of Jesus answered of God.

2. Persecution arises again, and from the same quarter as before; the high priest being foremost, with the sect of the Sadducees, to which he belonged. But when the apostles are once more shut up in prison, an angel of the Lord (that is, of Jehovah) opens the doors by night, and bids them enter again into the temple, to preach there unto the people "all the words of this life." In the morning, therefore, the prison being securely shut, they are found in the temple at their blessed work. The council is perplexed, and wonder what will be the end of it; but the issue raised is become so serious for them, that they will dispute it with God Himself. So they command them to be brought once more, though it has to be done quietly, lest the excited people should stone the officers; and for the second time the council of the nation, in answer to their charge of violating the prohibition they had given, have to listen to the statement of their crime. The rulers had made obedience to them impossible by their own vain conflict with the God of their fathers. Him, whom they had put to death with the greatest indignity, God had raised up, and with His right hand exalted Him to be Founder* and Saviour, to begin that new temple to God’s praise, of which they had before proclaimed Him the Foundation-Stone. But for this it was necessary that every one who should form part in it -for the temple was to be, as Peter explains from his own name, a building of "living stones" (1Pe 2:4-5) -should be cleansed and sanctified. The Founder must therefore be a Saviour, and give repentance and remission of sins. The apostles say, "to Israel," and this He will yet do. It was the nation that was at present before them, and to whom their message was. The Church had not emerged into distinct thought, although it was in existence in fact, but as a babe that had not yet learned to know itself. But Christ, -Christ was their absorbing occupation and delight; no higher could be, though they were to learn much more of their own relationship to Him. "And we are witnesses of these things; and the Holy Spirit also, which God hath given to them who obey Him."

But it is not proof which they were wanting, -these leaders of the people; just the reverse; and to be reminded of the proof which was all too demonstrative only throws them into a passionate rage that would quench itself in the blood of those who so fearlessly maintain this testimony. Had they not quenched this light once? Could they not again do so? Had they not put out of their way the Master? Could they not deal with the disciples?

{*The word here is the same as that in the first answer of the apostles, and there translated "Author," -"Author of life." It does not seem practicable to give a uniform rendering, except, with the common version, we use the very meagre word, "Prince." The meaning is, "one who begins, or originates;" thus, leader and author in one. "Founder," which is also given by the lexicons, unites these thoughts, and seems the best adapted to the sense in this place.}

So impossible is it for His enemies to understand the patience of God, which is oftentimes so great a trial to His people even. If He has indeed this power, how is it that, as the Psalmist puts it, He does not "pluck His hand out of His bosom," and deal more openly with His adversaries? Will He use it in healings and raising up crippled beggars, and let His people lie so defenceless in the hands of their persecutors? Can this gentle zephyr ever grow into a tornado blast? They cannot believe it, however great at times the evidences may seem to be. Did not the prison doors unaccountably open? Yes; but that did not deliver out of their hands after all! Balance this against that: even their Master did not come down from the cross; and the cross seems ordained for His disciples also. Yes; the Cross! and how little yet do we understand its glory!

3. Thus, even if He interferes for His own, there is generally a veil over His Face: "Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known!" Still, for all that, "Thou leddest Thy people like a flock" (Psa 77:19-20).

Christ’s witnesses are now to prove this; they are to be sheltered, yet by no apparent intervention of the divine Hand. One of the councilors themselves, a Pharisee and not a believer, though brought by all he has seen and heard into the neutral position which his advice indicates, is the instrument which God uses at this time to shelter the witnesses of His grace to men. Gamaliel, a man of great weight among the Jews, and grandson of the celebrated Hillel, having caused the apostles to be put forth for a little while, remonstrates against any violence. The case before them, he urges, was no solitary one; and the examples they had had of impostors who had arisen showed how surely these pretensions of men came to nought. He mentions two of these: one well-known, -"Judas of Galilee, in the days of the census, -the other a Theudas,* only conjecturally taken to be either a Judas, in the reign of Archelaus, as Archbp. Ussher thought, or else a Matthias, about the close of that of Herod. Both attempts ended disastrously, as Gamaliel reminds his hearers, and so would this, if it were not of God. The possibility of this he warns them of, and the result in that case of being found fighting against God. A tremendous possibility, indeed!

{*There having been another Theudas, resembling this one of Luke, but some fifty years too late, mentioned by Josephus, this has naturally been used by infidelity to discredit the Scripture narrative. But, as the name was common, so the insurrections of the time were many; "the Theudas, whose defeat by Fadus he places a dozen years later" than Gamaliel’s speech, "seems to have had a far larger following than the four hundred men of whom our Evangelist writes." (W. Kelly on the Acts) Ussher speaks of Theudas as only the Syriac form of Judas; while Koehler (in Herzog’s Real Encyclop.) makes it the Greek translation of Matthias, the "gift of Jehovah" or of God.}

His advice is conformable to such a suspense of judgment: "Refrain from these men, and let them alone." To which they agree, with a strange modification of their own; for while they acknowledge they may be fighting against God, and so give up their murderous intent, they contradict themselves, and show the malice of their hearts, by beating these possible witnesses for God, before they let them go! and again forbidding them to speak what they cannot venture to say may not be truth! Such a being is man!

But Gamaliel himself, though impressed, and right in his refusal to act in the dark as if in the light, is otherwise wrong in his principles, and untrue to the truth. His judgment by the issue leaves him a doubter till that issue; and when, and what, may that issue be? If one could look far enough, no doubt the end would be seen to be in accordance with the righteousness of God who governs. But who will undertake to trace this with any infallibility through those ways which the Psalmist confesses are in the sea, and His footsteps are not known? Who will pierce the clouds and darkness that are about Him, and give a trustworthy account of all His doings? The Psalmist complained of the prosperity of the wicked, and had to pursue them to the other side of death, in order to find satisfaction (Psa 73:1-28.). The friends of Job argue like Gamaliel here, and are rebuked by the sufferer as speaking deceitfully for God (Job 13:7); for he also has seen the wicked spend their days in prosperity (Job 21:13). The Preacher too sees it as among the vanities of earthly things, "that there be righteous men to whom it happeneth according to the work of the wicked; and again there be wicked men, to whom it happeneth according to the work of the righteous" (Ecc 8:14). While Habakkuk complains to Him who is of purer eyes than to behold iniquity that yet He looketh upon them that deal treacherously, and holdeth His peace when the wicked swalloweth up the man, that is more righteous than himself (Hab 1:13). And Jehovah answers him that "the just shall live by faith" (Hab 2:4).

And this is what Gamaliel with his temporizing policy has left out. He would wait and watch, and go down to the grave perhaps unconvinced; and so there is reason to believe he did; while a bolder and more hasty spirit might catch more quickly his conclusion, and decide, -but decide wholly wrong. For it would be hard upon his principles to accept in his way as the witnesses for God men "as it were, appointed unto death, a spectacle to the world, and to angels, and to men; -hungry and athirst. and naked, and buffeted"! Must not those who laid their stripes upon the apostles now have fancied they were helping to disprove these fanatical teachings with every stroke of their lash? The meaning of the Cross would be, for them and for their teacher both, an impossibility to comprehend.

But God none the less had sheltered His people; and, as for the rest, they departed from the presence of the council, rejoicing that they were counted worthy to suffer for the Name! And still, every day, in the temple and in the house, they ceased not to teach and tell the glad tidings that Jesus was the Christ.

4. Another trial was at hand; and now again from within: a difficulty had to be met, which the very growth in numbers tended to produce, the natural selfishness of man’s heart showing itself amid all the power and joy of the work of the Spirit constantly progressing. "There arose a murmuring of the Grecian Jews," or Hellenists, "against the Hebrews," (the native Jews,) "because their widows were neglected in the daily ministrations." It does not say, they were neglected, but that this was affirmed. In fact, although grace was here dominant above it, there was always a certain jealousy existing between these two classes. The Jews born in foreign countries tended to more liberal views than those of Judea, and indeed to a liberality as far from the truth on one side as the Pharisaism of the Rabbinistic teachers was upon the other. It was upon the side of the Hebrews, however, that jealousy was rather to be expected. Here it was on that of the Hellenists; but perhaps a reaction resulting from the knowledge of such a spirit generally existing, which would give rise to suspicions such as we find actually manifested now. But there is grace to meet them effectually, as has been often pointed out; for the names of those chosen on account of the complaints, to take charge of the whole matter of the ministry of the common fund are Greek, every one; and thus, presumably Hellenistic. Those who murmured should have the distribution in their own hands; and those who cannot trust their brethren shall find that nevertheless their brethren can trust them. How lovely is divine grace! and how effectual is such a settlement! The thought that some have had, that there had been already men appointed to this charge, but who were all Hebrews, and that the seven now chosen were only an addition to the previous number to satisfy the foreign element by giving them representation which hitherto they had not had, is as totally without foundation in Scripture, as it destroys all the beauty of the act itself. In this case, it was but a mere act of tardy justice, or at least the reparation of an actual oversight, which might have given some apparent ground for the complaint. But there is no truth in it; for it is the apostles who have hitherto been in charge of that which we have seen laid at their feet for that purpose and who now take occasion to relieve themselves of what was become a burden, distracting them from their own proper work. The disciples are now to choose those in whom they can have confidence for the management of that which they had themselves contributed; the apostles, however, giving them appointment, as being the divinely constituted leaders, and representatives of the absent Lord.

The word of God is that which we see they recognize as their true sphere of service, and that to which they desire wholly to devote themselves; joining with this prayer, which they put first, as the necessary prerequisite. Without that link of conscious dependence, what gift, -even the greatest, -could at all avail? But here we realize the exceeding importance attaching to it in their minds: "We will give ourselves up to prayer and to the ministry of the word." Is it not here, in fact, that we fail so much, and the ministry of the word fails correspondingly?

Even for such work as serving tables men are to be sought full of the Holy Spirit, and of wisdom; and the first two that are among the number of those appointed are to be owned and honored of God afterwards in very different ways. One of them also is a proselyte, -of a class thoroughly despised by the Hebrews in general; even while they would do much to gain them. But the grace of God was removing already these unspiritual estimates, -merging all human distinctions in the consciousness of a common relationship to Christ and to God. They are set apart, not without prayer, and by the imposition of hands, as a token, doubtless, of the fellowship with them in their new office. Thus the brief trouble ended; and all was overruled for blessing and the display of the new spirit which animated the new company of believers. The power of it was felt in the increased power of the word of God. The number of the disciples multiplied in Jerusalem exceedingly; and even of the priests a great company became obedient to the faith. The expression made use of in their case lays stress upon the greater difficulty, speaking humanly, to be surmounted by those whose office it would set aside; and of this, although the full light of Christianity had not yet dawned, there were already many intimations.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

5:12-16 As in Jesus’ ministry, the apostles’ preaching was accompanied by many miraculous signs and wonders, including convincing works of healing and exorcism (see also 6:8; cp. Matt 4:24; 9:35; Mark 1:32-34; Luke 4:40-41).

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

Act 5:12. Ἅπαντες, all) who believed.—στοᾷ, in the porch) a spacious place.

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

Act_5:12-16. After this event, which formed an epoch as regards the preservation of the holiness of the youthful church, there is now once more (comp. Act_2:43 f., Act_4:32 ff.) introduced as a resting point for reflection, a summary representation of the prosperous development of the church, and that in its external relations.

δέ is the simple μεταβατικόν, carrying on the representation.

By the hands of the apostles, moreover, occurred signs and wonders among the people in great number. And they were all (all Christians, comp. Act_2:1, in contrast to τῶν δὲ λοιπῶν[166]) with one accord in Solomons porch (and therefore publicly): of the rest, on the other hand, no one ventured to join himself to them; but the people magnified them (the high honour in which the people held the Christians, induced men to keep at a respectful distance from them): and the more were believers added to the Lord, great numbers of men and women; so that they brought out to the streets, etc. The simple course of the description is accordingly: (1) The miracle-working of the apostles continued abundantly, Act_5:12 : διὰ … πολλά. (2) The whole body of believers was undisturbed in their public meetings, protected by the respect[167] of the people (καὶ ἦσαν, Act_5:12 … ὁ λαός, Act_5:13), and the church increased in yet greater measure; so that under the impression of that respect and of this ever increasing acceptance which Christianity gained, people brought out to the streets, etc., Act_5:14-15. Ziegler (in Gablers Journ. f. theol. Lit. I. p. 155), entirely mistaking the unartificial progress of the narrative, considered καὶ ἦσαν … γυναικῶν as a later insertion; and in this Eichhorn, Heinrichs, and Kuinoel agree with him; while Laurent (neutest. Stud. p. 138 f.) recognises the genuineness of the words, but looks on them as a marginal remark of Luke. Beck (Obss. exeg. Crit. V. p. 17) declared even Act_5:15 also as spurious. It is unnecessary even to make a parenthesis of Act_5:14 (with Lachmann), as ὥστε in Act_5:14 is not necessarily confined in its correct logical reference to ἀλλ ̓ ἐμεγ. αὐτ. ὁ λαός alone, but may quite as fitly refer to Act_5:13-14 together. Compare Winer, p. 525 [E. T. 706].

τῶν δὲ λοιπῶν] are the same who are designated in the contrast immediately following as ὁ λαός, and therefore those who had not yet gone over to them, the non-Christian population. It is strangely perverse to understand by it the newly converted (Heinrichs), or the more notable and wealthy Christians like Ananias (Beza, Morus, Rosenmüller). By the τῶν λοιπῶν, as it forms the contrast to the ἅπαντες, Christians cannot at all be meant, not even as included (Kuinoel, Baur).

κολλᾶσθαι αὐτοῖς] to join themselves to them, i.e. to intrude into their society, which would have destroyed their harmonious intercourse. Comp. Act_9:26, Act_10:28, Act_17:34; Luk_15:15. This αὐτοῖς and αὐτούς in Act_5:13 must refer to the ἅπαντες, and so to the Christians in general, but not to the apostles alone, as regards which Luke is assumed by de Wette to have become a little confused.

μᾶλλον δέ] in the sense of all the more, etc. See Nägelsbach on the Iliad, p. 227, ed. 3. The bearing of the people, Act_5:13, promoted this increase.

τῷ κυρίῳ] would admit grammatically of being construed with πιστεύοντες (Act_16:34); but Act_11:24 points decisively to its being connected with προσετίθεντο. They were added to the Lord, namely, as now connected with Him, belonging to Christ.

πλήθη] pluralis grandis: jam non initur numerus uti Act_4:4, Bengel.[168]

κατὰ πλατείας (see the critical remarks)] emphatically placed first: so that they (the people) through streets, along the streets, brought out their sick from the houses, etc.

ἐπὶ κλιν. κ. κραββάτ.] denotes generally: small beds (κλιναρίων, see the critical remarks, and comp. Epict. iii. 5.13) and couches. The distinction made by Bengel and Kuinoel with the reading κλινῶν, that the former denotes soft and costly, and the latter poor and humble, beds, is quite arbitrary.

ἐρχομ. ΠΈΤΡΟΥ] genitive absolute, and then Ἡ ΣΚΙΆ: the shadow cast by him.

ΚἌΝ] at least (καὶ ἐάν, see Herm. ad Viger. p. 838) is to be explained as an abbreviated expression: in order that, should Peter come, he might touch any one, if even merely his shadow overshadowed him. Comp. Fritzsche, Diss. in 2 Cor. II. p. 120, and see on 2Co_11:16.

That cures actually took place by the shadow of the apostle, Luke does not state; but only the opinion of the people, that the overshadowing would cure their sick. It may be inferred, however, from Act_5:6 that Luke would have it regarded as a matter of course that the sick were not brought out in vain, but were cured by the miraculous power of the apostle. As the latter was analogous to the miraculous power of Jesus, it is certainly conceivable that Peter also cured without the medium of corporeal contact; but if this result was in individual instances ascribed to his shadow, and if men expected from the shadow of the apostle what his personal miraculous endowment supplied, he was not to be blamed for this superstition. Zeller certainly cannot admit as valid the analogy of the miraculous power of Jesus, as he does not himself recognise the historical character of the corresponding evangelical narrative. He relegates the account to the domain of legend, in which it was conceived that the miraculous power had been, independently of the consciousness and will of Peter, conveyed by his shadow like an electric fluid. An absurdity, which in fact only the presupposition of a mere legend enables us to conceive as possible.

τὸ πλῆθος] the multitude (vulgus) of the neighbouring towns.

οἵτινες] as well those labouring under natural disease as those demoniacally afflicted; comp. Luk_4:40 f.

Then follows Act_5:17, the contrast of the persecution, which, however, was victoriously overcome.

[166] The limitation of ἅπαντες to the apostles (Kuinoel, Olshausen, and others) is by Baur urged in depreciation of the authenticity of the narrative. The apostles are assumed by Baur to be presented as a group standing isolated, as superhuman, as it were magical beings, to whom people dare not draw nigh; from which there would result a conception of the apostles the very opposite of that which is found everywhere in the N. T. and in the Book of Acts itself! Even Zeller has, with reason, declared himself opposed to this interpretation on the part of Baur.

[167] Est enim in sancta disciplina et in sincero pietatis cultu arcana quaedam σευνότης, quae malos etiam invitos constringat, Calvin. It would have been more accurate to say: quae profanum vulgus et malos etiam, etc.

[168] Comp. on the comparatively rare plural πλήθη, not again occurring in the N. T., Bremi, ad Aeshin. adv. Ctesiph. p. 361.

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 5:12 . δέ : merely transitional; ἐγίνετο marking the continuance of the miracles; διὰ τῶν χειρῶν characteristic of St. Luke in Acts, cf. Act 2:23 ; Act 7:25 ; Act 11:30 ; Act 14:3 ; Act 15:23 ; Act 19:11 . On Luke’s fondness for this and similar phrases with χείρ , see Friedrich, Das Lucasevangelium , p. 8; Lekebusch, Apostelgeschichte , p. 77. Such phrases, cf. διὰ στόματός τινος , are thoroughly Hebraistic; so also in Act 3:13 , Luk 3:21 , κατὰ πρόσωπον , and for other instances, Blass, Grammatik des N. G. , pp. 126, 147. Στοᾷ Σολ ., Act 3:11 . ἅπαντες , cf. Act 2:1 , including other believers as well as the Apostles, see below. ὁμοθυμαδὸν , see Act 1:14 .

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

Verse 12. By the hands of the apostles] This verse should be read with the 15th, to which it properly belongs. Ac 5:15

Solomon's porch.] See Clarke on Joh 10:23.

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

12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily Luke saith that the Church was increased by miracles, because they serve for faith, (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semblance.) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.

And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers’ sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.

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.

(12) Many signs and wonders. . . .—See Note on Act_2:22.

They were all with one accord in Solomon’s porch.—See Notes on Act_3:2; Joh_10:23. It was, we have seen, at all times a favourite place of resort for teachers. The chronology of this period of the history is still, as before, left somewhat indefinite; but assuming some months to have passed since the Day of Pentecost, what is now related would be in the winter, when, as in Joh_10:23, that portico, as facing the east and catching the morning sunlight, was more than usually frequented. On “with one accord,” see Note on Act_4:24.

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

12–16. Miraculous powers of the Apostles. Continued growth of the Church

12. And by the hands of the apostles, &c.] By the hands may here only be the Hebrew mode of expressing by. Cp. (Jos_14:2) “By lot was their inheritance as the Lord commanded by the hand of Moses.” But as in the description of our Lord’s miracles we very often read “he laid his hands upon a few sick folk” (Mar_6:5, &c.), and as it is said of the Apostles (Mar_16:18) “they shall lay their hands on the sick and they shall recover,” it seems better to understand the words here of such acts of imposition of hands, though we presently find (Act_5:15) that the multitudes believed that a cure could be wrought without such an act.

and they were all with one accord in Solomon’s porch] This must refer to such assemblies as were held by the Apostles for conference and instruction when they went up at the usual times of prayer. Thus all will signify the whole company assembled on some such occasions, and not embrace every person who had joined the new teaching. They came to Solomon’s porch, both teachers and hearers, with one common purpose, to tell and know more of the religion of Jesus. But it is not necessary to interpret the sentence to signify that they took a regular possession of this cloister as their place for worship (see Act_3:11).

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.

And by the hands of the apostles were many signs and wonders wrought,.... That is, by their means, or by them as instruments, or through the imposition of their hands on persons, many miraculous and wonderful cures, as well as other extraordinary actions, were performed:

among the people; the common people, who attended in great numbers on their ministry, when the chief men and rulers of the nation despised them.

And they were all with one accord in Solomon's porch; which is to be understood not of the whole church, nor of the hundred and twenty disciples, but of the twelve apostles, who met in this place to preach the Gospel to the people; and they were agreed in their doctrine and practice, and were united in their affections to one another. Of Solomon's porch; see Gill on Joh 10:23. These words, with what follow to the 15th verse, are to be read in a parenthesis.

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

12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.

Ver. 12. Were many signs and wonders] Which were as so many sermon bells to bring men to the Church; and as so many wings to carry the gospel abroad the world.

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.

And by the hands ... - By the apostles. This verse should be read in connection with the 15th, to which it belongs.

Signs and wonders - Miracles. See the notes on Act 2:43.

With one accord - With one “mind,” or intention. See the notes on Act 1:14.

In Solomon’s porch - See the Mat 21:12 note; Joh 10:23 note. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was, to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple service; the other, that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.

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

Solomon’s porch. This was outside the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet)

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).

By the hands of the apostles; by the apostles’ ministry: though they were holy and excellent men, they were but instruments; the power they acted by was God’s; which also they had prayed for and acknowledged, Act 4:30.

Among the people; generally among the meaner sort, according to that question, Have any of the rulers believed on him? Joh 7:48.

Not many mighty, not many noble, are called, 1Co 1:26.

In Solomon’s porch; a large and capacious place, where they might with greatest convenience hear and see what was done and said.

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

12. All—Luke now proceeds to give an illustration of the awe of the public toward the apostles. When Peter and John addressed the people on a former occasion in Solomon’s Porch some of the class of opposers present in their assembly went and informed the authorities and brought on a persecution. Since that they had held their meetings in their own room. (Note Act_5:2.) But now the apostles, not two but all, had again met with one accord in the Porch with the following result. The all here refers to the apostles just mentioned; but we need not deny that a company of attendant Christians is implied as present with them.

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

By the hands of the apostles, etc. Two things are here remarkable. The one that Christianity at its beginnings was mightily helped and advanced by miracles done in the Name of Jesus Christ. The other that the authority of the apostles as the rulers of the Church was greatly strengthened by these miracles being wrought exclusively by their hands. We cannot understand either the external relations of the Church to the world, or the internal relations of the people to their spiritual rulers, unless we duly take count of these two things. With one accord. (see Act_4:24, note) In Solomon"s porch. (see Act_3:11, note) It is quite true to nature that Solomon"s porch, having been the scene of the miracle, became the place of frequent concourse. There is a difference of opinion among commentators as to whether the all refers to the whole Christian laity as in Act_2:1, or to the apostles only. Alford thinks the latter, Meyer the former. The opinion that the whole body of Christians is meant seems most probable, both from the use of the words in Ac 2. I and from the phrase oJmoqumadon (especially in connection with apamtev), which seems more applicable to a mixed multitude than to twelve colleagues like the apostles. You could hardly say that all the queen"s ministers met in a Cabinet Council with one accord. There is no need for the parenthesis as in the A.V.

Vers. 12-42. The advancing tide.

The gospel of God"s grace in Jesus Christ crucified and risen again had issued from Jerusalem at the bidding of the Lord. Would it ever stop? would it ever cease to advance? would it ever meet with obstacles sufficiently strong to turn back its current and to arrest its progress? When the flowing tide is hurrying towards the shore, some particular wave is checked by an opposing rock, and is shivered into spray before it can reach the shore. But wait a little and the rock is sunken beneath the waters, and the waves roll on unchecked to their goal. Sometimes a temporary lull seems to have fallen upon the languid waves, and three or four in succession do not reach the bounds which their predecessors had attained. But yet a moment and the tide advances in its unbroken strength, and never fails to fulfill its destined course. It is just so with the gospel of Christ. Its advance is sure. Its strength is in the unchanging will of God. It has a course to run; it will run it. It has an end to fulfil; it will fulfill it. Hindrances, obstacles, defiance, it will meet with from man in a thousand varying forms. The opposition of hard unbelief in those who boast that they have intellect and philosophy on their side; the opposition of adverse creeds seeking to supplant the true faith; the fierce persecutions of ungodly power hoping to stop by force the progress of a hated truth; the divisions and dissensions of Christians among themselves; the abounding of iniquity and the chilling of Christian love; the sudden rise of some heresy or apostasy; these and such like hindrances may occasionally seem to check the onward flow of the waters of life, and at times to threaten its further advance. But, like the irresistible tide of the mighty ocean, God"s purpose is pressing surely on; and by the time decreed by his eternal wisdom the whole "earth shall be full of the knowledge of the Lord, as the waters cover the sea". (Isa_11:9) The chapter now before us gives a most striking view of this irresistible advance as well as of the obstacles opposed to it. One hundred and twenty men and a few poor, weak women are, as it were, the seed which the hand of the Lord has sown in an uncongenial soil. Immediately around them was all the bigotry of Pharisaic Judaism, clinging with desperate and impassioned obstinacy to the traditions of their fathers, and ready to kill and be killed on behalf of the Law of Moses, on the one hand; and the hard, cold skepticism of the Sadducees on the other, denying with agnostic incredulity the existence of anything beyond the ken of their eyes or the grasp of their hands. In the wider circle of the outside world there was the iron heathenism of Rome. Imperial tyranny and Caesarean power; military force and the despotism of the sword; sensuality of the deepest dye; idolatry of the most aggressive and all-engrossing kind; philosophies the most adverse to the cress of Christ. How and where could the gospel make its way? Would it not die in the upper room where it was born? But what do we read? "There were added to the Church about three thousand souls;" "Many believed, and the number of the men was about five thousand;" "Believers were the more added to the Lord, multitudes both of men and women;" "The number of the disciples was multiplied;" and so on, marking the constant advance of the Church of God. And yet all the while every effort was being made to check this advance. There were already "prisons oft." There were the fierce threatenings of those who had power to execute them; there were stripes inflicted; there was the majesty of the law and the authority of rulers arrayed against them. But it was all in vain. The preachers could not be silenced; the preaching could not be stopped; the miracles could not be hid; men"s hearts would turn to Christ when they heard of his grace; multitudes would leave the side of the persecutors and join themselves to the persecuted. The tide would flow on. It rushed over the heads of the opposing rocks. And then worldly wisdom came in with its prudent counsel, "Leave these men alone." And so for a time the work of God went quietly on, gathering strength and acquiring solidity from day to day, in preparation for future hostility from the world without, and future hindrances from corruption within. But these first fortunes of Christianity have left to the Church in all ages a model of the conflicts that await her, and of the only method of obtaining victory. They show us that through opposition and contradiction, in sunshine and in storm, amidst encouragements and under depression, the servants of God have to persevere steadily in proclaiming the grace of God and the resurrection of Jesus Christ, have to go forward in an unswerving obedience to the commandment of Christ and an unfaltering confidence in his almighty power, and that success is sure. "On this rock will I build my Church, and the gates of hell shall not prevail against it.

Vers. 12-16. The healing personality of Christ"s servants.

I THEY ARE VEHICLES OF DIVINE POWER. The lips and the hands are consecrated to the service of doing good. Here especially the hands. It is a beautiful organ, the human hand, and may stand in Christian thought as the very symbol of beneficence. Signs and wonders are wrought, betokening that God is in immediate connection with the agency of man, that his presence is loving and healing, that Christianity brings in an era of deliverance from pain and sickness.

II THE REPELLENT FORCE OF HOLY PERSONALITY. False souls are scared by the presence of a true man. They are in polar antagonism to him. They cannot bear his direct glance, his clear tones, his indefinable influence. There are those whose presence silences the ribald jest and scoff. The holy man awakens dread and love wherever he goes. Society seems to divide into its elements as he approaches. He is magnetic. Hence the slander of some is an equal testimony to moral greatness with the admiration and love of others.

III ITS ATTRACTIVE FORCE. The multitude love goodness and revere it in their inmost heart. And not for long can the sympathies of the multitude be held except by goodness. In this case Divine power set its seal too plainly upon the character and work of the apostles to be resisted. In the vast concourse of sick and suffering in the streets and open places of Jerusalem we have the picture of the effects of Christianity. It is and ever has been the religion of the poor and the suffering. It remains the Divine will that the Christian minister should be the healer, the comforter. His pattern is to be found in the description Christ gave of his own mission in the synagogue at Nazareth, (Lu 4) and it is surely a sign of weakness somewhere when the public organs of Christianity fail to command the attention and to supply the heart-wants of the lowly and the suffering. By the ordinary laws of mind to work for the spiritual help of such is better than all the power to work signs and wonders. Let every Christian minister be like "Peter"s shadow," a refreshment and a rest by his spirit and teaching to weary souls. J.

Vers. 12-16. Clear shining after rain.

The blessed effects of what at first is not fully understood. The outpouring of judgment may be a preparation for the outpouring of mercy. The Church has to be made and kept pure; then the deeper the work of grace among God"s people becomes the larger the work of the gospel in the world. Notice

I An increase in the manifestation of THE POWER OF THE SPIRIT.

1. In the working of miracles, which bad their special value in rousing attention and proving the nearness of God"s kingdom.

2. In the separation, and magnifying in the eyes of the people, of the true Church. The rest durst not join them; the people magnified them.

3. In the solidifying of the Church as a society. Solomon"s porch; one accord.

4. In the work of conversion. Multitudes men and women; notwithstanding the awful deaths.

5. In the diffusion of the glad tidings in the surrounding neighborhood, not as mere idle rumor, but as a practical appeal which brought the needy and suffering to the feet of Christ.

II THE UNFOLDING GRACE OF GOD to mankind. Solomon"s porch the place of meeting still. The center of new life in the midst of the old corruption. Invitation to both Jews and Gentiles. Public place, yet connected with the temple. The Divine society inviting all to new life a life that healed, that cared for the sick and dying, that drew the multitudes, the miracles giving confidence and pointing out the way. The manifest testimony of the world to the Church, speaking of man"s preparation for the gospel, The marvelous progress of the truth in the growth of the Church a sign that the grace was being abundantly bestowed. A time of great awakening and many conversions is a time of tremendous responsibility. At least the shadow of the messenger falls upon us, as he passes by. It is not said that the shadow healed, but it may help to the faith which is a prerequisite. The people magnify the work, though they may not receive the blessing. God works generally from the lower to the upper strata of society. All great moral changes have begun among the people. The rich will resist, for it is hard to them to enter into the kingdom of heaven. The Church must look well to itself if it is to be the power of God in the world. The circle of grace will widen if only the force keeps going out from the center. We must avoid the fatal mistake of enlarging that circle by mere human methods. Let God do it in his way. What we want is not large Churches as, communities, or wealthy societies, or great signs and wonders wrought in our cities, but "believers added to the Lord, multitudes both of men and women;" and they will be the more added" because the rest dare not join themselves unto them because the Spirit of God is manifestly among them. Our great danger is impatience and unbelief. Resorting to our own expedients, because we think God"s methods fail. Out of the dark cloud of Ananias"s and. Sapphira"s sin broke forth a new baptism of zeal, devotion, and spirituality. R.

HOMILIES BY P.C. BARKER Vers. 12-16. Jerusalem"s second summer.

While we read these fewest verses of what was going on in Jerusalem, and of how "multitudes from the cities round about Jerusalem" thronged that mother of them all," to seek, not in vain, healing virtue, we seem to be removed by a world"s diameter from the Jerusalem that was stricken to the heart and its very sky darkened by the Crucifixion. And we also seem removed by centuries from the time when certain lips (which could not open but to speak truth whether simplest or deepest) had said, "O Jerusalem, Jerusalem, behold, your house is left unto you desolate!" and when Jesus "wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." On the contrary, we are in fact separated only by weeks from the dread solemnities of the Crucifixion, and scarcely by months from the lamentations of Jesus over Jerusalem. Yet the sun is shining again; storm, darkness, and nothing less than the chill of severest winter are passed over; and summer days, with striking similarity to the best of those of Jesus himself, burst on Jerusalem. Surely it is second summer with Jerusalem. Reminiscences of bright days, indeed, these were, and they were bright in their own brightness; yet, alas! to linger but for a while. Meantime what a touching evidence they were, for Jerusalem, of the unrevengefulness of Jesus, of his forgivingness, of the very wistfulness of his loving-kindness! Let us notice the distinguishing features of these days.

I THEY ARE A GLORIOUS REPRODUCTION OF SOME OF THE GRANDEST OF THE DAYS OF CHRIST"S OWN MINISTRY. That such a thing could be said with literal truth was part

(1) of the condescension of Jesus; again, it came

(2) of the genuine reality contained in the profession that he wore human nature; and

(3) of the one absorbed interest of his heart in the work of man"s salvation. The point is surely worthy of attention, so beautiful in its own moral bearings; so significant of the intention of Jesus to share his ultimate triumph and glory with his own people, and their captains and princes not last; and so great a contrast to the methods and the "inward thoughts" of the "world" and "the kings of the earth." Jesus is not of those who would cut off from the followers in his train those who might be successful imitators of his career, sharers of his renown. He is exactly the opposite of this. He calls, invites, incites us all to seek to be in every best sense imitators of him, and promises that so we shall not fail of a just share of his renown. The likeness between these days and days in the ministry of Jesus Christ is patent in respect of:

1. The miracles which found a place in them.

2. The beneficent character of those same miracles.

3. The abundance and the variety of them ranging from the healing of" the sick" to the healing of those "vexed with unclean spirits.

4. The very methods by which the friends of the afflicted compassed the bringing of them within the reach of the "virtue" which in some way "came out" of the apostles. The "touch of the hem of the garment" must be allowed to be equaled by the device of securing the chance for some impotent man of the "shadow of Peter overshadowing him.

5. The eager, longing, thirsting appropriation of such blessings on the part of the masses of the people. Crushed by want, by suffering, by sin; hope, light, nay, almost the mind crushed out of them; with what irresistible, unceremonious tide do these ever press forward, and sweep round or over every obstacle, when genuine help, precious, precious, precious salvation proffers itself! What care they for Sanhedrim and Sadducee? They are the rulers, and the others are cowed and cower before them.

6. The widespread practical success of the miracles they were healed every one.

7. The moral triumph which "the people" accord to the authors, or those who appear as the authors, of their blessings. They repudiate sophistication, and "render honor to whom honor is due." Indeed, there are not wanting very satisfactory and sufficient indications now that "the people," on the one hand, rendered to the apostles the distinction justly due to them as the trusted servants of their vanished Master, and, on the other, recognized the fact that "the power was of God." Infidelity was not altogether either the prevalent or the hardened fact in some directions then that in some directions it is now. "The people" had a great idea of the impregnability of the position of the man who did "works such as none other could do," and "such as no man could do save God were with him.

II THEY GIVE NOW WITH UNCHALLENGEABLE AUTHORITY THEIR PROPER DIGNITY AND STATUS TO THE COMPANY OF THE APOSTLES. Peter and John are the two apostles whose names and whose work had hitherto received prominence. Of these Peter has been with evident and with just design by far the more prominent. Till Paul shall come upon the scene he will also remain similarly conspicuous. But during these days the whole college of the apostles seem to receive the baptism of their work, as on the day of Pentecost they had received the baptism of the Spirit for it. They are "all with one accord in Solomon"s porch." And the chief evidence of the dignity and status, not artificial but real, which were now given to them, may perhaps be best expressed in a somewhat antithetical mode of statement, viz. that

(1) while "the people magnified them" with hearty acclamation for instant and grateful acknowledgment,

(2) "no man of the rest" (i.e. presumably of those who would not care to be classified altogether among "the people," and who would have been quite prepared to snatch at any possible dignity at which they could "dare" to snatch) "durst join himself" to those apostles. They did not dare this, because their abilities could be immediately put to the proof. They did not dare it, because of the warning, so fresh, of the end of Ananias, when he had tampered with the sacredness of the society organized by the apostles. And likely enough, in many cases, they did not dare it from a sincere awe and an intelligent, respectful reverence for men who were doing the things that the apostles were now doing. Any way, the result was obtained that round these apostles was drawn the cordon of a moral regard and a moral support, which would be a strong comfort to the believers and a strong condemnation to the unbelievers. A very few hours were to find the use of this. And a very few hours would show that it inferred no danger of the access of superficial vanity or the incursion of deeper pride.

III THEY GO BEYOND OTHER MOST SACRED DAYS OF MIRACLE IN THE DIRECT SPIRITUAL RESULTS WHICH THEY RECORD. (Ver. 14.) It is quite possible that, among the "multitudes both of men and women" who now were "added to the Lord," some may have proved apostates as time went on. On the other hand, the supposition would be most gratuitous that any disproportionate number turned thus away. The fair inference from what is said here and from the tenor of the history that follows would be, if anything, in a contrary direction. Assuming this or contenting ourselves readily with the other and lower estimate, in either case we are justified in noting the kind of use to which at this time miracle was ordained to be subservient. It is not to be disputed that the fervent attachment which bound not a few to the person, yes, and to the character and truth, of Jesus during the days of his flesh was wakened and fixed by some miracle that he had wrought for them or theirs. Nor need it be denied that that attachment answered to a genuine spiritual change, a change of heart, evidencing itself in a change of life. Nevertheless, it can scarcely be said that this was the clear rule in the operation of the miracles of Jesus, or that this was their aim. Neither, perhaps, now was this the primary object of the miracles and "the many signs and wonders wrought by the hands of the apostles." But the miracles were distinctly the pioneers of those spiritual results. In the track of miracle went a most efficacious working of the convincing and converting Spirit! The miracle drew many together; it wakened and held the attention; it undoubtedly did have this practical and so far forth moral effect, viz. the effect of compelling many to say, Lo, God is here!" and to feel it. To deny the possibility of a miracle-falls nothing-short Of denying a personal God. To allow the fact of any individual miracle is to allow that God is offering to the help of a poor memory, to the help of a struggle always arduous enough against sense and the numbing sway of habit, to the help-of conviction itself, the enlivening touch of his personal presence. Sophistry has a vanity in weaving its web to snare miracle, but vainly weaves. The faith that inheres in the world"s great heart is too strong for it, and sweeps away that vanity with equal ease and contempt. In the track, then, of miracle viewed for a moment thus, it is quite optional what follows. The miracle, like all other mercy, may be to condemnation, as Jesus said, "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin If I had not done among them the works which none other man did, they had not had sin. (Joh_15:22, Joh_15:26) The miracle may be what it so often was in the very dearest specimens of it, those of Jesus himself, to the great gratification of curiosity that of people, of priest, and of ruler, and after a while to their deeper sleep and their more reckless disbelief. But it may also be all the blessed contrary. In the track of what or of whom would the quickening, enlightening. convincing, converting Spirit himself rather follow? And this is what was seen nosy. When Jesus himself wrought his own mightiest works, the Spirit"s course seemed restrained. But, wonderful grace! when his disciples and apostles are facing the world and encountering the inevitable dangers involved in doing so, mighty miracles are brought home by the mightier Spirit, and spiritual results follow such as may be described in terms unknown to the lifetime of Jesus himself. "Believers were the more added to the Lord, multitudes both of men and women." Nevertheless, then were plainly fulfilled the words of Jesus to his disciples, "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do: because I go unto my Father". (Joh_14:12) B.

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

And they were all - All the believers.

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

Three things are here observable:

1. How that act of severity upon Ananias and Sapphira for their hypocrisy, is instantly succeeded with acts of clemency and mercy upon others: The former acts of severity in the apostles were necessary to prevent the intrusion of hypocrites into the Christian church: These subsequent acts of mercy were as necessary for the propagating of the gospel, and to invite people to the love of Christianity.

Accordingly, the apostles, after the death of Ananias, are endued with power from on high to work signs and wonders, to heal diseases, to cast out devils; insomuch, that the people brought forth their sick into the streets, and laid them upon beds, and couches, hoping that the shadow of Peter, as he passed by, might reach and recover some of them.

The church of Rome makes a noise with this text, and produces it to prove St. Peter’s supremacy over the rest of the apostles, because his very shadow cured the diseased: But very groundlessly; for

1. By the same argument they may prove St. Peter to be superior to Christ himself; this being more than what Christ himself wrought, according to what he foretold, Greater works than these shall ye do &c. Joh 14:12.

2. The papists might observe, were they not wilfully blind, that the napkins and handkerchiefs, which were carried from St. Paul’s body, cured diseases also, and dispossessed devils, Act 19:12.

3. Besides all this, it is not here expressly said, that any sick were actually healed by St. Peter’s shadow, but that the diseased were brought, in hopes that his shadow might produce such effects; and, if it did so, Almighty God thereby put honour upon the gospel, and upon all the apostles, without any particular respect, or special regard to the person of St. Peter.

Observe, 2. The place where the apostles assembled to preach the gospel, and work miracles for the confirmation of the same, They were all with one accord in Solomon’s porch.

Where note, 1. Their unity and unanimity: There were no persons among them guilty of schismatical separation in forsaking the public assembly; but with one mouth, as well as with one mind and heart, they glorified God.

2. Their prudential boldness and holy courage appeared in preaching to the people in Solomon’s porch; for the Sanhedrin, or great council, sat in, or very near that place, even that council, which in the former chapter imprisoned them, and in this beat them. Act 5:40.

Learn thence, That nothing better becomes the ministers and messengers of Jesus Christ, than an holy and humble, a wise and meek, a zealous and convincing boldness, in asserting the truths of the gospel, and in reproving sin, and denouncing judgments against impenitent sinners. Consider we, how bold and zealous our Lord and Master was in his ministry, We know thou teachest the way of God truly, and acceptest not the person of any. Luk 20:21

And the apostles learnt the same of their Master, Act 4:13. When the high priest saw the boldness of Peter and John, they took knowledge of them that they had been with Jesus.

Observe, 3. How God over ruled the judgment inflicted upon Ananias and Sapphira, and caused it to work for special good.

Thus, such of the apostles’ hearers, who were unsound and insincere, durst not join themselves to them, having seen a great instance of severity upon concealed hypocrisy! They were afraid to come among them anymore, or to make a shew of such piety and zeal as Ananias did, for fear of the same, or such like punishment as he had.

But however the people extolled and magnified, admired and applauded them, and multitudes were daily added to the church. This seems to be the sense of And of the rest durst no man join himself to them, but the people magnified them, and believers were added to the Lord multitudes both of men and women. Act 4:13 Nothing doth more affect and afflict unsound and drossy hypocrites, than the sight of God’s judgments inflicted upon others in this world, and the fear of the righteous judgment of God upon themselves in the world to come.

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

12, 13. Increased activity of the apostles followed, and their office was still further magnified. (12) " And through the hands of the apostles many signs and wonders were done among the people. And they were all, with one accord, in Solomon's Portico, (13) and of the rest no man dare join himself to them, but all people magnified them. " It was the apostles alone who were in Solomon's Portico, as is evident from the fact that the term apostles, in the first clause of the 12th verse , furnishes the only antecedent to the pronoun they, in the statement, "they were all, with one accord," etc. This being so, "the rest," who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, "Depart from me; for I am a sinful man, O Lord." That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in verse 11 , where he says, "Great fear came upon all the Church."

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.

12–14. By the hands of the apostles were many signs. Note that no one thus far has miraculous power but the apostles. The gift of miracles was not general. When it was imparted to others, we learn how it was imparted. All with one accord in Solomon's porch. The apostles, in order to preach. See 3:11. The brethren also with them.

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.

Connecting Statement:

Luke continues to tell what happens in the early days of the church.

General Information:

Here the words "They" and "they" refer to the believers.

Many signs and wonders were taking place among the people through the hands of the apostles

or "Many signs and wonders took place among the people through the hands of the apostles." This can be stated in active form. AT: "The apostles performed many signs and wonders among the people" (See: Active or Passive)

signs and wonders

"supernatural events and miraculous deeds." See how you translated these terms in Acts 2:22

through the hands of the apostles

Here the word "hands" refers to the apostles. AT: "through the apostles" (See: Synecdoche)

Solomon's Porch

This was a covered walkway that consisted of rows of pillars that supported a roof, and which people named after king Solomon. See how you translated "the porch that is called Solomon's" in Acts 3:11.

they were held in high esteem by the people

This can be stated in active form. AT: "the people held the believers in high esteem" (See: Active or Passive)

translationWords

miracle

hand

apostle

Solomon

courage

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

12–16. MIRACULOUS POWERS OF THE APOSTLES. CONTINUED GROWTH OF THE CHURCH

12. τέρατα πολλὰ ἐν τῷ λαῷ with אABDE. Vulg. has ‘prodigia multa in plebe.’

12. διὰ δὲ τῶν χειρῶν, and by the hands. This may be only a Hebrew mode of expressing by, and need not necessarily be pressed to imply imposition of hands. Cf. (Jos 14:2) ‘By lot was their inheritance, as the Lord commanded by the hand (ἐν χειρὶ) of Moses.’ But as in the description of our Lord’s miracles we very often read ‘He laid His hands upon a few sick folk’ (Mar 6:5, &c.), and as it is said of the Apostles (Mar 16:18) ‘they shall lay their hands on the sick and they shall recover,’ it seems better to understand the words here of such acts of imposition of hands, though we presently find (Act 5:15) that the multitudes believed that a cure could be wrought without such an act.

ἐγίνετο. The imperfect tense, probably to indicate that such occurrences were numerous at the first.

ἅπαντες. The reference in this sentence must be to such assemblies as were held by the Apostles for conference and instruction when they went up at the usual times of prayer. Thus ἄπαντες will signify the whole company assembled on some such occasions, and not embrace every person who had joined the new teaching.

ἐν τῇ στοᾷ Σολομῶντος, in Solomon’s porch. Probably this became a recognized meeting-place of those who wished to tell and to hear more of the new teaching.

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.

12-16.] Progress of the Faith; miraculous power and dignity of the Apostles.

12.] δέ is merely transitional, and does not imply any contrast to the φόβος just mentioned, q. d. ‘notwithstanding this fear, the Apostles went on working, &c.’ See ch. 2:43.

ἅπαντες, the Apostles only, not all the Christians. It does not follow, from πάντες referring to all the believers in ch. 2:1 (see note there), that ἅπαντες necessarily refers to the same here also. The Apostles are the subject of the paragraph: and it is to set forth their unanimity and dignity that the description is given. They are represented as distinct from all others, believers and unbelievers (both which I take to be included under the term οἱ λοιποί): and the Jewish people itself magnified them. The further connexion see on ver. 14.

στ. Σολ.] See ch. 3:11; Joh 10:23, note.

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

Were wrought [εγενετο] . The best texts read ejgineto, the imperfect, were being wrought from time to time.

All. The whole body of believers.

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