who, in the courts of princes, were placed on the right hand of the throne. The honour conferred in the present instance was that of being a prince and a Saviour, that is, the first or principal Saviour, to the children of Israel; the apostles and other followers of Jesus only holding a secondary place in this great work of deliverance.

"To give repentance and remission of sins." In this he was to discharge the office of a Saviour. The word which we render repentance signifies a change of mind, and is here used for that change of principles which would take place in giving up Jewish prejudices, and embracing the gospel. The consequence of this change would be remission of sins; for converts to Christianity among the Jews, as well as among the heathen, were taken from an impure into a holy and privileged state, which, in the language of the New Testament, is expressed by the remission of sins, or the removal of ceremonial uncleanness.

"Of which things," i. e. his exaltation, "we are witnesses, as is also the Holy Spirit." The apostles had witnessed the honour conferred by raising him from the dead, and the gift of miraculous powers, which came from the hands of Christ. These events were a proof that he stood high in the favour of the divine Being. Hence it is evident that the exaltation of Christ here spoken of was not local; for of no such exaltation could the miraculous powers conferred upon the first Christians be regarded as witnesses; although they may be considered as a very proper testimony to his standing high in the divine favour.

E

REFLECTIONS.

1. We have here a fresh testimony to the notoriety of the facts on which our faith is built, and therefore to their certainty. They were not reported in a foreign country, remote from the scene of action, where those who heard them had no opportunity of ascertaining the truth or falsehood of the relation; but in Judæa, where Jesus was said to have lived and suffered death, and in Jerusalem, which had been the grand theatre of the principal events. They were not entrusted to a few at first, and, at the distance of many years, divulged to a greater number; but they are published immediately, while the pretended witnesses are living and present, and propagated with so much industry, and with so little reserve, that all Jerusalem is filled with them, and they reach the ears of the high-priest and the principal persons in the nation. They are facts, too, of such a nature, that all are induced to inquire into their truth, whether believers or unbelievers; the former, to satisfy themselves that they are not suffering persecution for a fable, and that the high expectations which they are taught to entertain are well-founded; the latter, to vindicate themselves from the imputation of a foul murder, with which they must stand charged, if what the Christians say be true. Yet in these circumstances,

which must have been abundantly sufficient to have detected and exposed the most artful imposture, the story gains increasing credit; a plain proof of its reality.

2. We have fresh reason to admire the courage and intrepidity of the apostles. Although imprisoned at night, for teaching the people in the name of Jesus, yet in the morning, as soon as they are set at liberty, they renew their labours, in the most public place, where they could not fail to be noticed. When apprehended a second time, and censured for their conduct by the whole Jewish Sanhedrim, the highest court of justice in the nation, they boldly declare that they had acted under the authority of God, and that it was necessary that his instructions should be obeyed, in opposition to all human prohibitions. They assert the divine mission and high exaltation of their Master, before the very assembly by which he was condemed to death as a malefactor; hereby virtually accusing them of the grossest injustice. Such was the conduct of the apostles, and it discovered the highest degree of piety and integrity. Let us learn to copy so noble an example of courage in a good cause. When conscience is to be obeyed; when religious truth is to be professed or communicated; when men are to be rescued from pernicious and dangerous errors, let the conduct of the apostles be ours. Let us not be deterred by the injunctions of the civil magistrate, by the laws of our country, or by any other authority; remembering that in regard to religion, God is to be obeyed rather than men.

33. WHEN they heard that, i. e. the declaration of Peter, they were cut to the heart, and took council to slay them.

They consulted together how they might get them condemned by the governor, and so put to death; for the Jews had not at this time the power of inflicting capital punishment, as appears from their conduct in regard to Jesus.

34. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, "a teacher of the law," had in reputation among all the people, and commanded to put the apostles forth* a little space.

Those of the Jews who had devoted themselves to the study of the law, and made considerable proficiency in it, were allowed to teach in public, and to resolve the doubts of the people respecting difficult matters. These were sometimes called scribes, and sometimes lawyers and teachers of the law. This was the employment of Gamaliel, and it seems that he had attained the greatest eminence in his profession. He was a zealous opposer of Christianity,

* "Who bade the apostles to stay without." Wakefield, who quotes James iv. 13.

as may be inferred from the character of Paul, who was his disciple, and who had imbibed all the prejudices of his master; but the advice which he gave upon the present occasion, was full of good sense and prudence.

35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do, "what ye are about to do," touching these men.

36. For before these days rose up Theudas, boasting himself to be somebody, "some great person," to whom a number of men, about four hundred, joined themselves, who was slain, and all, as many as obeyed him, were scattered and came to nothing.

As Josephus, the Jewish historian, mentions a Theudas, who, pretending to be a prophet, drew after him many followers, and perished miserably with them, but places him later by ten years than the time at which Gamaliel delivered this speech, those who consider him as the same person who is here mentioned, must suppose there is some mistake in Josephus or the sacred historian; but, as this was a very turbulent period of the Jewish history, and Theudas a very common name among the Jews, it is very possible that there might be two impostors of the same name, who experienced a like fate. Dr. Lardner* has mentioned several instan. There were two Judas's, who caused disturbances in Judæa, besides the man taken notice of in the next verse. In this way both accounts may be perfectly consistent.

ces.

37. After this man, rose up Judas of Galilee, in the days of the taxing, "of the enrolment," and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed.

This Judas is sometimes called by Josephus, Judas the Gaulanite, and sometimes, as he is here, Judas of Galilee, so that there can be no doubt of their being the same person. The account which he gives of him is that he excited the people to rebellion, at the time of the general enrolment of persons and property, for the purposes of taxation, under Cyrenius governor of Syria: telling them that they had a mean spirit, if they could endure to pay tribute to the Romans, and acknowledge mortal men for their lords, after God had been their king. These sentiments, the historian tells us, were imbibed with avidity by great numbers of the people, and many were induced by his persuasion to refuse to pay tribute. But in what manner the matter ended, Josephus has no where related. There can be no doubt, however, that his enterprise was defeated, as Gamaliel informs us, since the tribute was levied, and the Roman government continued to subsist. His

*Lardner's Works. Vol. I. pp. 405-413. Doddridge and Benson follow him. Pearce follows Archbishop Usher, in supposing that Theudas is only another name for Judas.

doctrines, however, were by no means removed from the minds of the people, but continued to ferment there, until, as we learn by the same writer, they produced the insurrection which terminated in the destruction of the city and temple. It is generally allowed that the taxing or enrolment mentioned in this passage is not the same which is noticed in the second chapter of Luke's gospel, as it now stands the circumstance, however, of its not being distinguished from a prior one by being called the second taxing or enrolment, affords a strong presumption against the existence of any other, and is a fresh objection to that part of the history, in addition to the many others to which it is liable. From Gamaliel's language, we should suppose that he knew but of one enrolment; and probably there was no other.

38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nothing;

Something will arise to defeat this scheme, as in the two preceding instances, although at one time they promised fair for success. 39. But if it be of God, ye cannot overthrow it:

The next words are to be connected with the advice which he had given in the preceding verse; Refrain from these men and let them alone,

Lest haply ye be found even to fight against God.

This is the reason on which his advice is founded. Gamaliel probably thought that the Roman governors would become jealous of the followers of Jesus, as they had of those impostors, and that by their means the Christian doctrine would be suppressed, without the interference of the Jewish rulers.

40. And to him they agreed; and when they had called the apostles, and beaten them, either with rods or by scourging, they commanded that they should not speak concerning the name of Jesus, and let them go.

41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

They rejoiced to find that they had discovered so much attachment to the cause of Christ, which, they believed, deserved all the zeal which they could manifest, as to attract the notice of his adversaries, and incur punishment from them. From the punishment being called suffering shame, it is probable that it was of a light nature, and intended rather for the purpose of degrading than that of inflicting bodily pain.

42. And daily in the temple, and in every house, "at home," they ceased not to teach and preach Jesus Christ, "that Jesus is the Christ."

REFLECTIONS.

1. THE arguments employed by Gamaliel to dissuade the Jews from persecution, are well worthy of the serious consideration of Christians. If the opinions which you seek to suppress by force are false, they will fall to the ground of themselves, and violence is unnecessary and improper; for it will delay, not hasten their fall. If they should be true, your attempt is, at the same time, fruitless and impious. The contest is always unequal between truth and error: if both should be defended with equal skill and zeal, it is easy to decide, which will have the victory. The progress of reason is slow, but certain, and mankind cannot fail to be enlightened, if unremitted pains be taken for the purpose. Let no one, therefore, stain his hands with persecution in opposing error, when his wishes may be so easily accomplished in another way. But your conduct, in having recourse to persecution, deserves to be stigmatized with a harsher name than that of folly. For it is possible, that the opinions of those whom you oppose may be right, and your own erroneous; and then, outrage and violence are employed against the friends and benefactors of the human race, against the worthiest men, and the servants of God; against those whom you cannot oppose successfully, or over whom, if you could, it would be no honour to triumph. This implies no small degree of guilt.

Happy would it have been for the Jews, happy would it have been for Christians, if they had always been attentive to the maxims of this wise teacher! How much innocent blood would have been spared! How much human misery prevented! But, alas, it seems as if the bulk of mankind had yet to learn, what history and observation have always taught the enlightened, the folly and wickedness of persecution.

2. Let those who suffer for Christ, or for the cause of Christ, derive consolation to themselves from the same source as the apostles. Be assured, that your zeal is of no ordinary kind: it has already engaged the attention and awakened the fears of your opponents; and they think, that the cause which you espouse, can suffer no greater loss, than by the want of your exertions; bearing hereby an unwilling testimony to their value. If you had any doubts of the sincerity and warmth of your attachment to the interest of religion before, those doubts must now be removed; for they are acknowledged by the conduct of its enemies. Rejoice, then, in the honourable distinction which you have attained you will henceforth be classed among the zealous followers of Jesus, among the apostles and martyrs whose names are handed down with reverence from one generation to another. Blessed are you; for you are persecuted for righteousness' sake, and yours is the kingdom of heaven; rejoice and be exceeding glad; for great is your reward in heaven.

3. The indefatigable industry of the apostles in the cause in