These are suggested by the expression, "Of the rest durst no man join himself to them." It seems that the first body of Christian converts made Solomon's porch their place of assembly. This they did, probably, for the convenience of its situation and arrangement, and possibly for the sake of its association with the teachings of their honored Master. The historian records that while the opposition of the Sanhedrim was feared, "none of the other people who had not yet joined the new community ventured to attach themselves intrusively to the Christian body." Whatever conviction may have been wrought by the apostolic teaching and miracles, it was repressed, and men were hindered from full confession of their faith in Christ. This is the simplest explanation of the expression, but some think that reference is intended to the "multitude of those who were not yet converted, but whose attention was at the same time arrested by the spiritual power of Christianity;" or to the "Pharisees, who resorted to the portico, but had not the courage to attach themselves to those with whom they really sympathized." It is evident that there were many lookers-on, who, from one cause or another, were hindered from belief. Dr. Dykes says, "To the friendly attitude of the common people there stood contrasted, exactly as during Jesus' ministry, the displeasure of the official and educated classes.... Somewhat later a number of the rank-and-file even of the priesthood went over to the new faith. At this period, however, all the sacred and ruling orders appear to have been kept aloof from the Church by a public opinion of their own, so strong that no individual member of these orders had as yet the courage to oppose it." The term, "Of the rest," may include -

I. THE SANHEDRIM PARTY. This partly consisted of Sadducees and partly of Pharisees. Both were hindered from belief in Christ by prejudice. Doctrine blinded the Sadducees; pride of ritual holiness blinded the Pharisees. Sadducees were offended by our Lord's miracles and spiritual demands, and hopelessly enraged by the report of his resurrection, which they regarded as a mischievous absurdity and an impossibility. Their doctrines prevented their being persuaded. Pharisees were prejudiced to a ritual system in the observance of which alone could salvation come. To their notions salvation by faith in a person, and such a person as the Nazarene impostor, was, on the face of it, unworthy of intelligent beings. These classes are but examples. Still the prejudice of doctrinal notions, and the delusion that somehow salvation must be by works, keep men from Christ.

II. THE ADHERENTS OF THE SANHEDRIM PARTY. All great parties in a state have adherents, hangers-on, people who watch and take their cue from them, and hope to get their own benefit through the party. These men are always ready to avoid what their party avoids, and to shout what their party shouts. Such men there were in Jerusalem at the time of the apostles, and, whatever might be the force of conviction and persuasion brought to bear upon them, they were hindered by personal interest. Joining the Christians would not answer their ends, and they could not see their way to offending the party that was in power. Time-servers never can believe until they put away their time-serving. Self-interest and faith cannot dwell together.

III. THE OFFICIALS OF THE TEMPLE. Priests, Levites, door-keepers, singers, etc. These were hindered by the spirit of officialism, one of the most narrowing and conservative forces acting on men. The new is always suspected by the official mind. The routine and order must not be touched. There was much, both in our Lord's teaching and in that of his apostles, that could not fail to grieve and alarm the temple officials. And still, stiffened creeds and rigid ecclesiastical forms are often fatal hindrances to those who teach the creeds and minister the forms.

IV. THE RICH MEN OF THE COMMUNITY. These were hindered by observing what a poor lot the first Christians were, and class pride kept them from Christ. It was the constant sneer of the enemies of the early Church, and is fully expressed by Celsus, that the Christians were drawn from the very dregs of society, from the publicans and the slaves. Yet we glory in this, that "God hath made the poor of this world rich in faith, and heirs of the kingdom." - R.T.

The case of Ananias served several important ends.

I. IT BORE A VERY EMPHATIC TESTIMONY TO TRUTH. Falsehood in the world was a great barrier in the way of the Church. It was difficult to build even that Divine edifice without a foundation, without some. thing in humanity of which it might take hold. Unless the Church find or generate truth it will not overcome the world; it will sink as in a mire. And so at the outset a miracle was employed to set truth as on a rock for ever. The death of Ananias and Sapphira is the arm of the Lord revealed to deliver the body of the Church in her youth from a consumption which, if not so checked, might have brought her down to an early grave, although no breath of persecution had ever blown upon her. We learn here the work of God to cast out of the body the poison that would undermine life is as stupendous as His work to shield the Church from the power of her foes.

II. GREAT FEAR CAME UPON THE CHURCH. It is a healthful symptom, a needed discipline. "Lord, is it I?" "Let him that thinketh he standeth," etc. It was Christ who said, "Remember Lot's wife." Many centuries after the event, He directed that it should be kept in memory. These dark monuments have obtained a place in the Word that liveth and abideth for ever, that their warning may be available in all nations and times. Fear also came on as many as heard. As a natural consequence, "of the rest durst no man join himself to them," i.e., those who were not of them dared not pretend to be of them. The stroke of judgment scared the hypocrites.

III. BELIEVERS WERE THE MORE ADDED. The judgment on false professors hastened instead of hindering conversions. The terror of the Lord effectually persuaded men to take refuge in His mercy.

1. Believers were added to the Lord; not. merely to the communicants roll. "Your life is hid with Christ in God." The life of the branch depends on being in the vine; although its fairness may depend on its being interlaced in bonds of love with other branches.

2. Multitudes were added. This is the common experience still. A great number came at one time with a rush: and a period of comparative barrenness supervenes. Again there is a revival, and again a time of coldness. Ask yourself, Has the tide risen in my time and carried in many on its wave, and am I left behind? But even when the heaving of the spiritual tide in our neighbourhood has ceased, the door is not shut. We are as welcome when we come one by one as when we press in with a crowd.

3. "Both men and women." There was a reason for specifying this. The gospel enfranchises and elevates woman. She owes to Christ not only her home in heaven, but her rightful place in the world. Nor women exclusively; for when the Word comes in power it makes quick work with that lordly pride in which men wrap themselves when they select philosophy or politics as their sphere, and leave religion to women.

(W. Arnot, D. D.)

The wrath of God by the mouth of the apostles had consumed two hypocrites; but relief by the hands of the apostles happened to a great number of miserable people. The Lord proved thereby that judgment is His strange work, but that He delights in mercy. And as He shows His zeal against the wicked, so He does not turn His heart away from the wretched.

(Apostolic Pastor.)

The text presents the young Church as —

I. AN ORGAN OF RESTORATIVE POWER. The works were miraculous and material, but they may be regarded as specimens and symbols of those spiritual works which the true Church is constantly performing for the benefit of mankind. This restorative power was —

1. Manifestly Divine. So little did the people regard the works as the effects of the natural powers of the apostles, that they considered the very shadow of Peter sufficient. The moral power of the Church to restore souls is also incontrovertibly Divine. No man, however exalted his piety, extensive his attainments, or brilliant his talents, can restore one lost soul.

2. Very extensive. Great were the crowds of sick folk, and various their diseases; but they were healed every one. So the healing power in the Church is equal to every case.

II. AN INSTITUTION DIFFERENTLY AFFECTING DIFFERENT MEN.

1. In some it produced a revulsion. "And of the rest," the class to which Ananias had belonged, "durst no man join himself to them." A church whose discipline is so severely pure, which will not tolerate untruthfulness, dishonesty, or selfishness, is sure to keep aloof the carnal, mercenary, and false.

2. In some it awakened admiration. "But the people magnified them." Incorruptible sincerity and high spiritual purity will always command the honour and respect of the unsophisticated multitudes. The common people heard Christ gladly, because He spoke the true thing in the true spirit. And so the people will always honour the Church for what is pure and noble in her members.

3. In some it effected a conversion (ver. 14).

(D. Thomas, D. D.)

1. As when the earth opened and swallowed up Dathan and Abiram and their company, the people fled at the cry of them, and said, "Lest the earth swallow us also"; so the fate of Ananias and Sapphira operated as a warning to all who were of a like spirit, and made them afraid of tempting God by a false profession, lest they should be struck dead in like manner. But though the false hearted were thus restrained, those whose consciences bore them witness that they were upright before God were not discouraged, nay, they were even induced the more to unite themselves with the company of disciples.

2. The peculiar words, "Added to the Lord," do not stand in the text without a strictly appropriate meaning. Ananias and Sapphira had been added to the Church, but not to the Lord. The judgment executed upon them guarded the growing society from being corrupted in spirit as it increased in numbers. Alas! how often is this the case. The visible Church increases in numbers but decays in piety. The real prosperity of the Church, then, consists in two things — in its being enlarged, and in its being edified; in multitudes being added to the community, and believers added to the Lord. And there seem to have been two causes of this happy state of things. The apostles had prayed that the Lord would give them boldness to speak the Word by stretching forth His hand to heal, etc. In the text we find that the prayer was answered. And as the support which they asked was given, no doubt it was given for the end for which they asked it, namely, to embolden them in speaking the Word. We have then three things for consideration.

I. THE WORD PREACHED. "Faith cometh by hearing, and hearing by the Word of God." Men cannot call on that only name under heaven given among men whereby we must be saved unless they know it; and they cannot know it unless it be revealed to them. And though it is in the power of God to reveal it without the instrumentality of men, yet such is not His ordinary method. "Of His own will begat He us by the Word of truth." If we are begotten again, it is "not of corruptible seed but of incorruptible, by the Word of God which liveth and abideth for ever." Though he that planteth is nothing, and he that watereth nothing; though God alone giveth the increase; yet there must be the planter and the waterer. To expect the fruit from man without the blessing of God would be vain confidence; to expect it from God without the human means which He has appointed would be presumption. The true path of wisdom — the golden mean — in this case is, not to neglect the means of grace, and not to rest in them; to use them diligently, yet to look beyond them. There is a regard to instruments which is faulty, and when men glory in one above another, so as to say, "I am of Paul, and I of Apollos," etc., this is to ascribe to man what is the work of God; nevertheless, the preaching of the Word is a Divine ordinance, and ought to be attended to.

II. THE WORD ACCOMPANIED WITH SIGNS CONFIRMING IT. Though it has pleased God to withdraw the miraculous confirmation, is therefore all Divine confirmation of the Word withheld? Though gifts of healing have ceased, is there no way by which the Lord bears witness to His truth? Yes: there surely is, and that the most important of all. The body might be healed, but that healing would be only for a time; it must at length die, and the soul might be lost. The blind eye might be opened, and the natural light poured in upon its before insensible organs; but in a little while it must be closed again in death: and the soul might be consigned to the blackness of darkness for ever. The most important confirmation, and what is equally above the power of man, is that which quickens the soul that was dead in trespasses and sins; which opens the blind eyes, so that he who was spiritually blind may say, I see. He who is brought out of darkness into light, has the witness in himself; and while he lets his light shine before men, he may be a witness to ethers also; proving to them that there is a power of Divine grace working mightily in them that believe, and enabling them to do what in the strength of nature they could not perform.

III. THE BENEFITS OF HEALING CONFERRED IN ANSWER TO FAITH. These "signs and wonders" were an evidence to all men of the power of God with them, a proof of their commission from Him, who thus set His seal to their preaching, and confirmed the truth of the doctrine which they taught. And the doctrine thus delivered and confirmed was variously received. Some believed, and some believed not. But multitudes believed: and these showed their faith by acting as men always do when they are fully persuaded of the truth of any report. They hasted to make their sick friends and relations partakers of the benefit. And we should go ourselves to Christ for the healing of our own souls in the first place; and then do what we can to carry our friends to Him.

(J. Fawcett, M. A.)

I. THAT A LIVING AND SPIRITUAL CHRISTIANITY REPELS THE UNGODLY FROM THE COMMUNION OF THE CHURCH.

1. It does so by awakening a feeling of hatred —

(1)Of God (Romans 1:30).

(2)Of Christ (John 15:24).

(3)Of Christ's disciples (John 17:14).

(4)The Church is hated by the world in proportion to its purity (John 15:19).

(a)The sinfulness of seeking to make religion pleasing to the world.

(b)The condition of the Church, or believer, loved by the world.

2. It does so by producing feelings of fear and reverence.

(1)When God comes forth in the more visible displays of His majesty in nature — in providence — in the judgment, the wicked tremble.

(2)When the image of God is visibly on the character of man, reverence is thereby extorted from the wicked.

(3)In like manner, when God is in the visible Church — when He makes it His pavilion, the world regards it with a constrained reverence (Psalm 14:5).

(4)This feeling is not inconsistent with persecution.

(5)Such a feeling will keep the world out of the Church.

3. It does so by acting upon the conscience.

(1)Church membership, combined with practical irreligion, shows a conscience asleep.

(2)This is encouraged by a low general standard among believers.

(3)A living Christianity would be a check.

II. THAT A LIVING AND SPIRITUAL CHRISTIANITY IS NOT EASILY IMITATED.

1. It is by feigning Christianity that ungodly men enter the communion of the Church.

2. Human nature has a wonderful power in counterfeiting religion — assisted by the devil.

3. But the more spiritual that religion in, the less easily is it counterfeited — detection is more likely.

4. And the self-denial being generally greater, is not likely to be practised.

5. Hence, a spiritual Church will not be joined by worldly men.

III. THAT BEING IN A SPIRITUAL STATE, THE CHURCH POSSESSED MUCH OF THE SPIRIT OF JUDGMENT

1. The Spirit is promised to the Church as "a spirit of judgment" (Isaiah 28:6).

2. The statement of the text is connected with its exercise (vers. 1-11).

3. This spirit is still needed — should be asked.

4. The ground of admission into the Church is a credible, profession; when it is declared credible, there is a judgment.

5. When the Church is spiritual, the possession of this Spirit of judgment will be moreapparent.

(1)The grounds of each judgment will be more ample (Matthew 18:15-18).

(2)The rule of judgment will be more Scriptural.

(3)The application more enlightened.

(4)The decision given, more free from the influence of worldly consideration.

6. This matter rests with the members of the Church. A languid body will not cast off disease.

IV. THAT PERSECUTION WAS A TEST OF DISCIPLESHIP.

1. The world applies a test as well as the Church — sometimes a severer and more searching one.

2. But only when the Church is living. 3, The Church is not diminished (ver. 14).

(James Stewart.)

This beautiful picture of the apostles ruling the infant Christian community and bearing a never-ceasing testimony to their Risen Lord, displays to us the great principles on which the Christian Church is founded. We find here the principle of authority and the existence of office in the Church — office and authority cheerfully recognised and submitted to. Of the rest of the Christian body none durst join himself to the apostles. Their office was of Divine appointment. There was nothing in this exceeding reverence with which the apostolic office was viewed inconsistent with the personal belief of every Christian in the Saviour as his Saviour, and in the gift of the Holy Spirit as given directly to him. How different would the Church of the present day be from that of those primitive times if there were now, as some suppose, an inconsistency between authority and faith, and a man must needs believe the less in Christ his Saviour the more he believes in the Church of Christ as a Divinely ordered system of authority and government I Rightly regarded by those who use it, and by those for whose benefit it is used, there is no earthly means which ought to help men so much to faith in the Lord as the Christian Church, set before men's eyes, witnessing to His story by its very existence, which began with the apostles, whom He chose and educated through all their weakness to carry on His work on earth when He had entered heaven, to help them from thence by His unfailing grace, end to fit them for an office and a work which, without Him, they could never have fulfilled.

(Dean Travers Smith.)

Ananias, Gamaliel, Israelites, Judas, Peter, Sapphira, Solomon, TheudasJerusalem, Solomon's PorticoAdded, Believed, Believers, Constantly, Faith, Including, Joined, Multitudes, Numbers, Women1. After that Ananias and Sapphira his wife,
3. at Peter's rebuke had fallen down dead;
12. and that the rest of the apostles had wrought many miracles;
14. to the increase of the faith;
17. the apostles are again imprisoned;
19. but delivered by an angel bidding them preach openly to all;
21. when, after their teaching accordingly in the temple,
29. and before the council,
33. they are in danger to be killed;
34. but through the advice of Gamaliel, they are kept alive, and are only beaten;
41. for which they glorify God, and cease no day from preaching.

Acts 5:14

     7027   church, purpose
     8443   growth
     8465   progress

Acts 5:12-16

     5285   cures

Acts 5:13-16

     8332   reputation

December 28. "The Holy Ghost, whom God Hath Given to them that Obey Him" (Acts v. 32).
"The Holy Ghost, whom God hath given to them that obey Him" (Acts v. 32). We can only know and prove the fulness of the Spirit as we step out into the larger purposes and plans of Christ for the world. Perhaps the chief reason why the Holy Spirit has been so limited in His work in the hearts of Christians, is the shameful neglect of the unsaved and unevangelized world by the great majority of the professed followers of Christ. There are millions of professing Christians--and, perhaps, real Christians--in …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Our Captain
'Him hath God exalted with His right hand to be a Prince.' --ACTS v. 31. The word rendered 'Prince' is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times--twice in Peter's earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle's he had spoken of the crime of the Jews in killing 'the Prince of life.' Here he uses the word without any appended epithet. In the Epistle to the Hebrews …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Whom to Obey, --Annas or Angel?
'Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gamaliel's Counsel
'Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.'--ACTS v. 38, 39. The little that is known of Gamaliel seems to indicate just such a man as would be likely to have given the advice in the text. His was a character which, on its good side and by its admirers, would be described as prudent, wise, cautious and calm, tolerant, opposed to fanaticism …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Indwelling of the Spirit, the Common Privilege of all Believers
John 7:37-39 -- "In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive." Nothing has rendered the cross of Christ of less effect; nothing has been a greater stumbling-block and rock of offense to weak minds, that a supposition, now current …
George Whitefield—Selected Sermons of George Whitefield

On Zeal
"It is good to be always zealously affected in a good thing." Gal. 4:18. 1. There are few subjects in the whole compass of religion, that are of greater importance than this. For without zeal it is impossible, either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbour, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed, …
John Wesley—Sermons on Several Occasions

The First Sermon in the Tabernacle
This afternoon I will try to describe the subject, Christ Jesus; then, secondly, to speak for a little while upon its comprehensiveness; then to enlarge upon sundry of its excellencies; and conclude by testing its power. I. First, then, the SUBJECT. They continued both to teach and preach Jesus Christ. To preach Jesus Christ aright we must preach him in his infinite and indisputable Godhead. We may be attacked by philosophers, who will either make him no God at all, or one constituted temporarily …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Of the Recollection of God's Manifold Benefits
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because …
Thomas A Kempis—Imitation of Christ

The Reader Reminded How Much He Needs the Assistance of the Spirit of God to Form Him to the Temper Described Above, and what Encouragement He
1. Forward resolutions may prove ineffectual.--2. Yet religion is not to be given up in despair, but Divine grace to be sought.--3. A general view of its reality and necessity, from reason.--4. And Scripture.--5. The spirit to be sought as the spirit of Christ.--6. And in that view the great strength of the soul.--7. The encouragement there is to hope for the communication of it.--8. A concluding exhortation to pray for it. And an humble address to God pursuant to that exhortation. I HAVE now laid …
Philip Doddridge—The Rise and Progress of Religion in the Soul

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Whether Fraud Pertains to Craftiness?
Objection 1: It would seem that fraud does not pertain to craftiness. For a man does not deserve praise if he allows himself to be deceived, which is the object of craftiness; and yet a man deserves praise for allowing himself to be defrauded, according to 1 Cor. 6:1, "Why do you not rather suffer yourselves to be defrauded?" Therefore fraud does not belong to craftiness. Objection 2: Further, fraud seems to consist in unlawfully taking or receiving external things, for it is written (Acts 5:1) that …
Saint Thomas Aquinas—Summa Theologica

Whether Whatever God Does Outside the Natural Order is Miraculous?
Objection 1: It would seem that not everything which God does outside the natural order of things, is miraculous. For the creation of the world, and of souls, and the justification of the unrighteous, are done by God outside the natural order; as not being accomplished by the action of any natural cause. Yet these things are not called miracles. Therefore not everything that God does outside the natural order is a miracle. Objection 2: Further, a miracle is "something difficult, which seldom occurs, …
Saint Thomas Aquinas—Summa Theologica

Whether Subjects are Bound to Obey their Superiors in all Things?
Objection 1: It seems that subjects are bound to obey their superiors in all things. For the Apostle says (Col. 3:20): "Children, obey your parents in all things," and farther on (Col. 3:22): "Servants, obey in all things your masters according to the flesh." Therefore in like manner other subjects are bound to obey their superiors in all things. Objection 2: Further, superiors stand between God and their subjects, according to Dt. 5:5, "I was the mediator and stood between the Lord and you at that …
Saint Thomas Aquinas—Summa Theologica

Whether Shamefacedness is About a Disgraceful Action?
Objection 1: It would seem that shamefacedness is not about a disgraceful action. For the Philosopher says (Ethic. iv, 9) that "shamefacedness is fear of disgrace." Now sometimes those who do nothing wrong suffer ignominy, according to Ps. 67:8, "For thy sake I have borne reproach, shame hath covered my face." Therefore shamefacedness is not properly about a disgraceful action. Objection 2: Further, nothing apparently is disgraceful but what is sinful. Yet man is ashamed of things that are not sins, …
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Should be Excommunicated for Inflicting Temporal Harm?
Objection 1: It would seem that no man should be excommunicated for inflicting a temporal harm. For the punishment should not exceed the fault. But the punishment of excommunication is the privation of a spiritual good, which surpasses all temporal goods. Therefore no man should be excommunicated for temporal injuries. Objection 2: Further, we should render to no man evil for evil, according to the precept of the Apostle (Rom. 12:17). But this would be rendering evil for evil, if a man were to be …
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Binds a Man in Conscience?
Objection 1: It would seem that human law does not bind man in conscience. For an inferior power has no jurisdiction in a court of higher power. But the power of man, which frames human law, is beneath the Divine power. Therefore human law cannot impose its precept in a Divine court, such as is the court of conscience. Objection 2: Further, the judgment of conscience depends chiefly on the commandments of God. But sometimes God's commandments are made void by human laws, according to Mat. 15:6: "You …
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is Directly the Cause of Man's Sinning?
Objection 1: It would seem that the devil is directly the cause of man's sinning. For sin consists directly in an act of the appetite. Now Augustine says (De Trin. iv, 12) that "the devil inspires his friends with evil desires"; and Bede, commenting on Acts 5:3, says that the devil "draws the mind to evil desires"; and Isidore says (De Summo Bono ii, 41; iii, 5) that the devil "fills men's hearts with secret lusts." Therefore the devil is directly the cause of sin. Objection 2: Further, Jerome says …
Saint Thomas Aquinas—Summa Theologica

Whether it is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 Jn. 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38,39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that …
Saint Thomas Aquinas—Summa Theologica

Whether the Precept of Fraternal Correction Demands that a Private Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1,2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel

The Holy Spirit Bearing Witness to Jesus Christ.
When our Lord was talking to His disciples on the night before His crucifixion of the Comforter who after His departure was to come to take His place, He said, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me: and ye also bear witness, because ye have been with Me from the beginning" (John xv. 26, 27, R. V.), and the Apostle Peter and the other disciples when they were strictly commanded …
R. A. Torrey—The Person and Work of The Holy Spirit

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