When they heard this, they entered into the temple about daybreak and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
Parallel Translations
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When they heard this, they entered into the temple about daybreak and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
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When they hearde that they entred into the temple erly in the morninge and taught. The chefe prest came and they that were with him and called a counsell to gedder and all the elders of the chyldren of Israel and sent to the preson to fet them.
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So when they heard it, they entred into the Temple early in the morning, and taught. And the chiefe Priest came, and they that were with him, and called the Councill together, and all the Elders of the children of Israel, and sent to the prison, to cause them to be brought.
Cross-references (15)
Passages linked to Acts 5:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 8:2 Now very early in the morning, he came again into the temple, and all the people came to him. He sat down and taught them.
- Psalms 105:22 to discipline his princes at his pleasure, and to teach his elders wisdom.
- Matthew 5:22 But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother, ‘Raca!’ will be in danger of the council. Whoever says, ‘You fool!’ will be in danger of the fire of Gehenna.
- Luke 21:37-38 Every day Jesus was teaching in the temple, and every night he would go out and spend the night on the mountain that is called Olivet. All the people came early in the morning to him in the temple to hear him.
- Luke 22:66 As soon as it was day, the assembly of the elders of the people were gathered together, both chief priests and scribes, and they led him away into their council, saying,
- John 18:35 Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”
- Acts 4:5-7 In the morning, their rulers, elders, and scribes were gathered together in Jerusalem. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. When they had stood Peter and John in the middle of them, they inquired, “By what power, or in what name, have you done this?”
- Acts 5:17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy
- Acts 5:24-25 Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. One came and told them, “Behold, the men whom you put in prison are in the temple, standing and teaching the people.”
- Acts 5:27 When they had brought them, they set them before the council. The high priest questioned them,
- Acts 5:34 But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to put the apostles out for a little while.
- Acts 5:41 They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
- Acts 12:18-19 Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter. When Herod had sought for him, and didn’t find him, he examined the guards, then commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there.
- Acts 22:2-3 When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said, “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict tradition of the law of our fathers, being zealous for God, even as you all are today.
- Acts 22:15 For you will be a witness for him to all men of what you have seen and heard.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 21. And when the chief priest came. The chief…
21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circumstances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.
These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a representing of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abominations with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2 Corinthians 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.
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He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.
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.
Geneva Bible translators 1599 · Public Domain God mocketh his enemies’ attempts from above.
God mocketh his enemies’ attempts from above.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 21 And when they heard that, they entered into…
21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
Ver. 21. They entered into the temple early, &c.] True obedience is prompt and present, ready and speedy, without delays and consults, Psa 119:60; Mar 1:18; Zec 5:9, they had wings and wind in their wings, to note, as Junius observes, their ready obedience.
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.
Matthew Poole 1685 · Public Domain When they heard that; having received a command from…
When they heard that; having received a command from God, they resolved to obey him rather than man.
Early in the morning; taking the first opportunity, though they could not but be sensible of the danger they ran into.
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The council; the sanhedrim, or great council.
The senate; the judges of their inferior courts, or the chief amongst the priests or senators; either living in the city, or coming thither upon that festival occasion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. No sooner were the apostles out…
Observe here, 1. No sooner were the apostles out of prison, but they enter into the temple and preach, with a redoubled zeal and diligence; no doubt, Satan had better have let these holy men alone, than have cast them into prison; for the cold blasts of persecution and imprisonment beating upon their outward man, by a spiritual anitiperistasis, augmented the heat of grace within. There is no such way to be even with the devil and his instruments, for all their spite and malice against us, as by doing all the good we can to the souls of men.
Observe, 2. How the deliverance which God wrought for the apostles, in bringing them miraculously out of prison by the conduct of an angel, did confound the council which laid them in: They were nonplussed and horribly perplexed at it: They doubted whereunto this would grow. They stood amused and amazed, and knew not what measures to take; but were at their wits-end, Sin oft-times brings men into straits, but straits do not always bring men off from their sins.
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Thus here, notwithstanding their present perplexity of spirit, they spur on, and bring them again before the council, Then went the captain with the officers of the temple, and brought them without violence. Act 5:26
Observe, 3. The crimes which the holy apostles were unjustly accused of; namely, obstinacy and sedition. They are charged with obstinacy for persisting to preach the gospel, when they had strictly (but very wickedly) forbidden them: And they are accused of sedition, as if they endeavoured to stir up the people to avenge the blood of Christ upon the rulers, as being unjustly shed by them. The greatest innocency cannot protect the holiest persons from slander and false accusation. The best of men have sometimes been charged withe the blackest crimes. No wonder that the Sanhedrin, or great counsel, which charged Christ himself with imposture and blasphemy, did accuse the apostles of sedition and contumacy; The disciple is not above his Master.
Observe, 4. The contumelious reflection which they had made upon our Lord Jesus Christ himself: You intend, says the council, to bring this man’s blood upon us: As if the holy Jesus had not been worthy the naming by them. Christ told his disciples, Luk 6:22. that the world should cast out their name as evil. Behold! his own is used no better: He is homo nullius nominis. This man, this fellow, this deceiver, were the opprobrious titles which the learned Rabbies thought fit to impose upon the best man that ever the world had. Lord! how can we be abased enough for thee, who wast so degraded and debased for us?
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But when the officers came,.... The Arabic version adds,…
But when the officers came,.... The Arabic version adds, "to it"; that is, to the prison;
and found them not in the prison. The Vulgate Latin version reads, "the prison being opened they found them not"; when they came to the prison, they opened the doors of it, or the keepers for them; for though the angel had opened them for the apostles, yet he shut them again, as he brought them out; for these men found the doors shut, as the following verse shows, and who upon opening them and searching the prison, for the apostles, could find none of them in it; wherefore they returned; the Arabic version reads, "to them"; to the sanhedrim:
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and told; that is, them, as both the Arabic and Ethiopic versions read.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 21. Called the council together] συνεδριον The sanhedrin,…
Verse 21. Called the council together] συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Early in the morning - Greek: at the break…
Early in the morning - Greek: at the break of day. Compare Luk 24:1; Joh 8:2.
Called the council together - The Sanhedrin, or the Great Council of the nation. This was clearly for the purpose of “trying” the apostles for disregarding their commandments.
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And all the senate - Greek: “eldership.” Probably these were not a part of the Sanhedrin, but were people of age and experience, who in Act 4:8; Act 25:15, are called “elders of the Jews,” and who were present for the sake of counsel Canal advice in a case of emergency.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain entered into the temple, &c.--How self-possessed! the indwelling Spirit…
entered into the temple, &c.--How self-possessed! the indwelling Spirit raising them above fear.
called . . . all the senate, &c.--an unusually general convention, though hastily summoned.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 21. Early in the morning—Literally, at daybreak. (See note…
21. Early in the morning—Literally, at daybreak. (See note on Luk_21:38.)
High priest came—Came not to the temple, but to Gazith, the hall of the Sanhedrin at the southwest corner of the Court of Israel.
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With him—Probably the parties named in Act_4:6.
The council—The Sanhedrin.
Senate—The Greek word for senate here used is γερουσια, (derived from γερων, an old man, as the Latin word senatus is derived from a word of the same meaning, senex,) and is equivalent etymologically to eldership. This word is in the Apocrypha applied to the Sanhedrin itself, and perhaps even here it is but a magnifying phrase for the council or Sanhedrin already mentioned.
All the senate—The most imposing body possible to the Jewish state was summoned together on this occasion; not solely because a most solemn question under the old Mosaic law was to be tried, namely, whether the workers of certain miracles were prophets of God or agents of Beelzebub. It was also because the contest now was with the people, who were largely on the side of the apostles, endangering the predominancy, as was feared, of the ruling Sadducean powers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. early in the morning] The words indicate a…
21. early in the morning] The words indicate a time as soon as possible after day dawn. They lost no time in obeying the command. How early it was possible for them to come to the Temple we find from the directions in the Talmud concerning the morning sacrifice. It is said (Mishna Joma iii. 1), “The Memunneh (see note on Act_4:1) said to them: Go ye out (on to the Temple wall or roof) and see whether the time for killing the sacrifice has arrived. If it had arrived, the out-looker said, ‘It has flashed forth’ (i.e. day has dawned). Matthia ben Shemuel said [that the form of question was] ‘Has the whole face of the east become lit up as far as to Hebron? And the man answered, Yes.’ So that the first sacrifice took place at the very peep of day.” A like explanation is found Mishna Tamid iii. 2.
But the high priest came] i.e. into the council chamber, to consult on what should be done with the prisoners, of whose release they had as yet heard nothing.
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called the council together] This was evidently deemed a case of the utmost consequence, and all pains are bestowed to gather to the hearing the combined wisdom of the whole authorities, for now, as is seen from Gamaliel’s presence, not Sadducees alone were called. The word here rendered council means probably the smaller Sanhedrin.
and all the senate of the children of Israel] Senate is here used in its original sense = the older men, and is a literal rendering of the Greek gerousia, meaning the great Sanhedrin of 71 elders. The name indicates that these were assessors added to the council by reason of their age and weight of character. We find from the Jewish literature that such assessors were often appointed. In the extract Mishna Joma i. 1, quoted on Act_4:6, the word for “assessors” is parhedrin, i.e. the Greek πάρεδροι, and the adoption of such a word into the Jewish vocabulary shews that the office was not Jewish in origin but had become so firmly grafted among them as to justify the adoption of a foreign expression to describe it.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) Early in the morning.—Probably at day-break, when the…
(21) Early in the morning.—Probably at day-break, when the worshippers would be going up to the Temple for their early devotions, or, though less probable, at the third hour, the time of the morning sacrifice.
They that were with him.—Probably those named in Act_4:6, who seem to have acted as a kind of cabinet or committee.
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All the senate. . . .—Literally the word means, like senate, the assembly of old men, or elders. They are here distinguished from the Sanhedrin, which itself included elders, in the official sense of the word, and were probably a body of assessors—how chosen we do not know—specially qualified by age and experience, called in on special occasions. They may have been identical with the “whole estate of the elders” of Act_22:5.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This for that, A.V.; about day. break for early…
This for that, A.V.; about day. break for early in the morning, A.V.; prison-house for prison, A.V About daybreak. In the hot climate of Jerusalem people are about very early in the meriting. (comp. Mat_26:57, Mat_26:75) But the high priest, etc. The narrative would run more clearly if the passage were translated more literally, Now when the high priest and they that were with him were come (to the council-chamber the next day) they called together, etc. The narrative is taken up from vers. 17, 18. Having (ver. 18) put the apostles in prison, they met the next morning to decide how to punish them. The council (todrion); i.e. in the Hebraeo-Greek, the Sanhedrim, the great council of the nation, consisting of seventy-two members, usually presided over by the high priest. It is frequently mentioned in the New Testament. (Mat_5:22 Mat_26:59; Mar_14:55, etc.; and Act_22:30 Act_23:1, etc.; above Act_4:15) On the present occasion, besides the members of the Sanhedrim, there were gathered together all the senate (gerousia) of the children of Israel, an expression which occurs only here, but which seems to comprise all the elders of the Jews, even though they were not members of the Sanhedrim. But some (Schleusner, Heinrich, etc.) understand it as merely another phrase for the Sanhedrim, added for explanation and amplification. The council, of course, were ignorant of the escape of the prisoners. The prison-house (desmwthrion); "prison" (A.V) represents fulakh in the next verse.
Vers. 21-24. The hopelessness of fighting against God.
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The narrative indicates that the Sanhedrim had fully entered on the work of checking and crushing the party of Christ"s disciples. Gamaliel expressed what the nature of their action might possibly prove to be it might be even a "fighting against God." Some effort should be made to realize what they thought about their work, and how they deluded themselves with the notion that they alone were guardians of the truth of God, and in opposing the Christian party were really fighting for God. It is one of the saddest effects of cherished exclusiveness and self-confidence that these things actually blind men, and make it impossible for them to receive truth as newly presented to them. A little self-criticism, a little skill in testing their own motives, would have revealed to these men the low and unworthy passions and prejudices by which they were permitting themselves to be ruled. So often we need to "see ourselves as others see us," and may thankfully welcome any light that reveals ourselves to ourselves. These men were really "fighting against God.
I IN FIGHTING AGAINST GOD MAN MAY WIN APPARENT AND TEMPORARY SUCCESSES. Only apparent, because they always lead men on to attempt further schemes, which involve them in utter ruin. Only temporary, because God has the long ages in which to secure the outworking of his purposes. Illustrate by the success of the Sanhedrim in the conviction and death of our Lord, and in the imprisonment of the apostles.
II IN FIGHTING AGAINST GOD MAN DEALS WITH FORCES BEYOND HIS REACH. And they are sure to master him. Compare man"s range of power with God"s. Illustrate from the treatment of Christ; death was man"s limit, resurrection was in God"s power. So with apostles; imprisonment was man"s limit, angel-deliverance was in God"s power. God"s miracles then, God"s providences and overrulings now, surely mate and master man"s utmost antagonism. This is true of persecutions, infidelity, or other forms of attack on Christian men, the Christian faith, or the spread of the Redeemer"s kingdom. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And when they heard that they entered into the…
Act_5:21-26
And when they heard that they entered into the temple … But the high priest … called the council together.
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The characteristics of opposition to the truth
The contrast is very graphic. The apostles in public disseminating the truth: the Jewish authorities at the same moment plotting in private for its suppression. The conference suggests at once the characteristics which mark opposition to the truth, and the motives by which the opponents are actuated. Sometimes, in a given conflict, the characteristics are displayed in the same natural order of development as here. At other times each mark distinguishes some individual or movement.
I. Confidence (Act_5:21). The apostles were locked up and therefore safe. It only remained to summon and sentence them. Then all would be over: the position of the authorities secured, and Christianity a thing of the past. So, in effect, have persecutors argued all through time. Christ was a babe at Bethlehem. All the babes at Bethlehem were murdered; therefore Herod was safe. Diocletian inscribed on pillars that the name of Christian was everywhere destroyed. Intellectual opponents have argued in the same way. How many times has Christianity been killed and buried from the time of Celsas and Porphyry to those of Voltaire and Tom Paine.
II. Disappointment. The prison doors were locked, and the sentries were at their posts, but the prisoners were gone, So, in effect, has it ever been found. Doors do not always open and close at an angels bidding to set the prisoner free; but his influence and his message finds its way somehow through the thickest walls. Paul was not less effective in a dungeon, nor was Bunyan. And though opponents may be permitted to wreak their full vengeance on their prisoner, martyrdom only enhances power. John the Baptists influence is all the greater for his tragic death, and Christ lifted up on the Cross is drawing all men unto Him. Bishop Tunstall may burn Tyndales Bibles, but that only provides Tyndale with the means of publishing more.
III. Bafflement (Act_5:23-24). The authorities felt themselves fairly brought to bay, and began to cherish the secret suspicion that these Galilean peasants would in the long run be too strong for them. And no wonder. The possibilities of the men for whom prison doors would open were boundless, and so they doubted whereunto these things would grow. And now the information comes that they were not only at liberty, but were doing in the most public place the very thing for which they had been imprisoned. This would only increase the bafflement. It was the same in the great persecutions of the early Church. The doubt whereunto these things would grow made even the philosophic Hadrian a persecutor, but eventually made the politic Constantine a Christian. The same doubt agitates the heathen as he sees his cherished convictions and constitutions crumbling and Christianity slowly but surely rising on their ruins. The same doubt agitates the sceptic as he sees his books dwindling in circulation and Bibles multiplying.
IV. Fear.
1. Seen in the method of arrest (Act_5:26).
2. But more powerfully in the dread lest their own imprecation, His blood be upon us, should be fulfilled (Act_5:28). Conscience makes cowards of us all. Nor can it be denied that a large share of the anti-Christian attack all through the centuries is due to the fear of consequences. This will explain a good deal of its virulence.
Conclusion:
1. Christians must expect the truth to be opposed. What concord hath Christ with Belial.
2. In spite of opposition Christians must maintain the truth. It is a sacred deposit to be defended at all costs.
3. Let Christians be animated by the thought that truth is mighty and will prevail. (J. W. Burn.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 21. Called the council. The Sanhedrim, for the trial…
21. Called the council. The Sanhedrim, for the trial of the apostles, supposing them still in prison. All the senate. Many think that a body of elders and other influential leaders were called to assist in the deliberations.
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.
J. W. McGarvey 1914 · Public Domain See notes on verse 19
See notes on verse 19
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.
Paul E. Kretzmann 1924 · Public Domain The Sadducees receive a surprise:
The Sadducees receive a surprise:
v. 21. But the high priest came, and they that were with him, and called the Council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
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v. 22. But when the officers came and found them not in the prison, they returned and told,
v. 23. saying, the prison, truly, found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within.
v. 24. Now when the high priest and the captain of the Temple and the chief priests heard these things, they doubted of them where unto this would grow.
v. 25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the Temple and teaching the people.
The next morning the high priest was stirring betimes. Having come to the place where the Sadducees met, he and his henchmen called a meeting, not only of the entire Sanhedrin, the highest ecclesiastical court of the Jews, but also the presbytery of the children of Israel, the old and experienced teachers of the nation that were no members of the Council. But when they now, after all this formal and impressive introduction, sent servants over to the prison to get the prisoners, the latter were not in evidence. The servants returned with the information that they had found the prison locked up and made secure in approved fashion, that the guards had been occupying their accustomed places, but when they had opened the doors, there had been no prisoners. The angel of the Lord had therefore not only smitten the keepers of the prison with temporary blindness, but he had also relocked the doors to remove all evidence of the miraculous deliverance of the apostles. This message produced a great deal of consternation in the Sanhedrin. And it perplexed not only the members of the Council themselves, but also the "man of the Temple mount," the chief of the Temple police. Clearly the hand of God had here intervened, as they admitted indirectly in their perplexity, not knowing whereunto this might grow, where it would all end at the present rate of progress. Meanwhile a man came and announced to them that the men whom they had thrown into prison were standing in the Temple, openly and boldly engaged in teaching the people. Thus many an enemy of the Lord and His Word has found himself baffled by the manner in which the Lord protects them that are His, and takes care of His own interests. It is a good plan, a safe plan, to put all trust in Him.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.