But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

But Peter and John answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye:

But Peter and John answering, said to them: If it be just in the sight of God, to hear you rather than God, judge ye.

But Peter and John answering said to them, If it be righteous before God to listen to you rather than to God, judge ye;

and Peter and John answering unto them said, 'Whether it is righteous before God to hearken to you rather than to God, judge ye;

But Peter and John answered and said to them, Whether it be right in the sight of God to listen to you more than to God, judge you.

But Peter and John replied, "Judge whether it is right in God's sight to listen to you instead of listening to God.

But Peter and John in answer said to them, It is for you to say if it is right in the eyes of God to give attention to you more than to God:

Yet truly, Peter and John said in response to them: "Judge whether it is just in the sight of God to listen to you, rather than to God.

But Peter and John replied, "Whether it is right, in the sight of God, to listen to you rather than to him –

Whether it be right. Let us remember to whom they make this answer. For this council did undoubtedly represent the Church; but because they do abuse their authority, the apostles say flatly that they are not to be obeyed. And (as men use to do in an evident matter) they refer over the judgment unto their adversaries for a reproach unto them. Furthermore it is worth the noting, that they set the authority of God against their decrees; which thing should be done out of season, unless they were the enemies of God, who notwithstanding, were otherwise the ordinary pastors of the Church. Moreover, the apostles express a farther thing also to wit, that the obedience which men use toward evil and unfaithful pastors, howsoever they hold the lawful government of the Church, is contrary to God. This question doth the Pope answer pleasantly, [1] because he saith that all those things are divine oracles whatsoever it hath pleased him to blunder out un-advisedly. [2] By this means the danger of contrariety is taken away. But the bishops can challenge no more at this day than God had given then to the order of the priests. Therefore, this is a toy too childish, [viz.] that they can command nothing but that which is agreeable to the commandment of God. [3] Yea, rather the thing itself declareth evidently that there shall be no conflict then if they suffer their vain and unbridled lust to range freely, having vanquished and renounced the doctrine of Christ. Therefore, by what title soever men be called, yet must we hear them only upon this condition, if they lead us not away from obeying God. So that we must examine all their traditions by the rule of the Word of God. We must obey princes and others which are in authority, yet so that they rob not God (who is the chief King, Father, and Lord) of his right and authority. If we must observe such modesty in politic [civil] government, it ought to be of far more force in the spiritual government of the Church. And lest, according to their wonted pride, they think that their authority is abated, when God is extolled above them, Peter draweth them away from such pleasant flattering of themselves, telling them that this matter must be determined before the judgment-seat of God; for he saith plainly before [in the sight of] God; because, howsoever men be blinded, yet will God never suffer any man to be preferred before him. And surely the Spirit did put this answer in the mouth of the apostles, not only to the end he might repress the furiousness of the enemies, but that he might also teach us what we ought to do, so often as men become so proud, that having shaken off the yoke of God, they will lay their own yoke upon us. Therefore, let us then remember this holy authority of God, which is able to drive away the vain smoke of all man's excellency.

Footnotes

1 - "Hanc quaestionem lepide diremit Papa," the Pope wittily disposes of this question.

2 - "Effutire," to babble forth.

3 - "Non posse eos nisi ex Dei mandato praecipere," that no command can possibly proceed from them without being agreeable to the will of God.

Whether it be right - The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah.
In the sight of God - That is, whether God will judge this to be right. The grand question was how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; it was a question of conscience before God. We have here a striking instance of the principle on which Christians act. It is, to lay their safety, reputation, and life out of view, and bring everything to the test whether it will please God. If it will, it is right; if it will not, it is wrong.
To hearken - To "hear" and to "hearken" are often used to denote to "obey," John 5:24; John 8:47, etc.
Judge ye - This was an appeal to them directly as judges and as men. And it may be presumed that it was an appeal which they could not resist. The Sanhedrin acknowledged itself to have been appointed by God, and to have no authority which was not derived from his appointment. Of course, God could modify, supersede, or repeal their authority; and the abstract principle that it was better to obey God than man they could not call in question. The only inquiry was whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied, and that the rulers could not deny. It may be remarked that this is one of the first and most bold appeals on record in favor of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favor of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this, and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Acts 5:29, "We ought to obey God rather than man."

Whether it be right in the sight of God - As if they had said: Worldly prudence and a consideration of our secular interests would undoubtedly induce us to obey you; but acting as before God, and following the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences testify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard.

(7) But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
(7) We must obey men to whom we are subject, but especially and before all things we must obey God.

But Peter and John answered and said unto them,.... With great boldness and courage, and without any fear of man, but in the true fear of God
whether it be right in the sight of God; who is omniscient, and sees, and knows all things, all the actions of men, and the springs of them; who is holy, just, and true, and sits and judges among the gods, that which is right:
to hearken unto you more than unto God, judge ye: it is not denied that magistrates are to be hearkened to, and obeyed: but not more than God, or in things that are contrary to his nature, will, law, honour, and glory: whatever is agreeable to the law and will of God, commanded by magistrates, should be attended to, and cheerfully obeyed; but what is not should be disregarded, whatever follows upon it: and this was so just and reasonable, that the apostles appeal to the sanhedrim, or council itself, to determine.

Whether it be right in the sight of God. They appeal to the higher law. Their earthly government commanded them not to do what God had directed them to do. In a conflict of this kind there is only one course, that is, to obey God.

Whether it be just to obey you rather than God, judge ye - Was it not by the same spirit, that Socrates, when they were condemning him to death, for teaching the people, said, "O ye Athenians, I embrace and love you; but I will obey God rather than you. And if you would spare my life on condition I should cease to teach my fellow citizens, I would die a thousand times rather than accept the proposal."