Acts 5

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 29 2 8 0 0 5. The Church in Jerusalem, part 4 ) 5:1 42) ) ) Outline (continued)) 5:1 11 6. Deception of Ananias ) 5:1 6 a. Ananias ) 5:7 11 b. Sapphira ) 5:12 16 7. Healing Miracles ) 5:17 42 C.

Persecution ) 5:17 20 1. Arrest and Release ) 5:21 26 2. Freedom and Consternation ) 5:27 32 3. Accusation and Response ) 5:27 28 a. Accusation ) 5:29 32 b. Response ) 5:33 40 4.

Wisdom and Persuasion ) 5:33 34 a. Reaction ) 5:35 39 b. Wisdom ) 5:40 c. Persuasion ) 5:41 42 5. Rejoicing ) ) ) ) 6. Deception of Ananias) 5:1 5:11) 5 1 Now a man named Ananias with his wife, Sapphira, sold a piece of property. 2 And after he kept back part of the price for himself with his wife s full knowledge, he brought the rest and placed it at the apostles feet. 3 But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the price of the land? 4 When the land remained unsold, did it not remain yours?

And after it was sold, was not the money at your disposal? Then what made you think of doing this thing? You did not lie to men but to God. 5 And as Ananias heard these words, he fell down and died. Great fear came upon all who heard it. 6 Then the young men stood up, covered up his body, carried him out, and buried him.) 7 And about three hours later, his wife entered, not knowing what had happened. 8 Peter said to her, Tell me, is this the price you and Ananias received for the land? Yes, she said, it is. 9 Then Peter said to her, Why did the two of you agree to test the Spirit of the Lord? Look!

The feet of those who buried your husband are at the door and they will carry you out also. ) 10 And immediately she fell at Peter s feet and died. When the young men came in, they found her dead, carried her out, and buried her beside her husband. 11 Great fear came upon the whole church and all who heard these things.) ) 1 1 2 8 0 “tw://bible.?id=6.7.1|AUTODETECT|” After portraying the exemplary conduct of Barnabas, Luke describes the greedy conduct of Ananias and Sapphira. Without any introduction, he relates that this husband and wife decide to sell a field, take the money to the apostles, and make it known to them that their gift is the total amount they received for the sale of their property. Yet they surreptitiously keep part of the money for themselves. In short, Ananias and Sapphira are robbing God 7 1 -1 9 0 “tw://bible.?id=6.7.1|AUTODETECT|” Josh. 7:1) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 a. Ananias) 5:1 6) 1. Now a man named Ananias with his wife, Sapphira, sold a piece of property. 2. And after he kept back part of the price for himself with his wife s full knowledge, he brought the rest and placed it at the apostles feet.) First, Luke mentions the name of Ananias, which is a rather common Jewish name in Acts and probably means the Lord is gracious. ��1�� Luke records that the name also belongs to a Christian in Damascus who is sent by Jesus to minister to Saul (9:10 17) and to the high priest who presided over Paul s trial in Jerusalem (22:30 23:5).) Next, the name Sapphira appears once in Scripture and signifies beautiful. Like her husband, Ananias, she has an Aramaic name. Together they belong to the Christian community in Jerusalem and together they seek praise and admiration from the members of that community.

However, they purposely plan to keep part of the income from the sale of their property, because they love not God but money. They sell a field they own, receive the money, keep part of the revenue for themselves, and give the rest to the apostles for distribution among the poor.) Luke omits details and presents a mere outline of the incident.��2�� What he highlights, however, is intent. When Ananias approaches the apostles and hands them a bag of money, as Barnabas had done on an earlier occasion, the congregation audibly or silently praises Ananias and puts him on the level of Barnabas. Even if the believers are unaware of the intended deception, Peter perceives the work of Satan in the heart of Ananias.) 3. But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the price of the land? 4. When the land remained unsold, did it not remain yours?

And after it was sold, was not the money at your disposal? Then what made you think of doing this thing? You did not lie to men but to God. ) 1 1 2 8 0 “tw://bible.?id=1.3.1|AUTODETECT|” We notice some parallels to this account in the Old Testament Scriptures. In the purity of Paradise, Satan entered to entice Eve to sin against God 7 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” Gen. 3:1) 1 1 -1 9 0 “tw://bible.?id=6.5.1-6.5.12|AUTODETECT|” ). Her sin affected the entire human race. When the Israelites consecrated themselves to God by observing the rite of circumcision and celebrating the Passover feast 7 1 -1 9 0 “tw://bible.?id=6.5.1-6.5.12|AUTODETECT|” Josh. 5:1 12) 1 1 -1 9 0 0 ), Achan s sin of stealing from God effectively destroyed Israel s moral purity. Thus his sin affected every Israelite. Ananias s deception likewise could have destroyed the purity of the early church, which was displayed through unity, love, and harmony. These three examples serve as warnings.) 1 1 2 8 0 0 Guided by the Holy Spirit, Peter senses Satan at work in the heart of Ananias and thus asks a few penetrating questions.) 1 1 2 8 0 “tw://bible.?id=42.22.31-42.22.32|AUTODETECT|” a. Ananias, why has Satan filled your heart? From personal experience, Peter knows that Satan persuaded him to disown Jesus three times 7 1 -1 9 0 “tw://bible.?id=42.22.31-42.22.32|AUTODETECT|” Luke 22:31 32) 1 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” ) and that Satan put into the heart of Judas Iscariot the intent to betray Jesus 7 1 -1 9 0 “tw://bible.?id=42.22.3|AUTODETECT|” Luke 22:3) 1 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” John 13:2) 1 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=60.5.8-60.5.9|AUTODETECT|” ). He realizes that with the initial growth of the church Satan tries to create havoc by entering the heart of a believer. Incidentally, when Satan comes to a believer to lead him into sin, man is fully responsible if he gives Satan permission to enter his life.��3�� The believer must be aware of the power of the devil and resist him by standing in the faith 7 1 -1 9 0 “tw://bible.?id=60.5.8-60.5.9|AUTODETECT|” I Peter 5:8 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. [What caused you] to lie to the Holy Spirit? With this question Peter reveals the core of Ananias s sin. Even though Satan influences the heart of everyone from time to time, in the case of Ananias Satan has completely filled his heart. Consequently, Ananias lied to the Holy Spirit, expelled God from his life, and deliberately sinned.��4�� His sin, then, is not only a lie but also utter deception. He wants the church to believe that he is donating money in order to please God. His lie, as Peter says, is not to men but to God (v. 4). Ananias acts as if God is unaware of the daily transactions in the church and is ignorant of Ananias s deception.) 1 1 2 8 0 “tw://bible.?id=47.9.7|AUTODETECT|” c. [What caused you] to keep back for yourself part of the price of the land? As Paul informs the Corinthian believers, God loves a cheerful giver 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 ). That is, God rejoices when a believer gives from the heart. God desires that his children give generously without compulsion. Some years ago, I attended a worship service during which the deacons passed the offering plate. A woman directly in front of me received the plate from the deacon and then politely asked him to change a bill she held in her hand. When he complied, she gave him the amount she had decided to donate and kept the rest. She was undoubtedly a cheerful giver who contributed as much as she had decided in her heart. Similarly, Ananias could have kept part of the revenue for himself when he sold his land. But because he tried to deceive God, Peter had to ask him additional questions.) 1 1 2 8 0 0 d. When the land remained unsold, did it not remain yours? And after it was sold, was not the money at your disposal? These questions reveal that the early Christians did not practice communal possession of property but only a sharing of goods to eliminate poverty among the believers (compare 2:44 45; 4:32, 34 35).) 1 1 2 8 0 “tw://bible.?id=40.22.12|AUTODETECT|” The answer Ananias must give to Peter s questions is affirmative. As the guilty party, Ananias is unable to say anything at all. He remains speechless 7 1 -1 9 0 “tw://bible.?id=40.22.12|AUTODETECT|” Matt. 22:12) 1 1 -1 9 0 0 ), for he has committed a grievous sin against God and now stands condemned.) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” Sin is a mystery that causes man to act irrationally. If Ananias had been honest and forthright, he would have known that the property and, after the sale, the money belonged to him as long as it was in his possession. He could do with it as he pleased and would be under no obligation.��5�� However, he permitted Satan to fill his heart, refused to worship God, and made money the object of his worship. While serving his idol, he nevertheless desired the praise of God s people for his feigned generosity. He should have known that man cannot serve two masters, both God and Money 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=20.15.3|AUTODETECT|” e. Then what made you think of doing this thing? You did not lie to men but to God. A few ancient manuscripts substitute the words this evil for this thing. That is, Ananias has committed an evil in the sight of God and man. He should have known that God is truth and light and that falsehood originates with the devil. Peter draws the conclusion that Ananias tried to deceive man but actually lied to God. Man always stands in the presence of God, who sees everything 7 1 -1 9 0 “tw://bible.?id=20.15.3|AUTODETECT|” Prov. 15:3) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Peter makes no distinction between God and the Holy Spirit. In verse 3, he states that Ananias has lied to the Holy Spirit and in the next verse he notes that Ananias has lied to God. Peter therefore identifies the Holy Spirit with God. In a subsequent verse (v. 9), he mentions the Spirit of the Lord. For him, then, the Holy Spirit is God; he is the third person of the Trinity: Father, Son, and Holy Spirit.) 5. And as Ananias heard these words, he fell down and died. Great fear came upon all who heard it. 6. Then the young men stood up, covered up his body, carried him out, and buried him.) 1 1 2 8 0 “tw://bible.?id=3.10.1-3.10.2|AUTODETECT|” a. And as Ananias heard these words, he fell down and died. The Greek indicates that while Ananias listened to the words Peter spoke, he fell down and expired. Here is a case of God s judgment taking immediate effect. Scripture reveals similar incidents in which God punished sinners with sudden death. For instance, when Aaron s sons Nadab and Abihu presented fire that God had not prescribed, God struck them with fire so that they died instantaneously 7 1 -1 9 0 “tw://bible.?id=3.10.1-3.10.2|AUTODETECT|” Lev. 10:1 2) 1 1 -1 9 0 “tw://bible.?id=10.6.7|AUTODETECT|” ). When Uzzah tried to steady the ark of God that was placed on an ox-drawn cart instead of carried by priests, God struck him so that he died beside the ark 7 1 -1 9 0 “tw://bible.?id=10.6.7|AUTODETECT|” II Sam. 6:7) 1 1 -1 9 0 0 ). God s verdict against Ananias (and Sapphira) also resulted in swift execution. In each instance, divine infliction of capital punishment conveys a fundamental truth: God s people must know that they exist to serve him and not vice versa.) 1 1 2 8 0 “tw://bible.?id=3.10.2|AUTODETECT|” God, not Moses, killed Aaron s sons 7 1 -1 9 0 “tw://bible.?id=3.10.2|AUTODETECT|” Lev. 10:2) 1 1 -1 9 0 “tw://bible.?id=10.6.7|AUTODETECT|” ) and God, not David, executed Uzzah 7 1 -1 9 0 “tw://bible.?id=10.6.7|AUTODETECT|” II Sam. 6:7) 1 1 -1 9 0 “tw://bible.?id=23.11.4|AUTODETECT|” ). Accordingly, God uses Peter as spokesman, but he himself puts Ananias to death. In the case of Sapphira, Peter utters the verdict which God himself executes (see v. 9). The emphasis in the account of Ananias s death falls not on some physical or psychological factors that result in a heart attack, but on the execution of God s verdict 7 1 -1 9 0 “tw://bible.?id=23.11.4|AUTODETECT|” Isa. 11:4) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. Great fear came upon all who heard it. God wants the church to remain pure and unstained. He removes the blame of Ananias s sin by removing him and his wife from the community of the early Christians. If God had allowed this sin to remain unpunished, the church would have no defense against the charge that God tolerated deception directed against him and his people. Now, at the beginning of its ministry, the church is free from such a charge.) Luke frequently describes the fear and awe of the people (see 2:43; 5:11; 19:17).

The believers who witnessed the death of Ananias in the presence of the apostles were filled with awe, and others who heard about it from these eyewitnesses were also gripped by holy fear. All of them understood the truth that God visits a dreadful vengeance on deceivers. ��6��) 1 1 2 8 0 “tw://bible.?id=60.5.5|AUTODETECT|” c. Then the young men stood up. Scripture provides no report that young men occupied a particular office or that burial tasks were entrusted to them. Another passage that uses the expression young men appears in Peter s first epistle, where Peter exhorts the young men to be submissive to their elders 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 “tw://bible.?id=54.5.1|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=54.5.1|AUTODETECT|” I Tim. 5:1) 1 1 -1 9 0 “tw://bible.?id=56.2.1-56.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.1-56.2.6|AUTODETECT|” Titus 2:1 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.10.4|AUTODETECT|” The customs and practices of that time differed from what is conventional in our day. Because of the hot climate in Israel, burial took place the same day death occurred. Especially when a body was under divine judgment, it had to be buried immediately 7 1 -1 9 0 “tw://bible.?id=3.10.4|AUTODETECT|” Lev. 10:4) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” [see the larger context]; ) 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=40.27.57-40.27.59|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.57-40.27.59|AUTODETECT|” Matt. 27:57 59) 1 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” John 19:31) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ). Moreover, the dead body of someone condemned by God defiled the sanctuary where the believers were meeting. The apostles asked the young men to remove the corpse and prepare it for burial. The young men wrapped the body of Ananias and buried it, probably in a rockhewn tomb outside Jerusalem They would then have covered the tomb with a stone.��7��) 1 5 2 8 0 0 ) Doctrinal Considerations in 5:1 6) Two issues in the account of Ananias s death demand discussion. For one thing, why did Peter not give Ananias opportunity to repent? When Peter confronted Simon the sorcerer, who offered him money to buy the power of the Holy Spirit, he commanded the magician to repent (8:22; also compare 2:38). We venture to say that Ananias was a Jew who since childhood knew the Scriptures and then in later life came to a knowledge of the truth when he was baptized in the name of Jesus. Simon, by contrast, lived in spiritual darkness by practicing sorcery. He was baptized because he believed (8:13), even though his faith was not genuine.

When he wanted to buy the Spirit s power, Peter rebuked him and called him to repentance to rescue him from the clutches of Satan.) Both Ananias and Sapphira lied to the Holy Spirit (vv. 3 4) and agreed to test the Spirit of God (v. 9). Although they did not blaspheme the Spirit, they deliberately put the Holy Spirit to the test. As the Israelites who tested God perished in the desert, so Ananias and his wife died. The writer of the Epistle to the Hebrews, commenting on the death of a blasphemer, asks, How much more severe punishment do you think a man deserves who has trampled the Son of God under foot, who has considered as unclean the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? (10:29). And he concludes that it is dreadful to fall into the hands of the living God (v. 31). Ananias and Sapphira insulted the Holy Spirit, lied to him, and tested him.

Consequently, they perished.) A simple illustration from daily life parallels God s discipline of Ananias and Sapphira. When a father faces the task of disciplining one of his children who has been naughty, the other children in the family who witness the disciplinary action wisely keep silent, they realize that discipline is necessary and justified. They also know that there is a time to speak and a time to be silent. When discipline is applied, it is a time to be silent.) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” Thus we consider a second issue. Why did the apostles not notify Sapphira of Ananias s death and burial? We are unable to answer this question, because the account does not provide complete information. However, when the congregation realized that God punished Ananias with sudden death, the believers knew from Scripture that the corpse of a person cursed by God had to be removed and buried that same day 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=3.10.5|AUTODETECT|” ). In the case of Aaron s sons Nadab and Abihu, who died at the altar, Moses told their cousins to carry the corpses, still in their tunics, outside the camp for burial 7 1 -1 9 0 “tw://bible.?id=3.10.5|AUTODETECT|” Lev. 10:5) 1 1 -1 9 0 “tw://bible.?id=4.19.11|AUTODETECT|” ). Aaron and his sons Eleazar and Ithamar were not even allowed to mourn. Moreover, anyone who touched a corpse was considered unclean for seven days 7 1 -1 9 0 “tw://bible.?id=4.19.11|AUTODETECT|” Num. 19:11) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 The young men removed Ananias s body from the assembly to eliminate the danger of pollution. Realizing that God s judgment had struck, they neither gave evidence of mourning nor notified the next of kin. And by burying Ananias as quickly as possible, they cleansed the meeting place of the curse that rested on Ananias.) ) Greek Words, Phrases, and Constructions in 5:2 6) Verse 2) ��������� from the verb ������� (I set apart), this aorist middle form means to misappropriate. ) ���������� together with the noun �������� (wife), the perfect active participle from ������� (I share knowledge), translated in the present tense, is in the genitive case and forms the genitive absolute construction. The compound denotes shared responsibility.) Verse 3) ��������� this aorist middle infinitive from the verb �������� (I lie) expresses result.��8��) Verse 4) �P�� here the negative particle introduces a rhetorical question that demands an affirmative answer. The particle controls the two verbs ����� (it remained) and U������ (it was). The aorist tense of the first verb is culminative.) �� E�� this is a shortened form of �� ������� E�� (what has happened that) or simply why? (see v. 9).) Verse 6) ����������� The aorist active from �������� (I draw together) has various inter pretations: I cover, wrap up ; I pack, fold, snatch up ; and I take away, remove, ��9��) ) ) b.

Sapphira) 5:7 11) 7. And about three hours later, his wife entered, not knowing what had happened. 8. Peter said to her, Tell me, is this the price you and Ananias received for the land? Yes, she said, it is. ) The account is rather sketchy, yet Luke provides the reader sufficient detail to follow the sequence. Sapphira becomes uneasy and begins to look for her husband. Whether their home was far removed from the meeting place of the apostles is not known.

But after three hours have elapsed, she approaches the apostles. No one of the Christian community has informed her of the tragic end of Ananias s earthly life; she herself, blinded by sin, has not deviated from the path of deception she and her husband agreed to take.) When she approaches Peter and apparently asks him where her husband is, Peter demands her answer to a question. Tell me, he says and quotes a figure, is this the price you and Ananias received for the land? Perhaps she sees the money bag her husband has carried to the meeting place and probably Peter points to it. Already Sapphira has perceived her husband s absence. Yet these observations and Peter s pointed question concerning the price of the land do not cause her to reflect on the sin she and her husband have committed.

Her spiritual blindness causes her to persist in sin. She affirms that the price Peter quotes is the amount she and Ananias have received for the sale of their property. With her affirmative reply to Peter she indicates not only persistence in sin but also refusal to admit guilt. Accordingly, with her answer Sapphira seals her own condemnation.) 9. Then Peter said to her, Why did the two of you agree to test the Spirit of the Lord? Look!

The feet of those who buried your husband are at the door and they will carry you out also. ) What a sad experience, especially for Peter, who learns that both husband and wife have deliberately perpetrated a lie. He asks Sapphira a question, although he does not expect her to answer. His question is actually equivalent to a factual statement. But note the significance of the question, which describes the essence of the sin that Ananias and Sapphira committed: Why did the two of you [husband and wife] agree to test the Spirit of the Lord? ) 1 1 2 8 0 “tw://bible.?id=5.6.16|AUTODETECT|” God gave his people the command, Do not test the Lord your God as you put him to the test at Massah 7 1 -1 9 0 “tw://bible.?id=5.6.16|AUTODETECT|” Deut. 6:16) 1 1 -1 9 0 “tw://bible.?id=4.14.21-4.14.23|AUTODETECT|” ). The classic example of testing the Spirit of God is that of the rebellious Israelites in the desert at Massah and Meribah. They tested God ten times and then faced the death penalty that was executed during their stay in the desert 7 1 -1 9 0 “tw://bible.?id=4.14.21-4.14.23|AUTODETECT|” Num. 14:21 23) 1 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” Ps. 95:7) 1 1 -1 9 0 “tw://bible.?id=58.3.16-58.3.19|AUTODETECT|” l; ) 7 1 -1 9 0 “tw://bible.?id=58.3.16-58.3.19|AUTODETECT|” Heb. 3:16 19) 1 1 -1 9 0 “tw://bible.?id=40.4.7|AUTODETECT|” ). Jesus, when he was tempted by Satan to jump from the pinnacle of the temple, also appealed to the command not to tempt the Lord God 7 1 -1 9 0 “tw://bible.?id=40.4.7|AUTODETECT|” Matt. 4:7) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 We know that Luke presents a resum� of Peter s remarks. Listening to Peter, Sapphira probably senses that her husband has died and that his body has been removed for burial. Peter reveals to her, in a descriptive Hebraic figure of speech, that the feet of the young men who buried Ananias are at the door. The term feet is an idiom in which part of the body represents the whole person. That is, the men who have served as pall bearers for her husband are now returning. Peter completes his sentence by saying, And they will carry you out also.

Is Peter the executioner of Sapphira? No, not really. Peter pronounces the verdict and God executes punishment. The case of Sapphira differs from her husband s because Peter does not render judgment when he addresses Ananias. Notice, however, that Peter informs Sapphira that the men will carry her out for burial. He leaves the execution of the death penalty to God.) 10.

And immediately she fell at Peter s feet and died. When the young men came in, they found her dead, carried her out, and buried her beside her husband.) In the first sentence of this verse Luke stresses the immediacy of Sapphira s death. Peter informs Sapphira about the task of the young men and she collapses dead at his feet. Indeed, Isaiah prophesies about the Messiah and portrays him in his awesomeness: With the breath of his lips he will slay the wicked (11:4).) Here is a repeat performance for the young men who have been given the task to carry out Sapphira and bury her beside her husband. Again, Luke mentions nothing about mourning or notifying relatives. The implication is that the believers saw God s judgment meted out to wicked people.

And because they realized that this was God s work of discipline, they kept silent, the positive effect is that God wants the church to remain the bastion of truth and integrity in which deception and hypocrisy have no place.) 11. Great fear came upon the whole church and all who heard these things.) We make these observations:) a. Fear. Once again Luke uses the expression great fear (v. 5), which clearly refers to a state of being afraid. The divine intervention to stop deceit within the early church strikes fear in the hearts of every member of the church. All those who hear about the death of Ananias and Sapphira take note of God s judgment.

The believers should know that God condemns neither wealth nor the people who possess riches. God punishes those who deceitfully try to test him when they pretend to be generous givers but in reality defraud God.) 1 1 2 8 0 “tw://bible.?id=40.16.18|AUTODETECT|” b. Church. This is the first time in Acts that Luke employs the term church. Significantly, the word appears only in two passages in the four Gospels 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=40.18.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.17|AUTODETECT|” 18:17) 1 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” ). Before and immediately after Pentecost, Luke uses descriptive phrases for the concept church. He refers to the believers (1:15; 2:44; 4:32), their number (2:41, 47; 4:4; 5:14), and their own people (4:23). In the early stages of the Christian church, time believers readily called their meeting place the synagogue 7 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” James 2:2) 1 1 -1 9 0 0 ). Only in later years, when the division between the Jews and the Christians became permanent, the Jews went exclusively to their synagogues and the Christians to church.��10�� And in later stages, the expression church conveyed the meaning that Christians rather than Jews were the true people of God.��11�� Luke writes that the whole church was seized with fear. From the Greek we understand that the adjective whole pertains to all the believers who belong to the universal church that met in Jerusalem, Judea, and elsewhere.) 1 22 2 8 0 0 c. Report. By word of mouth, the report concerning the death of Ananias and Sapphira spread far and near and brought the message that God does not tolerate deceit and falsehood in the church. The report, therefore, carried a warning to anyone who wished to infiltrate the assembly of the believers for the purpose of deception. God s sudden judgment served as a deterrent and kept the church a haven of truth and integrity.) ) Greek Words, Phrases, and Constructions in 5:7 9) Verse 7) a��� ����� three hours. Luke frequently introduces numbers with the particle a� (about) to convey an approximation.

The genitive case is descriptive.) Verse 8) ������� usually the idiom is fully written out: he answered and said. But occasionally the verb said is omitted. The construction means to address. Nevertheless, time possibility that Sapphira asked Peter about her husband is not remote.) �������� ������� with the verb, the genitive case of the adjective such denotes the genitive of price. The verb is the aorist middle of �������� (I give back) and signifies you gave away for your own interest, that is, you sold ��12��) Verse 9) Q��� although Peter confronts only Sapphira, he addresses her in the plural to include her husband.) 0��� this particle is actually the aorist middle imperative of �6��� (I saw). Here it is not only a prophecy but a pronouncement of the divine judgment and its immediate execution. ��13��) ) 7.

Healing Miracles) 5:12 16) 12 Many signs and wonders were done by the apostles among the people. And they all used to meet together in Solomon s Colonnade. 13 But no one else dared to associate with them, even though the people held them in high esteem. 14 Nevertheless, more and more believers in the Lord, both men and women, were being added to their number. 15 They even brought out the sick into the streets and placed them on beds and mats so that when Peter came by at least, his shadow might fall on any one of them. 16 And also crowds were coming together from the towns around Jerusalem. They kept on bringing the sick and those who were troubled by unclear spirits; they were all healed.) ) Here is the third summary that Luke places within his continuous narrative (compare 2:42 47 and 4:32 35) and which displays some similarities to the other two summaries. That is, Luke seems to resort to general statements that appear contradictory, as is evident in verses 13 and 14. The flow of thought in this summary is not smooth. This has caused some scholars to rearrange the sequence of verses in this paragraph to maintain the theme of the apostles performing healing miracles among the people.

These translators begin the paragraph with verse 12b, which is then followed by verses 13 and 14. They place verse 12a as a preface to verse 15 to achieve continuity.��14�� Other translators regard verses 12b 14 as a parenthetical comment��15�� However, the question must be raised whether rearrangement of the verses or setting them off in parenthetical form is necessary. In spite of difficulties, most translators stay with the next as we have it.) 12. Many signs and wonders were done by the apostles among the people. And they all used to meet together in Solomon s Colonnade. 13. But no one else dared to associate with them, even though the people held them in high esteem.) Luke continues his narrative by calling attention to the other apostles besides Peter and John.

Verse 12a literally says, And at the hands of the apostles many signs and wonders were happening among the people. We know that the apostles in obedience to Jesus command healed people by placing their hands on the sick.��16�� We also know that the literal translation has a typical Hebraic idiom that need not be translated: the expression at the hands of refers to the apostles; in this sentence Luke places all the emphasis on them. However, not the apostles but God heals the sick; the apostles serve as instruments in God s hands. Also, Luke wishes to dispel the idea of featuring Peter as the miracle worker, as if the rest of the apostles do not count. All the apostles have received authority from Jesus Christ to preach and heal, and upon all of them the Holy Spirit has been poured out.) a. Many signs and wonders were done by the apostles among the people.

Here, then, is an explicit reference to the apostles. The phrase many signs and wonders is a repetition of 2:43, ��17�� where in summary form Luke mentions the work done by the apostles. He says that the apostles performed these signs and miracles among the people. With the word people the writer has in mind the people of Israel. The residents of Jerusalem observed the healing power demonstrated in the wonders the apostles performed.) b. And they all used to meet together in Solomon s Colonnade.

Who is included in the word all? Is Luke saying that all the apostles were one in heart and mind and met in a spacious area of the temple called Solomon s Colonnade (see the discussion of 3:11)?��18�� Or is he saying that the more than five thousand believers (4:3) were with the apostles in the precincts of the temple? Scholars generally favor the second interpretation because the flow of the sentence is more natural. However, the problem of interpretation has only begun with verse 12. The next verse (v. 13) also presents ambiguities.) c. But no one else dared to associate with them, even though the people held them in high esteem.

The question is, to whom does the pronoun them refer? If the believers are separated from the apostles, then Luke has the apostles in mind when he uses the pronoun them. In this interpretation, the apostles stand alone in the temple area and the people of Jerusalem praise them (compare v. 26). Then the believers are afraid of the authorities and keep their distance from the apostles. But the contrary is true, for we find no indication that the believers are fearful and timid (see 4:24 30).) 1 1 2 8 0 “tw://bible.?id=42.8.10|AUTODETECT|” A second interpretation is that the expression no one else (or the rest) refers to non-Christians or the ones from outside (NEB). In the New Testament, the term frequently describes unbelievers 7 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” Luke 8:10) 1 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” I Thess. 4:13) 1 1 -1 9 0 “tw://bible.?id=52.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 0 ).��19�� This interpretation, then, calls for three categories of people in Jerusalem: the Christians, the unbelievers, and those faithful Jewish people who were favorably inclined to the gospel. Because of the sudden judgment on Ananias and Sapphira, the unbelievers are afraid to join the church. Yet the Jewish people who love God continue to hold the Christians in high esteem (4:21). The pronoun them signifies the Christians.) 1 9 2 8 0 0 A third explanation is to regard those who are afraid to join the Christian community as non-joining sympathizers. ��20�� They are supportive of the Christians and have high regard for them, yet they hesitate to become one with the believers. The terms the rest and the people are virtually synonymous. Conclusively, although the choice remains difficult, scholars prefer the second interpretation.) 14. Nevertheless, more and more believers in the Lord, both men and women, were being added to their number.) We note three items:) First, Luke has lost count of the number of Christians in Jerusalem. After the healing of the cripple, he estimates the total membership to be about five thousand men (4:3). Now he remarks that more and more believers in the Lord, both men and women, were being added to their number.

Regardless of the fear unbelievers display, the Holy Spirit is at work in the hearts of men and women. The growth of the church continues unabated. The deaths of Ananias and Sapphira keep the unbelievers from entering the church, yet at the same time large numbers of true converts join and strengthen the Christian community. In fact, Luke has abandoned his desire to be precise and now records that multitudes of people became members of the church.) Next, we observe that Luke specifically states that women joined the church. In the pre-Pentecost setting of the upper room, he records the presence of women, among them Mary the mother of Jesus (1.14). In his last tally of church membership, Luke specifically mentions only the five thousand men, not the women (4:3).

But in subsequent chapters, he refers to both men and women (e.g., 8:3, 12; 9:2; 13:50).) A third observation is that the Greek allows for two translations: either Nevertheless, more and more believers in the Lord, both men and women, were being added to their number (italics added) or And believers were increasingly added to the Lord, multitudes of both men and women (NKJV, italics added; and see KJV, NEB margin). Because the verb to believe usually takes a direct object and because of its position the verb to believe in the Greek sentence receives emphasis, the first translation is the better of the two choices.) 15. They even brought out the sick into the streets and placed them on beds and mats so that when Peter came by at least his shadow might fall on any one of them.) How is verse 15 linked to the preceding passage? Some scholars either rearrange this paragraph or consider verses 12b 14 a parenthetical statement (see the discussion of v. 12). Other translators take verses 14 and 15 together and thus see the one verse dependent on the other.��21�� There is merit in this combination, for the resultant deed of people bringing their sick into the streets (v. 15) stems from the fact that they believe in the Lord (v. 14). The stress, then, falls on the verb to believe.

These people who believe in the Lord trust in him to heal the sick. The context seems to indicate that their faith was not contingent on the miracles the apostles did.��22��) Here we see the principle that God performs miracles in answer to and for the increase of faith. Miracles do not occur apart from faith. The point is that as Jesus did miracles in Galilee and Jerusalem, so his disciples now are performing similar miracles by his authority. That is, the people who have put their trust in Jesus come to the apostles for healing. And we expect that the apostles in their teaching and preaching direct the people to Jesus.) 1 1 2 8 0 “tw://bible.?id=41.6.56|AUTODETECT|” The people bring the sick into the main streets and city squares in full assurance that the miracles of healing will take place. Yet, because of their faith in the Lord, there is no magic in the healing of the sick. Occupying beds and mats, the sick wait for Peter to pass by, so that even his shadow may fall on them. A shadow is related to the object that blocks the light, but it is not an integral part of that object. These invalids do not even touch an apron or handkerchief belonging to Peter (compare 19:12) or try to touch the edge of his cloak 7 1 -1 9 0 “tw://bible.?id=41.6.56|AUTODETECT|” Mark 6:56) 1 1 -1 9 0 0 ). The believers trust that Peter s shadow will be sufficient to heal the sick. The text actually reads, so that when Peter came by, at least his shadow might fall on any one of them. That is, not everyone who has been carried on a bed or mat to the street will be touched by Peter s shadow. At this juncture, the so-called Western text of Greek manuscripts has an additional sentence for clarification: For they were set free from every ailment with which each one was afflicted. ) 1 2 2 8 0 0 From the culture in which he lived, Luke is borrowing the concept that an object has inherent power.��23�� But we do not have to ask whether the people were superstitious, for the Lord can heal a person by touching him, speaking to him, or causing a shadow to fall on him. Henry Alford queries and concludes,) Cannot the Creator Spirit work with any instrument, 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.��24��) 1 1 2 8 0 “tw://bible.?id=42.1.35|AUTODETECT|” For the cultural significance of the concept shadow, consider the words of Gabriel to Mary: The power of the Most High will overshadow you 7 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” Luke 1:35) 1 1 -1 9 0 0 ). A shadow, therefore, is more than sufficient as a means for God to extend his healing power to man. God demands faith if there is to be healing for the sick. Faith is present, for verse 14 reveals that crowds of men and women believed in the Lord. And these crowds are not limited to the numerous inhabitants of Jerusalem.) 1 1 2 8 0 0 16. And also crowds were coming together from the towns around Jerusalem. They kept on bringing the sick and those who were troubled by unclean spirits; they were all healed.) 1 1 2 8 0 “tw://bible.?id=41.3.7-41.3.8|AUTODETECT|” Note at least two distinct parallels. First, we detect a parallel with Jesus healing ministry. People who heard what Jesus was doing came to Jesus from Galilee, Judea, Jerusalem, Idumea, and areas across the Jordan and around Tyre and Sidon 7 1 -1 9 0 “tw://bible.?id=41.3.7-41.3.8|AUTODETECT|” Mark 3:7 8) 1 1 -1 9 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” ). The Gospel writers speak of crowds of people coming to Jesus to hear him and of the sick who desired to touch him 7 1 -1 9 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” Luke 6:17 19) 1 1 -1 9 0 0 ). Now the apostles see the same thing happening to them, when crowds come from the countryside with relatives and friends who are ill. The influence of the Christian church extends far beyond the city of Jerusalem.) 1 1 2 8 0 0 The second parallel is the healing of the cripple at the gate called Beautiful (3:1 10). This healing resulted in animosity from the high priest and the Sadducees, who expressed their resentment by jailing Peter and John and putting them on trial the next day (4:1 7). At this trial, the members of the Sanhedrin never sought to restrict the healing ministry of the apostles. They only commanded them not to speak or teach in the name of Jesus (4:18). Whereas the healing of the cripple was a single incident, the healings performed by all the apostles for people from the towns around Jerusalem are countless.��25�� What the reaction of the Sadducees is becomes clear in the sequence of the narrative. The apostles are jailed and put on trial by the Sanhedrin. And members of the Sanhedrin vent their fury by wanting to put the apostles to death (5:33).) 1 1 2 8 0 “tw://bible.?id=42.6.18|AUTODETECT|” Luke reports that people bring not only the sick to the apostles but also those who were tormented by evil spirits 7 1 -1 9 0 “tw://bible.?id=42.6.18|AUTODETECT|” Luke 6:18) 1 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” ). He distinguishes between people suffering from common ailments and those who are demon-possessed. Only the writers of the Gospels and Acts mention people tormented by evil spirits in Jerusalem, Judea, Galilee, Decapolis, Samaria, Philippi, and Ephesus.��26�� The rest of the New Testament is silent about this illness. During Jesus ministry and for a few decades, the forces of evil seemed to become evident especially in persons who were afflicted with demon-possession 7 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” Matt. 8:16) 1 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 0 ). Accordingly, like Jesus, the apostles encounter the forces of the devil in people who are tormented by unclean spirits. Luke concludes his summary by stating that the sick and those who were troubled with unclean spirits were all healed.) 1 5 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:14 16) Verse 14) ������������ the imperfect tense indicates continued action in the past tense. The passive voice implies that God is the agent, for God adds his people to the church. Therefore, the verb should not be taken with the dative �� ����� (to the Lord), which is redundant. Rather, the present active participle ����������� controls the dative cast.) Verse 15) 1 1 2 8 0 “tw://bible.?id=41.6.56|AUTODETECT|” 5�� �� this combination occurs only twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=41.6.56|AUTODETECT|” Mark 6:56) 1 1 -1 9 0 0 , where the sick attempt to touch the edge of Jesus cloak). In both instances an implied conditional clause may be detected. ��27��) 1 25 2 8 0 0 �������� because of the genitive case in this present middle participle and in the proper noun ������, and because of its position in the sentence, this is the genitive absolute construction.) Verse 16) ��������� the imperfect middle in the singular, dependent on its singular subject �x ������ (the crowd), is followed by �������� (carrying), which is a plural present active participle.) ����� an adverb obviously derived from the preposition ���� (around) occurs only here.) ) C. Persecution) 5:17 42) 17 Then the high priest and all who were with him, that is, the party of the Sadducees, were filled with jealousy. 18 They arrested the apostles and put them in the public jail. 19 But during the night an angel of the Lord opened the gates of the prison. Leading them out, he said, 20 Go, stand and speak to the people in the temple all the words of this life. 21 And when they heard this, they entered the temple at daybreak and began in teach.) When the high priest and those with him arrived, they convened the Sanhedrin the assembly of the elders of Israel and sent orders to the prison house to have the apostles brought before them. 22 And when the officers arrived at the prison, they did not find the apostles. They returned and reported, 23 We found the prison securely locked and the guards standing at the doors. But when we opened them, we found no one inside. 24 When they heard these words, both the captain of the temple guard and the chief priests were greatly perplexed, wondering what was going to happen.) 25 Then someone arrived and said to them, Look! The men you put in prison are standing in the temple courts and teaching the people. 26 Immediately the captain with his officers went out and brought them not with force, because they were afraid of being stoned by the people.) 27 They brought the apostles and placed them before the Sanhedrin.

The high priest questioned them, 28 We gave you strict orders not to continue teaching in his name. And look what has happened; you have filled Jerusalem with your teaching and intend to bring this man s blood upon us. ) 29 Peter and the other apostles replied: We must obey God rather than men. 30 The God of our fathers raised up Jesus, whom you had put to death by hanging him on a tree. 31 He is the one whom God exalted to his right hand as Prince and Savior to give repentance to Israel and forgiveness of sins. 32 And we are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him. ) 33 And when they heard this, they were stung in their hearts and wanted to kill them. 34 But a member of the Sanhedrin, a Pharisee named Gamaliel, a teacher of the law and respected by all the people, stood up and ordered that the men be put outside for a little while. 35 He said to the Sanhedrin, Men of Israel, be careful what you intend to do with these men. 36 Some time ago, Theudas rose up saying that he was somebody. About four hundred men rallied to him; but when he was killed, all his followers were dispersed and came to nothing. 37 After this man, Judas of Galilee appeared at the time of the census and caused the people to revolt and follow him. He too was killed and all who followed him were scattered. 38 So in this case I suggest to you: Stay away from these men and let them go! For if this plan or movement is of human origin, it will fail. 39 But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God. And they were persuaded by him.) 40 After summoning the apostles, they flogged them and ordered them to speak no more in the name of Jesus; then they released them.) 41 Therefore, the apostles went out from the presence of the Sanhedrin and rejoiced because they had been considered worthy to suffer disgrace for the Name. 42 And every day in the temple and from house to house they did not stop teaching and preaching the good news that Jesus is the Christ.) ) The narrative in Acts is filled with recurrences.

In the last part of chapter 5, Luke presents an account which in many respects is a repetition of 4:1 21. Luke reports that once again the party of the Sadducees counteracts the growth of the Christian church. Presently, however, the reaction of the Sadducees is more severe and their opposition intensifies. They have all the apostles arrested.) 1. Arrest and Release) 5:17 20) 17. Then the high priest and all who were with him, that is, the party of the Sadducees, were filled with jealousy. 18.

They arrested the apostles and put them in the public jail.) The healings of numerous people residing in Jerusalem and surrounding towns create headlines in the daily news, so to speak. Thousands crowd around the apostles, who meet the people in the streets, the city squares, and Solomon s Colonnade in the temple area. The gathering of these crowds becomes known to the high priest and his associates in the Sanhedrin. They face a problem that they were not able to solve earlier when they told Peter and John not to speak or teach in the name of Jesus.) The Greek text has the reading, Then the high priest rose up. That is, he goes into action, for in his opinion the movement led by the apostles has gone far enough. We assume that the high priest is Annas and not Caiaphas his son-in-law (see the discussion at 4:6), and that his associates are members of the high-priestly families and the Sadducean party.

The term party is a translation of the Greek word hairesis, from which we have the derivatives heresy and heretic. In Acts, this term can have either a favorable or an unfavorable connotation;��28�� here its meaning is positive, because the party of the Sadducees was in effect the ruling political party in Israel. The high priest and his associates were not only spiritual overseers who controlled the temple services and grounds. They were also political rulers who gave leadership in the Sanhedrin (see the commentary on 4:1 2; and see 23:6 8) and feared local disturbances. For this reason, they objected strenuously that the apostles attracted large crowds, especially in the temple area, which they regarded as their domain of influence (compare 5:12). Luke therefore adds the telling note, [they] were filled with jealousy. ) Does the jealousy of the high priest Annas and the leading Sadducees originate in a zeal for God and his people?

Not at all, for their envy is personal and vindictive. For example, the fact that Annas remained high priest when Caiaphas was appointed to that office depicts Annas s selfish ambition. The power and authority of the religious and political leaders are challenged by the apostles. Hence, they must act.) The high priest and his party order the captain of the temple guard and his officers to arrest the apostles (see v. 26). Presumably they give the order in the afternoon, for the apostles upon their arrest must spend the night in the public jail. This jail belonging to the state differs from the place where Peter and John spent a night on an earlier arrest (4:3).

Now the apostles are in the public jail where thieves and murderers are kept. (Incidentally, the Greek for the word public can also be taken adverbially and thus mean the apostles were put publicly in jail. ) In New Testament times, prisoners were kept in a public prison for a limited period of time to await trial and sentencing. Imprisonment itself was not considered a form of punishment under the Roman legal system. ��29��) 19. But during the night an angel of the Lord opened the gates of the prison. Leading them out, he said, 20. Go, stand and speak to the people in the temple all the words of this life. ) 1 1 2 8 0 “tw://bible.?id=2.14.19|AUTODETECT|” Luke reports the release of the apostles by an angel at night, but he omits the details. He reserves them for the parallel account of Peter s release (12:4 10). Luke reports that an angel of the Lord set the apostles free, yet ironically the Sadducees who arrested the apostles denied the existence of angels (see 23:8). Luke simply writes an angel of the Lord and not the angel of the Lord, who is frequently mentioned in the Old Testament as the personified help of God for Israel 7 1 -1 9 0 “tw://bible.?id=2.14.19|AUTODETECT|” Exod. 14:19) 1 1 -1 9 0 “tw://bible.?id=4.22.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.22.22|AUTODETECT|” Num. 22:22) 1 1 -1 9 0 “tw://bible.?id=7.6.11-7.6.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.6.11-7.6.24|AUTODETECT|” Judg. 6:11 24) 1 1 -1 9 0 0 ).��30�� Luke also uses the designation an angel of the Lord in his accounts of) 1 5 2 8 0 0 Stephen s narrative of Israel s history (7:30),) Philip s encounter with the Ethiopian eunuch (8:26),) Peter s release from prison (12:7 10), and) King Herod s death (12:23).��31��) God supernaturally intervenes by sending an angel with the twofold task of opening the doors of the public prison to release the apostles and of instructing them to preach the full message of salvation. How the angel opens the doors without the guards becoming aware of it is part of the miracle of the release. He instructs the apostles to go to the temple courts, most likely Solomon s Colonnade, to speak to the people in the temple all the words of this life. Their task of preaching and teaching the people must continue in Jerusalem. The apostles are released from prison to proclaim the word of life.) 1 1 2 8 0 “tw://bible.?id=43.6.67-43.6.68|AUTODETECT|” The Greek text reads, In the temple speak to the people all the words of this life. What is the meaning of the expression this life? When crowds of people forsook Jesus during his ministry, Jesus asked the twelve apostles, You do not wish to leave too, do you? Then Peter as their spokesman said, Lord, to whom shall we go? You have the words of eternal life 7 1 -1 9 0 “tw://bible.?id=43.6.67-43.6.68|AUTODETECT|” John 6:67 68) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” , NIV). These words, then, convey the message of salvation eternal life through the resurrection of Christ 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 0 ). The Sadducees rejected the doctrine of the resurrection, yet the apostles publicly proclaim it as the full message of this new life (NIV).) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:17 20) Verse 17) ������ this aorist active participle from the verb ������� (I rise) in the intransitive form occurs frequently in the New Testament (seventeen times in the singular), so that its basic meaning has been weakened. It generally indicates the beginning of an action. ��32��) ! �V�� �5����� the present participle of �0��� actually means existing, that is, the existing party. ) Verses 19 20) 1 1 2 8 0 “tw://bible.?id=43.3.2|AUTODETECT|” ��p ������ the preposition ��� (through) adds little to the translation during the night 7 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” John 3:2) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 ��� ���� ������ the New International Version has the reading this new life. The word life in Aramaic and Syriac is the equivalent of salvation (see 3:26).) ) ) 2. Freedom and Consternation) 5:21 26) 21a. And when they heard this, they entered the temple at daybreak and began to teach.) After their release from prison, the apostles had time to prepare themselves for the task the angel had given them. At the break of dawn, when people customarily went to the temple for morning prayers, the apostles were waiting to tell them about the new life in Jesus Christ. They demonstrate courage and boldness in returning to the place where the high priest and his fellow priests exercise authority.

Yet they do so in obedience to the divine command they have received.) Most translators render the verb in the second part of the sentence as [they] began to teach. In the Greek, the verb appears in the imperfect tense, which can refer to the initiation of an act. It can also mean continuation of a process; that is, the apostles kept on teaching the gospel.��33�� In their prayer, they ask God to grant them the ability to teach the gospel with great boldness (4:29); filled with the Holy Spirit, they speak the word of God with boldness (4:31). We therefore see a continuation of the apostles preaching and teaching the gospel of Christ.) 21b. When the high priest and those with him arrived, they convened the Sanhedrin the assembly of the elders of Israel and sent orders to the prison house to have the apostles brought before them.) Most translators begin a new paragraph with verse 21b, because in context the verb arrived means that the high priest came not to the temple but to the hall of the supreme court, called the Sanhedrin. The emphasis in this verse is not on the verb to arrive but on the verb to call together.) With an implied touch of humor, Luke reports that the high priest convenes the Sanhedrin for a hasty trial and sends officers to the jail to bring the apostles to their arraignment.

Luke relates the account from a divine perspective and accordingly portrays man s efforts to oppose God s work as futile. Thus the high priest sends messengers to convene the members of the Sanhedrin as quickly as possible. But the apostles are teaching the people in the temple area.) Luke writes, the Sanhedrin the assembly of the elders of Israel. He provides an explanation at this point, perhaps to indicate that in contrast to the earlier trial for Peter and John (4:5 22), now the entire assembly is present.��34�� The Sanhedrin is the ruling council not only for Jerusalem but for all Israel.) At the request of the high priest and his colleagues, temple police officers go to the public jail to bring the apostles before the Sanhedrin. We can ask whether anyone of the priestly order serving at the temple that morning could have detected the presence of the apostles in the temple courts. Luke gives no indication except to say that the captain of the temple guard was unaware of the apostles release (v. 24).

The hall of the Sanhedrin was to the west of the temple proper and Solomon s Colonnade to the east. The location of the public jail is unknown.) 22. And when the officers arrived at the prison, they did not find the apostles. They returned and reported, 23. We found the prison securely locked and the guards standing at the doors. But when we opened them, we found no one inside. ) We assume that the hour of the day when the officers arrive at the jail is relatively early.

They ask the jailer to release the apostles to them for arraignment, but upon investigation the officers find the doors locked and guards keeping watch over empty cells. They come to the embarrassing conclusion that the apostles are not there and in consternation they return to the Sanhedrin hall. They report to the surprised members of the supreme court that in spite of securely locked prison doors and the continual presence of the guards, the cells that had housed the apostles are empty.) 24. When they heard these words, both the captain of the temple guard and the chief priests were greatly perplexed, wondering what was going to happen.) 1 1 2 8 0 “tw://bible.?id=42.22.4|AUTODETECT|” The person responsible for the security of the prisoners is the captain of the temple guard (see 4:1). He is a member of a prominent priestly family who serves permanently at the temple and is exempt from the rotation schedule which the rest of the priests must follow. He is a servant of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=42.22.4|AUTODETECT|” Luke 22:4) 1 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” 52) 1 1 -1 9 0 0 ). He and the chief priests are thoroughly perplexed and unable to find a rational explanation for the escape of the apostles. The full assembly of the Sanhedrin is waiting in the courtroom, but the chief priests who have convened the meeting are at a loss to present the apostles. They ask themselves what to make of this incident. The Sanhedrin discusses the situation, even though no one is able to explain the details the officers have reported. They fail to realize that God is protecting the apostles and is using them to foster the growth of his church.) 1 5 2 8 0 0 25. Then someone arrived and said to them, Look! The men you put in prison are standing in the temple courts and teaching the people. ) God is guiding and directing the development of this event. In his providence, a messenger runs from the temple area to the hall where the Sanhedrin is assembled. Perhaps he is a priest or Levite who is acquainted with the arrest of the apostles and their scheduled trial that morning. In the commotion of the morning he is allowed to come before the Sanhedrin.

Excitedly he tells the councilmen, Look! The men you put in prison are standing in the temple courts and teaching the people. The consternation is complete, for the high priest and his associates realize that the apostles have received help from outside for their release from prison. This means the apostles have support that obviously opposes the authority of the high priest. Of course, the high priest and his colleagues know that the apostles have the support of the general public (see 4:21). Perhaps they surmise that even among the members of the Sanhedrin are Pharisees who are favorably disposed to the apostles and their cause.

These supporters include Nicodemus and Joseph of Arimathea.) The prominent members of the Sanhedrin are at a loss, for they had commanded the apostles not to speak or teach in Jesus name. Yet these Galilean fishermen continue to teach the people in the temple area. The boldness of the apostles is incredible to the high priest and his friends; the apostles have not escaped and hidden themselves but are teaching in the temple courts. Now that the temple guard and his officers know where the apostles are, they have occasion to redeem themselves.) 26. Immediately the captain with his officers went out and brought them not with force, because they were afraid of being stoned by the people.) The captain of the temple guard needs to save face. As soon as he hears the news about the apostles, he takes his officers, rushes to the temple courts, and finds the apostles teaching the people.

The Greek text puts the verb to bring in the imperfect to describe the delicate situation. The captain is unable to take the apostles by force because the people hold them in high esteem and are ready to protect them by throwing stones at the temple guards.) 1 1 2 8 0 “tw://bible.?id=40.21.25-40.21.26|AUTODETECT|” The temple police officers and the prominent members of the Sanhedrin are guided by fear and not by wonder and amazement at divine miracles. Remember that the chief priests and the elders also were afraid of the people when Jesus asked them whether John the Baptist came from heaven or from men. They could not admit that he came from heaven, for then they should have accepted John as a prophet. And they could not say from men, because they feared the people 7 1 -1 9 0 “tw://bible.?id=40.21.25-40.21.26|AUTODETECT|” Matt. 21:25 26) 1 1 -1 9 0 0 ). The chief priests and the elders during Jesus ministry and again at the arrest of the apostles show that fear has eroded their authority. The captain and his men fear that should they show any sign of force, they would be attacked by the crowd. Conversely, the apostles accompany the officers voluntarily in an effort not to be provocative. They know that God, who has delivered them from prison, will also protect them in the courtroom.) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:21 26) Verse 21) �������� this imperfect active is either inceptive (they began to teach) or iterative (they kept on teaching). I prefer the latter because it is in harmony with the divine command the apostles received.) �x ��������� ��� the conjunction is explanatory and signifies that is. ) Verse 24) ��������� for an explanation of this verb, see 2:12. The verb introduces an indirect question that features a potential optative (�������) with the particle �.��35�� The direct question is What will happen? or the more idiomatic What do we make of this? ) Verse 26) &��� the use of the imperfect active from the verb �� (I lead, bring) is descriptive; that is, it describes an action in progress.) �t���������� lest the people stone them. This negative purpose clause introduced by the verb to fear depends more on �P ���p ���� than on the verb �������� (they were afraid).��36��) ) ) 3. Accusation and Response) 5:27 32) 1 1 2 8 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” Not only Peter and John but all the apostles now are standing before the full assembly of Israel s supreme court. They are mindful of Jesus words that they do not have to worry about what they should say before a court of law. The Holy Spirit will give them the words to speak in that hour 7 1 -1 9 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” Matt. 10:19 20) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 a. Accusation) 5:27 28) 27. They brought the apostles and placed them before the Sanhedrin. The high priest questioned them, 28. We gave you strict orders not to continue teaching in his name. And look what has happened; you have filled Jerusalem with your teaching and intend to bring this man s blood upon us. ) The members of the Sanhedrin sit in a semicircle while the apostles stand in the center facing them.

For Peter and John this is a repeat performance, but for the rest of the apostles this trial is a first experience. The high priest, as presiding officer of the assembly, addresses them. Apparently he is not interested in learning from the apostles how they were released from prison, even though this caused much consternation earlier. He and the other members of the Sanhedrin focus attention on the command they issued when they dismissed Peter and John at the previous trial. Admittedly, at the earlier occasion he addressed only two apostles, but he and the Sanhedrin intended the command for the entire church. The believers, however, prayed for great courage to proclaim the gospel, and, filled with the Holy Spirit, [they] began to speak the word of God with boldness (4:31).

They have failed to comply with the orders of the Sanhedrin and thus are now accused of disobedience.) This is the point at issue: We gave you strict orders not to continue teaching in his name. Notice that the high priest purposely ignores the name Jesus (see also 4:17) and contemptuously calls Jesus this man. ��37�� But he refrains from saying that he had given these orders with threats when the members of the Sanhedrin were not able to punish the apostles. He realizes that as his threats were words devoid of power, so were his orders. He has the feeling that he is fighting a losing battle, for what he sees happening in public is the opposite of what he commanded. He knows that the apostles have filled Jerusalem with Jesus teachings in open defiance of his orders; indeed, he is unable to stop them from teaching in the name of Jesus. And he recognizes that the Sanhedrin has no teaching to oppose the doctrines of Christ.

In his frustration, he levels two additional accusations:) 1. You have filled Jerusalem with your teaching. The high priest purposely avoids using Jesus name and asserts that the teaching originates with the apostles. Yet the apostles have stressed repeatedly that they do not act in their own name but have received authority from Jesus Christ (see 3:6, 16; 4:10).) 1 1 2 8 0 “tw://bible.?id=42.23.22|AUTODETECT|” 2. [You] intend to bring this man s blood upon us. With his own words he admits to murdering an innocent man. The high priest is unable to escape the evidence that the Sanhedrin desired the death of Jesus, even though Pontius Pilate found no basis for condemning him 7 1 -1 9 0 “tw://bible.?id=42.23.22|AUTODETECT|” Luke 23:22) 1 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” ). The reference to Jesus blood is a clear echo of the response of the Jewish people to Pilate s assertion, I am innocent of this man s blood. You yourselves see to it 7 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” Matt. 27:24) 1 1 -1 9 0 0 ). The crowd responded, Let his blood be on us and our children (v. 25). Now the members of the Sanhedrin realize that they must take the responsibility for shedding innocent blood. Nevertheless, the high priest strenuously objects to Peter s repeated reminders that the Jewish authorities and the crowd which they had aroused put Jesus to death by nailing him to a cross.��38�� The evidence is overwhelmingly against the members of the Jewish court, yet the high priest accuses the apostles of being determined to assign the guilt for Jesus death to him and his associates.) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:28) �P this negative particle at the beginning of the sentence is part of a rhetorical question that expects an affirmative answer. Its omission turns the sentence into a positive statement. Bruce M. Metzger thinks that the particle is a scribal addition, occasioned by the influence of the verb ��������� in ver[se] 27. ��39�� He and many translators favor omitting this particle.) ����������� ������������� the combination of a noun and a verb from the same family reflects the Hebrew infinitive absolute construction. The construction is emphatic and means we strictly commanded you. ��40��) �������� although it occurs less frequently in the New Testament than the verb ���� (I wish), this verb expresses not a simple future but purpose.) ) ) b. Response) 5:29 32) Peter has been the spokesman for the believers ever since Jesus ascended to heaven.

He addressed the faithful in the upper room (1:15 22), the multitude at Pentecost (2:14 39), the crowd at Solomon s Colonnade (3:12 26), and the Sanhedrin (4:8 12). Once again Peter addresses that full assembly.) 29. Peter and the other apostles replied: We must obey God rather than men. 30. The God of our fathers raised up Jesus, whom you had put to death by hanging him on a tree. ) Peter begins by answering the high priest s first accusation: the apostles disobedience to the command of the Sanhedrin. Peter s response is identical to what he told the Sanhedrin the last time he addressed it. At that time he asked its members to choose: Judge whether it is right in God s sight to obey you rather than God (4:19).

Now he plainly asserts that the apostles must obey God rather than men. The Sanhedrists are the spiritual leaders of Israel and for them there should be no choice. Their uniform reply to a question concerning obedience ought to be: Obey God! God is the absolute ruler in heaven and on earth.) 1 1 2 8 0 “tw://bible.?id=2.1.17|AUTODETECT|” When Peter with the assent of the apostles says that they obey God rather than men, he effectively removes the high priest s objection to the apostles alleged disobedience. Moreover, from their national history the members of the Jewish council know the validity of the principle to obey God instead of man.��41�� For example, the Hebrew midwives obeyed God, not Pharaoh 7 1 -1 9 0 “tw://bible.?id=2.1.17|AUTODETECT|” Exod. 1:17) 1 1 -1 9 0 “tw://bible.?id=12.19.14-12.19.37|AUTODETECT|” ); Hezekiah listened to the Lord and not to the king of Assyria 7 1 -1 9 0 “tw://bible.?id=12.19.14-12.19.37|AUTODETECT|” II Kings 19:14 37) 1 1 -1 9 0 0 ). Scripture teaches that God blesses obedience but abhors disobedience. Therefore, the apostles must obey God and not the orders of the high priest.) 1 1 2 8 0 “tw://bible.?id=2.3.15|AUTODETECT|” Next, Peter responds to the high priest s accusation concerning the death of Jesus. He says, The God of our fathers raised up Jesus, whom you put to death by hanging him on a tree. Peter skillfully presents his answer to the councilmen: he brings the good news that Jesus is alive, because God raised him from the dead. Note what he calls God the God of our fathers. With these words he reminds his audience of Moses, who was told by God to say to the Israelites in Egypt, The Lord, the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to you 7 1 -1 9 0 “tw://bible.?id=2.3.15|AUTODETECT|” Exod. 3:15) 1 1 -1 9 0 0 ). With his indirect reference to the passage recorded by Moses, Peter demonstrates unity and continuity with his fellow Israelites. He boldly refers to Jesus, because Israel s hope and consolation were bundled in the coming of the Messiah, whom God had sent in Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” In the courtroom, Peter reminds the members of the Sanhedrin that they are responsible for Jesus death by hanging him on a tree. He chooses the words of this last phrase carefully, but not because he wants to describe Jesus death by crucifixion in poetic terms. On the contrary, Peter employs these words because they come straight from the Old Testament. When the Jewish authorities plotted Jesus death, they incited the crowd to shout, Crucify him. They knew the words of the Old Testament and consequently wanted God to curse him in conformity with the divine injunction: Anyone who is hanged is under God s curse 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=44.10.39|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.10.39|AUTODETECT|” Acts 10:39) 1 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” 13:29) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” I Peter 2:24) 1 1 -1 9 0 0 ). In short, they tried to use God for their own wicked purposes by denying Jesus every vestige of divine grace and favor. They said that God s curse should rest on him as he died on Calvary s cross; according to them, he was not fit to be on this earth and, because of God s curse, heaven would not, have him. Peter, therefore, deliberately reminds the high priest and his colleagues of the words of Scripture that they had in mind when they asked Pilate to crucify Jesus.) 1 2 2 8 0 0 31. He is the one whom God exalted to his right hand as Prince and Savior to give repentance to Israel and forgiveness of sins. ) The subject of both the preceding verse (v. 30) and this verse is God. By stressing this subject, Peter is clearly saying to the members of the Sanhedrin that they have committed their crime against the Almighty, who raised Jesus from the dead and exalted him to the choicest position in heaven, namely, at God s right hand. They killed Jesus, but God raised him from the dead (see 2:24; 3:15; 4:10). They condemned him by crucifying him, but God exalted Jesus to the highest degree (see 2:33). God is at work in the death, resurrection, and ascension of Jesus.) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” In a sense, Peter is repeating parts of the sermon he preached at Pentecost. That day he told his audience that Jesus had ascended to heaven to take his place next to God the Father in fulfillment of the messianic prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 0 (2:34 35). Now he is telling the members of the Sanhedrin that they have killed the Messiah, whom God has raised to life and given a place in heaven next to him. That is, they are guilty before both God and Jesus.) 1 1 2 8 0 “tw://bible.*?id=41.1.4|AUTODETECT|” Peter describes Jesus as Prince and Savior. He calls him Prince because of Jesus exalted position and his status as the Prince of life (3:15). The term Savior occurs only twice in Acts, here and in 13:23. These descriptions are significant. With them, Peter informs his audience that this Prince is not only a ruler, who on the basis of his exalted position and divine authority demands man s obedience. Jesus is also Savior, by whom man must be saved.

On an earlier occasion, Peter advised the rulers and elders of Israel that salvation can be received only through the name of Jesus (4:12). Now, more directly, Peter informs them that Jesus is Savior so that [God may] give repentance to Israel and forgiveness of sins. Although salvation involves the complete turnabout of a sinner s mind, Peter declares that both repentance and remission of sins are gifts of God. The two concepts repentance and forgiveness of sins are the component parts of the good news preached by John the Baptist 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 1 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ), by Jesus 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” Matt. 4:17) 1 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” ), and by the apostles 7 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” Luke 24:47) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.13.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.38|AUTODETECT|” 13:38) 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” ). Of course, the significance of Jesus name is that he saves his people from their sins 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 0 ).��42��) 1 1 2 8 0 “tw://bible.?id=42.2.10|AUTODETECT|” In the courtroom setting of the Sanhedrin, Peter indicates that repentance and remission of sins are God s gifts to Israel. A few years later, the Gentiles also receive remission of sin (10:43) to validate the angelic assertion that the good news of great joy shall be for all people 7 1 -1 9 0 “tw://bible.?id=42.2.10|AUTODETECT|” Luke 2:10) 1 1 -1 9 0 0 ). Peter already has shown his unity and continuity with his fellow Jews by referring to the God of their fathers. Now he discloses that through Jesus, God has provided salvation for his people Israel. Thus, God offers his gifts even to the members of the Sanhedrin that they may be absolved of their heinous crime.) 1 2 2 8 0 0 32. And we are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him. ) We note these points:) 1 1 2 8 0 “tw://bible.?id=42.24.44-42.24.49|AUTODETECT|” a. Witnesses. Actually, Peter is repeating the words Jesus spoke to the disciples in the upper room on the evening of Easter Sunday. There Jesus explained the Scriptures to them; opened their minds that they might understand the messianic fulfillment of these Scriptures; showed them the significance of his suffering, death, and resurrection; told them about preaching in his name repentance and forgiveness of sins; commissioned them as witnesses of these things; and commanded them to wait in Jerusalem until they received power from on high, which is the gift of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=42.24.44-42.24.49|AUTODETECT|” Luke 24:44 49) 1 1 -1 9 0 0 ). Peter echoes Jesus words, especially when he says that the apostles are witnesses of these things. Peter and the apostles are eyewitnesses and at the same time testify to everyone about the person and work of Jesus Christ.��43��) 1 1 2 8 0 “tw://bible.?id=60.1.11|AUTODETECT|” b. Holy Spirit. Peter is not saying that the apostles are on the same level as the Holy Spirit in witnessing for Jesus. Certainly not. In his epistles, Peter clarifies this matter when he writes that in the Scriptures the Holy Spirit pointed to the time and circumstances of Christ s sufferings and his glories that would follow 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” II Peter 1:21) 1 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” ). The Holy Spirit qualifies the apostles to testify for Jesus and works through them 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” Matt. 10:20) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 1 1 -1 9 0 “tw://bible.?id=43.15.26-43.15.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=43.15.26-43.15.27|AUTODETECT|” 15:26 27) 1 1 -1 9 0 0 ).) 1 27 2 8 0 0 c. Gift. The Holy Spirit is God s gift to his people. Anyone who puts his trust in Jesus, repents, and is baptized and forgiven, receives the Holy Spirit (2:38 39). Peter explicitly states that God gives the Spirit to those who obey him. Peter calls the high priest and his associates to obedience, faith, and repentance.

But if they refuse to accept Jesus as their Savior, they do not receive the gift of the Holy Spirit. Then the guilt of their crime remains with them forever.) Peter uses the word obey, which he repeats from the beginning of his defense: We must obey God rather than men (v. 29). The term he employs, however, does not merely imply that his listeners should be persuaded to voluntarily assent to someone s orders. This is good in itself. But the word means that one obediently fulfills these orders without delay.��44�� This is what Peter is asking of his audience. Should the Sanhedrists obey Jesus, they would experience the working of the Holy Spirit.) ) Doctrinal Considerations in 5:27 32) Sixteenth-century Scottish Reformer John Knox coined the motto: With God man is always in the majority.

Whether Knox looked at the life of Peter is not known, but from Scripture we learn that Peter courageously faced seventy-one members of Israel s supreme court. He had received no training in legal defense, yet Peter ingeniously answered all the charges leveled against him. As he addressed the Sanhedrin, he experienced the power of the Holy Spirit in effectively formulating and presenting his response.) The high priest realized that by teaching the gospel of Jesus Christ, the apostles continually told the crowds in Jerusalem that the Sanhedrin was guilty of shedding innocent blood. The gospel, therefore, placed them under judgment and called them to repentance, faith, and obedience. If they should listen to the preaching of the apostles, they would have to leave the priesthood. They faced the crucial decision: to cast their lot either for or against Jesus.

The writer of Acts records that a large number of priests became obedient to the faith (6:7, NIV).) ) Greek Words, Phrases, and Constructions in 5:29 32) Verse 29) �1 �������� the word ���� (other) is implied;��45�� thus, Peter and the other apostles. ) ���������� ��� it is necessary to obey. In this case, the words signify divine necessity. The compound derives from �������� (I am persuaded) and ��� (a leader): to obey a ruler. ��46�� In his address, Peter uses the verb twice (see v. 32).) Verse 30) ������������� this verb in the aorist middle occurs once in the New Testament. The compound form is perfective, to lay violent hands on. ) ����������� an aorist participle that expresses means or manner: by hanging him on a tree. ) Verse 31) � � ����� the dative case can be either means or place: either with his right hand or to his right hand. Translators are divided on this point of grammar. See 2:33.) ��� ������ the aorist active infinitive from ������ (I give) with the definite article in the genitive case denotes purpose.) Verse 32) ��� ������� literally the noun means words but the context demands the translation things.) ) ) 4.

Wisdom and Persuasion) 5:33 40) Many in the courtroom reacted negatively to Peter s response, while others were sympathetic to the cause of the believers. And we assume that still others (e.g., Nicodemus) were followers of Jesus Christ. Consequently, the high priest was unable to count on full support from the members of the Sanhedrin.) a. Reaction) 5:33 34) 33. And when they heard this, they were stung in their hearts and wanted to kill them. 34. But a member of the Sanhedrin, a Pharisee named Gamaliel, a teacher of the law and respected by all the people, stood up and ordered that the men be put outside for a little while.) 1 1 2 8 0 “tw://bible.?id=47.2.16|AUTODETECT|” The apostles who proclaim Christ s gospel can say: To the one we are the smell of death; to the other, the fragrance of life 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” II Cor. 2:16) 1 1 -1 9 0 0 , NIV). When the Jews at Pentecost come to Peter after his sermon, they are cut to the heart and repentant (2:37). When the Sadducees in the Sanhedrin hear the words of Peter, they are cut to the heart not because of repentance, but anger. They are so furious that they want to kill the apostles (compare 7:54). They refuse to accept the gospel that calls them to obey God and instead want to rid the earth of Jesus followers. Even though they have no power to execute the death sentence, they will try to find a way to kill them (see 7:57 58). With the help of the Roman governor, they had executed Jesus; now they want to remove his disciples.) 1 1 2 8 0 “tw://bible.?id=40.22.23|AUTODETECT|” During Jesus ministry, his opponents were the Pharisees and the experts in the law. The Sadducees hardly ever approached him with questions 7 1 -1 9 0 “tw://bible.?id=40.22.23|AUTODETECT|” Matt. 22:23) 1 1 -1 9 0 0 ). In the post-Pentecost era, however, the Sadducees feel threatened by the growing influence of the apostles. But opposition from the Pharisees is subdued. In fact, some of the Pharisees see an ally in the Christians, who preach the doctrine of the resurrection. The Pharisees, who cherish this doctrine, oppose the Sadducees, who repudiate it; therefore, they welcome the support they receive from the Christian community.��47�� In the Sanhedrin, the Pharisees hold the balance of power and one of them, Gamaliel by name, even gives counsel that favors the apostles.) 1 1 2 8 0 “tw://bible.?id=48.1.23|AUTODETECT|” A Pharisee named Gamaliel, a teacher of the law. Gamaliel was born into a family of teachers of the Mosaic law. He was the son of Rabbi Simeon and a grandson of the influential Rabbi Hillel, who had founded a school for the Pharisees. Gamaliel became a leader in that school, which was known for a more liberal trend than its rival, the school of Rabbi Shammai. Gamaliel was a tolerant and cautious man who also served in the Sanhedrin as one of its learned members.��48�� Paul was one of his students, for when Paul identified himself he said that he was educated and trained in the law by Gamaliel (22:3). Paul, however, adopted an intolerant attitude toward the early Christians and tried to destroy the church of Christ 7 1 -1 9 0 “tw://bible.?id=48.1.23|AUTODETECT|” Gal. 1:23) 1 1 -1 9 0 0 ). We know that students sometimes disagree with their teachers and follow a course that goes contrary to what they have learned.) 1 16 2 8 0 0 [Gamaliel was] respected by all the people. In Jewish literature, Gamaliel is mentioned repeatedly as Rabban Gamaliel the Elder (in distinction from his grandson Gamaliel II), who submitted sage advice and counsel concerning matters related to a relaxation of Sabbath observance and protection for women in case of divorce. The Jews looked to him for leadership especially in the Sanhedrin. His period of influence was approximately a.d. 25 50.��49�� Luke, who perhaps obtained the substance of Peter s address from a sympathetic council member, portrays Gamaliel as an outstanding leader at the trial of the apostles.) ) Greek Words, Phrases, and Constructions in 5:33 34) ���������� the imperfect passive from ������� (I saw in two) signifies continued action in the past tense. The compound is directive.) ����� used adverbially, this word expresses time (a little while), not place or quantity.) ) ) b. Wisdom) 5:35 39) Gamaliel calls for a closed session of the assembly and therefore orders that the apostles be dismissed for a while (compare 4:15).

In the meantime, he addresses the council and gives advice.) 35. He said to the Sanhedrin, Men of Israel, be careful what you intend to do with these men. 36. Some time ago, Theudas rose up saying that he was somebody. About four hundred men rallied to him; but when he was killed, all his followers were dispersed and came to nothing. ) Notice that Gamaliel separates himself from the intentions of the high priests and his Sadducaic associates. He does not use the first person plural we to include himself in the decisions of the Sanhedrin. Instead he addresses his colleagues of the court in the second person plural you and indicates that he is not party to the actions of the assembly but only serves it in an advisory role.

He observes others inflamed with hatred and anger to the point of rashly committing murder, which he as a man of moderation is unable to condone. Hence, with calm words and two examples from recent history he tries to temper the excesses of the Sanhedrin.��50��) a. Theudas. Gamaliel mentions Theudas (the name perhaps is a contraction of Theodorus, Theodotus, or Theodosius), who set himself up as a leader. He attracted four hundred men who rallied around him. But he was killed and his followers dispersed.

Luke provides no date for this incident. We assume that he presents his examples in historical sequence and that this event occurred prior to the uprising led by Judas the Galilean in a.d. 6 (v. 37). Josephus relates an account about a certain Theudas, a self-proclaimed prophet, who persuaded masses of people to take their possessions and follow him to the Jordan; he promised them to lead them across the river dry-shod. There Cuspius Fadus, procurator of Judea (a.d. 44 46), and his soldiers killed Theudas and a number of his followers.��51��) Some scholars object that Luke mentions an event that happened more than a decade after Gamaliel addressed the Sanhedrin. But because Josephus did not write this account until a.d. 93, Luke had no recourse to the Antiquities of Flavius Josephus. Apart from the date, Josephus s account differs significantly in wording from the example Gamaliel presents to the Sanhedrin.

The possibility is not remote, therefore, that another person named Theudas led a rebellion that took place before the time of Judas the Galilean.��52��) With this example, Gamaliel intimates that as Theudas had a following of some four hundred persons but was killed and his followers dispersed, so Jesus has adherents. Jesus, however, has been crucified and so, Gamaliel implies, his leaderless followers will eventually disband.) 37. After this man, Judas of Galilee appeared at the time of the census and caused the people to revolt and follow him. He too was killed and all who followed him were scattered. ) 1 1 2 8 0 “tw://bible.?id=42.2.2|AUTODETECT|” b. Judas. During the reign of Emperor Augustus, a census was conducted at least twice: once in 6 b.c. 7 1 -1 9 0 “tw://bible.?id=42.2.2|AUTODETECT|” Luke 2:2) 1 1 -1 9 0 “tw://bible.?id=40.10.4|AUTODETECT|” ) and again in a.d. 6. Since conducting a census involved not only counting the population but also paying property taxes to the Roman government, the Jewish population resented the people who conducted the census. In a.d. 6, riots broke out in protest of Roman taxation. Judas, a native of Gamala in Gaulanitis (the Golan Heights), rebelled, caused the people to revolt, and mustered the support of the Jewish people. But Judas was killed when Roman forces squashed his revolt and scattered his followers.��53�� A result of Judas s rebellion was the rise of the Zealot party, to which one of the twelve disciples, Simon the Zealot, belonged 7 1 -1 9 0 “tw://bible.?id=40.10.4|AUTODETECT|” Matt. 10:4) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 Gamaliel s second example, then, is not as striking as his first illustration. Whereas the followers of Theudas were dispersed, some of those who belonged to Judas became Zealots and were part of the political fabric of first-century Judea. In a similar vein, Jesus died but his disciples altered Israel s religious configuration.) With the second example, Gamaliel advises his colleagues: as you tolerate the Zealots so tolerate the Christians.) 38. So in this case I suggest to you: Stay away from these men and let them go! For if this plan or movement is of human origin, it will fail. 39. But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God.

And they were persuaded by him.) Gamaliel applies his examples to the case before the court and advises the Sanhedrin to leave the apostles alone and to set them free. He counsels the members of the court not to get involved and implies that their involvement in the death of Jesus now rests as a burden of guilt on their consciences. He tells the Sanhedrists to release the apostles, just as they let Peter and John go free at an earlier trial.) By using two conditional sentences, Gamaliel convinces his audience that if the new movement is of human origin, it will fail. But if its origin is divine, the Sanhedrin will fail because the court will be fighting God. In the Greek, these two sentences reveal a difference in emphasis. That is, the first conditional sentence expresses Gamaliel s uncertainty: For if this plan or movement is of human origin, it will fail.

The examples from their own history are proof that manmade movements are fruitless and cause more harm than good.) From what Gamaliel has seen and heard in Jerusalem, he is not at all convinced that this new religion is of human origin in purpose and activity. He knows that the apostles themselves repeatedly teach first that their religion is the fulfillment of the Scriptures and second that they must be obedient to God (vv. 29, 32). Hence, in the second conditional sentence, Gamaliel expresses reality or simple fact: But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God. Gamaliel implies that Christianity originates with God. He therefore persuades the members of the court to release the apostles.) The Western text of Greek manuscripts expands verses 38 and 39 by adding words and phrases and by providing an interesting commentary on Gamaliel s advice. Here is the translation with the additions in italics:) So in the present case, brethren, I tell you, keep away from these men and let them go, without defiling your hands; for if this plan or this undertaking is of men, it will fail but if it is of God, you will not be able to overthrow them neither you nor kings nor tyrants.

Therefore keep away from these men, lest you be found opposing God.��54��) 1 1 2 8 0 “tw://bible.?id=14.13.12|AUTODETECT|” The last clause, you will even find yourselves fighting against God, is a complete sentence that is separate from the preceding. Gamaliel resorts to uttering a warning when he calls his fellow Jews to recognize a truth they know from the Scriptures: Do not fight against the Lord God of your fathers, for you will not succeed 7 1 -1 9 0 “tw://bible.?id=14.13.12|AUTODETECT|” II Chron. 13:12) 1 1 -1 9 0 “tw://bible.?id=20.21.30|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=20.21.30|AUTODETECT|” Prov. 21:30) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 5:35 39) Verse 35) ��������� ������ �� the present imperative with the reflexive pronoun in the dative case is followed by ��, meaning in the case of or against. ) ������� with the present infinitive, it is the equivalent of the future tense (compare 9:44).) Verse 36) ���������� the compound has a perfective connotation: to loose completely or to dissolve. ) Verses 38 39) p� � this conditional sentence with the present subjunctive denotes uncertainty. The use of �0 with the present indicative ���� expresses certainty. Comments A. T. Robertson: Gamaliel gives the benefit of doubt to Christianity. He assumes that Christianity is of God and puts the alternative that it is of men in the third class [conditional sentence].

This does not, of course, show that Gamaliel was a Christian or an inquirer. He was merely willing to score a point against the Sadducees. ��55��) ) ) c. Persuasion) 5:40) 40. After summoning the apostles, they flogged them and ordered them to speak no more in the name of Jesus; then they released them.) Gamaliel s prudent counsel calms his colleagues. He persuades them to release the apostles (see 4:21). Notice that he, a Pharisee, is able to give effective leadership in the Sanhedrin dominated by the Sadducees.

His learning, knowledge of the Mosaic law, and respect from the Jewish population make him a formidable spokesman whose advice is readily accepted.) 1 1 2 8 0 “tw://bible.?id=5.25.2-5.25.3|AUTODETECT|” The high priest and his associates call in the apostles. Instead of hurling threats at them as they had done previously, they punish the apostles with flogging. According to the Mosaic law, a man who is guilty of a crime deserves to receive a beating. The judge orders the man to lie down and has him flogged in his presence. He punishes the man with the number of lashes he has decreed, but he may not exceed forty lashes 7 1 -1 9 0 “tw://bible.?id=5.25.2-5.25.3|AUTODETECT|” Deut. 25:2 3) 1 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” ). Paul writes that he was flogged five times and that he received from the Jews the stipulated forty lashes minus one 7 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” II Cor. 11:24) 1 1 -1 9 0 “tw://bible.?id=40.10.17|AUTODETECT|” ). Lower Jewish councils punished lawbreakers with floggings meted out in the synagogues 7 1 -1 9 0 “tw://bible.?id=40.10.17|AUTODETECT|” Matt. 10:17) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Floggings were administered with a whip made of calfskin on the bare upper body of the offender one third of the lashes being given on the breast and the other two thirds on the back. The offender stood in a bowed position with the one administering the beating on a stone above him and the blows were accompanied by the recital of admonitory and consolatory verses from Scripture.��56��) The court releases the apostles with the command not to speak in the name of Jesus (see 4:18). The members of the Sanhedrin acknowledge their inability to stop the growth of the church, for they demonstrate their weakness by submitting the apostles to floggings.) 5. Rejoicing) 5:41 42) 1 1 2 8 0 “tw://bible.?id=42.24.52|AUTODETECT|” The apostles reactions seem contrary to ordinary human emotions. When Jesus leaves the disciples at his ascension, they return to Jerusalem with great joy 7 1 -1 9 0 “tw://bible.?id=42.24.52|AUTODETECT|” Luke 24:52) 1 1 -1 9 0 0 ). When the apostles are flogged, they leave the Sanhedrin rejoicing. The followers of Jesus look at life from a divine perspective and say that suffering for Jesus is an honor.) 1 2 2 8 0 0 41. Therefore, the apostles went out from the presence of the Sanhedrin and rejoiced because they had been considered worthy to suffer disgrace for the Name.) Because the Sanhedrin ordered the apostles to be flogged, the general public would have to consider them criminals who had broken the law to be precise, the order not to speak or teach in the name of Jesus. The flogging marks branded the apostles as lawbreakers and were meant to be signs of disgrace.) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” But the apostles were not ashamed of their punishment. Instead they remembered Jesus beatitude to rejoice and be glad whenever people would utter insults and instigate persecutions against his followers. Said Jesus, Your reward in heaven is great 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ). In later years, Peter himself encourages the oppressed Christians in Asia Minor: Rejoice insofar as you share in the sufferings of Christ 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” I Peter 4:13) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 0 ). Paul in his epistle to the Romans also informs his readers that Christians rejoice in their sufferings (5:3). In brief, Christians are triumphant and joyous when they suffer for the name of Jesus.) 1 1 2 8 0 “tw://bible.?id=64.1.7|AUTODETECT|” The expression name in this verse is significant and therefore is capitalized in some translations.��57�� It embraces God s truth revealed in Jesus as Savior of the world. In this abbreviated form, the Name refers to Jesus, his person and work, and the good news his people proclaim 7 1 -1 9 0 “tw://bible.?id=64.1.7|AUTODETECT|” III John 7) 1 1 -1 9 0 0 ). Incidentally, the early Christians often employed brief terms to identify Christianity (e.g., the Way [9:2; 19:9, 23; 22:4; 24:14, 22]).) 1 6 2 8 0 0 42. And every day in the temple and from house to house they did not stop teaching and preaching the good news that Jesus is the Christ.) The apostles had their day in court and won. Obedient to the command of the Lord to tell the people the full message of salvation (v. 20), they disregard the command of the Sanhedrin. In fact, they return to the same place where the captain of the temple arrested them. They teach in the temple courts, presumably Solomon s Colonnade, and do so in the knowledge that the high priest is unable to stop them. In the temple courts they daily meet the crowds and engage in mass communication.

But they direct their evangelistic efforts also to individual people and therefore teach families from house to house. Centuries earlier, Jeremiah prophesied a word from God:) No longer will a man teach his neighbor,) or a man his brother, saying, Know the Lord, ) because they will all know me,) from the least of them to the greatest. ) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 0 , NIV]) 1 8 2 8 0 0 This prophecy is being fulfilled in Jerusalem. Everywhere in the city the people know that Jesus is the Christ, who has fulfilled the messianic prophecies of the Scriptures (2:36).) ) Doctrinal Considerations in 5:41 42) In the words of his well-known hymn, Isaac Watts asks a penetrating question:) Am I a soldier of the cross,) A foll wer of the Lamb,) And shall I fear to own his cause,) Or blush to speak his Name?) 1 1 2 8 0 “tw://bible.?id=47.4.17|AUTODETECT|” The apostles not only proclaimed the name of Jesus in the temple courts and from house to house; they even thanked the Lord for being found worthy to suffer for his name. This does not mean that Christians should actively seek persecution and reprisal, because suffering for the sake of a reward promotes man s ego and thus is worthless in God s sight. Nor should a Christian actively avoid suffering for Christ s sake, for that is a demonstration of cowardice. When God puts a Christian through trying times in which suffering is unavoidable, the believer ought to rejoice and be glad, for his reward will be great in heaven. Adversities are God s tools to strengthen the believer in faith and trust. The troubles the Christian experiences today are momentary and cannot be compared to the eternal glory that awaits him in heaven 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 0 ).) 1 21 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 5:41 42) Verse 41) �r� �V� this combination expresses a resumptive and transitional idea. It does not indicate contrast, because �� is lacking. A simple translation is and so. ��58�� The translators of the New International Version omit it.) ��������� the imperfect middle is descriptive and durative. It should be taken with the present participle rejoicing.) Q��� with the genitive case, this preposition means for the sake of. ) Verse 42) �P� ������� in the imperfect middle, this verb shows continued action in the past tense and controls two present participles to supplement its meaning. They are ����������� (teaching) and �P������������� (proclaiming the good news).) Summary of Chapter 5) Ananias tries to deceive the Holy Spirit, is rebuked by Peter, and is punished with sudden death by God. His wife, Sapphira, who agreed to the deception, is questioned by Peter and meets a fate similar to that of her husband.

The sudden death of these two persons brings great fear upon the church and upon the people who hear about it.) The apostles perform numerous miracles by healing the sick and the demon-possessed. Even the shadow of Peter falling upon them is sufficient to bring healing.) The high priest and his associates are filled with jealousy and have the apostles arrested and put in jail. An angel delivers them during the night and instructs them to preach the Good News in the temple courts. This they do the next morning. When officers sent by the high priest come to the jail to bring the apostles to the courtroom of the Sanhedrin, they find the jail empty. They find the apostles in the temple area and escort them to the Sanhedrin to stand trial.

The high priest accuses them of disobeying the strict orders not to teach in the name of Jesus, but Peter, with the other apostles, defends their activities and proclaims Christ and his resurrection. The members of the Sanhedrin are furious to the point of killing the apostles, but Gamaliel intervenes with sage advice. He persuades the Sanhedrin to release the apostles. After being flogged, the apostles return to the temple courts and continue to teach and proclaim Christ s gospel.) ) ) ) ) 1 David Miall Edwards enumerates eleven persons who bear the name Ananias in Acts (5:1; 9:10; 23:2) and apocryphal literature (e.g., Tob. 5:12; Jth. 8:1; I Esd. 5:16; 9:21). See Ananias in ISBE, vol. 1, pp. 120 21; and refer to D. Edmond Hiebert, Ananias, ZPEB, vol. 1, pp. 153 54.) 2 I.

Howard Marshall suggests that both Ananias and Sapphira, convicted of sinning against the Holy Spirit, died of shock for having broken a taboo. The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 111.) 3 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 136.) 4 Refer to John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, pp. 133 34.) 1 1 2 8 0 “tw://bible.?id=44.5.4|AUTODETECT|” 5 See B. J. Capper, The Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=44.5.4|AUTODETECT|” Acts 5.4) 1 1 -1 9 0 0 , JSNT 19 (1983): 117 31.) 1 10 2 8 0 0 6 Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 241.) 7 For further information consult W. Harold Mare, Burial, ZPEB, vol. 1, pp. 672 74; J. Barton Payne, Burial, ISBE, vol. 1, pp. 556 61.) 8 H. E. Dana and Julius R.

Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), pp. 215, 285.) 9 Bauer, p. 795.) 10 In Acts, Luke employs the word ekklsia (church) twenty-three times: 5:11; 7:38; 8:1, 3; 9:31; 11:22, 26; 12:1, 5; 13:1; 14:23, 27; 15:3, 4, 22, 41; 16:5; 18:22; 19:32, 39, 41; 20:17, 28.) 11 Lake and Cadbury, Beginnings, vol. 4, p. 54.) 12 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 810.) 13 Haenchen, Acts, p. 239.) 14 For instance. JB, Phillips, and Moffatt.) 15 See the KJV. The NEB places verse 12a with verse 11 to form the conclusion of the account concerning Ananias and Sapphira. Verse 12b, then, forms the beginning of a new paragraph.) 1 1 2 8 0 “tw://bible.?id=41.16.18|AUTODETECT|” 16 See 3:7; 9:41; 28:8; and see ) 7 1 -1 9 0 “tw://bible.?id=41.16.18|AUTODETECT|” Mark 16:18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.2.19|AUTODETECT|” 17 See also ) 7 1 -1 9 0 “tw://bible.?id=44.2.19|AUTODETECT|” Acts 2:19) 1 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.30|AUTODETECT|” 4:30) 1 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” 6:8) 1 1 -1 9 0 “tw://bible.?id=44.7.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.36|AUTODETECT|” 7:36) 1 1 -1 9 0 “tw://bible.?id=44.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.3|AUTODETECT|” 14:3) 1 1 -1 9 0 “tw://bible.?id=44.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” II Cor. 12:12) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 18 The SEB translates, The apostles were together in Solomon s Porch. Everett F. Harrison agrees that only the apostles were in Solomon s Colonnade. Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 105.) NEB New English Bible) 1 1 2 8 0 “tw://bible.?id=66.11.13|AUTODETECT|” 19 In two passages the term the rest denotes believers 7 1 -1 9 0 “tw://bible.?id=66.11.13|AUTODETECT|” Rev. 11:13) 1 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” 12:17) 1 1 -1 9 0 0 ). Walther G�nther and Hartmut Krienke, NIDNTT, vol. 3, p. 253.) 1 1 2 8 0 “tw://bible.?id=44.5.13-44.5.14|AUTODETECT|” 20 D. R. Schwartz, Non-Joining Sympathizers 7 1 -1 9 0 “tw://bible.?id=44.5.13-44.5.14|AUTODETECT|” Acts 5, 13 14) 1 1 -1 9 0 0 ), Bib 64 (1983): 550 55.) 1 9 2 8 0 0 NKJV New King James Version) KJV King James Version (= Authorized Version)) 21 Refer to RSV, NASB, NKJV.) 22 F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 167.) 23 P. W. van der Horst, Peter s Shadow: The Religio-Historical Background of Acts v. 15, NTS 23 (1977): 204 12.) 24 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 53.) 25 Consult Haenchen, Acts, p. 245.) 26 Refer to Guthrie, New Testament Theology, p. 137.) 27 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 139.) 1 1 2 8 0 “tw://bible.?id=44.15.5|AUTODETECT|” 28 Compare the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=44.15.5|AUTODETECT|” Acts 15:5) 1 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.5|AUTODETECT|” 24:5) 1 1 -1 9 0 “tw://bible.?id=44.24.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.24.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” 26:5) 1 1 -1 9 0 “tw://bible.?id=44.28.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.22|AUTODETECT|” 28:22) 1 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” I Cor. 11:19) 1 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” Gal. 5:20) 1 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” II Peter 2:1) 1 1 -1 9 0 0 . Refer to Gerhard Nordholt, NIDNTT, vol. 1, p. 535.) 1 2 2 8 0 0 29 Gary L. Knapp, Prison, ISBE, vol. 3, p. 975.) 30 Hans Bietenhard, NIDNTT, vol. 1, p. 101.) 1 1 2 8 0 “tw://bible.?id=40.1.20-40.1.24|AUTODETECT|” 31 See also ) 7 1 -1 9 0 “tw://bible.?id=40.1.20-40.1.24|AUTODETECT|” Matt. 1:20 24) 1 1 -1 9 0 “tw://bible.?id=40.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=40.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.2.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” 28:2) 1 1 -1 9 0 “tw://bible.?id=42.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.11|AUTODETECT|” Luke 1:11) 1 1 -1 9 0 “tw://bible.?id=42.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=44.27.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.23|AUTODETECT|” Acts 27:23) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 NIV New International Version) 32 Bauer, p. 70.) 33 In fact, two versions reflect this meaning: they & went on with their teaching (NEB) and they resumed their teaching (NAB).) 34 Bauer, p. 156, interprets the council of elders to be the Sanhedrin in Jerusalem. However, Gerhard Schneider thinks that there was a senate (council) next to the Sanhedrin. Die Apostelgeschichte, Herders Theologischer Kommentar zum Neuen Testament series, 2 vols. (Freiburg: Herder, 1980), vol. 1, p. 390. For more information on the Sanhedrin, see the commentary on 4:5 6; see also Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, pp. 210 18; Donald A. Hagner, Sanhedrin, ZPEB, vol. 5, p. 271.) 35 Robertson, Grammar, p. 940.) 36 Alford, Alford s Greek Testament, vol. 2, p. 55.) 1 1 2 8 0 “tw://bible.?id=40.27.63|AUTODETECT|” 37 The Jewish leaders already ignored the name of Jesus during his ministry and referred to him as this deceiver and this man. See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=40.27.63|AUTODETECT|” Matt. 27:63) 1 1 -1 9 0 “tw://bible.?id=43.9.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.16|AUTODETECT|” John 9:16) 1 1 -1 9 0 “tw://bible.?id=43.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.11.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.47|AUTODETECT|” 11:47) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.2.23|AUTODETECT|” 38 Compare ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 “tw://bible.?id=44.3.13-44.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.13-44.3.15|AUTODETECT|” 3:13 15) 1 1 -1 9 0 “tw://bible.?id=44.4.10-44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10-44.4.11|AUTODETECT|” 4:10 11) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 39 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 331.) 40 See Moule, Idiom-Book, p. 178.) 41 Consult Harrison, Interpreting Acts, p. 108.) 42 For further study of the words Prince and Savior, consult Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), pp. 55 58, 141 44.) 1 1 2 8 0 “tw://bible.?id=60.5.1|AUTODETECT|” 43 See also 1:8, 22; ) 7 1 -1 9 0 “tw://bible.?id=60.5.1|AUTODETECT|” I Peter 5:1) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 44 Compare John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 562.) 45 Robertson, Grammar, p. 747.) 46 Thayer, p. 497.) 47 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 45.) 48 Ronald F. Youngblood, Gamaliel, ISBE, vol. 2, pp. 393 94.) 49 Consult SB, vol. 2, pp. 636 39.) 50 Calvin, Acts of the Apostles, vol. 1, p. 152.) 51 Josephus Antiquities 20.5.1 [97].) 52 SB, vol. 2, p. 640. An analogous situation is two separate uprisings in Ireland in 1848 and 1891.

In both rebellions, a certain William O Brien was leader. See Grosheide, Handelingen der Apostelen, vol. 1, p. 184 n. 3.) 53 Josephus Antiquities 17.13.5 [354]; 18.1.1 [1]. He lists the exact date of the census as the thirty-seventh year after Caesar s defeat of Anthony, which is a.d. 6 (see 18.2.1 [26]).) 54 Metzger, Textual Commentary, p. 335.) 55 Robertson, Grammar, p. 1018.) 56 H. Cohn, Flogging, Encyclopaedia Judaica, vol. 6, p. 1350.) 57 E.g., NAB, NEB, NIV.) 58 Moule, Idiom-Book, p. 162.)