Acts 7

Acts 7:1

The Prophet Raised Up by God

That God will let the times of the restoration of all things come, has everything to do with Him to Whom Peter refers again by a quotation from one of those “holy prophets from ancient time”, that is Moses (Deuteronomy 18:15-19). Like for David, whom Peter quoted in Acts 2, the Jews also had great admiration for Moses. Moses spoke of a Prophet Who would be raised up by God in the same way like God had raised him up.

Moses was raised up by God as a prophet for His people at a time when the people were in bondage and in great need. This also happened to the Lord Jesus. Just as Moses was raised up in the midst of his brethren, so the Lord Jesus also came in the midst of his brethren, that is to say, by being born an Israelite, He became an Israelite. In the quote Moses calls upon to give heed to everything He says. That is what Peter holds out to his audience.

Besides the similarities between Moses and the Lord Jesus as a prophet, there is also a big difference. Moses was an instrument that passed on the words of God. But not everything Moses said were words of God. However, what the Lord Jesus would say and did say, were all exclusively words of God. That is why Moses says that the people should hear “to everything He says to you”. “Everything” means every word, not a word excepted. Moses also adds the serious warning that whoever does not hear to that Prophet shall be utterly destroyed from among the people. As a result, such a person is forever cut off from the blessing that is the part of that people when He will reign.

And not only Moses spoke about the coming of that Prophet, the Lord Jesus. From Samuel, the first prophet appointed by God in His people, God has pointed out the coming of His Son. All the prophets who came after Samuel did. Peter points out to the people their privileged position as sons of the prophets. By this he also means to say that they must walk in the way the prophets have shown the people because only through that way the blessing of God can be received. That way is always the way of repentance and conversion.

Furthermore, they are not only sons of the prophets, but also of the covenant that God made with their fathers and in which He promised them His blessing. In that covenant God has pointed out blessing for the bodily offspring of Abraham, that is the people to whom Peter speaks here. God also promised blessing to all families of the earth through the offspring of Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:3-4; Galatians 3:8). God’s blessing in the realm of peace goes through Israel to the whole earth. That is why God has first of all sent them the Lord Jesus, Who by Peter again is called God’s “Servant” (Acts 3:26; Acts 3:13).

The “raising up” does not refer to the resurrection, but to the begetting of the Lord Jesus as Man on earth. When it comes to the resurrection out of death, we do not read that God resurrected Him, but that He Himself has risen. When it is about God’s work in the resurrection, we read that God raised Him up. The ‘raising up’ refers to the first coming of the Lord Jesus to earth, His birth and His life, as we find it described in the Gospels.

The blessing God wants to give by sending the glorified Christ is to turn every one of them from their wicked ways. Wickedness is the hindrance to receive the blessing. If they confess their wickedness, that hindrance is taken away. This is already a great blessing that also opens the door to the even greater blessings of the realm of peace.

Acts 7:2

The Prophet Raised Up by God

That God will let the times of the restoration of all things come, has everything to do with Him to Whom Peter refers again by a quotation from one of those “holy prophets from ancient time”, that is Moses (Deuteronomy 18:15-19). Like for David, whom Peter quoted in Acts 2, the Jews also had great admiration for Moses. Moses spoke of a Prophet Who would be raised up by God in the same way like God had raised him up.

Moses was raised up by God as a prophet for His people at a time when the people were in bondage and in great need. This also happened to the Lord Jesus. Just as Moses was raised up in the midst of his brethren, so the Lord Jesus also came in the midst of his brethren, that is to say, by being born an Israelite, He became an Israelite. In the quote Moses calls upon to give heed to everything He says. That is what Peter holds out to his audience.

Besides the similarities between Moses and the Lord Jesus as a prophet, there is also a big difference. Moses was an instrument that passed on the words of God. But not everything Moses said were words of God. However, what the Lord Jesus would say and did say, were all exclusively words of God. That is why Moses says that the people should hear “to everything He says to you”. “Everything” means every word, not a word excepted. Moses also adds the serious warning that whoever does not hear to that Prophet shall be utterly destroyed from among the people. As a result, such a person is forever cut off from the blessing that is the part of that people when He will reign.

And not only Moses spoke about the coming of that Prophet, the Lord Jesus. From Samuel, the first prophet appointed by God in His people, God has pointed out the coming of His Son. All the prophets who came after Samuel did. Peter points out to the people their privileged position as sons of the prophets. By this he also means to say that they must walk in the way the prophets have shown the people because only through that way the blessing of God can be received. That way is always the way of repentance and conversion.

Furthermore, they are not only sons of the prophets, but also of the covenant that God made with their fathers and in which He promised them His blessing. In that covenant God has pointed out blessing for the bodily offspring of Abraham, that is the people to whom Peter speaks here. God also promised blessing to all families of the earth through the offspring of Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:3-4; Galatians 3:8). God’s blessing in the realm of peace goes through Israel to the whole earth. That is why God has first of all sent them the Lord Jesus, Who by Peter again is called God’s “Servant” (Acts 3:26; Acts 3:13).

The “raising up” does not refer to the resurrection, but to the begetting of the Lord Jesus as Man on earth. When it comes to the resurrection out of death, we do not read that God resurrected Him, but that He Himself has risen. When it is about God’s work in the resurrection, we read that God raised Him up. The ‘raising up’ refers to the first coming of the Lord Jesus to earth, His birth and His life, as we find it described in the Gospels.

The blessing God wants to give by sending the glorified Christ is to turn every one of them from their wicked ways. Wickedness is the hindrance to receive the blessing. If they confess their wickedness, that hindrance is taken away. This is already a great blessing that also opens the door to the even greater blessings of the realm of peace.

Acts 7:3

The Prophet Raised Up by God

That God will let the times of the restoration of all things come, has everything to do with Him to Whom Peter refers again by a quotation from one of those “holy prophets from ancient time”, that is Moses (Deuteronomy 18:15-19). Like for David, whom Peter quoted in Acts 2, the Jews also had great admiration for Moses. Moses spoke of a Prophet Who would be raised up by God in the same way like God had raised him up.

Moses was raised up by God as a prophet for His people at a time when the people were in bondage and in great need. This also happened to the Lord Jesus. Just as Moses was raised up in the midst of his brethren, so the Lord Jesus also came in the midst of his brethren, that is to say, by being born an Israelite, He became an Israelite. In the quote Moses calls upon to give heed to everything He says. That is what Peter holds out to his audience.

Besides the similarities between Moses and the Lord Jesus as a prophet, there is also a big difference. Moses was an instrument that passed on the words of God. But not everything Moses said were words of God. However, what the Lord Jesus would say and did say, were all exclusively words of God. That is why Moses says that the people should hear “to everything He says to you”. “Everything” means every word, not a word excepted. Moses also adds the serious warning that whoever does not hear to that Prophet shall be utterly destroyed from among the people. As a result, such a person is forever cut off from the blessing that is the part of that people when He will reign.

And not only Moses spoke about the coming of that Prophet, the Lord Jesus. From Samuel, the first prophet appointed by God in His people, God has pointed out the coming of His Son. All the prophets who came after Samuel did. Peter points out to the people their privileged position as sons of the prophets. By this he also means to say that they must walk in the way the prophets have shown the people because only through that way the blessing of God can be received. That way is always the way of repentance and conversion.

Furthermore, they are not only sons of the prophets, but also of the covenant that God made with their fathers and in which He promised them His blessing. In that covenant God has pointed out blessing for the bodily offspring of Abraham, that is the people to whom Peter speaks here. God also promised blessing to all families of the earth through the offspring of Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:3-4; Galatians 3:8). God’s blessing in the realm of peace goes through Israel to the whole earth. That is why God has first of all sent them the Lord Jesus, Who by Peter again is called God’s “Servant” (Acts 3:26; Acts 3:13).

The “raising up” does not refer to the resurrection, but to the begetting of the Lord Jesus as Man on earth. When it comes to the resurrection out of death, we do not read that God resurrected Him, but that He Himself has risen. When it is about God’s work in the resurrection, we read that God raised Him up. The ‘raising up’ refers to the first coming of the Lord Jesus to earth, His birth and His life, as we find it described in the Gospels.

The blessing God wants to give by sending the glorified Christ is to turn every one of them from their wicked ways. Wickedness is the hindrance to receive the blessing. If they confess their wickedness, that hindrance is taken away. This is already a great blessing that also opens the door to the even greater blessings of the realm of peace.

Acts 7:4

The Prophet Raised Up by God

That God will let the times of the restoration of all things come, has everything to do with Him to Whom Peter refers again by a quotation from one of those “holy prophets from ancient time”, that is Moses (Deuteronomy 18:15-19). Like for David, whom Peter quoted in Acts 2, the Jews also had great admiration for Moses. Moses spoke of a Prophet Who would be raised up by God in the same way like God had raised him up.

Moses was raised up by God as a prophet for His people at a time when the people were in bondage and in great need. This also happened to the Lord Jesus. Just as Moses was raised up in the midst of his brethren, so the Lord Jesus also came in the midst of his brethren, that is to say, by being born an Israelite, He became an Israelite. In the quote Moses calls upon to give heed to everything He says. That is what Peter holds out to his audience.

Besides the similarities between Moses and the Lord Jesus as a prophet, there is also a big difference. Moses was an instrument that passed on the words of God. But not everything Moses said were words of God. However, what the Lord Jesus would say and did say, were all exclusively words of God. That is why Moses says that the people should hear “to everything He says to you”. “Everything” means every word, not a word excepted. Moses also adds the serious warning that whoever does not hear to that Prophet shall be utterly destroyed from among the people. As a result, such a person is forever cut off from the blessing that is the part of that people when He will reign.

And not only Moses spoke about the coming of that Prophet, the Lord Jesus. From Samuel, the first prophet appointed by God in His people, God has pointed out the coming of His Son. All the prophets who came after Samuel did. Peter points out to the people their privileged position as sons of the prophets. By this he also means to say that they must walk in the way the prophets have shown the people because only through that way the blessing of God can be received. That way is always the way of repentance and conversion.

Furthermore, they are not only sons of the prophets, but also of the covenant that God made with their fathers and in which He promised them His blessing. In that covenant God has pointed out blessing for the bodily offspring of Abraham, that is the people to whom Peter speaks here. God also promised blessing to all families of the earth through the offspring of Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:3-4; Galatians 3:8). God’s blessing in the realm of peace goes through Israel to the whole earth. That is why God has first of all sent them the Lord Jesus, Who by Peter again is called God’s “Servant” (Acts 3:26; Acts 3:13).

The “raising up” does not refer to the resurrection, but to the begetting of the Lord Jesus as Man on earth. When it comes to the resurrection out of death, we do not read that God resurrected Him, but that He Himself has risen. When it is about God’s work in the resurrection, we read that God raised Him up. The ‘raising up’ refers to the first coming of the Lord Jesus to earth, His birth and His life, as we find it described in the Gospels.

The blessing God wants to give by sending the glorified Christ is to turn every one of them from their wicked ways. Wickedness is the hindrance to receive the blessing. If they confess their wickedness, that hindrance is taken away. This is already a great blessing that also opens the door to the even greater blessings of the realm of peace.

Acts 7:5

The Prophet Raised Up by God

That God will let the times of the restoration of all things come, has everything to do with Him to Whom Peter refers again by a quotation from one of those “holy prophets from ancient time”, that is Moses (Deuteronomy 18:15-19). Like for David, whom Peter quoted in Acts 2, the Jews also had great admiration for Moses. Moses spoke of a Prophet Who would be raised up by God in the same way like God had raised him up.

Moses was raised up by God as a prophet for His people at a time when the people were in bondage and in great need. This also happened to the Lord Jesus. Just as Moses was raised up in the midst of his brethren, so the Lord Jesus also came in the midst of his brethren, that is to say, by being born an Israelite, He became an Israelite. In the quote Moses calls upon to give heed to everything He says. That is what Peter holds out to his audience.

Besides the similarities between Moses and the Lord Jesus as a prophet, there is also a big difference. Moses was an instrument that passed on the words of God. But not everything Moses said were words of God. However, what the Lord Jesus would say and did say, were all exclusively words of God. That is why Moses says that the people should hear “to everything He says to you”. “Everything” means every word, not a word excepted. Moses also adds the serious warning that whoever does not hear to that Prophet shall be utterly destroyed from among the people. As a result, such a person is forever cut off from the blessing that is the part of that people when He will reign.

And not only Moses spoke about the coming of that Prophet, the Lord Jesus. From Samuel, the first prophet appointed by God in His people, God has pointed out the coming of His Son. All the prophets who came after Samuel did. Peter points out to the people their privileged position as sons of the prophets. By this he also means to say that they must walk in the way the prophets have shown the people because only through that way the blessing of God can be received. That way is always the way of repentance and conversion.

Furthermore, they are not only sons of the prophets, but also of the covenant that God made with their fathers and in which He promised them His blessing. In that covenant God has pointed out blessing for the bodily offspring of Abraham, that is the people to whom Peter speaks here. God also promised blessing to all families of the earth through the offspring of Abraham (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:3-4; Galatians 3:8). God’s blessing in the realm of peace goes through Israel to the whole earth. That is why God has first of all sent them the Lord Jesus, Who by Peter again is called God’s “Servant” (Acts 3:26; Acts 3:13).

The “raising up” does not refer to the resurrection, but to the begetting of the Lord Jesus as Man on earth. When it comes to the resurrection out of death, we do not read that God resurrected Him, but that He Himself has risen. When it is about God’s work in the resurrection, we read that God raised Him up. The ‘raising up’ refers to the first coming of the Lord Jesus to earth, His birth and His life, as we find it described in the Gospels.

The blessing God wants to give by sending the glorified Christ is to turn every one of them from their wicked ways. Wickedness is the hindrance to receive the blessing. If they confess their wickedness, that hindrance is taken away. This is already a great blessing that also opens the door to the even greater blessings of the realm of peace.

Acts 7:7

Peter and John Arrested

The story of the previous chapter continues in this chapter. We are now faced with the first persecution of the Christians. The Lord has foretold several times that His own will be persecuted (Matthew 10:16-18; Mark 13:9; John 15:20). This persecution comes from the side of the religious leaders who come to the apostles in three forms.

In the first place “the priests”. They have a great influence on the people because of their exclusive right to offer sacrifices. Then there is also “the captain of the temple [guard]”. He is the head of the temple police and as such charged with ensuring order in and around the temple. Finally, the presence of “the Sadducees” is mentioned.

It is possible that the priests are the spiritual branch of the sect of the Sadducees and the separately mentioned Sadducees are the political branch. The Sadducees dominate the Sanhedrin, the Council (Acts 5:17). The followers of this Jewish sect do not believe in a resurrection or angels or spirits (Matthew 22:23; Acts 23:8). The preaching of the apostles about the resurrection of the Lord Jesus is therefore particularly to them an eyesore. It strikes their self-willed religion in the heart.

These Sadducees come together with the priests, the special class that has the privilege to sacrifice, on which they also boast, and the head of the temple police threatening the two apostles. During the life of the Lord Jesus, the Pharisees were mainly His opponents. These people with their own righteousness were opposed to the Righteous. The Sadducees then stood more in the background. Now they come forward.

They are “greatly disturbed” that the apostles “were teaching” the people. They think that only they, that is the priests, have the right and the ability to do so. They are also “greatly disturbed” that the apostles “proclaimed in Jesus the resurrection from [the] dead”. Wonders are already bad enough in the eyes of these freethinkers because they bring the power of God too close to them. But the resurrection from the dead and that still in the Person of Jesus is intolerable to them.

It is about the resurrection “from” the dead, not the resurrection of the dead. The resurrection of the dead is general. The resurrection from the dead is something else. It is about the resurrection of someone, or a number of dead, while the rest of the dead remain in death, in the tomb. The resurrection “from the dead” shows that there is no such thing as a general, collective resurrection of believers and unbelievers at the same time (1 Corinthians 15:23; Revelation 20:5).

This company of opponents of the truth seizes the apostles and imprisons them. It is already evening, so they will interrogate them the next day. The fact that it is already evening is more than the description of a part of the day. It also says something about the time in which Israel has come. This is a last chance for the people to receive the promised blessing before night comes over them.

Amid all the raging of the enemy, the Spirit mentions God’s work. The apostles can be imprisoned, but the Word is not bound and does its work. Many hear the Word and therefore come to faith. Faith is out of hearing and hearing through the Word of God (Romans 10:17). Because of the powerful effect of the Word, the number of men alone grows to about five thousand.

Acts 7:8

Peter and John Arrested

The story of the previous chapter continues in this chapter. We are now faced with the first persecution of the Christians. The Lord has foretold several times that His own will be persecuted (Matthew 10:16-18; Mark 13:9; John 15:20). This persecution comes from the side of the religious leaders who come to the apostles in three forms.

In the first place “the priests”. They have a great influence on the people because of their exclusive right to offer sacrifices. Then there is also “the captain of the temple [guard]”. He is the head of the temple police and as such charged with ensuring order in and around the temple. Finally, the presence of “the Sadducees” is mentioned.

It is possible that the priests are the spiritual branch of the sect of the Sadducees and the separately mentioned Sadducees are the political branch. The Sadducees dominate the Sanhedrin, the Council (Acts 5:17). The followers of this Jewish sect do not believe in a resurrection or angels or spirits (Matthew 22:23; Acts 23:8). The preaching of the apostles about the resurrection of the Lord Jesus is therefore particularly to them an eyesore. It strikes their self-willed religion in the heart.

These Sadducees come together with the priests, the special class that has the privilege to sacrifice, on which they also boast, and the head of the temple police threatening the two apostles. During the life of the Lord Jesus, the Pharisees were mainly His opponents. These people with their own righteousness were opposed to the Righteous. The Sadducees then stood more in the background. Now they come forward.

They are “greatly disturbed” that the apostles “were teaching” the people. They think that only they, that is the priests, have the right and the ability to do so. They are also “greatly disturbed” that the apostles “proclaimed in Jesus the resurrection from [the] dead”. Wonders are already bad enough in the eyes of these freethinkers because they bring the power of God too close to them. But the resurrection from the dead and that still in the Person of Jesus is intolerable to them.

It is about the resurrection “from” the dead, not the resurrection of the dead. The resurrection of the dead is general. The resurrection from the dead is something else. It is about the resurrection of someone, or a number of dead, while the rest of the dead remain in death, in the tomb. The resurrection “from the dead” shows that there is no such thing as a general, collective resurrection of believers and unbelievers at the same time (1 Corinthians 15:23; Revelation 20:5).

This company of opponents of the truth seizes the apostles and imprisons them. It is already evening, so they will interrogate them the next day. The fact that it is already evening is more than the description of a part of the day. It also says something about the time in which Israel has come. This is a last chance for the people to receive the promised blessing before night comes over them.

Amid all the raging of the enemy, the Spirit mentions God’s work. The apostles can be imprisoned, but the Word is not bound and does its work. Many hear the Word and therefore come to faith. Faith is out of hearing and hearing through the Word of God (Romans 10:17). Because of the powerful effect of the Word, the number of men alone grows to about five thousand.

Acts 7:9

Peter and John Arrested

The story of the previous chapter continues in this chapter. We are now faced with the first persecution of the Christians. The Lord has foretold several times that His own will be persecuted (Matthew 10:16-18; Mark 13:9; John 15:20). This persecution comes from the side of the religious leaders who come to the apostles in three forms.

In the first place “the priests”. They have a great influence on the people because of their exclusive right to offer sacrifices. Then there is also “the captain of the temple [guard]”. He is the head of the temple police and as such charged with ensuring order in and around the temple. Finally, the presence of “the Sadducees” is mentioned.

It is possible that the priests are the spiritual branch of the sect of the Sadducees and the separately mentioned Sadducees are the political branch. The Sadducees dominate the Sanhedrin, the Council (Acts 5:17). The followers of this Jewish sect do not believe in a resurrection or angels or spirits (Matthew 22:23; Acts 23:8). The preaching of the apostles about the resurrection of the Lord Jesus is therefore particularly to them an eyesore. It strikes their self-willed religion in the heart.

These Sadducees come together with the priests, the special class that has the privilege to sacrifice, on which they also boast, and the head of the temple police threatening the two apostles. During the life of the Lord Jesus, the Pharisees were mainly His opponents. These people with their own righteousness were opposed to the Righteous. The Sadducees then stood more in the background. Now they come forward.

They are “greatly disturbed” that the apostles “were teaching” the people. They think that only they, that is the priests, have the right and the ability to do so. They are also “greatly disturbed” that the apostles “proclaimed in Jesus the resurrection from [the] dead”. Wonders are already bad enough in the eyes of these freethinkers because they bring the power of God too close to them. But the resurrection from the dead and that still in the Person of Jesus is intolerable to them.

It is about the resurrection “from” the dead, not the resurrection of the dead. The resurrection of the dead is general. The resurrection from the dead is something else. It is about the resurrection of someone, or a number of dead, while the rest of the dead remain in death, in the tomb. The resurrection “from the dead” shows that there is no such thing as a general, collective resurrection of believers and unbelievers at the same time (1 Corinthians 15:23; Revelation 20:5).

This company of opponents of the truth seizes the apostles and imprisons them. It is already evening, so they will interrogate them the next day. The fact that it is already evening is more than the description of a part of the day. It also says something about the time in which Israel has come. This is a last chance for the people to receive the promised blessing before night comes over them.

Amid all the raging of the enemy, the Spirit mentions God’s work. The apostles can be imprisoned, but the Word is not bound and does its work. Many hear the Word and therefore come to faith. Faith is out of hearing and hearing through the Word of God (Romans 10:17). Because of the powerful effect of the Word, the number of men alone grows to about five thousand.

Acts 7:10

Peter and John Arrested

The story of the previous chapter continues in this chapter. We are now faced with the first persecution of the Christians. The Lord has foretold several times that His own will be persecuted (Matthew 10:16-18; Mark 13:9; John 15:20). This persecution comes from the side of the religious leaders who come to the apostles in three forms.

In the first place “the priests”. They have a great influence on the people because of their exclusive right to offer sacrifices. Then there is also “the captain of the temple [guard]”. He is the head of the temple police and as such charged with ensuring order in and around the temple. Finally, the presence of “the Sadducees” is mentioned.

It is possible that the priests are the spiritual branch of the sect of the Sadducees and the separately mentioned Sadducees are the political branch. The Sadducees dominate the Sanhedrin, the Council (Acts 5:17). The followers of this Jewish sect do not believe in a resurrection or angels or spirits (Matthew 22:23; Acts 23:8). The preaching of the apostles about the resurrection of the Lord Jesus is therefore particularly to them an eyesore. It strikes their self-willed religion in the heart.

These Sadducees come together with the priests, the special class that has the privilege to sacrifice, on which they also boast, and the head of the temple police threatening the two apostles. During the life of the Lord Jesus, the Pharisees were mainly His opponents. These people with their own righteousness were opposed to the Righteous. The Sadducees then stood more in the background. Now they come forward.

They are “greatly disturbed” that the apostles “were teaching” the people. They think that only they, that is the priests, have the right and the ability to do so. They are also “greatly disturbed” that the apostles “proclaimed in Jesus the resurrection from [the] dead”. Wonders are already bad enough in the eyes of these freethinkers because they bring the power of God too close to them. But the resurrection from the dead and that still in the Person of Jesus is intolerable to them.

It is about the resurrection “from” the dead, not the resurrection of the dead. The resurrection of the dead is general. The resurrection from the dead is something else. It is about the resurrection of someone, or a number of dead, while the rest of the dead remain in death, in the tomb. The resurrection “from the dead” shows that there is no such thing as a general, collective resurrection of believers and unbelievers at the same time (1 Corinthians 15:23; Revelation 20:5).

This company of opponents of the truth seizes the apostles and imprisons them. It is already evening, so they will interrogate them the next day. The fact that it is already evening is more than the description of a part of the day. It also says something about the time in which Israel has come. This is a last chance for the people to receive the promised blessing before night comes over them.

Amid all the raging of the enemy, the Spirit mentions God’s work. The apostles can be imprisoned, but the Word is not bound and does its work. Many hear the Word and therefore come to faith. Faith is out of hearing and hearing through the Word of God (Romans 10:17). Because of the powerful effect of the Word, the number of men alone grows to about five thousand.

Acts 7:11

Interrogation by the Council

The religious leaders gather together in Jerusalem the next day. The entire administrative apparatus to which the people have been delivered – they are “their rulers and elders and scribes” – is preparing to interrogate the two rebel leaders. The religious leaders see their authority over the people threatened. This is also the reason they killed the Lord Jesus.

At the head of this group is a small group of high priests and their families. Luke mentions a few names. Of them we know Annas and Caiaphas. Caiaphas is the son-in-law of Annas. He was high priest during the trial against the Lord Jesus (John 18:13-14). John and Alexander are unknown to us. It has been assumed that they were sons of Annas, but nothing can be said with certainty. And there are still some of the high priestly family present of whom Luke does not mention the names. They let the apostles come and place them in the center.

There Peter and John are, standing in front of a group with whom surely the memory of the day when the Lord Jesus stood before them will have come to mind. They thought they had wiped out the whole movement with Him, but here they are again confronted with Him in His followers.

Their interrogation is not extensive, but it is quite specific. They are not concerned with the fact of the miracle or work of power. They are not fundamentally opposed to a work of power having happened. Works of power can be a social improvement. Their great objection is that this work of power is connected to the Name of Jesus, and that causes great annoyance.

They cannot deny the work of power, but how have these simple people been able to perform this amazing work of power? Where did they get the power and what Name is behind it? Although they know very well what made the apostles do “this” – that is the healing of the lame – they still ask for it. They may want to hear something that will allow them to condemn them.

Acts 7:12

Interrogation by the Council

The religious leaders gather together in Jerusalem the next day. The entire administrative apparatus to which the people have been delivered – they are “their rulers and elders and scribes” – is preparing to interrogate the two rebel leaders. The religious leaders see their authority over the people threatened. This is also the reason they killed the Lord Jesus.

At the head of this group is a small group of high priests and their families. Luke mentions a few names. Of them we know Annas and Caiaphas. Caiaphas is the son-in-law of Annas. He was high priest during the trial against the Lord Jesus (John 18:13-14). John and Alexander are unknown to us. It has been assumed that they were sons of Annas, but nothing can be said with certainty. And there are still some of the high priestly family present of whom Luke does not mention the names. They let the apostles come and place them in the center.

There Peter and John are, standing in front of a group with whom surely the memory of the day when the Lord Jesus stood before them will have come to mind. They thought they had wiped out the whole movement with Him, but here they are again confronted with Him in His followers.

Their interrogation is not extensive, but it is quite specific. They are not concerned with the fact of the miracle or work of power. They are not fundamentally opposed to a work of power having happened. Works of power can be a social improvement. Their great objection is that this work of power is connected to the Name of Jesus, and that causes great annoyance.

They cannot deny the work of power, but how have these simple people been able to perform this amazing work of power? Where did they get the power and what Name is behind it? Although they know very well what made the apostles do “this” – that is the healing of the lame – they still ask for it. They may want to hear something that will allow them to condemn them.

Acts 7:13

Interrogation by the Council

The religious leaders gather together in Jerusalem the next day. The entire administrative apparatus to which the people have been delivered – they are “their rulers and elders and scribes” – is preparing to interrogate the two rebel leaders. The religious leaders see their authority over the people threatened. This is also the reason they killed the Lord Jesus.

At the head of this group is a small group of high priests and their families. Luke mentions a few names. Of them we know Annas and Caiaphas. Caiaphas is the son-in-law of Annas. He was high priest during the trial against the Lord Jesus (John 18:13-14). John and Alexander are unknown to us. It has been assumed that they were sons of Annas, but nothing can be said with certainty. And there are still some of the high priestly family present of whom Luke does not mention the names. They let the apostles come and place them in the center.

There Peter and John are, standing in front of a group with whom surely the memory of the day when the Lord Jesus stood before them will have come to mind. They thought they had wiped out the whole movement with Him, but here they are again confronted with Him in His followers.

Their interrogation is not extensive, but it is quite specific. They are not concerned with the fact of the miracle or work of power. They are not fundamentally opposed to a work of power having happened. Works of power can be a social improvement. Their great objection is that this work of power is connected to the Name of Jesus, and that causes great annoyance.

They cannot deny the work of power, but how have these simple people been able to perform this amazing work of power? Where did they get the power and what Name is behind it? Although they know very well what made the apostles do “this” – that is the healing of the lame – they still ask for it. They may want to hear something that will allow them to condemn them.

Acts 7:14

Accountability by Peter

Here Peter begins his fourth speech in this book. Again he takes the opportunity to preach the Name of the Lord Jesus and the gospel. In this he is led by the Spirit (Luke 21:12-15). He is even “filled” with the Holy Spirit.

His audience is now a company of religious dignitaries. Peter does not disregard their dignity, nor does he despise their position, but he makes it unequivocally clear that Jesus Christ is far above them. There is no hesitation or fear whatsoever. Fearless, he confronts this company with the same Lord Whom they condemned and put to death only a few weeks ago.

Peter points out to them the nonsense of their interrogation. Surely it is too absurd for them to be questioned about a benefaction to a sick person! It should be a cause of great joy and gratitude and not an interrogation. Instead, the interrogators feel threatened in their position. And he knows the background to that. He knows that their resistance stems from the means used. He then elaborates on that means.

In the clearest and firmest terms, Peter tells his listeners – and over their heads the whole people – Who is responsible for this man’s health. That is none other than “Jesus Christ the Nazarene”. There must be no misunderstanding about this, it must be known to everyone. This Name must have cut them through the soul.

And Peter does not leave it at that. Without fear of this highest religious court, he places this Name before their conscience by accusing them of having crucified Him, immediately following it with what God did to Him. God has raised Him from the dead. Also in this speech the resurrection of the Lord Jesus occupies an important place. It is through the Name of the resurrected Jesus Christ that the man is healed.

This presentation turns their entire world of feeling upside down and shakes their existence to its foundations. That despised Name, that Person Who is so hated and executed by them, would be alive and still working on earth?

Peter continues his defense calmly and vigorously. He supports his argument again with a quotation from God’s Word that they know so well. Also in his previous speeches he quoted verses from the Old Testament to apply them to Christ. On the day of Pentecost he mentioned some of David’s prophecies about the death, resurrection and glorification of the Lord Jesus and the consequence that God made Him Lord and Christ. At the door of the temple, called ‘Beautiful’, he spoke of a Prophet like Moses.

Guided by the Holy Spirit he always knows how to quote the right verse at the right moment. This time he quotes a verse from Psalms 118 (Psalms 118:22). He quotes the same verse he heard the Lord use in front of a group of religious leaders (Matthew 21:42; Mark 12:10; Luke 20:17). This verse is the correct quote here to tell this group what they have done.

From the context of the psalm we see that it is about the temple, God’s house. We read about the gate of Yahweh through which the righteous enter (Psalms 118:20). It is about the house of Yahweh (Psalms 118:26) and about the altar (Psalms 118:27). The “builders” are the leaders to whom Peter speaks. They have despised and rejected the cornerstone, that is Christ.

The cornerstone is the stone that is laid on the foundation and on which the house is built. Starting from that stone, the whole building is erected. Christ is the cornerstone of the new temple with which they, the leaders, want nothing to do (Isaiah 28:16). He is also the cornerstone of the building that God is building now, His church, the house of God today (1 Peter 2:4-7; 1 Timothy 3:15). On Him rests the whole new building, the church.

Peter connects to the quotation, and thus concludes his defense, pointing to the exclusivity of the Name of the Lord Jesus. Only through His Name salvation is possible. The difference with his previous speeches is that in it he offered forgiveness to the people when they repented. He does not do that to the leaders here. The only thing he does is to speak about the Name that alone can save. He is irreplaceable. Without Him salvation is unthinkable. Again and again it is about the ‘Name’.

To state that there is no salvation outside of Him means that the Lord Jesus claims to be God, because God demands in the Old Testament the exclusive right to be the only Savior (Isaiah 43:11; Isaiah 45:21). For the unbelieving Jew, the Messiah is merely a man and not God. With the fact that there is no salvation outside of Him Peter states that the Lord Jesus is God. This is reprehensible to the Jew.

If he would read his own Old Testament well, he would discover that it says that the Messiah is both God and Man (Isaiah 9:6; Micah 5:2; Zechariah 12:10). Certainly, the religious leaders do not want to acknowledge that, blinded as they are by the seeking of their own honor. The Sanhedrin rejects Him instead of leading the people to that stone.

There is no salvation in anyone but Him. That salvation is also not limited to Israel. “Under heaven”, that means on all the earth, there is no other Name given among men, by which they are to be saved than the Name of Jesus Christ the Nazarene. That leaves no choice and no excuse. It is He and no one else; it is He for everyone; He is absolutely necessary.

Acts 7:15

Accountability by Peter

Here Peter begins his fourth speech in this book. Again he takes the opportunity to preach the Name of the Lord Jesus and the gospel. In this he is led by the Spirit (Luke 21:12-15). He is even “filled” with the Holy Spirit.

His audience is now a company of religious dignitaries. Peter does not disregard their dignity, nor does he despise their position, but he makes it unequivocally clear that Jesus Christ is far above them. There is no hesitation or fear whatsoever. Fearless, he confronts this company with the same Lord Whom they condemned and put to death only a few weeks ago.

Peter points out to them the nonsense of their interrogation. Surely it is too absurd for them to be questioned about a benefaction to a sick person! It should be a cause of great joy and gratitude and not an interrogation. Instead, the interrogators feel threatened in their position. And he knows the background to that. He knows that their resistance stems from the means used. He then elaborates on that means.

In the clearest and firmest terms, Peter tells his listeners – and over their heads the whole people – Who is responsible for this man’s health. That is none other than “Jesus Christ the Nazarene”. There must be no misunderstanding about this, it must be known to everyone. This Name must have cut them through the soul.

And Peter does not leave it at that. Without fear of this highest religious court, he places this Name before their conscience by accusing them of having crucified Him, immediately following it with what God did to Him. God has raised Him from the dead. Also in this speech the resurrection of the Lord Jesus occupies an important place. It is through the Name of the resurrected Jesus Christ that the man is healed.

This presentation turns their entire world of feeling upside down and shakes their existence to its foundations. That despised Name, that Person Who is so hated and executed by them, would be alive and still working on earth?

Peter continues his defense calmly and vigorously. He supports his argument again with a quotation from God’s Word that they know so well. Also in his previous speeches he quoted verses from the Old Testament to apply them to Christ. On the day of Pentecost he mentioned some of David’s prophecies about the death, resurrection and glorification of the Lord Jesus and the consequence that God made Him Lord and Christ. At the door of the temple, called ‘Beautiful’, he spoke of a Prophet like Moses.

Guided by the Holy Spirit he always knows how to quote the right verse at the right moment. This time he quotes a verse from Psalms 118 (Psalms 118:22). He quotes the same verse he heard the Lord use in front of a group of religious leaders (Matthew 21:42; Mark 12:10; Luke 20:17). This verse is the correct quote here to tell this group what they have done.

From the context of the psalm we see that it is about the temple, God’s house. We read about the gate of Yahweh through which the righteous enter (Psalms 118:20). It is about the house of Yahweh (Psalms 118:26) and about the altar (Psalms 118:27). The “builders” are the leaders to whom Peter speaks. They have despised and rejected the cornerstone, that is Christ.

The cornerstone is the stone that is laid on the foundation and on which the house is built. Starting from that stone, the whole building is erected. Christ is the cornerstone of the new temple with which they, the leaders, want nothing to do (Isaiah 28:16). He is also the cornerstone of the building that God is building now, His church, the house of God today (1 Peter 2:4-7; 1 Timothy 3:15). On Him rests the whole new building, the church.

Peter connects to the quotation, and thus concludes his defense, pointing to the exclusivity of the Name of the Lord Jesus. Only through His Name salvation is possible. The difference with his previous speeches is that in it he offered forgiveness to the people when they repented. He does not do that to the leaders here. The only thing he does is to speak about the Name that alone can save. He is irreplaceable. Without Him salvation is unthinkable. Again and again it is about the ‘Name’.

To state that there is no salvation outside of Him means that the Lord Jesus claims to be God, because God demands in the Old Testament the exclusive right to be the only Savior (Isaiah 43:11; Isaiah 45:21). For the unbelieving Jew, the Messiah is merely a man and not God. With the fact that there is no salvation outside of Him Peter states that the Lord Jesus is God. This is reprehensible to the Jew.

If he would read his own Old Testament well, he would discover that it says that the Messiah is both God and Man (Isaiah 9:6; Micah 5:2; Zechariah 12:10). Certainly, the religious leaders do not want to acknowledge that, blinded as they are by the seeking of their own honor. The Sanhedrin rejects Him instead of leading the people to that stone.

There is no salvation in anyone but Him. That salvation is also not limited to Israel. “Under heaven”, that means on all the earth, there is no other Name given among men, by which they are to be saved than the Name of Jesus Christ the Nazarene. That leaves no choice and no excuse. It is He and no one else; it is He for everyone; He is absolutely necessary.

Acts 7:16

Accountability by Peter

Here Peter begins his fourth speech in this book. Again he takes the opportunity to preach the Name of the Lord Jesus and the gospel. In this he is led by the Spirit (Luke 21:12-15). He is even “filled” with the Holy Spirit.

His audience is now a company of religious dignitaries. Peter does not disregard their dignity, nor does he despise their position, but he makes it unequivocally clear that Jesus Christ is far above them. There is no hesitation or fear whatsoever. Fearless, he confronts this company with the same Lord Whom they condemned and put to death only a few weeks ago.

Peter points out to them the nonsense of their interrogation. Surely it is too absurd for them to be questioned about a benefaction to a sick person! It should be a cause of great joy and gratitude and not an interrogation. Instead, the interrogators feel threatened in their position. And he knows the background to that. He knows that their resistance stems from the means used. He then elaborates on that means.

In the clearest and firmest terms, Peter tells his listeners – and over their heads the whole people – Who is responsible for this man’s health. That is none other than “Jesus Christ the Nazarene”. There must be no misunderstanding about this, it must be known to everyone. This Name must have cut them through the soul.

And Peter does not leave it at that. Without fear of this highest religious court, he places this Name before their conscience by accusing them of having crucified Him, immediately following it with what God did to Him. God has raised Him from the dead. Also in this speech the resurrection of the Lord Jesus occupies an important place. It is through the Name of the resurrected Jesus Christ that the man is healed.

This presentation turns their entire world of feeling upside down and shakes their existence to its foundations. That despised Name, that Person Who is so hated and executed by them, would be alive and still working on earth?

Peter continues his defense calmly and vigorously. He supports his argument again with a quotation from God’s Word that they know so well. Also in his previous speeches he quoted verses from the Old Testament to apply them to Christ. On the day of Pentecost he mentioned some of David’s prophecies about the death, resurrection and glorification of the Lord Jesus and the consequence that God made Him Lord and Christ. At the door of the temple, called ‘Beautiful’, he spoke of a Prophet like Moses.

Guided by the Holy Spirit he always knows how to quote the right verse at the right moment. This time he quotes a verse from Psalms 118 (Psalms 118:22). He quotes the same verse he heard the Lord use in front of a group of religious leaders (Matthew 21:42; Mark 12:10; Luke 20:17). This verse is the correct quote here to tell this group what they have done.

From the context of the psalm we see that it is about the temple, God’s house. We read about the gate of Yahweh through which the righteous enter (Psalms 118:20). It is about the house of Yahweh (Psalms 118:26) and about the altar (Psalms 118:27). The “builders” are the leaders to whom Peter speaks. They have despised and rejected the cornerstone, that is Christ.

The cornerstone is the stone that is laid on the foundation and on which the house is built. Starting from that stone, the whole building is erected. Christ is the cornerstone of the new temple with which they, the leaders, want nothing to do (Isaiah 28:16). He is also the cornerstone of the building that God is building now, His church, the house of God today (1 Peter 2:4-7; 1 Timothy 3:15). On Him rests the whole new building, the church.

Peter connects to the quotation, and thus concludes his defense, pointing to the exclusivity of the Name of the Lord Jesus. Only through His Name salvation is possible. The difference with his previous speeches is that in it he offered forgiveness to the people when they repented. He does not do that to the leaders here. The only thing he does is to speak about the Name that alone can save. He is irreplaceable. Without Him salvation is unthinkable. Again and again it is about the ‘Name’.

To state that there is no salvation outside of Him means that the Lord Jesus claims to be God, because God demands in the Old Testament the exclusive right to be the only Savior (Isaiah 43:11; Isaiah 45:21). For the unbelieving Jew, the Messiah is merely a man and not God. With the fact that there is no salvation outside of Him Peter states that the Lord Jesus is God. This is reprehensible to the Jew.

If he would read his own Old Testament well, he would discover that it says that the Messiah is both God and Man (Isaiah 9:6; Micah 5:2; Zechariah 12:10). Certainly, the religious leaders do not want to acknowledge that, blinded as they are by the seeking of their own honor. The Sanhedrin rejects Him instead of leading the people to that stone.

There is no salvation in anyone but Him. That salvation is also not limited to Israel. “Under heaven”, that means on all the earth, there is no other Name given among men, by which they are to be saved than the Name of Jesus Christ the Nazarene. That leaves no choice and no excuse. It is He and no one else; it is He for everyone; He is absolutely necessary.

Acts 7:17

Accountability by Peter

Here Peter begins his fourth speech in this book. Again he takes the opportunity to preach the Name of the Lord Jesus and the gospel. In this he is led by the Spirit (Luke 21:12-15). He is even “filled” with the Holy Spirit.

His audience is now a company of religious dignitaries. Peter does not disregard their dignity, nor does he despise their position, but he makes it unequivocally clear that Jesus Christ is far above them. There is no hesitation or fear whatsoever. Fearless, he confronts this company with the same Lord Whom they condemned and put to death only a few weeks ago.

Peter points out to them the nonsense of their interrogation. Surely it is too absurd for them to be questioned about a benefaction to a sick person! It should be a cause of great joy and gratitude and not an interrogation. Instead, the interrogators feel threatened in their position. And he knows the background to that. He knows that their resistance stems from the means used. He then elaborates on that means.

In the clearest and firmest terms, Peter tells his listeners – and over their heads the whole people – Who is responsible for this man’s health. That is none other than “Jesus Christ the Nazarene”. There must be no misunderstanding about this, it must be known to everyone. This Name must have cut them through the soul.

And Peter does not leave it at that. Without fear of this highest religious court, he places this Name before their conscience by accusing them of having crucified Him, immediately following it with what God did to Him. God has raised Him from the dead. Also in this speech the resurrection of the Lord Jesus occupies an important place. It is through the Name of the resurrected Jesus Christ that the man is healed.

This presentation turns their entire world of feeling upside down and shakes their existence to its foundations. That despised Name, that Person Who is so hated and executed by them, would be alive and still working on earth?

Peter continues his defense calmly and vigorously. He supports his argument again with a quotation from God’s Word that they know so well. Also in his previous speeches he quoted verses from the Old Testament to apply them to Christ. On the day of Pentecost he mentioned some of David’s prophecies about the death, resurrection and glorification of the Lord Jesus and the consequence that God made Him Lord and Christ. At the door of the temple, called ‘Beautiful’, he spoke of a Prophet like Moses.

Guided by the Holy Spirit he always knows how to quote the right verse at the right moment. This time he quotes a verse from Psalms 118 (Psalms 118:22). He quotes the same verse he heard the Lord use in front of a group of religious leaders (Matthew 21:42; Mark 12:10; Luke 20:17). This verse is the correct quote here to tell this group what they have done.

From the context of the psalm we see that it is about the temple, God’s house. We read about the gate of Yahweh through which the righteous enter (Psalms 118:20). It is about the house of Yahweh (Psalms 118:26) and about the altar (Psalms 118:27). The “builders” are the leaders to whom Peter speaks. They have despised and rejected the cornerstone, that is Christ.

The cornerstone is the stone that is laid on the foundation and on which the house is built. Starting from that stone, the whole building is erected. Christ is the cornerstone of the new temple with which they, the leaders, want nothing to do (Isaiah 28:16). He is also the cornerstone of the building that God is building now, His church, the house of God today (1 Peter 2:4-7; 1 Timothy 3:15). On Him rests the whole new building, the church.

Peter connects to the quotation, and thus concludes his defense, pointing to the exclusivity of the Name of the Lord Jesus. Only through His Name salvation is possible. The difference with his previous speeches is that in it he offered forgiveness to the people when they repented. He does not do that to the leaders here. The only thing he does is to speak about the Name that alone can save. He is irreplaceable. Without Him salvation is unthinkable. Again and again it is about the ‘Name’.

To state that there is no salvation outside of Him means that the Lord Jesus claims to be God, because God demands in the Old Testament the exclusive right to be the only Savior (Isaiah 43:11; Isaiah 45:21). For the unbelieving Jew, the Messiah is merely a man and not God. With the fact that there is no salvation outside of Him Peter states that the Lord Jesus is God. This is reprehensible to the Jew.

If he would read his own Old Testament well, he would discover that it says that the Messiah is both God and Man (Isaiah 9:6; Micah 5:2; Zechariah 12:10). Certainly, the religious leaders do not want to acknowledge that, blinded as they are by the seeking of their own honor. The Sanhedrin rejects Him instead of leading the people to that stone.

There is no salvation in anyone but Him. That salvation is also not limited to Israel. “Under heaven”, that means on all the earth, there is no other Name given among men, by which they are to be saved than the Name of Jesus Christ the Nazarene. That leaves no choice and no excuse. It is He and no one else; it is He for everyone; He is absolutely necessary.

Acts 7:18

Accountability by Peter

Here Peter begins his fourth speech in this book. Again he takes the opportunity to preach the Name of the Lord Jesus and the gospel. In this he is led by the Spirit (Luke 21:12-15). He is even “filled” with the Holy Spirit.

His audience is now a company of religious dignitaries. Peter does not disregard their dignity, nor does he despise their position, but he makes it unequivocally clear that Jesus Christ is far above them. There is no hesitation or fear whatsoever. Fearless, he confronts this company with the same Lord Whom they condemned and put to death only a few weeks ago.

Peter points out to them the nonsense of their interrogation. Surely it is too absurd for them to be questioned about a benefaction to a sick person! It should be a cause of great joy and gratitude and not an interrogation. Instead, the interrogators feel threatened in their position. And he knows the background to that. He knows that their resistance stems from the means used. He then elaborates on that means.

In the clearest and firmest terms, Peter tells his listeners – and over their heads the whole people – Who is responsible for this man’s health. That is none other than “Jesus Christ the Nazarene”. There must be no misunderstanding about this, it must be known to everyone. This Name must have cut them through the soul.

And Peter does not leave it at that. Without fear of this highest religious court, he places this Name before their conscience by accusing them of having crucified Him, immediately following it with what God did to Him. God has raised Him from the dead. Also in this speech the resurrection of the Lord Jesus occupies an important place. It is through the Name of the resurrected Jesus Christ that the man is healed.

This presentation turns their entire world of feeling upside down and shakes their existence to its foundations. That despised Name, that Person Who is so hated and executed by them, would be alive and still working on earth?

Peter continues his defense calmly and vigorously. He supports his argument again with a quotation from God’s Word that they know so well. Also in his previous speeches he quoted verses from the Old Testament to apply them to Christ. On the day of Pentecost he mentioned some of David’s prophecies about the death, resurrection and glorification of the Lord Jesus and the consequence that God made Him Lord and Christ. At the door of the temple, called ‘Beautiful’, he spoke of a Prophet like Moses.

Guided by the Holy Spirit he always knows how to quote the right verse at the right moment. This time he quotes a verse from Psalms 118 (Psalms 118:22). He quotes the same verse he heard the Lord use in front of a group of religious leaders (Matthew 21:42; Mark 12:10; Luke 20:17). This verse is the correct quote here to tell this group what they have done.

From the context of the psalm we see that it is about the temple, God’s house. We read about the gate of Yahweh through which the righteous enter (Psalms 118:20). It is about the house of Yahweh (Psalms 118:26) and about the altar (Psalms 118:27). The “builders” are the leaders to whom Peter speaks. They have despised and rejected the cornerstone, that is Christ.

The cornerstone is the stone that is laid on the foundation and on which the house is built. Starting from that stone, the whole building is erected. Christ is the cornerstone of the new temple with which they, the leaders, want nothing to do (Isaiah 28:16). He is also the cornerstone of the building that God is building now, His church, the house of God today (1 Peter 2:4-7; 1 Timothy 3:15). On Him rests the whole new building, the church.

Peter connects to the quotation, and thus concludes his defense, pointing to the exclusivity of the Name of the Lord Jesus. Only through His Name salvation is possible. The difference with his previous speeches is that in it he offered forgiveness to the people when they repented. He does not do that to the leaders here. The only thing he does is to speak about the Name that alone can save. He is irreplaceable. Without Him salvation is unthinkable. Again and again it is about the ‘Name’.

To state that there is no salvation outside of Him means that the Lord Jesus claims to be God, because God demands in the Old Testament the exclusive right to be the only Savior (Isaiah 43:11; Isaiah 45:21). For the unbelieving Jew, the Messiah is merely a man and not God. With the fact that there is no salvation outside of Him Peter states that the Lord Jesus is God. This is reprehensible to the Jew.

If he would read his own Old Testament well, he would discover that it says that the Messiah is both God and Man (Isaiah 9:6; Micah 5:2; Zechariah 12:10). Certainly, the religious leaders do not want to acknowledge that, blinded as they are by the seeking of their own honor. The Sanhedrin rejects Him instead of leading the people to that stone.

There is no salvation in anyone but Him. That salvation is also not limited to Israel. “Under heaven”, that means on all the earth, there is no other Name given among men, by which they are to be saved than the Name of Jesus Christ the Nazarene. That leaves no choice and no excuse. It is He and no one else; it is He for everyone; He is absolutely necessary.

Acts 7:19

Deliberation of the Council

The high company amazes at the confidence or boldness of Peter and John. The members of the Council notice that they are “uneducated … men”, that is, that they have not received theological training from rabbis recognized by them. They also notice that these two men are “untrained men” or “simple men”. They do not come from high circles, yet they are not in any way impressed by the distinguished members of the Council.

In their eyes, they are lay people, ignorant, because that is the meaning of ”untrained”. Something similar has been said of the Lord Jesus during His life on earth (John 7:15; cf. Matthew 7:28-29). But the power of the Spirit can manifest itself clearly in those who cannot boast of any worldly advantage.

The members of the Council are amazed that they know God’s Word so well, even though they do not come from their circles or are otherwise known as taught in the Scriptures. Then the true source of their knowledge emerges. It cannot remain hidden. They recognize that they have been “with Jesus”. Do our neighbors also know us by that, that we live a life with the Lord Jesus?

The learned gentlemen would love to lecture these uneducated people, but they are gagged by a visible proof of the right of these lay people. How serious is the position of people who on the one hand cannot deny the truth and on the other hand deliberately do not want to bow to it! They love darkness more than light because their works are evil (John 3:19).

They are clearly embarrassed with the situation. This needs to be discussed. That must take place without the presence of either of the apostles. So they are sent away. They consult because they have no grip on the matter. The power of God is manifested outside them and that means that they no longer have authority on their side. Under no circumstances do they want to admit this, but they do not dare to say it openly because they have public opinion against them.

The deliberation takes place behind closed doors, but the Holy Spirit mentions what they have discussed. God makes the hidden deliberations public wherever and whenever He wants. He sees in the darkness, for the light dwells with Him (Daniel 2:22). He exposes the work of a hardened conscience.

They acknowledge that an undeniable miracle has happened, which they even call a “sign”, as this word also can be translated. A sign indicates more than a miracle that God has something to say with it. The miracle means something. A sign points to a higher reality. For example, a sign points to an escape route. The sign itself is not that escape route. In the case of the healed man it means that God acts for the glory of His Son, the Messiah rejected by them. That Name becomes visible in this miracle which is therefore a sign. The Name of the Lord Jesus should also become more visible in our actions. To witness to Him is our great task.

They could not find any argument against the message of Peter and John. If authorities have no arguments to assert their authority, but they still want to be right, they have nothing left but to become authoritarian. All that remains for them is to threaten to stop speaking in the Name of Jesus. In this way, they want this case to fade from memory. If the apostles would keep their mouth shut, after a while no one would talk about it anymore. Too often Christians have succumbed to a lesser threat and have remained silent where they should have spoken.

Acts 7:20

Deliberation of the Council

The high company amazes at the confidence or boldness of Peter and John. The members of the Council notice that they are “uneducated … men”, that is, that they have not received theological training from rabbis recognized by them. They also notice that these two men are “untrained men” or “simple men”. They do not come from high circles, yet they are not in any way impressed by the distinguished members of the Council.

In their eyes, they are lay people, ignorant, because that is the meaning of ”untrained”. Something similar has been said of the Lord Jesus during His life on earth (John 7:15; cf. Matthew 7:28-29). But the power of the Spirit can manifest itself clearly in those who cannot boast of any worldly advantage.

The members of the Council are amazed that they know God’s Word so well, even though they do not come from their circles or are otherwise known as taught in the Scriptures. Then the true source of their knowledge emerges. It cannot remain hidden. They recognize that they have been “with Jesus”. Do our neighbors also know us by that, that we live a life with the Lord Jesus?

The learned gentlemen would love to lecture these uneducated people, but they are gagged by a visible proof of the right of these lay people. How serious is the position of people who on the one hand cannot deny the truth and on the other hand deliberately do not want to bow to it! They love darkness more than light because their works are evil (John 3:19).

They are clearly embarrassed with the situation. This needs to be discussed. That must take place without the presence of either of the apostles. So they are sent away. They consult because they have no grip on the matter. The power of God is manifested outside them and that means that they no longer have authority on their side. Under no circumstances do they want to admit this, but they do not dare to say it openly because they have public opinion against them.

The deliberation takes place behind closed doors, but the Holy Spirit mentions what they have discussed. God makes the hidden deliberations public wherever and whenever He wants. He sees in the darkness, for the light dwells with Him (Daniel 2:22). He exposes the work of a hardened conscience.

They acknowledge that an undeniable miracle has happened, which they even call a “sign”, as this word also can be translated. A sign indicates more than a miracle that God has something to say with it. The miracle means something. A sign points to a higher reality. For example, a sign points to an escape route. The sign itself is not that escape route. In the case of the healed man it means that God acts for the glory of His Son, the Messiah rejected by them. That Name becomes visible in this miracle which is therefore a sign. The Name of the Lord Jesus should also become more visible in our actions. To witness to Him is our great task.

They could not find any argument against the message of Peter and John. If authorities have no arguments to assert their authority, but they still want to be right, they have nothing left but to become authoritarian. All that remains for them is to threaten to stop speaking in the Name of Jesus. In this way, they want this case to fade from memory. If the apostles would keep their mouth shut, after a while no one would talk about it anymore. Too often Christians have succumbed to a lesser threat and have remained silent where they should have spoken.

Acts 7:21

Deliberation of the Council

The high company amazes at the confidence or boldness of Peter and John. The members of the Council notice that they are “uneducated … men”, that is, that they have not received theological training from rabbis recognized by them. They also notice that these two men are “untrained men” or “simple men”. They do not come from high circles, yet they are not in any way impressed by the distinguished members of the Council.

In their eyes, they are lay people, ignorant, because that is the meaning of ”untrained”. Something similar has been said of the Lord Jesus during His life on earth (John 7:15; cf. Matthew 7:28-29). But the power of the Spirit can manifest itself clearly in those who cannot boast of any worldly advantage.

The members of the Council are amazed that they know God’s Word so well, even though they do not come from their circles or are otherwise known as taught in the Scriptures. Then the true source of their knowledge emerges. It cannot remain hidden. They recognize that they have been “with Jesus”. Do our neighbors also know us by that, that we live a life with the Lord Jesus?

The learned gentlemen would love to lecture these uneducated people, but they are gagged by a visible proof of the right of these lay people. How serious is the position of people who on the one hand cannot deny the truth and on the other hand deliberately do not want to bow to it! They love darkness more than light because their works are evil (John 3:19).

They are clearly embarrassed with the situation. This needs to be discussed. That must take place without the presence of either of the apostles. So they are sent away. They consult because they have no grip on the matter. The power of God is manifested outside them and that means that they no longer have authority on their side. Under no circumstances do they want to admit this, but they do not dare to say it openly because they have public opinion against them.

The deliberation takes place behind closed doors, but the Holy Spirit mentions what they have discussed. God makes the hidden deliberations public wherever and whenever He wants. He sees in the darkness, for the light dwells with Him (Daniel 2:22). He exposes the work of a hardened conscience.

They acknowledge that an undeniable miracle has happened, which they even call a “sign”, as this word also can be translated. A sign indicates more than a miracle that God has something to say with it. The miracle means something. A sign points to a higher reality. For example, a sign points to an escape route. The sign itself is not that escape route. In the case of the healed man it means that God acts for the glory of His Son, the Messiah rejected by them. That Name becomes visible in this miracle which is therefore a sign. The Name of the Lord Jesus should also become more visible in our actions. To witness to Him is our great task.

They could not find any argument against the message of Peter and John. If authorities have no arguments to assert their authority, but they still want to be right, they have nothing left but to become authoritarian. All that remains for them is to threaten to stop speaking in the Name of Jesus. In this way, they want this case to fade from memory. If the apostles would keep their mouth shut, after a while no one would talk about it anymore. Too often Christians have succumbed to a lesser threat and have remained silent where they should have spoken.

Acts 7:22

Deliberation of the Council

The high company amazes at the confidence or boldness of Peter and John. The members of the Council notice that they are “uneducated … men”, that is, that they have not received theological training from rabbis recognized by them. They also notice that these two men are “untrained men” or “simple men”. They do not come from high circles, yet they are not in any way impressed by the distinguished members of the Council.

In their eyes, they are lay people, ignorant, because that is the meaning of ”untrained”. Something similar has been said of the Lord Jesus during His life on earth (John 7:15; cf. Matthew 7:28-29). But the power of the Spirit can manifest itself clearly in those who cannot boast of any worldly advantage.

The members of the Council are amazed that they know God’s Word so well, even though they do not come from their circles or are otherwise known as taught in the Scriptures. Then the true source of their knowledge emerges. It cannot remain hidden. They recognize that they have been “with Jesus”. Do our neighbors also know us by that, that we live a life with the Lord Jesus?

The learned gentlemen would love to lecture these uneducated people, but they are gagged by a visible proof of the right of these lay people. How serious is the position of people who on the one hand cannot deny the truth and on the other hand deliberately do not want to bow to it! They love darkness more than light because their works are evil (John 3:19).

They are clearly embarrassed with the situation. This needs to be discussed. That must take place without the presence of either of the apostles. So they are sent away. They consult because they have no grip on the matter. The power of God is manifested outside them and that means that they no longer have authority on their side. Under no circumstances do they want to admit this, but they do not dare to say it openly because they have public opinion against them.

The deliberation takes place behind closed doors, but the Holy Spirit mentions what they have discussed. God makes the hidden deliberations public wherever and whenever He wants. He sees in the darkness, for the light dwells with Him (Daniel 2:22). He exposes the work of a hardened conscience.

They acknowledge that an undeniable miracle has happened, which they even call a “sign”, as this word also can be translated. A sign indicates more than a miracle that God has something to say with it. The miracle means something. A sign points to a higher reality. For example, a sign points to an escape route. The sign itself is not that escape route. In the case of the healed man it means that God acts for the glory of His Son, the Messiah rejected by them. That Name becomes visible in this miracle which is therefore a sign. The Name of the Lord Jesus should also become more visible in our actions. To witness to Him is our great task.

They could not find any argument against the message of Peter and John. If authorities have no arguments to assert their authority, but they still want to be right, they have nothing left but to become authoritarian. All that remains for them is to threaten to stop speaking in the Name of Jesus. In this way, they want this case to fade from memory. If the apostles would keep their mouth shut, after a while no one would talk about it anymore. Too often Christians have succumbed to a lesser threat and have remained silent where they should have spoken.

Acts 7:23

Deliberation of the Council

The high company amazes at the confidence or boldness of Peter and John. The members of the Council notice that they are “uneducated … men”, that is, that they have not received theological training from rabbis recognized by them. They also notice that these two men are “untrained men” or “simple men”. They do not come from high circles, yet they are not in any way impressed by the distinguished members of the Council.

In their eyes, they are lay people, ignorant, because that is the meaning of ”untrained”. Something similar has been said of the Lord Jesus during His life on earth (John 7:15; cf. Matthew 7:28-29). But the power of the Spirit can manifest itself clearly in those who cannot boast of any worldly advantage.

The members of the Council are amazed that they know God’s Word so well, even though they do not come from their circles or are otherwise known as taught in the Scriptures. Then the true source of their knowledge emerges. It cannot remain hidden. They recognize that they have been “with Jesus”. Do our neighbors also know us by that, that we live a life with the Lord Jesus?

The learned gentlemen would love to lecture these uneducated people, but they are gagged by a visible proof of the right of these lay people. How serious is the position of people who on the one hand cannot deny the truth and on the other hand deliberately do not want to bow to it! They love darkness more than light because their works are evil (John 3:19).

They are clearly embarrassed with the situation. This needs to be discussed. That must take place without the presence of either of the apostles. So they are sent away. They consult because they have no grip on the matter. The power of God is manifested outside them and that means that they no longer have authority on their side. Under no circumstances do they want to admit this, but they do not dare to say it openly because they have public opinion against them.

The deliberation takes place behind closed doors, but the Holy Spirit mentions what they have discussed. God makes the hidden deliberations public wherever and whenever He wants. He sees in the darkness, for the light dwells with Him (Daniel 2:22). He exposes the work of a hardened conscience.

They acknowledge that an undeniable miracle has happened, which they even call a “sign”, as this word also can be translated. A sign indicates more than a miracle that God has something to say with it. The miracle means something. A sign points to a higher reality. For example, a sign points to an escape route. The sign itself is not that escape route. In the case of the healed man it means that God acts for the glory of His Son, the Messiah rejected by them. That Name becomes visible in this miracle which is therefore a sign. The Name of the Lord Jesus should also become more visible in our actions. To witness to Him is our great task.

They could not find any argument against the message of Peter and John. If authorities have no arguments to assert their authority, but they still want to be right, they have nothing left but to become authoritarian. All that remains for them is to threaten to stop speaking in the Name of Jesus. In this way, they want this case to fade from memory. If the apostles would keep their mouth shut, after a while no one would talk about it anymore. Too often Christians have succumbed to a lesser threat and have remained silent where they should have spoken.

Acts 7:24

Command and Threat of the Council

The apostles were allowed to come back in and hear the verdict. They are forbidden to speak or teach at all in the Name of Jesus. They are simply not allowed to say anything at all about the Lord Jesus, while God honors Him so openly and rightly. By what Peter answers, it becomes clear that the leaders of Israel have lost the place of interpreters of God’s will. God does not speak through them. Peter makes that clear through his contrast.

The apostles do not expel the religious leaders and do not attack them. They leave the judgment to God. They do, however, ignore the authority of the rulers in connection with the work that God has entrusted to them. The testimony of God can now be found with the apostles and no longer with the rulers of the temple. God dwells in the church and, already for some time, no longer in the temple.

What we also see in the reaction of Peter and John is that personal conscience is placed above authority when that authority makes decisions that go against God’s Word. Conscience is bound to the Word and therefore it is placed above formal authority. In their response, Peter and John also place the conscience of the leaders before God by telling them to account to God for their judgment. As for themselves, at least they cannot disobey God, whatever the consequences.

We also see this attitude with Daniel’s friends who decided to refuse to do something that God has forbidden (Daniel 3:18) and with Daniel himself who decided to refuse to abandon what God has commanded (Daniel 6:11). They experienced the consequences of that, but also God’s salvation.

Peter and John declare that they have no choice but to speak about what they have seen and heard. These things are too important. It is about the Christ of God and the salvation of the people. How can you remain silent about that? In the same way, Paul cannot possibly remain silent about the gospel that the Lord has commanded him to proclaim (1 Corinthians 9:16; cf. Jeremiah 20:9).

The Council feels powerless in the face of the convinced apostles. All they can do is with gnashing of teeth sharpen their threats. None of this makes any impression. The apostles remain calm. They say and do nothing to give the Council an opportunity to punish them. The threats of the Council are expressions of weakness. This is how people express themselves who are more afraid of the people than of God.

The apostles are allowed to go. The Council cannot do otherwise. This is not because they are convinced of the innocence of the apostles, but because they are afraid of getting the people against them. Loss of popular favor is the last thing they want. How God thinks about the matter is of no significance to them. The fact that the people glorify God for what has happened does not affect them. They only see that it happens through the influence of the apostles and that they in turn act under the influence of the Name of Jesus. They hate that Name and that is why they resist.

Luke mentions that the sign of healing has happened to someone who has been ill for more than forty years from his birth (Acts 3:2). That rules out any natural healing. The healing is also not the result of a slow recovery that started once and is now complete. After all, the man was carried every day and placed at the gate of the temple. His healing was as spontaneous as it was unexpected.

Acts 7:25

Command and Threat of the Council

The apostles were allowed to come back in and hear the verdict. They are forbidden to speak or teach at all in the Name of Jesus. They are simply not allowed to say anything at all about the Lord Jesus, while God honors Him so openly and rightly. By what Peter answers, it becomes clear that the leaders of Israel have lost the place of interpreters of God’s will. God does not speak through them. Peter makes that clear through his contrast.

The apostles do not expel the religious leaders and do not attack them. They leave the judgment to God. They do, however, ignore the authority of the rulers in connection with the work that God has entrusted to them. The testimony of God can now be found with the apostles and no longer with the rulers of the temple. God dwells in the church and, already for some time, no longer in the temple.

What we also see in the reaction of Peter and John is that personal conscience is placed above authority when that authority makes decisions that go against God’s Word. Conscience is bound to the Word and therefore it is placed above formal authority. In their response, Peter and John also place the conscience of the leaders before God by telling them to account to God for their judgment. As for themselves, at least they cannot disobey God, whatever the consequences.

We also see this attitude with Daniel’s friends who decided to refuse to do something that God has forbidden (Daniel 3:18) and with Daniel himself who decided to refuse to abandon what God has commanded (Daniel 6:11). They experienced the consequences of that, but also God’s salvation.

Peter and John declare that they have no choice but to speak about what they have seen and heard. These things are too important. It is about the Christ of God and the salvation of the people. How can you remain silent about that? In the same way, Paul cannot possibly remain silent about the gospel that the Lord has commanded him to proclaim (1 Corinthians 9:16; cf. Jeremiah 20:9).

The Council feels powerless in the face of the convinced apostles. All they can do is with gnashing of teeth sharpen their threats. None of this makes any impression. The apostles remain calm. They say and do nothing to give the Council an opportunity to punish them. The threats of the Council are expressions of weakness. This is how people express themselves who are more afraid of the people than of God.

The apostles are allowed to go. The Council cannot do otherwise. This is not because they are convinced of the innocence of the apostles, but because they are afraid of getting the people against them. Loss of popular favor is the last thing they want. How God thinks about the matter is of no significance to them. The fact that the people glorify God for what has happened does not affect them. They only see that it happens through the influence of the apostles and that they in turn act under the influence of the Name of Jesus. They hate that Name and that is why they resist.

Luke mentions that the sign of healing has happened to someone who has been ill for more than forty years from his birth (Acts 3:2). That rules out any natural healing. The healing is also not the result of a slow recovery that started once and is now complete. After all, the man was carried every day and placed at the gate of the temple. His healing was as spontaneous as it was unexpected.

Acts 7:26

Command and Threat of the Council

The apostles were allowed to come back in and hear the verdict. They are forbidden to speak or teach at all in the Name of Jesus. They are simply not allowed to say anything at all about the Lord Jesus, while God honors Him so openly and rightly. By what Peter answers, it becomes clear that the leaders of Israel have lost the place of interpreters of God’s will. God does not speak through them. Peter makes that clear through his contrast.

The apostles do not expel the religious leaders and do not attack them. They leave the judgment to God. They do, however, ignore the authority of the rulers in connection with the work that God has entrusted to them. The testimony of God can now be found with the apostles and no longer with the rulers of the temple. God dwells in the church and, already for some time, no longer in the temple.

What we also see in the reaction of Peter and John is that personal conscience is placed above authority when that authority makes decisions that go against God’s Word. Conscience is bound to the Word and therefore it is placed above formal authority. In their response, Peter and John also place the conscience of the leaders before God by telling them to account to God for their judgment. As for themselves, at least they cannot disobey God, whatever the consequences.

We also see this attitude with Daniel’s friends who decided to refuse to do something that God has forbidden (Daniel 3:18) and with Daniel himself who decided to refuse to abandon what God has commanded (Daniel 6:11). They experienced the consequences of that, but also God’s salvation.

Peter and John declare that they have no choice but to speak about what they have seen and heard. These things are too important. It is about the Christ of God and the salvation of the people. How can you remain silent about that? In the same way, Paul cannot possibly remain silent about the gospel that the Lord has commanded him to proclaim (1 Corinthians 9:16; cf. Jeremiah 20:9).

The Council feels powerless in the face of the convinced apostles. All they can do is with gnashing of teeth sharpen their threats. None of this makes any impression. The apostles remain calm. They say and do nothing to give the Council an opportunity to punish them. The threats of the Council are expressions of weakness. This is how people express themselves who are more afraid of the people than of God.

The apostles are allowed to go. The Council cannot do otherwise. This is not because they are convinced of the innocence of the apostles, but because they are afraid of getting the people against them. Loss of popular favor is the last thing they want. How God thinks about the matter is of no significance to them. The fact that the people glorify God for what has happened does not affect them. They only see that it happens through the influence of the apostles and that they in turn act under the influence of the Name of Jesus. They hate that Name and that is why they resist.

Luke mentions that the sign of healing has happened to someone who has been ill for more than forty years from his birth (Acts 3:2). That rules out any natural healing. The healing is also not the result of a slow recovery that started once and is now complete. After all, the man was carried every day and placed at the gate of the temple. His healing was as spontaneous as it was unexpected.

Acts 7:27

Command and Threat of the Council

The apostles were allowed to come back in and hear the verdict. They are forbidden to speak or teach at all in the Name of Jesus. They are simply not allowed to say anything at all about the Lord Jesus, while God honors Him so openly and rightly. By what Peter answers, it becomes clear that the leaders of Israel have lost the place of interpreters of God’s will. God does not speak through them. Peter makes that clear through his contrast.

The apostles do not expel the religious leaders and do not attack them. They leave the judgment to God. They do, however, ignore the authority of the rulers in connection with the work that God has entrusted to them. The testimony of God can now be found with the apostles and no longer with the rulers of the temple. God dwells in the church and, already for some time, no longer in the temple.

What we also see in the reaction of Peter and John is that personal conscience is placed above authority when that authority makes decisions that go against God’s Word. Conscience is bound to the Word and therefore it is placed above formal authority. In their response, Peter and John also place the conscience of the leaders before God by telling them to account to God for their judgment. As for themselves, at least they cannot disobey God, whatever the consequences.

We also see this attitude with Daniel’s friends who decided to refuse to do something that God has forbidden (Daniel 3:18) and with Daniel himself who decided to refuse to abandon what God has commanded (Daniel 6:11). They experienced the consequences of that, but also God’s salvation.

Peter and John declare that they have no choice but to speak about what they have seen and heard. These things are too important. It is about the Christ of God and the salvation of the people. How can you remain silent about that? In the same way, Paul cannot possibly remain silent about the gospel that the Lord has commanded him to proclaim (1 Corinthians 9:16; cf. Jeremiah 20:9).

The Council feels powerless in the face of the convinced apostles. All they can do is with gnashing of teeth sharpen their threats. None of this makes any impression. The apostles remain calm. They say and do nothing to give the Council an opportunity to punish them. The threats of the Council are expressions of weakness. This is how people express themselves who are more afraid of the people than of God.

The apostles are allowed to go. The Council cannot do otherwise. This is not because they are convinced of the innocence of the apostles, but because they are afraid of getting the people against them. Loss of popular favor is the last thing they want. How God thinks about the matter is of no significance to them. The fact that the people glorify God for what has happened does not affect them. They only see that it happens through the influence of the apostles and that they in turn act under the influence of the Name of Jesus. They hate that Name and that is why they resist.

Luke mentions that the sign of healing has happened to someone who has been ill for more than forty years from his birth (Acts 3:2). That rules out any natural healing. The healing is also not the result of a slow recovery that started once and is now complete. After all, the man was carried every day and placed at the gate of the temple. His healing was as spontaneous as it was unexpected.

Acts 7:28

Command and Threat of the Council

The apostles were allowed to come back in and hear the verdict. They are forbidden to speak or teach at all in the Name of Jesus. They are simply not allowed to say anything at all about the Lord Jesus, while God honors Him so openly and rightly. By what Peter answers, it becomes clear that the leaders of Israel have lost the place of interpreters of God’s will. God does not speak through them. Peter makes that clear through his contrast.

The apostles do not expel the religious leaders and do not attack them. They leave the judgment to God. They do, however, ignore the authority of the rulers in connection with the work that God has entrusted to them. The testimony of God can now be found with the apostles and no longer with the rulers of the temple. God dwells in the church and, already for some time, no longer in the temple.

What we also see in the reaction of Peter and John is that personal conscience is placed above authority when that authority makes decisions that go against God’s Word. Conscience is bound to the Word and therefore it is placed above formal authority. In their response, Peter and John also place the conscience of the leaders before God by telling them to account to God for their judgment. As for themselves, at least they cannot disobey God, whatever the consequences.

We also see this attitude with Daniel’s friends who decided to refuse to do something that God has forbidden (Daniel 3:18) and with Daniel himself who decided to refuse to abandon what God has commanded (Daniel 6:11). They experienced the consequences of that, but also God’s salvation.

Peter and John declare that they have no choice but to speak about what they have seen and heard. These things are too important. It is about the Christ of God and the salvation of the people. How can you remain silent about that? In the same way, Paul cannot possibly remain silent about the gospel that the Lord has commanded him to proclaim (1 Corinthians 9:16; cf. Jeremiah 20:9).

The Council feels powerless in the face of the convinced apostles. All they can do is with gnashing of teeth sharpen their threats. None of this makes any impression. The apostles remain calm. They say and do nothing to give the Council an opportunity to punish them. The threats of the Council are expressions of weakness. This is how people express themselves who are more afraid of the people than of God.

The apostles are allowed to go. The Council cannot do otherwise. This is not because they are convinced of the innocence of the apostles, but because they are afraid of getting the people against them. Loss of popular favor is the last thing they want. How God thinks about the matter is of no significance to them. The fact that the people glorify God for what has happened does not affect them. They only see that it happens through the influence of the apostles and that they in turn act under the influence of the Name of Jesus. They hate that Name and that is why they resist.

Luke mentions that the sign of healing has happened to someone who has been ill for more than forty years from his birth (Acts 3:2). That rules out any natural healing. The healing is also not the result of a slow recovery that started once and is now complete. After all, the man was carried every day and placed at the gate of the temple. His healing was as spontaneous as it was unexpected.

Acts 7:29

Their Own

When Peter and John are released, they go directly to “their own [companions]”, their own people, the people with whom they are connected, their own spiritual family. They form the company brought together by the Holy Spirit, of which the Lord Jesus is the center. Their connections no longer are with the Jewish people who have turned in enmity “against the Lord and against His Christ” (Acts 4:26). They are separated from them and from the world.

They did not have to wonder where their brothers and sisters were to be found. The believers often came together. It is possible that Peter and John went to the upper room, the familiar place where we have seen the believers together before (Acts 1:13). Later we see that Peter knows where to find the believers when he has been in prison again and has been delivered from it (Acts 12:12). What a blessing to belong to such a company where you can go and where they receive you and where you can share your experiences because they have a warm interest in them.

Peter and John give a detailed account of everything the chief priests and elders have said to them. We do not hear about their own clear and fearless testimony. There are no great stories of a courageous performance. The apostles are concerned with the threat of not being allowed to testify anymore. That is their need and what they want to share.

Acts 7:30

The Need Presented to the Lord

The reaction of the disciples to the message of Peter and John shows the great connectedness with each other. When they have reported on the events, the whole company turns to God in a spontaneous prayer. It has now become a common need. This prayer comes from the testimony and service for the Lord. If we testified more and shared our experiences with each other, our prayers would become more like the prayer described here. There is unity in praying. God hears as it were one voice.

When they address Him, they address Him with “Lord”, which literally means “despot”, that is absolute ruler, sovereign owner and possessor of everything. In connection with their need that is the right form of address. Earthly authorities have threatened that they are no longer allowed to speak about the Lord Jesus. Now they turn to the supreme authority and appeal to it as the highest and absolute authority.

In their prayers they are led to the Scriptures, to also appeal to the authority of the Word. God and His Word are inextricably linked. The situation in which they find themselves reminds them of Psalm 2 (Psalms 2:1-2). In the direct sense, the psalm describes the situation in the last days, the end time, but they quote the psalm in their prayers for its application to their days. In the same way, we may also cite Scripture in our prayers. There is no better way to come to God than in connection with His Word. He wants us to come to Him that way. This means that we stand before Him on the same ground as He.

Here we learn that Psalms 2 is of David, because that is not apparent from the psalm itself. We also hear again that David is the mouth of the Holy Spirit in this psalm (cf. Acts 1:16). Quoting God’s Word only has an effect if it happens in full faith in the inspiration of that Word. They speak to God about David as “Your servant”, making an even closer connection with their current situation in which opposition to God’s “holy servant Jesus” manifests itself.

David wonders why the nations are in an uproar and the peoples are devising a vain thing. Surely it is foolishness to rebel against the Most High, isn’t it? Yet the kings and rulers, the authorities of the world, are in rebellion against the Lord of heaven and earth and against His Christ. For although in practice only the two apostles Peter and John have been threatened by the religious leaders of Israel, it truly is as stated in the psalm, that the whole power of the enemy has gathered against the Lord Jesus. The apostles have to suffer, but the real reason is the hatred of God’s ”holy servant Jesus”.

Christ is also God’s holy Servant in heaven Who from heaven through the Holy Spirit continues His work on earth for the glory of God. God anointed Him when He was on earth. That anointing still rests on Him. To the world, however, He is the rejected and despised Jesus. He was that on earth and He still is.

The disciples mention the names of Herod and Pontius Pilate as the persons who are model for the enmity of both the apostate religious world and the rebellious political world. They mocked, abused and condemned the Lord Jesus when He stood before them on earth. They did this together with the “Gentiles and peoples of Israel”. The disciples speak of Israel as belonging to the world of the Gentiles because together with the Gentiles they killed the true Servant of God, indeed, they were the instigators to that end.

In their prayer, the disciples present the acts of the hostile people to God. At the same time they also know that God is not out of control. The enemies have believed that they have been able to carry out their own plans and intentions, but the reality is that they have only done what God wanted. They have carried out His work.

Acts 7:31

The Need Presented to the Lord

The reaction of the disciples to the message of Peter and John shows the great connectedness with each other. When they have reported on the events, the whole company turns to God in a spontaneous prayer. It has now become a common need. This prayer comes from the testimony and service for the Lord. If we testified more and shared our experiences with each other, our prayers would become more like the prayer described here. There is unity in praying. God hears as it were one voice.

When they address Him, they address Him with “Lord”, which literally means “despot”, that is absolute ruler, sovereign owner and possessor of everything. In connection with their need that is the right form of address. Earthly authorities have threatened that they are no longer allowed to speak about the Lord Jesus. Now they turn to the supreme authority and appeal to it as the highest and absolute authority.

In their prayers they are led to the Scriptures, to also appeal to the authority of the Word. God and His Word are inextricably linked. The situation in which they find themselves reminds them of Psalm 2 (Psalms 2:1-2). In the direct sense, the psalm describes the situation in the last days, the end time, but they quote the psalm in their prayers for its application to their days. In the same way, we may also cite Scripture in our prayers. There is no better way to come to God than in connection with His Word. He wants us to come to Him that way. This means that we stand before Him on the same ground as He.

Here we learn that Psalms 2 is of David, because that is not apparent from the psalm itself. We also hear again that David is the mouth of the Holy Spirit in this psalm (cf. Acts 1:16). Quoting God’s Word only has an effect if it happens in full faith in the inspiration of that Word. They speak to God about David as “Your servant”, making an even closer connection with their current situation in which opposition to God’s “holy servant Jesus” manifests itself.

David wonders why the nations are in an uproar and the peoples are devising a vain thing. Surely it is foolishness to rebel against the Most High, isn’t it? Yet the kings and rulers, the authorities of the world, are in rebellion against the Lord of heaven and earth and against His Christ. For although in practice only the two apostles Peter and John have been threatened by the religious leaders of Israel, it truly is as stated in the psalm, that the whole power of the enemy has gathered against the Lord Jesus. The apostles have to suffer, but the real reason is the hatred of God’s ”holy servant Jesus”.

Christ is also God’s holy Servant in heaven Who from heaven through the Holy Spirit continues His work on earth for the glory of God. God anointed Him when He was on earth. That anointing still rests on Him. To the world, however, He is the rejected and despised Jesus. He was that on earth and He still is.

The disciples mention the names of Herod and Pontius Pilate as the persons who are model for the enmity of both the apostate religious world and the rebellious political world. They mocked, abused and condemned the Lord Jesus when He stood before them on earth. They did this together with the “Gentiles and peoples of Israel”. The disciples speak of Israel as belonging to the world of the Gentiles because together with the Gentiles they killed the true Servant of God, indeed, they were the instigators to that end.

In their prayer, the disciples present the acts of the hostile people to God. At the same time they also know that God is not out of control. The enemies have believed that they have been able to carry out their own plans and intentions, but the reality is that they have only done what God wanted. They have carried out His work.

Acts 7:32

The Need Presented to the Lord

The reaction of the disciples to the message of Peter and John shows the great connectedness with each other. When they have reported on the events, the whole company turns to God in a spontaneous prayer. It has now become a common need. This prayer comes from the testimony and service for the Lord. If we testified more and shared our experiences with each other, our prayers would become more like the prayer described here. There is unity in praying. God hears as it were one voice.

When they address Him, they address Him with “Lord”, which literally means “despot”, that is absolute ruler, sovereign owner and possessor of everything. In connection with their need that is the right form of address. Earthly authorities have threatened that they are no longer allowed to speak about the Lord Jesus. Now they turn to the supreme authority and appeal to it as the highest and absolute authority.

In their prayers they are led to the Scriptures, to also appeal to the authority of the Word. God and His Word are inextricably linked. The situation in which they find themselves reminds them of Psalm 2 (Psalms 2:1-2). In the direct sense, the psalm describes the situation in the last days, the end time, but they quote the psalm in their prayers for its application to their days. In the same way, we may also cite Scripture in our prayers. There is no better way to come to God than in connection with His Word. He wants us to come to Him that way. This means that we stand before Him on the same ground as He.

Here we learn that Psalms 2 is of David, because that is not apparent from the psalm itself. We also hear again that David is the mouth of the Holy Spirit in this psalm (cf. Acts 1:16). Quoting God’s Word only has an effect if it happens in full faith in the inspiration of that Word. They speak to God about David as “Your servant”, making an even closer connection with their current situation in which opposition to God’s “holy servant Jesus” manifests itself.

David wonders why the nations are in an uproar and the peoples are devising a vain thing. Surely it is foolishness to rebel against the Most High, isn’t it? Yet the kings and rulers, the authorities of the world, are in rebellion against the Lord of heaven and earth and against His Christ. For although in practice only the two apostles Peter and John have been threatened by the religious leaders of Israel, it truly is as stated in the psalm, that the whole power of the enemy has gathered against the Lord Jesus. The apostles have to suffer, but the real reason is the hatred of God’s ”holy servant Jesus”.

Christ is also God’s holy Servant in heaven Who from heaven through the Holy Spirit continues His work on earth for the glory of God. God anointed Him when He was on earth. That anointing still rests on Him. To the world, however, He is the rejected and despised Jesus. He was that on earth and He still is.

The disciples mention the names of Herod and Pontius Pilate as the persons who are model for the enmity of both the apostate religious world and the rebellious political world. They mocked, abused and condemned the Lord Jesus when He stood before them on earth. They did this together with the “Gentiles and peoples of Israel”. The disciples speak of Israel as belonging to the world of the Gentiles because together with the Gentiles they killed the true Servant of God, indeed, they were the instigators to that end.

In their prayer, the disciples present the acts of the hostile people to God. At the same time they also know that God is not out of control. The enemies have believed that they have been able to carry out their own plans and intentions, but the reality is that they have only done what God wanted. They have carried out His work.

Acts 7:33

The Need Presented to the Lord

The reaction of the disciples to the message of Peter and John shows the great connectedness with each other. When they have reported on the events, the whole company turns to God in a spontaneous prayer. It has now become a common need. This prayer comes from the testimony and service for the Lord. If we testified more and shared our experiences with each other, our prayers would become more like the prayer described here. There is unity in praying. God hears as it were one voice.

When they address Him, they address Him with “Lord”, which literally means “despot”, that is absolute ruler, sovereign owner and possessor of everything. In connection with their need that is the right form of address. Earthly authorities have threatened that they are no longer allowed to speak about the Lord Jesus. Now they turn to the supreme authority and appeal to it as the highest and absolute authority.

In their prayers they are led to the Scriptures, to also appeal to the authority of the Word. God and His Word are inextricably linked. The situation in which they find themselves reminds them of Psalm 2 (Psalms 2:1-2). In the direct sense, the psalm describes the situation in the last days, the end time, but they quote the psalm in their prayers for its application to their days. In the same way, we may also cite Scripture in our prayers. There is no better way to come to God than in connection with His Word. He wants us to come to Him that way. This means that we stand before Him on the same ground as He.

Here we learn that Psalms 2 is of David, because that is not apparent from the psalm itself. We also hear again that David is the mouth of the Holy Spirit in this psalm (cf. Acts 1:16). Quoting God’s Word only has an effect if it happens in full faith in the inspiration of that Word. They speak to God about David as “Your servant”, making an even closer connection with their current situation in which opposition to God’s “holy servant Jesus” manifests itself.

David wonders why the nations are in an uproar and the peoples are devising a vain thing. Surely it is foolishness to rebel against the Most High, isn’t it? Yet the kings and rulers, the authorities of the world, are in rebellion against the Lord of heaven and earth and against His Christ. For although in practice only the two apostles Peter and John have been threatened by the religious leaders of Israel, it truly is as stated in the psalm, that the whole power of the enemy has gathered against the Lord Jesus. The apostles have to suffer, but the real reason is the hatred of God’s ”holy servant Jesus”.

Christ is also God’s holy Servant in heaven Who from heaven through the Holy Spirit continues His work on earth for the glory of God. God anointed Him when He was on earth. That anointing still rests on Him. To the world, however, He is the rejected and despised Jesus. He was that on earth and He still is.

The disciples mention the names of Herod and Pontius Pilate as the persons who are model for the enmity of both the apostate religious world and the rebellious political world. They mocked, abused and condemned the Lord Jesus when He stood before them on earth. They did this together with the “Gentiles and peoples of Israel”. The disciples speak of Israel as belonging to the world of the Gentiles because together with the Gentiles they killed the true Servant of God, indeed, they were the instigators to that end.

In their prayer, the disciples present the acts of the hostile people to God. At the same time they also know that God is not out of control. The enemies have believed that they have been able to carry out their own plans and intentions, but the reality is that they have only done what God wanted. They have carried out His work.

Acts 7:34

The Need Presented to the Lord

The reaction of the disciples to the message of Peter and John shows the great connectedness with each other. When they have reported on the events, the whole company turns to God in a spontaneous prayer. It has now become a common need. This prayer comes from the testimony and service for the Lord. If we testified more and shared our experiences with each other, our prayers would become more like the prayer described here. There is unity in praying. God hears as it were one voice.

When they address Him, they address Him with “Lord”, which literally means “despot”, that is absolute ruler, sovereign owner and possessor of everything. In connection with their need that is the right form of address. Earthly authorities have threatened that they are no longer allowed to speak about the Lord Jesus. Now they turn to the supreme authority and appeal to it as the highest and absolute authority.

In their prayers they are led to the Scriptures, to also appeal to the authority of the Word. God and His Word are inextricably linked. The situation in which they find themselves reminds them of Psalm 2 (Psalms 2:1-2). In the direct sense, the psalm describes the situation in the last days, the end time, but they quote the psalm in their prayers for its application to their days. In the same way, we may also cite Scripture in our prayers. There is no better way to come to God than in connection with His Word. He wants us to come to Him that way. This means that we stand before Him on the same ground as He.

Here we learn that Psalms 2 is of David, because that is not apparent from the psalm itself. We also hear again that David is the mouth of the Holy Spirit in this psalm (cf. Acts 1:16). Quoting God’s Word only has an effect if it happens in full faith in the inspiration of that Word. They speak to God about David as “Your servant”, making an even closer connection with their current situation in which opposition to God’s “holy servant Jesus” manifests itself.

David wonders why the nations are in an uproar and the peoples are devising a vain thing. Surely it is foolishness to rebel against the Most High, isn’t it? Yet the kings and rulers, the authorities of the world, are in rebellion against the Lord of heaven and earth and against His Christ. For although in practice only the two apostles Peter and John have been threatened by the religious leaders of Israel, it truly is as stated in the psalm, that the whole power of the enemy has gathered against the Lord Jesus. The apostles have to suffer, but the real reason is the hatred of God’s ”holy servant Jesus”.

Christ is also God’s holy Servant in heaven Who from heaven through the Holy Spirit continues His work on earth for the glory of God. God anointed Him when He was on earth. That anointing still rests on Him. To the world, however, He is the rejected and despised Jesus. He was that on earth and He still is.

The disciples mention the names of Herod and Pontius Pilate as the persons who are model for the enmity of both the apostate religious world and the rebellious political world. They mocked, abused and condemned the Lord Jesus when He stood before them on earth. They did this together with the “Gentiles and peoples of Israel”. The disciples speak of Israel as belonging to the world of the Gentiles because together with the Gentiles they killed the true Servant of God, indeed, they were the instigators to that end.

In their prayer, the disciples present the acts of the hostile people to God. At the same time they also know that God is not out of control. The enemies have believed that they have been able to carry out their own plans and intentions, but the reality is that they have only done what God wanted. They have carried out His work.

Acts 7:35

Question to the Lord and His Answer

It is wonderful to note the conclusion the prayers come to. They poured out their heart before the Lord (Psalms 62:8) and placed their needs with Him. It is enough for their heart that they have asked His attention for the threats. They do not ask if He wants to intervene in power and destroy the enemies or take away the threats. They entrust it all to Him with the peace of mind that He knows what is needed.

All they ask is boldness to speak, despite all opposition. After all, they have been threatened by the religious authority to no longer speak or teach in the Name of the Lord Jesus. Now they ask the Supreme Authority to be bold enough to resist the authority of these people and not to take any notice of the threats. All this with the aim to “speak Your word”. The disciples are full of the Word of God. Against this, the enemy tries to raise a dam; but it must be spoken with the view to salvation of people.

The disciples also ask the Lord for proof of His consent to their prayer. They would like Him to further manifest Himself with irrefutable proof of His power through the Name of the Lord Jesus. They ask if He wants to make the Name of His “holy servant Jesus” even greater by healing and doing signs and wonders.

As they pray, God answers. The answer is slightly different than what they have been praying for. There is a manifestation of His power, but it is only noticeable to the praying believers. It is not a manifestation of power against their opponents, but for themselves. That manifestation consists of shaking the place where they are. They feel how the place is being shaken.

The part of the prayer asking for boldness is fulfilled. Therefore they are filled with the Holy Spirit. Being filled with the Holy Spirit means that there is no more room for the flesh to assert itself. Through being filled with the Holy Spirit they do not speak in languages, but they speak the Word of God. Two apostles have spoken the Word and that is forbidden to them. After they have prayed, the whole company speaks God’s Word!

Acts 7:36

Question to the Lord and His Answer

It is wonderful to note the conclusion the prayers come to. They poured out their heart before the Lord (Psalms 62:8) and placed their needs with Him. It is enough for their heart that they have asked His attention for the threats. They do not ask if He wants to intervene in power and destroy the enemies or take away the threats. They entrust it all to Him with the peace of mind that He knows what is needed.

All they ask is boldness to speak, despite all opposition. After all, they have been threatened by the religious authority to no longer speak or teach in the Name of the Lord Jesus. Now they ask the Supreme Authority to be bold enough to resist the authority of these people and not to take any notice of the threats. All this with the aim to “speak Your word”. The disciples are full of the Word of God. Against this, the enemy tries to raise a dam; but it must be spoken with the view to salvation of people.

The disciples also ask the Lord for proof of His consent to their prayer. They would like Him to further manifest Himself with irrefutable proof of His power through the Name of the Lord Jesus. They ask if He wants to make the Name of His “holy servant Jesus” even greater by healing and doing signs and wonders.

As they pray, God answers. The answer is slightly different than what they have been praying for. There is a manifestation of His power, but it is only noticeable to the praying believers. It is not a manifestation of power against their opponents, but for themselves. That manifestation consists of shaking the place where they are. They feel how the place is being shaken.

The part of the prayer asking for boldness is fulfilled. Therefore they are filled with the Holy Spirit. Being filled with the Holy Spirit means that there is no more room for the flesh to assert itself. Through being filled with the Holy Spirit they do not speak in languages, but they speak the Word of God. Two apostles have spoken the Word and that is forbidden to them. After they have prayed, the whole company speaks God’s Word!

Acts 7:37

Question to the Lord and His Answer

It is wonderful to note the conclusion the prayers come to. They poured out their heart before the Lord (Psalms 62:8) and placed their needs with Him. It is enough for their heart that they have asked His attention for the threats. They do not ask if He wants to intervene in power and destroy the enemies or take away the threats. They entrust it all to Him with the peace of mind that He knows what is needed.

All they ask is boldness to speak, despite all opposition. After all, they have been threatened by the religious authority to no longer speak or teach in the Name of the Lord Jesus. Now they ask the Supreme Authority to be bold enough to resist the authority of these people and not to take any notice of the threats. All this with the aim to “speak Your word”. The disciples are full of the Word of God. Against this, the enemy tries to raise a dam; but it must be spoken with the view to salvation of people.

The disciples also ask the Lord for proof of His consent to their prayer. They would like Him to further manifest Himself with irrefutable proof of His power through the Name of the Lord Jesus. They ask if He wants to make the Name of His “holy servant Jesus” even greater by healing and doing signs and wonders.

As they pray, God answers. The answer is slightly different than what they have been praying for. There is a manifestation of His power, but it is only noticeable to the praying believers. It is not a manifestation of power against their opponents, but for themselves. That manifestation consists of shaking the place where they are. They feel how the place is being shaken.

The part of the prayer asking for boldness is fulfilled. Therefore they are filled with the Holy Spirit. Being filled with the Holy Spirit means that there is no more room for the flesh to assert itself. Through being filled with the Holy Spirit they do not speak in languages, but they speak the Word of God. Two apostles have spoken the Word and that is forbidden to them. After they have prayed, the whole company speaks God’s Word!

Acts 7:38

Church Unity

Here we find more characteristics of this new company. Everything breathes the presence of Him Who deigned to come to earth to dwell in the believers. Without Him, all those believers would have remained just as many individuals, but now there is unity. That unity concerns not only the new life in the spiritual sphere, but also the whole of life in the community and social sphere. Their faith connects the crowd of heart and soul.

If there is such unity, it cannot but be experienced also in practice. From within there is a desire to share everything with each other. This is very different from the law, which prescribes that certain things must be shared with each other. Sharing is then an obligation. The law also states that every Israelite has a piece of land that has been given to him as a blessing from God. The fact that the believers give up this piece of land shows what a big change in the thinking of these Jews of origin has taken place anyway.

Here, grace is the origin of all facets of life. Love for Christ goes hand in hand with love for His own. That love proves itself in giving. They know that their true riches are elsewhere. There is no ‘Christian communism’ here because the sale takes place entirely voluntarily. Communism is: ‘All yours is mine’; Christendom is: ‘All mine is yours’ and that on a voluntary basis. The right to private property has not been taken away. The community did not have the money until it had been voluntarily placed at the feet of the apostles.

The sharing of earthly goods gives extra strength to the apostles’ testimony concerning the resurrection of the Lord Jesus. It is only possible to consider earthly possessions as meaningless if there is a great impression of the resurrection of the Lord Jesus. Through His resurrection a territory has opened up that is outside of this world. Whoever is connected to it, knows that all his blessings are there.

This truth irresistibly breaks through all opposition in the early days of Christendom. The great resistance this truth evokes is proof of its great significance. The result is only that the apostles bear witness to this truth with great power.

That the enmity against the preaching of the resurrection of the Lord Jesus is great should not surprise us. The resurrection of Christ confirms the total corruption of man. What remains for a man today is either the acknowledgment of this, which at the same time brings him the full deliverance that God has worked in Christ, or resisting and dying. That is why the resurrection is fundamental in the preaching. Whoever acknowledges the resurrection of Christ will acknowledge it as a proof of “great grace”.

It is remarkable what is called “great” in the early days. There is “great power” and “great grace” (Acts 4:33); there is “great fear” (Acts 5:5; 11); “great persecution” (Acts 8:1); “great joy” (Acts 8:8; Acts 15:3); “a great number” who believed (Acts 11:21).

The “great grace” refers not only to the eternal salvation of the soul, but also to the earthly life of the church. God takes care of eternity, the believers take care of each other for the time on earth. This does not mean that the church is a select group of people who do good works. What they do for each other is an effect of the great grace that is over them. It may have been the case that something was sold only when there was a need. In such a case, the Spirit could make clear to someone what he had to sell in order to be able to provide for the needs of others. No wish lists were submitted and no wishes were fulfilled, but they were distributed according to everyone’s needs.

In general we are not asked to sell our possessions. The rich in the present day are not called upon to get rid of their wealth, but to deal with it in the right way and not to fix their hope on it (1 Timothy 6:17-18). Nor do we read anywhere that we should put our gifts at someone’s feet. However, it is important that we use our possessions for the Lord’s work and the needs of fellow believers.

It is still important to see our possessions as entrusted to us by the Lord to manage for Him. The way we deal with them shows whether we are focused on the Lord and His own, or whether we live for ourselves. He who closes his heart to a brother or sister who is in need does not have the love of God in him (1 John 3:17).

Acts 7:39

Church Unity

Here we find more characteristics of this new company. Everything breathes the presence of Him Who deigned to come to earth to dwell in the believers. Without Him, all those believers would have remained just as many individuals, but now there is unity. That unity concerns not only the new life in the spiritual sphere, but also the whole of life in the community and social sphere. Their faith connects the crowd of heart and soul.

If there is such unity, it cannot but be experienced also in practice. From within there is a desire to share everything with each other. This is very different from the law, which prescribes that certain things must be shared with each other. Sharing is then an obligation. The law also states that every Israelite has a piece of land that has been given to him as a blessing from God. The fact that the believers give up this piece of land shows what a big change in the thinking of these Jews of origin has taken place anyway.

Here, grace is the origin of all facets of life. Love for Christ goes hand in hand with love for His own. That love proves itself in giving. They know that their true riches are elsewhere. There is no ‘Christian communism’ here because the sale takes place entirely voluntarily. Communism is: ‘All yours is mine’; Christendom is: ‘All mine is yours’ and that on a voluntary basis. The right to private property has not been taken away. The community did not have the money until it had been voluntarily placed at the feet of the apostles.

The sharing of earthly goods gives extra strength to the apostles’ testimony concerning the resurrection of the Lord Jesus. It is only possible to consider earthly possessions as meaningless if there is a great impression of the resurrection of the Lord Jesus. Through His resurrection a territory has opened up that is outside of this world. Whoever is connected to it, knows that all his blessings are there.

This truth irresistibly breaks through all opposition in the early days of Christendom. The great resistance this truth evokes is proof of its great significance. The result is only that the apostles bear witness to this truth with great power.

That the enmity against the preaching of the resurrection of the Lord Jesus is great should not surprise us. The resurrection of Christ confirms the total corruption of man. What remains for a man today is either the acknowledgment of this, which at the same time brings him the full deliverance that God has worked in Christ, or resisting and dying. That is why the resurrection is fundamental in the preaching. Whoever acknowledges the resurrection of Christ will acknowledge it as a proof of “great grace”.

It is remarkable what is called “great” in the early days. There is “great power” and “great grace” (Acts 4:33); there is “great fear” (Acts 5:5; 11); “great persecution” (Acts 8:1); “great joy” (Acts 8:8; Acts 15:3); “a great number” who believed (Acts 11:21).

The “great grace” refers not only to the eternal salvation of the soul, but also to the earthly life of the church. God takes care of eternity, the believers take care of each other for the time on earth. This does not mean that the church is a select group of people who do good works. What they do for each other is an effect of the great grace that is over them. It may have been the case that something was sold only when there was a need. In such a case, the Spirit could make clear to someone what he had to sell in order to be able to provide for the needs of others. No wish lists were submitted and no wishes were fulfilled, but they were distributed according to everyone’s needs.

In general we are not asked to sell our possessions. The rich in the present day are not called upon to get rid of their wealth, but to deal with it in the right way and not to fix their hope on it (1 Timothy 6:17-18). Nor do we read anywhere that we should put our gifts at someone’s feet. However, it is important that we use our possessions for the Lord’s work and the needs of fellow believers.

It is still important to see our possessions as entrusted to us by the Lord to manage for Him. The way we deal with them shows whether we are focused on the Lord and His own, or whether we live for ourselves. He who closes his heart to a brother or sister who is in need does not have the love of God in him (1 John 3:17).

Acts 7:40

Church Unity

Here we find more characteristics of this new company. Everything breathes the presence of Him Who deigned to come to earth to dwell in the believers. Without Him, all those believers would have remained just as many individuals, but now there is unity. That unity concerns not only the new life in the spiritual sphere, but also the whole of life in the community and social sphere. Their faith connects the crowd of heart and soul.

If there is such unity, it cannot but be experienced also in practice. From within there is a desire to share everything with each other. This is very different from the law, which prescribes that certain things must be shared with each other. Sharing is then an obligation. The law also states that every Israelite has a piece of land that has been given to him as a blessing from God. The fact that the believers give up this piece of land shows what a big change in the thinking of these Jews of origin has taken place anyway.

Here, grace is the origin of all facets of life. Love for Christ goes hand in hand with love for His own. That love proves itself in giving. They know that their true riches are elsewhere. There is no ‘Christian communism’ here because the sale takes place entirely voluntarily. Communism is: ‘All yours is mine’; Christendom is: ‘All mine is yours’ and that on a voluntary basis. The right to private property has not been taken away. The community did not have the money until it had been voluntarily placed at the feet of the apostles.

The sharing of earthly goods gives extra strength to the apostles’ testimony concerning the resurrection of the Lord Jesus. It is only possible to consider earthly possessions as meaningless if there is a great impression of the resurrection of the Lord Jesus. Through His resurrection a territory has opened up that is outside of this world. Whoever is connected to it, knows that all his blessings are there.

This truth irresistibly breaks through all opposition in the early days of Christendom. The great resistance this truth evokes is proof of its great significance. The result is only that the apostles bear witness to this truth with great power.

That the enmity against the preaching of the resurrection of the Lord Jesus is great should not surprise us. The resurrection of Christ confirms the total corruption of man. What remains for a man today is either the acknowledgment of this, which at the same time brings him the full deliverance that God has worked in Christ, or resisting and dying. That is why the resurrection is fundamental in the preaching. Whoever acknowledges the resurrection of Christ will acknowledge it as a proof of “great grace”.

It is remarkable what is called “great” in the early days. There is “great power” and “great grace” (Acts 4:33); there is “great fear” (Acts 5:5; 11); “great persecution” (Acts 8:1); “great joy” (Acts 8:8; Acts 15:3); “a great number” who believed (Acts 11:21).

The “great grace” refers not only to the eternal salvation of the soul, but also to the earthly life of the church. God takes care of eternity, the believers take care of each other for the time on earth. This does not mean that the church is a select group of people who do good works. What they do for each other is an effect of the great grace that is over them. It may have been the case that something was sold only when there was a need. In such a case, the Spirit could make clear to someone what he had to sell in order to be able to provide for the needs of others. No wish lists were submitted and no wishes were fulfilled, but they were distributed according to everyone’s needs.

In general we are not asked to sell our possessions. The rich in the present day are not called upon to get rid of their wealth, but to deal with it in the right way and not to fix their hope on it (1 Timothy 6:17-18). Nor do we read anywhere that we should put our gifts at someone’s feet. However, it is important that we use our possessions for the Lord’s work and the needs of fellow believers.

It is still important to see our possessions as entrusted to us by the Lord to manage for Him. The way we deal with them shows whether we are focused on the Lord and His own, or whether we live for ourselves. He who closes his heart to a brother or sister who is in need does not have the love of God in him (1 John 3:17).

Acts 7:41

Church Unity

Here we find more characteristics of this new company. Everything breathes the presence of Him Who deigned to come to earth to dwell in the believers. Without Him, all those believers would have remained just as many individuals, but now there is unity. That unity concerns not only the new life in the spiritual sphere, but also the whole of life in the community and social sphere. Their faith connects the crowd of heart and soul.

If there is such unity, it cannot but be experienced also in practice. From within there is a desire to share everything with each other. This is very different from the law, which prescribes that certain things must be shared with each other. Sharing is then an obligation. The law also states that every Israelite has a piece of land that has been given to him as a blessing from God. The fact that the believers give up this piece of land shows what a big change in the thinking of these Jews of origin has taken place anyway.

Here, grace is the origin of all facets of life. Love for Christ goes hand in hand with love for His own. That love proves itself in giving. They know that their true riches are elsewhere. There is no ‘Christian communism’ here because the sale takes place entirely voluntarily. Communism is: ‘All yours is mine’; Christendom is: ‘All mine is yours’ and that on a voluntary basis. The right to private property has not been taken away. The community did not have the money until it had been voluntarily placed at the feet of the apostles.

The sharing of earthly goods gives extra strength to the apostles’ testimony concerning the resurrection of the Lord Jesus. It is only possible to consider earthly possessions as meaningless if there is a great impression of the resurrection of the Lord Jesus. Through His resurrection a territory has opened up that is outside of this world. Whoever is connected to it, knows that all his blessings are there.

This truth irresistibly breaks through all opposition in the early days of Christendom. The great resistance this truth evokes is proof of its great significance. The result is only that the apostles bear witness to this truth with great power.

That the enmity against the preaching of the resurrection of the Lord Jesus is great should not surprise us. The resurrection of Christ confirms the total corruption of man. What remains for a man today is either the acknowledgment of this, which at the same time brings him the full deliverance that God has worked in Christ, or resisting and dying. That is why the resurrection is fundamental in the preaching. Whoever acknowledges the resurrection of Christ will acknowledge it as a proof of “great grace”.

It is remarkable what is called “great” in the early days. There is “great power” and “great grace” (Acts 4:33); there is “great fear” (Acts 5:5; 11); “great persecution” (Acts 8:1); “great joy” (Acts 8:8; Acts 15:3); “a great number” who believed (Acts 11:21).

The “great grace” refers not only to the eternal salvation of the soul, but also to the earthly life of the church. God takes care of eternity, the believers take care of each other for the time on earth. This does not mean that the church is a select group of people who do good works. What they do for each other is an effect of the great grace that is over them. It may have been the case that something was sold only when there was a need. In such a case, the Spirit could make clear to someone what he had to sell in order to be able to provide for the needs of others. No wish lists were submitted and no wishes were fulfilled, but they were distributed according to everyone’s needs.

In general we are not asked to sell our possessions. The rich in the present day are not called upon to get rid of their wealth, but to deal with it in the right way and not to fix their hope on it (1 Timothy 6:17-18). Nor do we read anywhere that we should put our gifts at someone’s feet. However, it is important that we use our possessions for the Lord’s work and the needs of fellow believers.

It is still important to see our possessions as entrusted to us by the Lord to manage for Him. The way we deal with them shows whether we are focused on the Lord and His own, or whether we live for ourselves. He who closes his heart to a brother or sister who is in need does not have the love of God in him (1 John 3:17).

Acts 7:42

Barnabas

Among all those who sell their possessions and bring the money to the apostles’ feet, there is also Joseph, who was nicknamed “Barnabas” by the apostles. His name is mentioned at least twenty-five times in Acts and five more times in Paul’s letters.

Luke gives the meaning of his name. Literally in Aramaic his name means ‘son (bar) of prophecy (naba)’. So Luke does not give a literal translation, but he immediately gives the fully permitted specific meaning to ‘prophecy’ of ‘encouragement’ (cf. 1 Corinthians 14:3). This will be because from his performance mentioned below it appears that encouraging is his specific gift (Acts 11:23).

Barnabas is a Cyprian by birth, i.e. he was born in the dispersion and later came to Israel. He was born outside the land, but is a descendant of Levi. The fact that he owned land is remarkable because a Levite was not allowed to have land of his own (Numbers 18:20; Deuteronomy 10:9). How Barnabas got it is not clear. Possibly he had a piece of land on Cyprus, to which the Jewish law did not apply. Like the others who sell their land, he shows that the blessing is no longer earthly, but that he participates in heavenly, spiritual blessings.

Acts 7:43

Barnabas

Among all those who sell their possessions and bring the money to the apostles’ feet, there is also Joseph, who was nicknamed “Barnabas” by the apostles. His name is mentioned at least twenty-five times in Acts and five more times in Paul’s letters.

Luke gives the meaning of his name. Literally in Aramaic his name means ‘son (bar) of prophecy (naba)’. So Luke does not give a literal translation, but he immediately gives the fully permitted specific meaning to ‘prophecy’ of ‘encouragement’ (cf. 1 Corinthians 14:3). This will be because from his performance mentioned below it appears that encouraging is his specific gift (Acts 11:23).

Barnabas is a Cyprian by birth, i.e. he was born in the dispersion and later came to Israel. He was born outside the land, but is a descendant of Levi. The fact that he owned land is remarkable because a Levite was not allowed to have land of his own (Numbers 18:20; Deuteronomy 10:9). How Barnabas got it is not clear. Possibly he had a piece of land on Cyprus, to which the Jewish law did not apply. Like the others who sell their land, he shows that the blessing is no longer earthly, but that he participates in heavenly, spiritual blessings.

Acts 7:45

The Deceit of Ananias and Sapphira

The two verses at the end of the previous chapter on Barnabas are an introduction to the history of Ananias and Sapphira. Ananias means ‘God is merciful’, but we learn here that God is also holy; Sapphira means ‘beautiful’, but we learn here that her heart is filthy because of sin.

In the previous chapter the Spirit shows His power and authority outside the church, here He does it in the church, against evil. God cannot endure evil in the place where He dwells. Satan has always set out to exert his evil influence where God is at work and blesses. He always finds people who are willing to let themselves be used by him.

What Ananias and Sapphira do is in great contrast with Barnabas’ way of acting. It seems that Ananias and Sapphira are jealous of Barnabas. Instigated by the generosity of Barnabas and others, Ananias doesn’t want to be remain behind. He consults with his wife to also sell a property and does so.

Just as satan used man’s greed for money with Judas Iscariot, so he does with Ananias and Sapphira. Ananias talked to his wife about not bringing the whole amount of the sale, but only a part. Giving them the whole amount goes too far, but they want to give the impression that they are giving the whole amount. A person who may be a true Christian, but who gives the sinful flesh a chance to work in him, can come to this kind of behavior.

They want to have the honor of the devotion that the Holy Spirit works, without denying themselves. Their greed is both for money and for honor. The sacrifice they want to make is beyond their spiritual state. They want to imitate the good deeds of others, without their heart being completely subject to the Lord. While man and wife should correct each other, Ananias and Sapphira affirm each other in evil. The wife here is not the help for her husband that God purposed her to be.

Acts 7:46

The Deceit of Ananias and Sapphira

The two verses at the end of the previous chapter on Barnabas are an introduction to the history of Ananias and Sapphira. Ananias means ‘God is merciful’, but we learn here that God is also holy; Sapphira means ‘beautiful’, but we learn here that her heart is filthy because of sin.

In the previous chapter the Spirit shows His power and authority outside the church, here He does it in the church, against evil. God cannot endure evil in the place where He dwells. Satan has always set out to exert his evil influence where God is at work and blesses. He always finds people who are willing to let themselves be used by him.

What Ananias and Sapphira do is in great contrast with Barnabas’ way of acting. It seems that Ananias and Sapphira are jealous of Barnabas. Instigated by the generosity of Barnabas and others, Ananias doesn’t want to be remain behind. He consults with his wife to also sell a property and does so.

Just as satan used man’s greed for money with Judas Iscariot, so he does with Ananias and Sapphira. Ananias talked to his wife about not bringing the whole amount of the sale, but only a part. Giving them the whole amount goes too far, but they want to give the impression that they are giving the whole amount. A person who may be a true Christian, but who gives the sinful flesh a chance to work in him, can come to this kind of behavior.

They want to have the honor of the devotion that the Holy Spirit works, without denying themselves. Their greed is both for money and for honor. The sacrifice they want to make is beyond their spiritual state. They want to imitate the good deeds of others, without their heart being completely subject to the Lord. While man and wife should correct each other, Ananias and Sapphira affirm each other in evil. The wife here is not the help for her husband that God purposed her to be.

Acts 7:47

The Deceit of Ananias Judged

When Ananias comes to Peter with the money, he immediately denounces the deceit of Ananias without us hearing that Ananias is saying a word. The Holy Spirit can make it perfectly clear to Peter that here comes a man who is not sincere and lies to Him. Through the Holy Spirit, Peter can discern the spirit that is at work in Ananias (1 Corinthians 12:10). Ananias does not act under the instigation of the Holy Spirit, but under the instigation of satan whom he has admitted into his heart and who has filled his whole heart. When satan fills the heart, man is capable of the most audacious hypocrisy, without realizing that God is much greater.

Peter unmasks the work of satan. Lying is the work of satan. Satan is the arch liar, the father of lies (John 8:44; Genesis 3:4; 13). Ananias withheld something from the proceeds, nobody obliged him to give everything. But then he should not have pretended to give everything. That is to live in the lie and to deceive others with that lie. Peter makes it clear that Ananias had no obligation to sell the property (cf. 2 Corinthians 9:7). If someone had become a Christian, he would not lose his property. Peter therefore says that after the sale the money remained his. There was no obligation to give it.

Peter asks it all in questioning form. He doesn’t do this because Ananias may be unfamiliar with the state of affairs in the church, but because he knows it well and because he consciously dealt with it in another way. Then he asks Ananias the question why he has planned this act in his heart. That can only be to create the appearance of complete loyalty to God and of complete trust in God, while in reality one relies on earthly possessions. This behavior is not lying to people, but lying to God.

It is lying to the Holy Spirit Who is emphatically called “God” by Peter. The Holy Spirit is God. Ananias and Sapphira wanted to bring lies into a place where God is present. They had forgotten His presence and that nothing is hidden from Him. God dwells in the midst of His people both in grace and in holiness. This is a fact of great importance!

We see the effect of this in the judgment that strikes Ananias and Sapphira. Without an opportunity for Ananias to speak a word in his defense or even of acknowledgment of sin, when he hears the words of Peter, he falls down and dies. We see here that sin in the church is a new occasion for the revelation of the power of God.

Immediately after Ananias’ death, “the young men” get up. They treat the body carefully and cover him up, after which they carry Ananias out and bury him. That they are young men indicates the fresh and powerful beginning of the church.

Although we know nothing more about Ananias and Sapphira than what we read about them here, much has been said and written about whether they are saved or lost. There is something to be said for the idea that we will see them back in heaven. They belonged to the company of the church. It does not seem that there were nominal Christians at this stage. The Lord Himself added to the church daily (Acts 2:47) and only true believers dared to join the church (Acts 5:13). The sin committed by Ananias and Sapphira was a sin to death (1 John 5:16-17; cf. 1 Corinthians 11:29-30). To the church is not only added, but there is also removed from it what does not belong to God: sin.

There is also something to be said in favor of the view that we are not dealing with true believers, but with false Christians. Peter speaks to Ananias in terms that give little hope that new life was present. His act was an extraordinarily brutal one. The deliberation he and his wife had, and which brought them to their act, shows nothing of any sense of God’s holiness. Peter says that satan filled his heart, which makes it difficult to assume that the Holy Spirit had room in his heart. Ananias does not get the opportunity to repent of his deed because it is not a sin out of ignorance, but an act of conscious rebellion against God.

We cannot say the last word on the question of whether or not Ananias and Sapphira are saved. God speaks that last word. What is important to us is that Ananias is a warning example that God’s holiness cannot be ignored. That is still true. The fact that no longer every such hypocrisy is punished with death shows how little the Holy Spirit can still work in the church. The power of the Holy Spirit is extremely limited by the secularization of the church.

We see several times in Scripture that every time God starts something new, man spoils it, and God’s holiness emerges in judgment. It already begins with Adam and Eve who let themselves be deceived by satan and as a result are driven out of paradise by God (Genesis 3:6-7; 23). As God has foretold, death came into the world through their deed (Genesis 2:17; Romans 5:12). Likewise, the priesthood is barely established or two of the first priests bring strange fire. God must bring His judgment on Nadab and Abihu (Leviticus 10:1-2). When Israel had just entered the promised land, Achan is violating what was consecrated by the ban and must die (Joshua 7:1; 25).

Acts 7:48

The Deceit of Ananias Judged

When Ananias comes to Peter with the money, he immediately denounces the deceit of Ananias without us hearing that Ananias is saying a word. The Holy Spirit can make it perfectly clear to Peter that here comes a man who is not sincere and lies to Him. Through the Holy Spirit, Peter can discern the spirit that is at work in Ananias (1 Corinthians 12:10). Ananias does not act under the instigation of the Holy Spirit, but under the instigation of satan whom he has admitted into his heart and who has filled his whole heart. When satan fills the heart, man is capable of the most audacious hypocrisy, without realizing that God is much greater.

Peter unmasks the work of satan. Lying is the work of satan. Satan is the arch liar, the father of lies (John 8:44; Genesis 3:4; 13). Ananias withheld something from the proceeds, nobody obliged him to give everything. But then he should not have pretended to give everything. That is to live in the lie and to deceive others with that lie. Peter makes it clear that Ananias had no obligation to sell the property (cf. 2 Corinthians 9:7). If someone had become a Christian, he would not lose his property. Peter therefore says that after the sale the money remained his. There was no obligation to give it.

Peter asks it all in questioning form. He doesn’t do this because Ananias may be unfamiliar with the state of affairs in the church, but because he knows it well and because he consciously dealt with it in another way. Then he asks Ananias the question why he has planned this act in his heart. That can only be to create the appearance of complete loyalty to God and of complete trust in God, while in reality one relies on earthly possessions. This behavior is not lying to people, but lying to God.

It is lying to the Holy Spirit Who is emphatically called “God” by Peter. The Holy Spirit is God. Ananias and Sapphira wanted to bring lies into a place where God is present. They had forgotten His presence and that nothing is hidden from Him. God dwells in the midst of His people both in grace and in holiness. This is a fact of great importance!

We see the effect of this in the judgment that strikes Ananias and Sapphira. Without an opportunity for Ananias to speak a word in his defense or even of acknowledgment of sin, when he hears the words of Peter, he falls down and dies. We see here that sin in the church is a new occasion for the revelation of the power of God.

Immediately after Ananias’ death, “the young men” get up. They treat the body carefully and cover him up, after which they carry Ananias out and bury him. That they are young men indicates the fresh and powerful beginning of the church.

Although we know nothing more about Ananias and Sapphira than what we read about them here, much has been said and written about whether they are saved or lost. There is something to be said for the idea that we will see them back in heaven. They belonged to the company of the church. It does not seem that there were nominal Christians at this stage. The Lord Himself added to the church daily (Acts 2:47) and only true believers dared to join the church (Acts 5:13). The sin committed by Ananias and Sapphira was a sin to death (1 John 5:16-17; cf. 1 Corinthians 11:29-30). To the church is not only added, but there is also removed from it what does not belong to God: sin.

There is also something to be said in favor of the view that we are not dealing with true believers, but with false Christians. Peter speaks to Ananias in terms that give little hope that new life was present. His act was an extraordinarily brutal one. The deliberation he and his wife had, and which brought them to their act, shows nothing of any sense of God’s holiness. Peter says that satan filled his heart, which makes it difficult to assume that the Holy Spirit had room in his heart. Ananias does not get the opportunity to repent of his deed because it is not a sin out of ignorance, but an act of conscious rebellion against God.

We cannot say the last word on the question of whether or not Ananias and Sapphira are saved. God speaks that last word. What is important to us is that Ananias is a warning example that God’s holiness cannot be ignored. That is still true. The fact that no longer every such hypocrisy is punished with death shows how little the Holy Spirit can still work in the church. The power of the Holy Spirit is extremely limited by the secularization of the church.

We see several times in Scripture that every time God starts something new, man spoils it, and God’s holiness emerges in judgment. It already begins with Adam and Eve who let themselves be deceived by satan and as a result are driven out of paradise by God (Genesis 3:6-7; 23). As God has foretold, death came into the world through their deed (Genesis 2:17; Romans 5:12). Likewise, the priesthood is barely established or two of the first priests bring strange fire. God must bring His judgment on Nadab and Abihu (Leviticus 10:1-2). When Israel had just entered the promised land, Achan is violating what was consecrated by the ban and must die (Joshua 7:1; 25).

Acts 7:49

The Deceit of Ananias Judged

When Ananias comes to Peter with the money, he immediately denounces the deceit of Ananias without us hearing that Ananias is saying a word. The Holy Spirit can make it perfectly clear to Peter that here comes a man who is not sincere and lies to Him. Through the Holy Spirit, Peter can discern the spirit that is at work in Ananias (1 Corinthians 12:10). Ananias does not act under the instigation of the Holy Spirit, but under the instigation of satan whom he has admitted into his heart and who has filled his whole heart. When satan fills the heart, man is capable of the most audacious hypocrisy, without realizing that God is much greater.

Peter unmasks the work of satan. Lying is the work of satan. Satan is the arch liar, the father of lies (John 8:44; Genesis 3:4; 13). Ananias withheld something from the proceeds, nobody obliged him to give everything. But then he should not have pretended to give everything. That is to live in the lie and to deceive others with that lie. Peter makes it clear that Ananias had no obligation to sell the property (cf. 2 Corinthians 9:7). If someone had become a Christian, he would not lose his property. Peter therefore says that after the sale the money remained his. There was no obligation to give it.

Peter asks it all in questioning form. He doesn’t do this because Ananias may be unfamiliar with the state of affairs in the church, but because he knows it well and because he consciously dealt with it in another way. Then he asks Ananias the question why he has planned this act in his heart. That can only be to create the appearance of complete loyalty to God and of complete trust in God, while in reality one relies on earthly possessions. This behavior is not lying to people, but lying to God.

It is lying to the Holy Spirit Who is emphatically called “God” by Peter. The Holy Spirit is God. Ananias and Sapphira wanted to bring lies into a place where God is present. They had forgotten His presence and that nothing is hidden from Him. God dwells in the midst of His people both in grace and in holiness. This is a fact of great importance!

We see the effect of this in the judgment that strikes Ananias and Sapphira. Without an opportunity for Ananias to speak a word in his defense or even of acknowledgment of sin, when he hears the words of Peter, he falls down and dies. We see here that sin in the church is a new occasion for the revelation of the power of God.

Immediately after Ananias’ death, “the young men” get up. They treat the body carefully and cover him up, after which they carry Ananias out and bury him. That they are young men indicates the fresh and powerful beginning of the church.

Although we know nothing more about Ananias and Sapphira than what we read about them here, much has been said and written about whether they are saved or lost. There is something to be said for the idea that we will see them back in heaven. They belonged to the company of the church. It does not seem that there were nominal Christians at this stage. The Lord Himself added to the church daily (Acts 2:47) and only true believers dared to join the church (Acts 5:13). The sin committed by Ananias and Sapphira was a sin to death (1 John 5:16-17; cf. 1 Corinthians 11:29-30). To the church is not only added, but there is also removed from it what does not belong to God: sin.

There is also something to be said in favor of the view that we are not dealing with true believers, but with false Christians. Peter speaks to Ananias in terms that give little hope that new life was present. His act was an extraordinarily brutal one. The deliberation he and his wife had, and which brought them to their act, shows nothing of any sense of God’s holiness. Peter says that satan filled his heart, which makes it difficult to assume that the Holy Spirit had room in his heart. Ananias does not get the opportunity to repent of his deed because it is not a sin out of ignorance, but an act of conscious rebellion against God.

We cannot say the last word on the question of whether or not Ananias and Sapphira are saved. God speaks that last word. What is important to us is that Ananias is a warning example that God’s holiness cannot be ignored. That is still true. The fact that no longer every such hypocrisy is punished with death shows how little the Holy Spirit can still work in the church. The power of the Holy Spirit is extremely limited by the secularization of the church.

We see several times in Scripture that every time God starts something new, man spoils it, and God’s holiness emerges in judgment. It already begins with Adam and Eve who let themselves be deceived by satan and as a result are driven out of paradise by God (Genesis 3:6-7; 23). As God has foretold, death came into the world through their deed (Genesis 2:17; Romans 5:12). Likewise, the priesthood is barely established or two of the first priests bring strange fire. God must bring His judgment on Nadab and Abihu (Leviticus 10:1-2). When Israel had just entered the promised land, Achan is violating what was consecrated by the ban and must die (Joshua 7:1; 25).

Acts 7:50

The Deceit of Ananias Judged

When Ananias comes to Peter with the money, he immediately denounces the deceit of Ananias without us hearing that Ananias is saying a word. The Holy Spirit can make it perfectly clear to Peter that here comes a man who is not sincere and lies to Him. Through the Holy Spirit, Peter can discern the spirit that is at work in Ananias (1 Corinthians 12:10). Ananias does not act under the instigation of the Holy Spirit, but under the instigation of satan whom he has admitted into his heart and who has filled his whole heart. When satan fills the heart, man is capable of the most audacious hypocrisy, without realizing that God is much greater.

Peter unmasks the work of satan. Lying is the work of satan. Satan is the arch liar, the father of lies (John 8:44; Genesis 3:4; 13). Ananias withheld something from the proceeds, nobody obliged him to give everything. But then he should not have pretended to give everything. That is to live in the lie and to deceive others with that lie. Peter makes it clear that Ananias had no obligation to sell the property (cf. 2 Corinthians 9:7). If someone had become a Christian, he would not lose his property. Peter therefore says that after the sale the money remained his. There was no obligation to give it.

Peter asks it all in questioning form. He doesn’t do this because Ananias may be unfamiliar with the state of affairs in the church, but because he knows it well and because he consciously dealt with it in another way. Then he asks Ananias the question why he has planned this act in his heart. That can only be to create the appearance of complete loyalty to God and of complete trust in God, while in reality one relies on earthly possessions. This behavior is not lying to people, but lying to God.

It is lying to the Holy Spirit Who is emphatically called “God” by Peter. The Holy Spirit is God. Ananias and Sapphira wanted to bring lies into a place where God is present. They had forgotten His presence and that nothing is hidden from Him. God dwells in the midst of His people both in grace and in holiness. This is a fact of great importance!

We see the effect of this in the judgment that strikes Ananias and Sapphira. Without an opportunity for Ananias to speak a word in his defense or even of acknowledgment of sin, when he hears the words of Peter, he falls down and dies. We see here that sin in the church is a new occasion for the revelation of the power of God.

Immediately after Ananias’ death, “the young men” get up. They treat the body carefully and cover him up, after which they carry Ananias out and bury him. That they are young men indicates the fresh and powerful beginning of the church.

Although we know nothing more about Ananias and Sapphira than what we read about them here, much has been said and written about whether they are saved or lost. There is something to be said for the idea that we will see them back in heaven. They belonged to the company of the church. It does not seem that there were nominal Christians at this stage. The Lord Himself added to the church daily (Acts 2:47) and only true believers dared to join the church (Acts 5:13). The sin committed by Ananias and Sapphira was a sin to death (1 John 5:16-17; cf. 1 Corinthians 11:29-30). To the church is not only added, but there is also removed from it what does not belong to God: sin.

There is also something to be said in favor of the view that we are not dealing with true believers, but with false Christians. Peter speaks to Ananias in terms that give little hope that new life was present. His act was an extraordinarily brutal one. The deliberation he and his wife had, and which brought them to their act, shows nothing of any sense of God’s holiness. Peter says that satan filled his heart, which makes it difficult to assume that the Holy Spirit had room in his heart. Ananias does not get the opportunity to repent of his deed because it is not a sin out of ignorance, but an act of conscious rebellion against God.

We cannot say the last word on the question of whether or not Ananias and Sapphira are saved. God speaks that last word. What is important to us is that Ananias is a warning example that God’s holiness cannot be ignored. That is still true. The fact that no longer every such hypocrisy is punished with death shows how little the Holy Spirit can still work in the church. The power of the Holy Spirit is extremely limited by the secularization of the church.

We see several times in Scripture that every time God starts something new, man spoils it, and God’s holiness emerges in judgment. It already begins with Adam and Eve who let themselves be deceived by satan and as a result are driven out of paradise by God (Genesis 3:6-7; 23). As God has foretold, death came into the world through their deed (Genesis 2:17; Romans 5:12). Likewise, the priesthood is barely established or two of the first priests bring strange fire. God must bring His judgment on Nadab and Abihu (Leviticus 10:1-2). When Israel had just entered the promised land, Achan is violating what was consecrated by the ban and must die (Joshua 7:1; 25).

Acts 7:51

The Deceit of Sapphira Judged

After about three hours “his wife” came in, the wife who was given to him for help, but who supported him in his evil intent. As time passed and he did not come back, she may have become anxious and finally went to see for herself. All this time, no rumor of what happened has reached her. Sapphira knows nothing. Satan always keeps his slaves in darkness.

Without reading that Sapphira asked Peter a question, we read that Peter responds to her. That seems to indicate that she has asked a question. Possibly she asked where her husband was. She did not see him with the company. Peter’s answer consists of a question, which he precedes with a commanding “tell me”. He calls her the amount her husband brought in as proceeds of the sale of the land and asks if this is indeed the amount for which the land was sold. This question is a direct appeal to her conscience.

But it does not seem that her conscience has begun working. The absence of her husband does not make her think and the direct question of Peter does not make her repent. She gets the chance to confess honestly. However, she does not take advantage of this opportunity, but persists in the sin of hypocrisy. Not only does she say “yes”, but she affirms that it was the price that Peter mentioned as the sale price. Then Peter has no choice but to tell her the verdict.

Before she falls dead, he tells her, and us, the reason for the verdict. Together with her husband, she has conceived the plan to test the Spirit of the Lord. To test is to do something out of a spirit of unbelief with the purpose of testing whether God is true in His words (Exodus 17:2; Deuteronomy 6:16). I must believe what God says because it is He who says it.

Because Sapphira continues to support her husband in his faithlessness, she shares in his fate of faithlessness. There is a difference with her husband’s death. Ananias died immediately after the determination of sin, while Sapphira was given the opportunity to confess it. It shows that the husband is primarily responsible.

There is fear both inside and outside the church in everyone who hears about it. God’s presence is in fact a serious matter, no matter how great its blessing. Here in this book the word “church” is used for the first time.

Acts 7:52

The Deceit of Sapphira Judged

After about three hours “his wife” came in, the wife who was given to him for help, but who supported him in his evil intent. As time passed and he did not come back, she may have become anxious and finally went to see for herself. All this time, no rumor of what happened has reached her. Sapphira knows nothing. Satan always keeps his slaves in darkness.

Without reading that Sapphira asked Peter a question, we read that Peter responds to her. That seems to indicate that she has asked a question. Possibly she asked where her husband was. She did not see him with the company. Peter’s answer consists of a question, which he precedes with a commanding “tell me”. He calls her the amount her husband brought in as proceeds of the sale of the land and asks if this is indeed the amount for which the land was sold. This question is a direct appeal to her conscience.

But it does not seem that her conscience has begun working. The absence of her husband does not make her think and the direct question of Peter does not make her repent. She gets the chance to confess honestly. However, she does not take advantage of this opportunity, but persists in the sin of hypocrisy. Not only does she say “yes”, but she affirms that it was the price that Peter mentioned as the sale price. Then Peter has no choice but to tell her the verdict.

Before she falls dead, he tells her, and us, the reason for the verdict. Together with her husband, she has conceived the plan to test the Spirit of the Lord. To test is to do something out of a spirit of unbelief with the purpose of testing whether God is true in His words (Exodus 17:2; Deuteronomy 6:16). I must believe what God says because it is He who says it.

Because Sapphira continues to support her husband in his faithlessness, she shares in his fate of faithlessness. There is a difference with her husband’s death. Ananias died immediately after the determination of sin, while Sapphira was given the opportunity to confess it. It shows that the husband is primarily responsible.

There is fear both inside and outside the church in everyone who hears about it. God’s presence is in fact a serious matter, no matter how great its blessing. Here in this book the word “church” is used for the first time.

Acts 7:53

The Deceit of Sapphira Judged

After about three hours “his wife” came in, the wife who was given to him for help, but who supported him in his evil intent. As time passed and he did not come back, she may have become anxious and finally went to see for herself. All this time, no rumor of what happened has reached her. Sapphira knows nothing. Satan always keeps his slaves in darkness.

Without reading that Sapphira asked Peter a question, we read that Peter responds to her. That seems to indicate that she has asked a question. Possibly she asked where her husband was. She did not see him with the company. Peter’s answer consists of a question, which he precedes with a commanding “tell me”. He calls her the amount her husband brought in as proceeds of the sale of the land and asks if this is indeed the amount for which the land was sold. This question is a direct appeal to her conscience.

But it does not seem that her conscience has begun working. The absence of her husband does not make her think and the direct question of Peter does not make her repent. She gets the chance to confess honestly. However, she does not take advantage of this opportunity, but persists in the sin of hypocrisy. Not only does she say “yes”, but she affirms that it was the price that Peter mentioned as the sale price. Then Peter has no choice but to tell her the verdict.

Before she falls dead, he tells her, and us, the reason for the verdict. Together with her husband, she has conceived the plan to test the Spirit of the Lord. To test is to do something out of a spirit of unbelief with the purpose of testing whether God is true in His words (Exodus 17:2; Deuteronomy 6:16). I must believe what God says because it is He who says it.

Because Sapphira continues to support her husband in his faithlessness, she shares in his fate of faithlessness. There is a difference with her husband’s death. Ananias died immediately after the determination of sin, while Sapphira was given the opportunity to confess it. It shows that the husband is primarily responsible.

There is fear both inside and outside the church in everyone who hears about it. God’s presence is in fact a serious matter, no matter how great its blessing. Here in this book the word “church” is used for the first time.

Acts 7:54

The Deceit of Sapphira Judged

After about three hours “his wife” came in, the wife who was given to him for help, but who supported him in his evil intent. As time passed and he did not come back, she may have become anxious and finally went to see for herself. All this time, no rumor of what happened has reached her. Sapphira knows nothing. Satan always keeps his slaves in darkness.

Without reading that Sapphira asked Peter a question, we read that Peter responds to her. That seems to indicate that she has asked a question. Possibly she asked where her husband was. She did not see him with the company. Peter’s answer consists of a question, which he precedes with a commanding “tell me”. He calls her the amount her husband brought in as proceeds of the sale of the land and asks if this is indeed the amount for which the land was sold. This question is a direct appeal to her conscience.

But it does not seem that her conscience has begun working. The absence of her husband does not make her think and the direct question of Peter does not make her repent. She gets the chance to confess honestly. However, she does not take advantage of this opportunity, but persists in the sin of hypocrisy. Not only does she say “yes”, but she affirms that it was the price that Peter mentioned as the sale price. Then Peter has no choice but to tell her the verdict.

Before she falls dead, he tells her, and us, the reason for the verdict. Together with her husband, she has conceived the plan to test the Spirit of the Lord. To test is to do something out of a spirit of unbelief with the purpose of testing whether God is true in His words (Exodus 17:2; Deuteronomy 6:16). I must believe what God says because it is He who says it.

Because Sapphira continues to support her husband in his faithlessness, she shares in his fate of faithlessness. There is a difference with her husband’s death. Ananias died immediately after the determination of sin, while Sapphira was given the opportunity to confess it. It shows that the husband is primarily responsible.

There is fear both inside and outside the church in everyone who hears about it. God’s presence is in fact a serious matter, no matter how great its blessing. Here in this book the word “church” is used for the first time.

Acts 7:55

The Deceit of Sapphira Judged

After about three hours “his wife” came in, the wife who was given to him for help, but who supported him in his evil intent. As time passed and he did not come back, she may have become anxious and finally went to see for herself. All this time, no rumor of what happened has reached her. Sapphira knows nothing. Satan always keeps his slaves in darkness.

Without reading that Sapphira asked Peter a question, we read that Peter responds to her. That seems to indicate that she has asked a question. Possibly she asked where her husband was. She did not see him with the company. Peter’s answer consists of a question, which he precedes with a commanding “tell me”. He calls her the amount her husband brought in as proceeds of the sale of the land and asks if this is indeed the amount for which the land was sold. This question is a direct appeal to her conscience.

But it does not seem that her conscience has begun working. The absence of her husband does not make her think and the direct question of Peter does not make her repent. She gets the chance to confess honestly. However, she does not take advantage of this opportunity, but persists in the sin of hypocrisy. Not only does she say “yes”, but she affirms that it was the price that Peter mentioned as the sale price. Then Peter has no choice but to tell her the verdict.

Before she falls dead, he tells her, and us, the reason for the verdict. Together with her husband, she has conceived the plan to test the Spirit of the Lord. To test is to do something out of a spirit of unbelief with the purpose of testing whether God is true in His words (Exodus 17:2; Deuteronomy 6:16). I must believe what God says because it is He who says it.

Because Sapphira continues to support her husband in his faithlessness, she shares in his fate of faithlessness. There is a difference with her husband’s death. Ananias died immediately after the determination of sin, while Sapphira was given the opportunity to confess it. It shows that the husband is primarily responsible.

There is fear both inside and outside the church in everyone who hears about it. God’s presence is in fact a serious matter, no matter how great its blessing. Here in this book the word “church” is used for the first time.

Acts 7:56

Signs and Wonders

After the evil has been judged in the church, there is a powerful testimony. When sin is not judged, it is always a barrier to God’s work. Wherever sin is removed, either by self-judgment or by being removed from the church, the way is cleared for God’s work.

In the beginning, the power of the Holy Spirit immediately revealed that barrier. In the days of decay in which we live, there is a lot of secret evil, as a result of which the Spirit cannot work powerfully in the church. Nevertheless, the Spirit still wants to make the evil public. If we read God’s Word in prayer, He will certainly show us what we must remove and also give us the strength to do so.

The hands of the apostles are busy in blessing and grace. All the apostles, not only Peter (Acts 3:6-7), perform many signs and wonders. These are all testimonies of the rejected Messiah Who is now exalted at God’s right hand. Signs are not always wonders, but wonders are always signs. Signs point to Him Who has power over a sighing creation. Wonders are the powers of the coming age (Hebrews 6:5) of the reign of the Lord Jesus Who could still come if the people would accept Him now.

They are the signs and wonders of the time of the beginning. Later in Acts it still occurs, but it is getting less and less. Because of the consistent rejection of the Lord Jesus, the use of signs and wonders has disappeared in places where that happens.

The place of action is the portico of Solomon. There the believers come together, with one accord, because the upper room must have become too small. Although it is a public place, the company of Christians is a holy company where the presence of God is noticeable. As a result, none of those who are not part of it dares to associate with them. There remains a distance.

In addition to holiness, there is also a great benevolence emanating from this company. The whole behavior of the first Christians causes esteem among the people. A true follower of the Lord Jesus evokes hatred and resistance among people who are jealous and who get stuck in their self-willed religion. People who do not do much about religion often admire and respect those who faithfully serve the Lord.

The fear of associating with Christians prevents it from becoming an uncontrolled mass movement. In an interlude Luke notes that this does not mean that the church does not grow. What a superficial observer would see as a severe blow to the church – the judgment of evil and that no one dared to associate with them – on the contrary gives God the space to do a profound work in hearts. To associate with this company, faith in Christ is needed, not the attraction of the company. It is not about adding to people, not even to apostles, but to the Lord.

God’s Spirit can work powerfully precisely through the judgment exercised, so that many come to faith and multitudes are added to the Lord. For the first time, Luke also mentions women among those who are saved. Women play an important role in the apostolic church. Luke mentions them regularly in Acts.

After the interlude (Acts 5:14) Luke continues describing the special things that happen through the apostles. Jerusalem becomes a large hospital; the streets are filled with sick people who all seek healing from the apostles. The power of the Spirit is so abundant present that all are healed. In contrast to today’s healing meetings, all are healed without exception. There is no failed or partial healing.

There is a special power emanating from Peter. He heals with his hands, but also with his shadow. Someone’s shadow is not the person himself, but is inseparable from his person. Shadow is caused by walking in the sun. Peter only passes on what the Lord Jesus – of Whom the sun is a picture of – gives him. Not only the sick inhabitants of Jerusalem are healed, but also all those who are brought from the cities around Jerusalem. Jerusalem is currently still the center of the apostles’ actions. All the sick are brought there. Later the apostles are scattered.

I once read on a forum on the internet, a strong piece of the foolishness of today’s healers, who think they can imitate everything the apostles did in the early days,. There someone posted the following message: ‘In a speech in the Pentecostal community of Alkmaar (15-02-2004) [a preacher] said: I also went to a bible school and learned there about Peter that when his shadow fell on the sick they were healed (Acts 5:15). I liked that. One day I saw someone in a wheelchair in the street and I walked a little bit on the sunny side of it, so my shadow fell on that man. Unfortunately, he didn’t heal. Yes, I could try, for if you don’t try something you don’t know.’ It appealed to the person who placed the message.

He noticed the following: ‘I personally never had that idea and I never did it after the speech. But the statement struck me. Have you ever tried it? I don’t think you have ever tried it either, why not?’

Commenting on so much foolishness seems superfluous to me.

Acts 7:57

Signs and Wonders

After the evil has been judged in the church, there is a powerful testimony. When sin is not judged, it is always a barrier to God’s work. Wherever sin is removed, either by self-judgment or by being removed from the church, the way is cleared for God’s work.

In the beginning, the power of the Holy Spirit immediately revealed that barrier. In the days of decay in which we live, there is a lot of secret evil, as a result of which the Spirit cannot work powerfully in the church. Nevertheless, the Spirit still wants to make the evil public. If we read God’s Word in prayer, He will certainly show us what we must remove and also give us the strength to do so.

The hands of the apostles are busy in blessing and grace. All the apostles, not only Peter (Acts 3:6-7), perform many signs and wonders. These are all testimonies of the rejected Messiah Who is now exalted at God’s right hand. Signs are not always wonders, but wonders are always signs. Signs point to Him Who has power over a sighing creation. Wonders are the powers of the coming age (Hebrews 6:5) of the reign of the Lord Jesus Who could still come if the people would accept Him now.

They are the signs and wonders of the time of the beginning. Later in Acts it still occurs, but it is getting less and less. Because of the consistent rejection of the Lord Jesus, the use of signs and wonders has disappeared in places where that happens.

The place of action is the portico of Solomon. There the believers come together, with one accord, because the upper room must have become too small. Although it is a public place, the company of Christians is a holy company where the presence of God is noticeable. As a result, none of those who are not part of it dares to associate with them. There remains a distance.

In addition to holiness, there is also a great benevolence emanating from this company. The whole behavior of the first Christians causes esteem among the people. A true follower of the Lord Jesus evokes hatred and resistance among people who are jealous and who get stuck in their self-willed religion. People who do not do much about religion often admire and respect those who faithfully serve the Lord.

The fear of associating with Christians prevents it from becoming an uncontrolled mass movement. In an interlude Luke notes that this does not mean that the church does not grow. What a superficial observer would see as a severe blow to the church – the judgment of evil and that no one dared to associate with them – on the contrary gives God the space to do a profound work in hearts. To associate with this company, faith in Christ is needed, not the attraction of the company. It is not about adding to people, not even to apostles, but to the Lord.

God’s Spirit can work powerfully precisely through the judgment exercised, so that many come to faith and multitudes are added to the Lord. For the first time, Luke also mentions women among those who are saved. Women play an important role in the apostolic church. Luke mentions them regularly in Acts.

After the interlude (Acts 5:14) Luke continues describing the special things that happen through the apostles. Jerusalem becomes a large hospital; the streets are filled with sick people who all seek healing from the apostles. The power of the Spirit is so abundant present that all are healed. In contrast to today’s healing meetings, all are healed without exception. There is no failed or partial healing.

There is a special power emanating from Peter. He heals with his hands, but also with his shadow. Someone’s shadow is not the person himself, but is inseparable from his person. Shadow is caused by walking in the sun. Peter only passes on what the Lord Jesus – of Whom the sun is a picture of – gives him. Not only the sick inhabitants of Jerusalem are healed, but also all those who are brought from the cities around Jerusalem. Jerusalem is currently still the center of the apostles’ actions. All the sick are brought there. Later the apostles are scattered.

I once read on a forum on the internet, a strong piece of the foolishness of today’s healers, who think they can imitate everything the apostles did in the early days,. There someone posted the following message: ‘In a speech in the Pentecostal community of Alkmaar (15-02-2004) [a preacher] said: I also went to a bible school and learned there about Peter that when his shadow fell on the sick they were healed (Acts 5:15). I liked that. One day I saw someone in a wheelchair in the street and I walked a little bit on the sunny side of it, so my shadow fell on that man. Unfortunately, he didn’t heal. Yes, I could try, for if you don’t try something you don’t know.’ It appealed to the person who placed the message.

He noticed the following: ‘I personally never had that idea and I never did it after the speech. But the statement struck me. Have you ever tried it? I don’t think you have ever tried it either, why not?’

Commenting on so much foolishness seems superfluous to me.

Acts 7:58

Signs and Wonders

After the evil has been judged in the church, there is a powerful testimony. When sin is not judged, it is always a barrier to God’s work. Wherever sin is removed, either by self-judgment or by being removed from the church, the way is cleared for God’s work.

In the beginning, the power of the Holy Spirit immediately revealed that barrier. In the days of decay in which we live, there is a lot of secret evil, as a result of which the Spirit cannot work powerfully in the church. Nevertheless, the Spirit still wants to make the evil public. If we read God’s Word in prayer, He will certainly show us what we must remove and also give us the strength to do so.

The hands of the apostles are busy in blessing and grace. All the apostles, not only Peter (Acts 3:6-7), perform many signs and wonders. These are all testimonies of the rejected Messiah Who is now exalted at God’s right hand. Signs are not always wonders, but wonders are always signs. Signs point to Him Who has power over a sighing creation. Wonders are the powers of the coming age (Hebrews 6:5) of the reign of the Lord Jesus Who could still come if the people would accept Him now.

They are the signs and wonders of the time of the beginning. Later in Acts it still occurs, but it is getting less and less. Because of the consistent rejection of the Lord Jesus, the use of signs and wonders has disappeared in places where that happens.

The place of action is the portico of Solomon. There the believers come together, with one accord, because the upper room must have become too small. Although it is a public place, the company of Christians is a holy company where the presence of God is noticeable. As a result, none of those who are not part of it dares to associate with them. There remains a distance.

In addition to holiness, there is also a great benevolence emanating from this company. The whole behavior of the first Christians causes esteem among the people. A true follower of the Lord Jesus evokes hatred and resistance among people who are jealous and who get stuck in their self-willed religion. People who do not do much about religion often admire and respect those who faithfully serve the Lord.

The fear of associating with Christians prevents it from becoming an uncontrolled mass movement. In an interlude Luke notes that this does not mean that the church does not grow. What a superficial observer would see as a severe blow to the church – the judgment of evil and that no one dared to associate with them – on the contrary gives God the space to do a profound work in hearts. To associate with this company, faith in Christ is needed, not the attraction of the company. It is not about adding to people, not even to apostles, but to the Lord.

God’s Spirit can work powerfully precisely through the judgment exercised, so that many come to faith and multitudes are added to the Lord. For the first time, Luke also mentions women among those who are saved. Women play an important role in the apostolic church. Luke mentions them regularly in Acts.

After the interlude (Acts 5:14) Luke continues describing the special things that happen through the apostles. Jerusalem becomes a large hospital; the streets are filled with sick people who all seek healing from the apostles. The power of the Spirit is so abundant present that all are healed. In contrast to today’s healing meetings, all are healed without exception. There is no failed or partial healing.

There is a special power emanating from Peter. He heals with his hands, but also with his shadow. Someone’s shadow is not the person himself, but is inseparable from his person. Shadow is caused by walking in the sun. Peter only passes on what the Lord Jesus – of Whom the sun is a picture of – gives him. Not only the sick inhabitants of Jerusalem are healed, but also all those who are brought from the cities around Jerusalem. Jerusalem is currently still the center of the apostles’ actions. All the sick are brought there. Later the apostles are scattered.

I once read on a forum on the internet, a strong piece of the foolishness of today’s healers, who think they can imitate everything the apostles did in the early days,. There someone posted the following message: ‘In a speech in the Pentecostal community of Alkmaar (15-02-2004) [a preacher] said: I also went to a bible school and learned there about Peter that when his shadow fell on the sick they were healed (Acts 5:15). I liked that. One day I saw someone in a wheelchair in the street and I walked a little bit on the sunny side of it, so my shadow fell on that man. Unfortunately, he didn’t heal. Yes, I could try, for if you don’t try something you don’t know.’ It appealed to the person who placed the message.

He noticed the following: ‘I personally never had that idea and I never did it after the speech. But the statement struck me. Have you ever tried it? I don’t think you have ever tried it either, why not?’

Commenting on so much foolishness seems superfluous to me.

Acts 7:59

Signs and Wonders

After the evil has been judged in the church, there is a powerful testimony. When sin is not judged, it is always a barrier to God’s work. Wherever sin is removed, either by self-judgment or by being removed from the church, the way is cleared for God’s work.

In the beginning, the power of the Holy Spirit immediately revealed that barrier. In the days of decay in which we live, there is a lot of secret evil, as a result of which the Spirit cannot work powerfully in the church. Nevertheless, the Spirit still wants to make the evil public. If we read God’s Word in prayer, He will certainly show us what we must remove and also give us the strength to do so.

The hands of the apostles are busy in blessing and grace. All the apostles, not only Peter (Acts 3:6-7), perform many signs and wonders. These are all testimonies of the rejected Messiah Who is now exalted at God’s right hand. Signs are not always wonders, but wonders are always signs. Signs point to Him Who has power over a sighing creation. Wonders are the powers of the coming age (Hebrews 6:5) of the reign of the Lord Jesus Who could still come if the people would accept Him now.

They are the signs and wonders of the time of the beginning. Later in Acts it still occurs, but it is getting less and less. Because of the consistent rejection of the Lord Jesus, the use of signs and wonders has disappeared in places where that happens.

The place of action is the portico of Solomon. There the believers come together, with one accord, because the upper room must have become too small. Although it is a public place, the company of Christians is a holy company where the presence of God is noticeable. As a result, none of those who are not part of it dares to associate with them. There remains a distance.

In addition to holiness, there is also a great benevolence emanating from this company. The whole behavior of the first Christians causes esteem among the people. A true follower of the Lord Jesus evokes hatred and resistance among people who are jealous and who get stuck in their self-willed religion. People who do not do much about religion often admire and respect those who faithfully serve the Lord.

The fear of associating with Christians prevents it from becoming an uncontrolled mass movement. In an interlude Luke notes that this does not mean that the church does not grow. What a superficial observer would see as a severe blow to the church – the judgment of evil and that no one dared to associate with them – on the contrary gives God the space to do a profound work in hearts. To associate with this company, faith in Christ is needed, not the attraction of the company. It is not about adding to people, not even to apostles, but to the Lord.

God’s Spirit can work powerfully precisely through the judgment exercised, so that many come to faith and multitudes are added to the Lord. For the first time, Luke also mentions women among those who are saved. Women play an important role in the apostolic church. Luke mentions them regularly in Acts.

After the interlude (Acts 5:14) Luke continues describing the special things that happen through the apostles. Jerusalem becomes a large hospital; the streets are filled with sick people who all seek healing from the apostles. The power of the Spirit is so abundant present that all are healed. In contrast to today’s healing meetings, all are healed without exception. There is no failed or partial healing.

There is a special power emanating from Peter. He heals with his hands, but also with his shadow. Someone’s shadow is not the person himself, but is inseparable from his person. Shadow is caused by walking in the sun. Peter only passes on what the Lord Jesus – of Whom the sun is a picture of – gives him. Not only the sick inhabitants of Jerusalem are healed, but also all those who are brought from the cities around Jerusalem. Jerusalem is currently still the center of the apostles’ actions. All the sick are brought there. Later the apostles are scattered.

I once read on a forum on the internet, a strong piece of the foolishness of today’s healers, who think they can imitate everything the apostles did in the early days,. There someone posted the following message: ‘In a speech in the Pentecostal community of Alkmaar (15-02-2004) [a preacher] said: I also went to a bible school and learned there about Peter that when his shadow fell on the sick they were healed (Acts 5:15). I liked that. One day I saw someone in a wheelchair in the street and I walked a little bit on the sunny side of it, so my shadow fell on that man. Unfortunately, he didn’t heal. Yes, I could try, for if you don’t try something you don’t know.’ It appealed to the person who placed the message.

He noticed the following: ‘I personally never had that idea and I never did it after the speech. But the statement struck me. Have you ever tried it? I don’t think you have ever tried it either, why not?’

Commenting on so much foolishness seems superfluous to me.

Acts 7:60

Signs and Wonders

After the evil has been judged in the church, there is a powerful testimony. When sin is not judged, it is always a barrier to God’s work. Wherever sin is removed, either by self-judgment or by being removed from the church, the way is cleared for God’s work.

In the beginning, the power of the Holy Spirit immediately revealed that barrier. In the days of decay in which we live, there is a lot of secret evil, as a result of which the Spirit cannot work powerfully in the church. Nevertheless, the Spirit still wants to make the evil public. If we read God’s Word in prayer, He will certainly show us what we must remove and also give us the strength to do so.

The hands of the apostles are busy in blessing and grace. All the apostles, not only Peter (Acts 3:6-7), perform many signs and wonders. These are all testimonies of the rejected Messiah Who is now exalted at God’s right hand. Signs are not always wonders, but wonders are always signs. Signs point to Him Who has power over a sighing creation. Wonders are the powers of the coming age (Hebrews 6:5) of the reign of the Lord Jesus Who could still come if the people would accept Him now.

They are the signs and wonders of the time of the beginning. Later in Acts it still occurs, but it is getting less and less. Because of the consistent rejection of the Lord Jesus, the use of signs and wonders has disappeared in places where that happens.

The place of action is the portico of Solomon. There the believers come together, with one accord, because the upper room must have become too small. Although it is a public place, the company of Christians is a holy company where the presence of God is noticeable. As a result, none of those who are not part of it dares to associate with them. There remains a distance.

In addition to holiness, there is also a great benevolence emanating from this company. The whole behavior of the first Christians causes esteem among the people. A true follower of the Lord Jesus evokes hatred and resistance among people who are jealous and who get stuck in their self-willed religion. People who do not do much about religion often admire and respect those who faithfully serve the Lord.

The fear of associating with Christians prevents it from becoming an uncontrolled mass movement. In an interlude Luke notes that this does not mean that the church does not grow. What a superficial observer would see as a severe blow to the church – the judgment of evil and that no one dared to associate with them – on the contrary gives God the space to do a profound work in hearts. To associate with this company, faith in Christ is needed, not the attraction of the company. It is not about adding to people, not even to apostles, but to the Lord.

God’s Spirit can work powerfully precisely through the judgment exercised, so that many come to faith and multitudes are added to the Lord. For the first time, Luke also mentions women among those who are saved. Women play an important role in the apostolic church. Luke mentions them regularly in Acts.

After the interlude (Acts 5:14) Luke continues describing the special things that happen through the apostles. Jerusalem becomes a large hospital; the streets are filled with sick people who all seek healing from the apostles. The power of the Spirit is so abundant present that all are healed. In contrast to today’s healing meetings, all are healed without exception. There is no failed or partial healing.

There is a special power emanating from Peter. He heals with his hands, but also with his shadow. Someone’s shadow is not the person himself, but is inseparable from his person. Shadow is caused by walking in the sun. Peter only passes on what the Lord Jesus – of Whom the sun is a picture of – gives him. Not only the sick inhabitants of Jerusalem are healed, but also all those who are brought from the cities around Jerusalem. Jerusalem is currently still the center of the apostles’ actions. All the sick are brought there. Later the apostles are scattered.

I once read on a forum on the internet, a strong piece of the foolishness of today’s healers, who think they can imitate everything the apostles did in the early days,. There someone posted the following message: ‘In a speech in the Pentecostal community of Alkmaar (15-02-2004) [a preacher] said: I also went to a bible school and learned there about Peter that when his shadow fell on the sick they were healed (Acts 5:15). I liked that. One day I saw someone in a wheelchair in the street and I walked a little bit on the sunny side of it, so my shadow fell on that man. Unfortunately, he didn’t heal. Yes, I could try, for if you don’t try something you don’t know.’ It appealed to the person who placed the message.

He noticed the following: ‘I personally never had that idea and I never did it after the speech. But the statement struck me. Have you ever tried it? I don’t think you have ever tried it either, why not?’

Commenting on so much foolishness seems superfluous to me.