Acts 8

Acts 8:1

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:2

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:3

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:4

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:5

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:6

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:7

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:8

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:9

Arrested and Released

The high priest and his companions, the Sadducees, rise up. This not only indicates a change of physical attitude, but indicates a spiritual reaction. They rise up against the work of the Spirit. The work of the Spirit always alternates with the counteractions of satan. Now comes the next opposition. In the world good always works in the presence of the power of evil.

The spiritual authorities fear every threat to their position. They cannot stand by idly as the influence of the apostles undermines their influence. They either have to join or attack. Since they are so jealous, there is no question of joining and so they choose to attack. This time they do not only seize Peter and John, but all the apostles and imprison them.

Again it seems to be toward the end of the day because the apostles are not immediately interrogated. As night descends over Jerusalem, the eye of God is on the prison. He laughs at the rage of the religious leaders (Psalms 2:4). To deliver His faithful apostles, He sends an angel. We see the irony of God to send an angel precisely here, where the Sadducees are the opponents who do not believe in angels (Acts 23:8).

The Lord does not give His apostles the power to deliver themselves. The angel does what people cannot do. He opens the doors of the prison and takes them out. It must have been completely dark in prison and impossible for the apostles to find their way out. The light of the angel shows the way.

When they are outside, the angel gives a command to the apostles. This command shows that they have been delivered to continue their ordinary work and not to flee. He points out to them the place where they must preach and tells them what to talk about. They must take their place in the temple again and speak “to the people … the whole message of this Life”.

God’s grace for His people continues. He wants the people to hear the message of “this” Life. That are words of God Himself and about the Lord Jesus, through which everyone who hears and accepts them is saved (Acts 13:26). It is also our privilege to speak these words of life to people who do not yet know Christ, that they may be saved. The words of the Lord Jesus are spirit and life (John 6:63). Let us speak these words to the people and not lose ourselves in a wrangle about words, which is useless and leads to the ruin of the hearers (2 Timothy 2:14).

The apostles do what the angel said because they clearly recognize the Lord’s command. They will do it with pleasure and conviction now that they are so encouraged by this remarkable deliverance. Instead of going to bed, they will have prayed until they can go to the temple early in the morning. Once there, they don’t tell a beautiful story about their spectacular deliverance, but they teach the people. They continue their teaching to the people fearlessly, without fear of the religious leaders whom they of course expect. It will not take long before they come.

Before that, Luke first mentions that those leaders have come together to judge the apostles. It is clear that none of them has the slightest suspicion of what happened that night. Assuming that they have the matter under control, they send officers to take the apostles out of the dungeon. When the officers come to the dungeon, they don’t find the apostles there anymore. This must have caused great surprise.

They return to the priests and report their findings. They tell in detail what they found when they got there. At first glance, everything seemed perfectly in order. The doors of the prison house were not open, but were closed with great care. The guards were also at their post. There was nothing to indicate that the prisoners would no longer be there. But when they had gone inside and opened the inner doors to take the prisoners, there was no one there.

This account by the officers of all the care and the guards provides additional proof that God was at work. No matter how well the case was secured, to God it doesn’t matter. He just makes the guards blind and deaf for the time He needs.

It reminds us – and certainly should have reminded the chief priests – of the events around the tomb of the Lord Jesus. There they had made sure that the tomb was properly closed with a sealed stone and a guard to secure it (Matthew 27:62-66). But all their measures did not prevent the Lord Jesus from rising. On the contrary, their measures provided additional proof of His resurrection. They want to undo that evidence by bribing the soldiers and making them tell a lie (Matthew 28:11-15).

Here the captain and the chief priests are embarrassed with the situation. Where are their detainees? Their question will not remain unanswered for long. Someone comes with the message that the prisoners are standing in the temple and teaching the people. The apostles do also what the Lord Jesus did. The teaching of the people means that they have explained the Old Testament to the people to prove that Jesus is the Christ (cf. Acts 28:23).

Acts 8:10

Arrested the Second Time

When they know where the prisoners are, the captain goes there with the officers. They are aware that the people esteem the apostles highly. They abandon the usual violence when they arrest them, as that would arouse the anger of the people. They do their utmost to make the apostles go with them with a gentle hand.

The apostles go with them without resisting. They do not call for the help of the people that is clearly on their hand. Nowhere are believers called upon to resist when they are arrested for their faith. To give an account is the command (1 Peter 3:15).

The captain with the officers bring the apostles before the Council. The high priest immediately begins the questioning which involves an accusation. He accuses the apostles of disobedience to the highest religious authority that had explicitly commanded them not to teach “in the name of Jesus” (Acts 4:18). So they had not listened to this. No, they must conclude that the apostles have filled Jerusalem with their teaching.

It is unacceptable to them that these people, who do not belong to the acknowledged religious authority, explain the Scriptures to the people. They claim the right to do so for themselves, to the exclusion of anyone they do not consider qualified. They note that the apostles have not only filled Jerusalem with their teaching, but also want to bring the blood of “this Man” – they do not want to pronounce the name ‘Jesus’ – upon them.

They feel that the preaching of the resurrection of Christ means that God judges that they have wrongfully killed Someone. With this they would indeed bring His blood on them. That is exactly what they have done and what they have clearly expressed themselves during the trial against the Lord (Matthew 27:25). In reality, God takes them at their word.

Acts 8:11

Arrested the Second Time

When they know where the prisoners are, the captain goes there with the officers. They are aware that the people esteem the apostles highly. They abandon the usual violence when they arrest them, as that would arouse the anger of the people. They do their utmost to make the apostles go with them with a gentle hand.

The apostles go with them without resisting. They do not call for the help of the people that is clearly on their hand. Nowhere are believers called upon to resist when they are arrested for their faith. To give an account is the command (1 Peter 3:15).

The captain with the officers bring the apostles before the Council. The high priest immediately begins the questioning which involves an accusation. He accuses the apostles of disobedience to the highest religious authority that had explicitly commanded them not to teach “in the name of Jesus” (Acts 4:18). So they had not listened to this. No, they must conclude that the apostles have filled Jerusalem with their teaching.

It is unacceptable to them that these people, who do not belong to the acknowledged religious authority, explain the Scriptures to the people. They claim the right to do so for themselves, to the exclusion of anyone they do not consider qualified. They note that the apostles have not only filled Jerusalem with their teaching, but also want to bring the blood of “this Man” – they do not want to pronounce the name ‘Jesus’ – upon them.

They feel that the preaching of the resurrection of Christ means that God judges that they have wrongfully killed Someone. With this they would indeed bring His blood on them. That is exactly what they have done and what they have clearly expressed themselves during the trial against the Lord (Matthew 27:25). In reality, God takes them at their word.

Acts 8:12

Arrested the Second Time

When they know where the prisoners are, the captain goes there with the officers. They are aware that the people esteem the apostles highly. They abandon the usual violence when they arrest them, as that would arouse the anger of the people. They do their utmost to make the apostles go with them with a gentle hand.

The apostles go with them without resisting. They do not call for the help of the people that is clearly on their hand. Nowhere are believers called upon to resist when they are arrested for their faith. To give an account is the command (1 Peter 3:15).

The captain with the officers bring the apostles before the Council. The high priest immediately begins the questioning which involves an accusation. He accuses the apostles of disobedience to the highest religious authority that had explicitly commanded them not to teach “in the name of Jesus” (Acts 4:18). So they had not listened to this. No, they must conclude that the apostles have filled Jerusalem with their teaching.

It is unacceptable to them that these people, who do not belong to the acknowledged religious authority, explain the Scriptures to the people. They claim the right to do so for themselves, to the exclusion of anyone they do not consider qualified. They note that the apostles have not only filled Jerusalem with their teaching, but also want to bring the blood of “this Man” – they do not want to pronounce the name ‘Jesus’ – upon them.

They feel that the preaching of the resurrection of Christ means that God judges that they have wrongfully killed Someone. With this they would indeed bring His blood on them. That is exactly what they have done and what they have clearly expressed themselves during the trial against the Lord (Matthew 27:25). In reality, God takes them at their word.

Acts 8:13

Testimony of Peter and the Apostles

The response of Peter and the other apostles is rather a statement of facts than giving a testimony. The rulers are clearly opposed to God, yet there is no pride or self-will among the apostles. It is about obeying God. They begin their answer with being obedient (Acts 5:29) and they also finish with that Acts 5:32).

The high priest and his people are to them no more than “men”. The apostles resolutely reject the charge of disobedience. They no longer leave it to the conscience of the rulers to decide whom they should obey more, but state that “we”, that is everyone, must obey God more than people. That is why they have acted as they have done, no more and no less.

Then they become the prosecutor. They still take their place in the midst of Israel when they speak of “the God of our fathers”. Aptly and compactly, and because of that also penetratingly, they confront the actions of God toward the Lord Jesus with those of these leaders. God raised Him up, while they killed Him by hanging Him on a cross. Death on the cross is the Roman form of execution, but they attribute this act to this Jewish company. Nor do they speak of ‘crucifixion’, but of ‘hanging Him on a cross’. By doing so, they emphasize that they labeled Christ a cursed by God (Deuteronomy 21:23; Galatians 3:13).

But Him Whom they labeled and treated as such, has been given all glory due to Him by God. They as false leaders disdain Him as a Prince, but to God He is the Superior Prince (Acts 3:15; Hebrews 2:10; Hebrews 12:2). They as cursers of the people (John 7:49) reject Him as Savior, but to God He is the Savior. God has exalted Him in heaven through His right hand. He lives in glory, where all the pleasure of God rests on Him.

God has exalted Him to give repentance to Israel and forgiveness of sins. So another period of grace is added to the period that has been and in which Israel has not made use of that grace. Both repentance and forgiveness are seen here as gifts from God and are still being offered to the people. All people who have come to faith in the Lord Jesus have also received this gift. Yet the people as a whole, represented in their leaders, have rejected Him again.

Peter and the apostles do not say things they have heard, but they have experienced and lived it themselves. From witnesses one can expect nothing but that they speak the truth (cf. John 15:26-27). The apostles are witnesses and the Holy Spirit is Witness. It is a double witness and not only that the Holy Spirit witnesses through the apostles.

The presence of the Holy Spirit on earth is a witness in itself (John 16:7-11). This Holy Spirit has been given by God to all who obey Him. Here the gift of the Holy Spirit is connected to the responsibility of man. Obeying is not the keeping of the law, but the obedience of faith, which is to obey God’s command to repent and believe in the Lord Jesus (Acts 17:30; Acts 16:31). He who believes the gospel of his salvation receives the Holy Spirit (Ephesians 1:13).

Acts 8:14

Testimony of Peter and the Apostles

The response of Peter and the other apostles is rather a statement of facts than giving a testimony. The rulers are clearly opposed to God, yet there is no pride or self-will among the apostles. It is about obeying God. They begin their answer with being obedient (Acts 5:29) and they also finish with that Acts 5:32).

The high priest and his people are to them no more than “men”. The apostles resolutely reject the charge of disobedience. They no longer leave it to the conscience of the rulers to decide whom they should obey more, but state that “we”, that is everyone, must obey God more than people. That is why they have acted as they have done, no more and no less.

Then they become the prosecutor. They still take their place in the midst of Israel when they speak of “the God of our fathers”. Aptly and compactly, and because of that also penetratingly, they confront the actions of God toward the Lord Jesus with those of these leaders. God raised Him up, while they killed Him by hanging Him on a cross. Death on the cross is the Roman form of execution, but they attribute this act to this Jewish company. Nor do they speak of ‘crucifixion’, but of ‘hanging Him on a cross’. By doing so, they emphasize that they labeled Christ a cursed by God (Deuteronomy 21:23; Galatians 3:13).

But Him Whom they labeled and treated as such, has been given all glory due to Him by God. They as false leaders disdain Him as a Prince, but to God He is the Superior Prince (Acts 3:15; Hebrews 2:10; Hebrews 12:2). They as cursers of the people (John 7:49) reject Him as Savior, but to God He is the Savior. God has exalted Him in heaven through His right hand. He lives in glory, where all the pleasure of God rests on Him.

God has exalted Him to give repentance to Israel and forgiveness of sins. So another period of grace is added to the period that has been and in which Israel has not made use of that grace. Both repentance and forgiveness are seen here as gifts from God and are still being offered to the people. All people who have come to faith in the Lord Jesus have also received this gift. Yet the people as a whole, represented in their leaders, have rejected Him again.

Peter and the apostles do not say things they have heard, but they have experienced and lived it themselves. From witnesses one can expect nothing but that they speak the truth (cf. John 15:26-27). The apostles are witnesses and the Holy Spirit is Witness. It is a double witness and not only that the Holy Spirit witnesses through the apostles.

The presence of the Holy Spirit on earth is a witness in itself (John 16:7-11). This Holy Spirit has been given by God to all who obey Him. Here the gift of the Holy Spirit is connected to the responsibility of man. Obeying is not the keeping of the law, but the obedience of faith, which is to obey God’s command to repent and believe in the Lord Jesus (Acts 17:30; Acts 16:31). He who believes the gospel of his salvation receives the Holy Spirit (Ephesians 1:13).

Acts 8:15

Testimony of Peter and the Apostles

The response of Peter and the other apostles is rather a statement of facts than giving a testimony. The rulers are clearly opposed to God, yet there is no pride or self-will among the apostles. It is about obeying God. They begin their answer with being obedient (Acts 5:29) and they also finish with that Acts 5:32).

The high priest and his people are to them no more than “men”. The apostles resolutely reject the charge of disobedience. They no longer leave it to the conscience of the rulers to decide whom they should obey more, but state that “we”, that is everyone, must obey God more than people. That is why they have acted as they have done, no more and no less.

Then they become the prosecutor. They still take their place in the midst of Israel when they speak of “the God of our fathers”. Aptly and compactly, and because of that also penetratingly, they confront the actions of God toward the Lord Jesus with those of these leaders. God raised Him up, while they killed Him by hanging Him on a cross. Death on the cross is the Roman form of execution, but they attribute this act to this Jewish company. Nor do they speak of ‘crucifixion’, but of ‘hanging Him on a cross’. By doing so, they emphasize that they labeled Christ a cursed by God (Deuteronomy 21:23; Galatians 3:13).

But Him Whom they labeled and treated as such, has been given all glory due to Him by God. They as false leaders disdain Him as a Prince, but to God He is the Superior Prince (Acts 3:15; Hebrews 2:10; Hebrews 12:2). They as cursers of the people (John 7:49) reject Him as Savior, but to God He is the Savior. God has exalted Him in heaven through His right hand. He lives in glory, where all the pleasure of God rests on Him.

God has exalted Him to give repentance to Israel and forgiveness of sins. So another period of grace is added to the period that has been and in which Israel has not made use of that grace. Both repentance and forgiveness are seen here as gifts from God and are still being offered to the people. All people who have come to faith in the Lord Jesus have also received this gift. Yet the people as a whole, represented in their leaders, have rejected Him again.

Peter and the apostles do not say things they have heard, but they have experienced and lived it themselves. From witnesses one can expect nothing but that they speak the truth (cf. John 15:26-27). The apostles are witnesses and the Holy Spirit is Witness. It is a double witness and not only that the Holy Spirit witnesses through the apostles.

The presence of the Holy Spirit on earth is a witness in itself (John 16:7-11). This Holy Spirit has been given by God to all who obey Him. Here the gift of the Holy Spirit is connected to the responsibility of man. Obeying is not the keeping of the law, but the obedience of faith, which is to obey God’s command to repent and believe in the Lord Jesus (Acts 17:30; Acts 16:31). He who believes the gospel of his salvation receives the Holy Spirit (Ephesians 1:13).

Acts 8:16

Testimony of Peter and the Apostles

The response of Peter and the other apostles is rather a statement of facts than giving a testimony. The rulers are clearly opposed to God, yet there is no pride or self-will among the apostles. It is about obeying God. They begin their answer with being obedient (Acts 5:29) and they also finish with that Acts 5:32).

The high priest and his people are to them no more than “men”. The apostles resolutely reject the charge of disobedience. They no longer leave it to the conscience of the rulers to decide whom they should obey more, but state that “we”, that is everyone, must obey God more than people. That is why they have acted as they have done, no more and no less.

Then they become the prosecutor. They still take their place in the midst of Israel when they speak of “the God of our fathers”. Aptly and compactly, and because of that also penetratingly, they confront the actions of God toward the Lord Jesus with those of these leaders. God raised Him up, while they killed Him by hanging Him on a cross. Death on the cross is the Roman form of execution, but they attribute this act to this Jewish company. Nor do they speak of ‘crucifixion’, but of ‘hanging Him on a cross’. By doing so, they emphasize that they labeled Christ a cursed by God (Deuteronomy 21:23; Galatians 3:13).

But Him Whom they labeled and treated as such, has been given all glory due to Him by God. They as false leaders disdain Him as a Prince, but to God He is the Superior Prince (Acts 3:15; Hebrews 2:10; Hebrews 12:2). They as cursers of the people (John 7:49) reject Him as Savior, but to God He is the Savior. God has exalted Him in heaven through His right hand. He lives in glory, where all the pleasure of God rests on Him.

God has exalted Him to give repentance to Israel and forgiveness of sins. So another period of grace is added to the period that has been and in which Israel has not made use of that grace. Both repentance and forgiveness are seen here as gifts from God and are still being offered to the people. All people who have come to faith in the Lord Jesus have also received this gift. Yet the people as a whole, represented in their leaders, have rejected Him again.

Peter and the apostles do not say things they have heard, but they have experienced and lived it themselves. From witnesses one can expect nothing but that they speak the truth (cf. John 15:26-27). The apostles are witnesses and the Holy Spirit is Witness. It is a double witness and not only that the Holy Spirit witnesses through the apostles.

The presence of the Holy Spirit on earth is a witness in itself (John 16:7-11). This Holy Spirit has been given by God to all who obey Him. Here the gift of the Holy Spirit is connected to the responsibility of man. Obeying is not the keeping of the law, but the obedience of faith, which is to obey God’s command to repent and believe in the Lord Jesus (Acts 17:30; Acts 16:31). He who believes the gospel of his salvation receives the Holy Spirit (Ephesians 1:13).

Acts 8:17

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:18

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:19

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:20

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:21

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:22

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:23

The Advice of Gamaliel

When Peter has given the clear testimony of God’s appreciation of Christ, the leaders are fed up. They realize what this means. They have been addressed in their conscience and accused of murder. Instead of bowing before God, they prove how murderous their hearts still are by their absolute refusal to give up their position of prestige among the people. Their outburst of anger is so great that they want to kill the apostles. Murder fills their hearts, inspired by satan who is a murderer from the beginning (John 8:44).

However, there is someone in the Council who keeps a cool head. It is Gamaliel. He is a law scholar who is honored by the whole people. He is the next instrument God uses in His providence to give His apostles their freedom back, just as He used an angel before (Acts 5:19). Gamaliel brings the Council to rest. He has authority, for he orders that “the men” should be put outside the Council chamber for a moment.

Then he begins his advice to the Council. His advice does not come from dealings with God, but from human wisdom. God uses this advice to reach His goal. Gamaliel addresses the Council as “men of Israel”, as men who belong to the people chosen by God. He urges them to think carefully before they deal with ‘these men’.

In order to convince them that they should be careful and not hastily condemn these people, he points to two people from their recent history who have also presented themselves as leaders. He first cites the example of the otherwise totally unknown to us Theudas. This man claimed to be someone of significance. Modesty was not his greatest virtue. He acquired a following of about four hundred men. But what became of him and his movement? He was killed. With that, the whole company of followers fell apart. Nothing has come of all the wonderful plans and promises.

Then there is that other popular leader, Judas of Galilee. About thirty years ago this person wanted to profile himself as a leader. The people were ready for that because it was in the days of census. Those days are an emphatic reminder of Roman domination. Then the climate was ripe for a revolt against the Romans. Also behind him were people who saw something in his ideas. But the Romans quelled his rebellion. He died and that was the end of his movement. All those who obeyed him were scattered.

People like Theudas and Judas of Galilee are the thieves and robbers whom the Lord means when He speaks of people who enter the sheepfold other than through the door (John 10:1). By presenting the case in this way, Gamaliel places the Lord Jesus on a par with them.

His sober but darkened mind brings him to a sober conclusion. He simply says that they are always right if they let the matter rest. That ‘Man’ could also be such a deceiver and then Christendom would die down. Troublemakers come and go; that is how it could be with this new movement. However, if it were a work of God, all human effort would turn out to be in vain and they would turn out to be fighters against God. This advice of Gamaliel is still given to orthodox Jews who enter into conversation with Messianic Jews.

Instead of such advice, Gamaliel would have done better to propose to the Council to investigate the matter on the basis of the Old Testament. Never did the Lord Jesus, like Theudas and many others with him, say that He was Someone of significance. In the course of time about forty false messiahs have risen up, of whom Bar Kochba is the best known. They have all served as liberators to free Israel from the yoke of slavery of the nations, but they have all failed miserably. They have dragged many into their trap.

The only One Who can justifiably claim to be the Messiah has a message that is believed throughout the world and has received millions of followers. Instead of being scattered, they have all been baptized into one body by one Spirit.

Acts 8:24

Flogged, Released and Keeping Right on

The Council is convinced. Although the Council follows Gamaliel’s advice and thereby indicates that they do not want to be fighters against God, they do appear to be fighters against God. They call the apostles back in, but not to apologize. Their murder plans are not carried out, but their hatred has not diminished. This is shown by the flogging they inflict on the apostles. Furthermore, they order them not to speak “in the name of Jesus” anymore. This is how they let the apostles go.

But they are not broken men who leave the courtroom. We are often afraid to give our testimony when we expect a disapproving look or a mocking smile. This is different with the apostles. The only result of the flogging is that they rejoice that they are worthy “to suffer shame” for the “name” of the Lord Jesus (cf. Matthew 5:10-12; 1 Peter 4:13).

The threat to no longer speak “in the name of Jesus” only leads them with even more zeal to teach from God’s Word in public in the temple as well as from house to house. They proclaim that Jesus is the promised Christ. The order ”not to speak in the name of Jesus” is as foolish as ordering the sun not to shine.

Acts 8:25

Flogged, Released and Keeping Right on

The Council is convinced. Although the Council follows Gamaliel’s advice and thereby indicates that they do not want to be fighters against God, they do appear to be fighters against God. They call the apostles back in, but not to apologize. Their murder plans are not carried out, but their hatred has not diminished. This is shown by the flogging they inflict on the apostles. Furthermore, they order them not to speak “in the name of Jesus” anymore. This is how they let the apostles go.

But they are not broken men who leave the courtroom. We are often afraid to give our testimony when we expect a disapproving look or a mocking smile. This is different with the apostles. The only result of the flogging is that they rejoice that they are worthy “to suffer shame” for the “name” of the Lord Jesus (cf. Matthew 5:10-12; 1 Peter 4:13).

The threat to no longer speak “in the name of Jesus” only leads them with even more zeal to teach from God’s Word in public in the temple as well as from house to house. They proclaim that Jesus is the promised Christ. The order ”not to speak in the name of Jesus” is as foolish as ordering the sun not to shine.

Acts 8:26

Flogged, Released and Keeping Right on

The Council is convinced. Although the Council follows Gamaliel’s advice and thereby indicates that they do not want to be fighters against God, they do appear to be fighters against God. They call the apostles back in, but not to apologize. Their murder plans are not carried out, but their hatred has not diminished. This is shown by the flogging they inflict on the apostles. Furthermore, they order them not to speak “in the name of Jesus” anymore. This is how they let the apostles go.

But they are not broken men who leave the courtroom. We are often afraid to give our testimony when we expect a disapproving look or a mocking smile. This is different with the apostles. The only result of the flogging is that they rejoice that they are worthy “to suffer shame” for the “name” of the Lord Jesus (cf. Matthew 5:10-12; 1 Peter 4:13).

The threat to no longer speak “in the name of Jesus” only leads them with even more zeal to teach from God’s Word in public in the temple as well as from house to house. They proclaim that Jesus is the promised Christ. The order ”not to speak in the name of Jesus” is as foolish as ordering the sun not to shine.

Acts 8:28

Complaints in the Church

As the number of disciples increases, so do the dangers of the sinful flesh that every believer has within him. In the previous chapter two of the disciples expressed this in a well-considered and therefore crafty way. The judgment was in accordance with it. Now the sinful flesh reveals itself in a different form than in the previous chapter.

It is not an intentional, deliberate sin, but a spirit of dissatisfaction comes into the church and manifests itself in complaining. It is not a rebellion, but it is deadly if it is not responded to properly (1 Corinthians 10:10). As with Ananias and Sapphira, money is the cause. With them it was about making it available, here it is about distributing it, perhaps mainly in the form of goods.

The complaining stems from the different living conditions of the disciples. The Hellenistic Jews or Greek-speaking Jews believe that their widows are not treated equally with the Hebrews in the distribution of the goods that the church received from its wealthier members. We see here two groups with different backgrounds. The Greek-speaking Jews are Jews who came out of the scattering. They speak the Greek language and are familiar with Greek culture which may have been evident in their behavior. The Hebrews are the Hebrew or Aramaic speaking Jews. They have their origin in Israel and have been formed by the law.

These are two groups both having their dangers and need to learn to bear with each other. The Greek-speaking people are in danger of introducing a worldly way of life into the church; the Hebrews are in danger of introducing legalism into the church.

The Preacher has already observed that danger and warned about it (Ecclesiastes 7:15-18). He speaks of the contrast between the righteous who boasts of his righteousness – that is, someone who takes himself as norm, makes laws of that norm and imposes it on others – and the lawless who boasts of his freedom – such a person does not acknowledge any law. The only way to avoid falling into either extremity is to fear God.

The God-fearing one has respect for God’s Word and adds nothing to it and avoids both dangers. The Lord Jesus walked on the narrow path, “in the midst of the paths of justice” (Proverbs 8:20), not to the right and not to the left. We must always focus on Him again (Isaiah 30:21). If we don’t, satan will succeed in bringing discord among us through dissatisfaction and jealousy.

Satan exploits the small differences there are in the church to set people up against each other. In this case it concerns earthly goods. If we are content with what we have (Hebrews 13:5), we will not become jealous of what others have or can do. Contentment is inseparable from Godliness (1 Timothy 6:6).

The apostles, who are called “the twelve” here, recognize the problem. They even recognize that they have contributed to its arising. They have taken on tasks that are not directly theirs. That is asking for trouble. An additional consequence is that they are no longer able to carry out their actual task to the full.

If more is done than is ordered, nothing will happen properly anymore. On the one hand, the apostles do not get around to their original task of preaching the Word of God; on the other hand, the task they have taken upon themselves, serving the tables, is not carried out properly. Serving the tables is about distributing money and goods to the needy believers.

It is also an important instruction for us to stick to what the Lord has given us as a task. If, however well intentioned, we take on other tasks for which He has not given us an order, it is at the expense of the actual task. Also the extra task which has been taken on is not carried out satisfactorily.

Fortunately, the apostles recognize their mistake in time. They themselves feel that it is unsatisfactory. They hear the signals of dissatisfaction in the complaining, and act before tumult breaks out. This allows them to reduce and eliminate the danger. They want to return to their original task. The social aspect of the church, which is also there and important, must be transferred.

Acts 8:29

Complaints in the Church

As the number of disciples increases, so do the dangers of the sinful flesh that every believer has within him. In the previous chapter two of the disciples expressed this in a well-considered and therefore crafty way. The judgment was in accordance with it. Now the sinful flesh reveals itself in a different form than in the previous chapter.

It is not an intentional, deliberate sin, but a spirit of dissatisfaction comes into the church and manifests itself in complaining. It is not a rebellion, but it is deadly if it is not responded to properly (1 Corinthians 10:10). As with Ananias and Sapphira, money is the cause. With them it was about making it available, here it is about distributing it, perhaps mainly in the form of goods.

The complaining stems from the different living conditions of the disciples. The Hellenistic Jews or Greek-speaking Jews believe that their widows are not treated equally with the Hebrews in the distribution of the goods that the church received from its wealthier members. We see here two groups with different backgrounds. The Greek-speaking Jews are Jews who came out of the scattering. They speak the Greek language and are familiar with Greek culture which may have been evident in their behavior. The Hebrews are the Hebrew or Aramaic speaking Jews. They have their origin in Israel and have been formed by the law.

These are two groups both having their dangers and need to learn to bear with each other. The Greek-speaking people are in danger of introducing a worldly way of life into the church; the Hebrews are in danger of introducing legalism into the church.

The Preacher has already observed that danger and warned about it (Ecclesiastes 7:15-18). He speaks of the contrast between the righteous who boasts of his righteousness – that is, someone who takes himself as norm, makes laws of that norm and imposes it on others – and the lawless who boasts of his freedom – such a person does not acknowledge any law. The only way to avoid falling into either extremity is to fear God.

The God-fearing one has respect for God’s Word and adds nothing to it and avoids both dangers. The Lord Jesus walked on the narrow path, “in the midst of the paths of justice” (Proverbs 8:20), not to the right and not to the left. We must always focus on Him again (Isaiah 30:21). If we don’t, satan will succeed in bringing discord among us through dissatisfaction and jealousy.

Satan exploits the small differences there are in the church to set people up against each other. In this case it concerns earthly goods. If we are content with what we have (Hebrews 13:5), we will not become jealous of what others have or can do. Contentment is inseparable from Godliness (1 Timothy 6:6).

The apostles, who are called “the twelve” here, recognize the problem. They even recognize that they have contributed to its arising. They have taken on tasks that are not directly theirs. That is asking for trouble. An additional consequence is that they are no longer able to carry out their actual task to the full.

If more is done than is ordered, nothing will happen properly anymore. On the one hand, the apostles do not get around to their original task of preaching the Word of God; on the other hand, the task they have taken upon themselves, serving the tables, is not carried out properly. Serving the tables is about distributing money and goods to the needy believers.

It is also an important instruction for us to stick to what the Lord has given us as a task. If, however well intentioned, we take on other tasks for which He has not given us an order, it is at the expense of the actual task. Also the extra task which has been taken on is not carried out satisfactorily.

Fortunately, the apostles recognize their mistake in time. They themselves feel that it is unsatisfactory. They hear the signals of dissatisfaction in the complaining, and act before tumult breaks out. This allows them to reduce and eliminate the danger. They want to return to their original task. The social aspect of the church, which is also there and important, must be transferred.

Acts 8:30

The Seven Deacons Chosen

To overcome the difficulties that had arisen, the apostles proposed to the brethren that they select seven men who could take over from them this task of distributing funds and resources. The apostles do not select the men themselves; they only give directions that the church should pay attention to in selecting the men suitable to carry out this task. The qualities described that such brothers must possess indicate the value of this service. The men eligible for this work must have a good testimony in their environment. Also, the Holy Spirit must be able to work freely in them and they must be able to perform their task with wisdom (cf. 1 Timothy 3:8-13).

Although these are practical matters, the brothers who are going to take care of these matters must meet certain spiritual features. They are not practical brothers who are good at accounting, for example, but spiritually minded brothers who feel the material need of believers and provide for it with wisdom. The church is not an organization, not a system of rules, where one looks at how everything can be arranged in the best way. It is the Spirit of God Who in His wisdom knows all needs and can indicate exactly where and how they should be met, as is necessary for the glory of Christ.

These men are chosen by the church (2 Corinthians 8:19). This is different than with the gifts of grace in the church. These are not chosen by the church, but are given by the Lord and set in the church (1 Corinthians 12:28). The church must accept them and acknowledge them as given to her by the Lord (Ephesians 4:7; 11). In short: the church is owned by the Lord and therefore He chooses and gives the gifts necessary for the building up of the church; the church as steward manages the money and she chooses who is responsible for its management.

After the apostles have made their proposal, they also say what they will devote themselves to. They have said that the Word of God is neglected by them. Nevertheless, the first thing they want to do when they have their hands free again after handing over the care of the practical things, is not to preach the Word, but to pray. And not just once or on a special occasion, but they want to “devote” themselves to it. Then they say that they will also devote themselves “to the ministry of the Word”.

It is remarkable that the apostles here mention prayer first and then the preaching as their work. Their struggle with the power of evil is firstly a struggle in prayer. In prayer, more than in any other service, we become aware of the power of God that is needed for any other service. It is important to first speak with God about people and only then to speak with people about God.

The proposal of the apostles is widely supported by the crowd of believers. They choose seven men who meet the requirements. This means that the church has also worked spiritually and has been able to recognize these conditions with these men. Luke gives the names of the seven they choose. With Stephen he mentions as an extra characteristic that he is “a man full of faith and of the Holy Spirit”. This means that Stephen trusts in God completely, while the Holy Spirit can work in him without hindrance.

As far as can be deduced from the names, all men chosen are Greeks, for they are all Greek names. This is certainly a loving concession to the group of believers that has complained. From that group there can no longer be any reproach of partiality. When the love of God fills the hearts, it overcomes selfishness and pettiness. Today’s church is governed based on democracy, with each group demanding its representation in every commission that is thought to be established.

According to the well-known Bible interpreter F.W. Grant (1834-1902) the names have the following meaning: 1. Stephen – crown 2. Philip – lover of horses, runner 3. Prochorus – leader of praise 4. Nicanor – victor 5. Timon – honorable 6. Parmenas – permanent 7. Nicolas – conqueror of the people

Two of these names stand out, which we will come across a few more times in this book: Stephen and Philip.

These seven men are put before the apostles by the church. Before the apostles identify themselves with the choice of the church by the laying on of hands (cf. Leviticus 3:2; Numbers 27:18; Deuteronomy 34:9), they pray. They will certainly have prayed for these men that the Lord will give them grace and wisdom to perform this important task. After all, it is about the welfare of the church.

It seems that the multiplication or increase of the influence of the Word on the life of the believers, about which Luke speaks in Acts 6:7, is a result of the election of the deacons. As a result, the apostles are again free to preach the Word, which is not without consequence. The spiritual life of the believers grows through it. And not only that. We also read that the number of disciples in Jerusalem is greatly increasing. So people also come to faith through the preaching of the Word. Among those people there is a large crowd of priests. They become obedient to the faith. This contrasts with their life up to that moment for it was dominated by obedience to the law.

N.B. Acts 6:7 can be seen as a verse that connects two parts. We find such a verse also in Acts 9:31; Acts 12:24; Acts 16:5; Acts 19:20; Acts 28:30-31. This gives a division of the book into six parts.

Acts 8:31

The Seven Deacons Chosen

To overcome the difficulties that had arisen, the apostles proposed to the brethren that they select seven men who could take over from them this task of distributing funds and resources. The apostles do not select the men themselves; they only give directions that the church should pay attention to in selecting the men suitable to carry out this task. The qualities described that such brothers must possess indicate the value of this service. The men eligible for this work must have a good testimony in their environment. Also, the Holy Spirit must be able to work freely in them and they must be able to perform their task with wisdom (cf. 1 Timothy 3:8-13).

Although these are practical matters, the brothers who are going to take care of these matters must meet certain spiritual features. They are not practical brothers who are good at accounting, for example, but spiritually minded brothers who feel the material need of believers and provide for it with wisdom. The church is not an organization, not a system of rules, where one looks at how everything can be arranged in the best way. It is the Spirit of God Who in His wisdom knows all needs and can indicate exactly where and how they should be met, as is necessary for the glory of Christ.

These men are chosen by the church (2 Corinthians 8:19). This is different than with the gifts of grace in the church. These are not chosen by the church, but are given by the Lord and set in the church (1 Corinthians 12:28). The church must accept them and acknowledge them as given to her by the Lord (Ephesians 4:7; 11). In short: the church is owned by the Lord and therefore He chooses and gives the gifts necessary for the building up of the church; the church as steward manages the money and she chooses who is responsible for its management.

After the apostles have made their proposal, they also say what they will devote themselves to. They have said that the Word of God is neglected by them. Nevertheless, the first thing they want to do when they have their hands free again after handing over the care of the practical things, is not to preach the Word, but to pray. And not just once or on a special occasion, but they want to “devote” themselves to it. Then they say that they will also devote themselves “to the ministry of the Word”.

It is remarkable that the apostles here mention prayer first and then the preaching as their work. Their struggle with the power of evil is firstly a struggle in prayer. In prayer, more than in any other service, we become aware of the power of God that is needed for any other service. It is important to first speak with God about people and only then to speak with people about God.

The proposal of the apostles is widely supported by the crowd of believers. They choose seven men who meet the requirements. This means that the church has also worked spiritually and has been able to recognize these conditions with these men. Luke gives the names of the seven they choose. With Stephen he mentions as an extra characteristic that he is “a man full of faith and of the Holy Spirit”. This means that Stephen trusts in God completely, while the Holy Spirit can work in him without hindrance.

As far as can be deduced from the names, all men chosen are Greeks, for they are all Greek names. This is certainly a loving concession to the group of believers that has complained. From that group there can no longer be any reproach of partiality. When the love of God fills the hearts, it overcomes selfishness and pettiness. Today’s church is governed based on democracy, with each group demanding its representation in every commission that is thought to be established.

According to the well-known Bible interpreter F.W. Grant (1834-1902) the names have the following meaning: 1. Stephen – crown 2. Philip – lover of horses, runner 3. Prochorus – leader of praise 4. Nicanor – victor 5. Timon – honorable 6. Parmenas – permanent 7. Nicolas – conqueror of the people

Two of these names stand out, which we will come across a few more times in this book: Stephen and Philip.

These seven men are put before the apostles by the church. Before the apostles identify themselves with the choice of the church by the laying on of hands (cf. Leviticus 3:2; Numbers 27:18; Deuteronomy 34:9), they pray. They will certainly have prayed for these men that the Lord will give them grace and wisdom to perform this important task. After all, it is about the welfare of the church.

It seems that the multiplication or increase of the influence of the Word on the life of the believers, about which Luke speaks in Acts 6:7, is a result of the election of the deacons. As a result, the apostles are again free to preach the Word, which is not without consequence. The spiritual life of the believers grows through it. And not only that. We also read that the number of disciples in Jerusalem is greatly increasing. So people also come to faith through the preaching of the Word. Among those people there is a large crowd of priests. They become obedient to the faith. This contrasts with their life up to that moment for it was dominated by obedience to the law.

N.B. Acts 6:7 can be seen as a verse that connects two parts. We find such a verse also in Acts 9:31; Acts 12:24; Acts 16:5; Acts 19:20; Acts 28:30-31. This gives a division of the book into six parts.

Acts 8:32

The Seven Deacons Chosen

To overcome the difficulties that had arisen, the apostles proposed to the brethren that they select seven men who could take over from them this task of distributing funds and resources. The apostles do not select the men themselves; they only give directions that the church should pay attention to in selecting the men suitable to carry out this task. The qualities described that such brothers must possess indicate the value of this service. The men eligible for this work must have a good testimony in their environment. Also, the Holy Spirit must be able to work freely in them and they must be able to perform their task with wisdom (cf. 1 Timothy 3:8-13).

Although these are practical matters, the brothers who are going to take care of these matters must meet certain spiritual features. They are not practical brothers who are good at accounting, for example, but spiritually minded brothers who feel the material need of believers and provide for it with wisdom. The church is not an organization, not a system of rules, where one looks at how everything can be arranged in the best way. It is the Spirit of God Who in His wisdom knows all needs and can indicate exactly where and how they should be met, as is necessary for the glory of Christ.

These men are chosen by the church (2 Corinthians 8:19). This is different than with the gifts of grace in the church. These are not chosen by the church, but are given by the Lord and set in the church (1 Corinthians 12:28). The church must accept them and acknowledge them as given to her by the Lord (Ephesians 4:7; 11). In short: the church is owned by the Lord and therefore He chooses and gives the gifts necessary for the building up of the church; the church as steward manages the money and she chooses who is responsible for its management.

After the apostles have made their proposal, they also say what they will devote themselves to. They have said that the Word of God is neglected by them. Nevertheless, the first thing they want to do when they have their hands free again after handing over the care of the practical things, is not to preach the Word, but to pray. And not just once or on a special occasion, but they want to “devote” themselves to it. Then they say that they will also devote themselves “to the ministry of the Word”.

It is remarkable that the apostles here mention prayer first and then the preaching as their work. Their struggle with the power of evil is firstly a struggle in prayer. In prayer, more than in any other service, we become aware of the power of God that is needed for any other service. It is important to first speak with God about people and only then to speak with people about God.

The proposal of the apostles is widely supported by the crowd of believers. They choose seven men who meet the requirements. This means that the church has also worked spiritually and has been able to recognize these conditions with these men. Luke gives the names of the seven they choose. With Stephen he mentions as an extra characteristic that he is “a man full of faith and of the Holy Spirit”. This means that Stephen trusts in God completely, while the Holy Spirit can work in him without hindrance.

As far as can be deduced from the names, all men chosen are Greeks, for they are all Greek names. This is certainly a loving concession to the group of believers that has complained. From that group there can no longer be any reproach of partiality. When the love of God fills the hearts, it overcomes selfishness and pettiness. Today’s church is governed based on democracy, with each group demanding its representation in every commission that is thought to be established.

According to the well-known Bible interpreter F.W. Grant (1834-1902) the names have the following meaning: 1. Stephen – crown 2. Philip – lover of horses, runner 3. Prochorus – leader of praise 4. Nicanor – victor 5. Timon – honorable 6. Parmenas – permanent 7. Nicolas – conqueror of the people

Two of these names stand out, which we will come across a few more times in this book: Stephen and Philip.

These seven men are put before the apostles by the church. Before the apostles identify themselves with the choice of the church by the laying on of hands (cf. Leviticus 3:2; Numbers 27:18; Deuteronomy 34:9), they pray. They will certainly have prayed for these men that the Lord will give them grace and wisdom to perform this important task. After all, it is about the welfare of the church.

It seems that the multiplication or increase of the influence of the Word on the life of the believers, about which Luke speaks in Acts 6:7, is a result of the election of the deacons. As a result, the apostles are again free to preach the Word, which is not without consequence. The spiritual life of the believers grows through it. And not only that. We also read that the number of disciples in Jerusalem is greatly increasing. So people also come to faith through the preaching of the Word. Among those people there is a large crowd of priests. They become obedient to the faith. This contrasts with their life up to that moment for it was dominated by obedience to the law.

N.B. Acts 6:7 can be seen as a verse that connects two parts. We find such a verse also in Acts 9:31; Acts 12:24; Acts 16:5; Acts 19:20; Acts 28:30-31. This gives a division of the book into six parts.

Acts 8:33

The Seven Deacons Chosen

To overcome the difficulties that had arisen, the apostles proposed to the brethren that they select seven men who could take over from them this task of distributing funds and resources. The apostles do not select the men themselves; they only give directions that the church should pay attention to in selecting the men suitable to carry out this task. The qualities described that such brothers must possess indicate the value of this service. The men eligible for this work must have a good testimony in their environment. Also, the Holy Spirit must be able to work freely in them and they must be able to perform their task with wisdom (cf. 1 Timothy 3:8-13).

Although these are practical matters, the brothers who are going to take care of these matters must meet certain spiritual features. They are not practical brothers who are good at accounting, for example, but spiritually minded brothers who feel the material need of believers and provide for it with wisdom. The church is not an organization, not a system of rules, where one looks at how everything can be arranged in the best way. It is the Spirit of God Who in His wisdom knows all needs and can indicate exactly where and how they should be met, as is necessary for the glory of Christ.

These men are chosen by the church (2 Corinthians 8:19). This is different than with the gifts of grace in the church. These are not chosen by the church, but are given by the Lord and set in the church (1 Corinthians 12:28). The church must accept them and acknowledge them as given to her by the Lord (Ephesians 4:7; 11). In short: the church is owned by the Lord and therefore He chooses and gives the gifts necessary for the building up of the church; the church as steward manages the money and she chooses who is responsible for its management.

After the apostles have made their proposal, they also say what they will devote themselves to. They have said that the Word of God is neglected by them. Nevertheless, the first thing they want to do when they have their hands free again after handing over the care of the practical things, is not to preach the Word, but to pray. And not just once or on a special occasion, but they want to “devote” themselves to it. Then they say that they will also devote themselves “to the ministry of the Word”.

It is remarkable that the apostles here mention prayer first and then the preaching as their work. Their struggle with the power of evil is firstly a struggle in prayer. In prayer, more than in any other service, we become aware of the power of God that is needed for any other service. It is important to first speak with God about people and only then to speak with people about God.

The proposal of the apostles is widely supported by the crowd of believers. They choose seven men who meet the requirements. This means that the church has also worked spiritually and has been able to recognize these conditions with these men. Luke gives the names of the seven they choose. With Stephen he mentions as an extra characteristic that he is “a man full of faith and of the Holy Spirit”. This means that Stephen trusts in God completely, while the Holy Spirit can work in him without hindrance.

As far as can be deduced from the names, all men chosen are Greeks, for they are all Greek names. This is certainly a loving concession to the group of believers that has complained. From that group there can no longer be any reproach of partiality. When the love of God fills the hearts, it overcomes selfishness and pettiness. Today’s church is governed based on democracy, with each group demanding its representation in every commission that is thought to be established.

According to the well-known Bible interpreter F.W. Grant (1834-1902) the names have the following meaning: 1. Stephen – crown 2. Philip – lover of horses, runner 3. Prochorus – leader of praise 4. Nicanor – victor 5. Timon – honorable 6. Parmenas – permanent 7. Nicolas – conqueror of the people

Two of these names stand out, which we will come across a few more times in this book: Stephen and Philip.

These seven men are put before the apostles by the church. Before the apostles identify themselves with the choice of the church by the laying on of hands (cf. Leviticus 3:2; Numbers 27:18; Deuteronomy 34:9), they pray. They will certainly have prayed for these men that the Lord will give them grace and wisdom to perform this important task. After all, it is about the welfare of the church.

It seems that the multiplication or increase of the influence of the Word on the life of the believers, about which Luke speaks in Acts 6:7, is a result of the election of the deacons. As a result, the apostles are again free to preach the Word, which is not without consequence. The spiritual life of the believers grows through it. And not only that. We also read that the number of disciples in Jerusalem is greatly increasing. So people also come to faith through the preaching of the Word. Among those people there is a large crowd of priests. They become obedient to the faith. This contrasts with their life up to that moment for it was dominated by obedience to the law.

N.B. Acts 6:7 can be seen as a verse that connects two parts. We find such a verse also in Acts 9:31; Acts 12:24; Acts 16:5; Acts 19:20; Acts 28:30-31. This gives a division of the book into six parts.

Acts 8:34

The Seven Deacons Chosen

To overcome the difficulties that had arisen, the apostles proposed to the brethren that they select seven men who could take over from them this task of distributing funds and resources. The apostles do not select the men themselves; they only give directions that the church should pay attention to in selecting the men suitable to carry out this task. The qualities described that such brothers must possess indicate the value of this service. The men eligible for this work must have a good testimony in their environment. Also, the Holy Spirit must be able to work freely in them and they must be able to perform their task with wisdom (cf. 1 Timothy 3:8-13).

Although these are practical matters, the brothers who are going to take care of these matters must meet certain spiritual features. They are not practical brothers who are good at accounting, for example, but spiritually minded brothers who feel the material need of believers and provide for it with wisdom. The church is not an organization, not a system of rules, where one looks at how everything can be arranged in the best way. It is the Spirit of God Who in His wisdom knows all needs and can indicate exactly where and how they should be met, as is necessary for the glory of Christ.

These men are chosen by the church (2 Corinthians 8:19). This is different than with the gifts of grace in the church. These are not chosen by the church, but are given by the Lord and set in the church (1 Corinthians 12:28). The church must accept them and acknowledge them as given to her by the Lord (Ephesians 4:7; 11). In short: the church is owned by the Lord and therefore He chooses and gives the gifts necessary for the building up of the church; the church as steward manages the money and she chooses who is responsible for its management.

After the apostles have made their proposal, they also say what they will devote themselves to. They have said that the Word of God is neglected by them. Nevertheless, the first thing they want to do when they have their hands free again after handing over the care of the practical things, is not to preach the Word, but to pray. And not just once or on a special occasion, but they want to “devote” themselves to it. Then they say that they will also devote themselves “to the ministry of the Word”.

It is remarkable that the apostles here mention prayer first and then the preaching as their work. Their struggle with the power of evil is firstly a struggle in prayer. In prayer, more than in any other service, we become aware of the power of God that is needed for any other service. It is important to first speak with God about people and only then to speak with people about God.

The proposal of the apostles is widely supported by the crowd of believers. They choose seven men who meet the requirements. This means that the church has also worked spiritually and has been able to recognize these conditions with these men. Luke gives the names of the seven they choose. With Stephen he mentions as an extra characteristic that he is “a man full of faith and of the Holy Spirit”. This means that Stephen trusts in God completely, while the Holy Spirit can work in him without hindrance.

As far as can be deduced from the names, all men chosen are Greeks, for they are all Greek names. This is certainly a loving concession to the group of believers that has complained. From that group there can no longer be any reproach of partiality. When the love of God fills the hearts, it overcomes selfishness and pettiness. Today’s church is governed based on democracy, with each group demanding its representation in every commission that is thought to be established.

According to the well-known Bible interpreter F.W. Grant (1834-1902) the names have the following meaning: 1. Stephen – crown 2. Philip – lover of horses, runner 3. Prochorus – leader of praise 4. Nicanor – victor 5. Timon – honorable 6. Parmenas – permanent 7. Nicolas – conqueror of the people

Two of these names stand out, which we will come across a few more times in this book: Stephen and Philip.

These seven men are put before the apostles by the church. Before the apostles identify themselves with the choice of the church by the laying on of hands (cf. Leviticus 3:2; Numbers 27:18; Deuteronomy 34:9), they pray. They will certainly have prayed for these men that the Lord will give them grace and wisdom to perform this important task. After all, it is about the welfare of the church.

It seems that the multiplication or increase of the influence of the Word on the life of the believers, about which Luke speaks in Acts 6:7, is a result of the election of the deacons. As a result, the apostles are again free to preach the Word, which is not without consequence. The spiritual life of the believers grows through it. And not only that. We also read that the number of disciples in Jerusalem is greatly increasing. So people also come to faith through the preaching of the Word. Among those people there is a large crowd of priests. They become obedient to the faith. This contrasts with their life up to that moment for it was dominated by obedience to the law.

N.B. Acts 6:7 can be seen as a verse that connects two parts. We find such a verse also in Acts 9:31; Acts 12:24; Acts 16:5; Acts 19:20; Acts 28:30-31. This gives a division of the book into six parts.

Acts 8:35

The Performance of Stephen

After the mention of Stephen as one of the seven deacons (Acts 6:5) we now hear more about him. As noted above, Stephen, which is derived from stefanos, means ‘crown’. This name refers to the crown of a victor. There is another word for crown, diadema, which is diadem or royal crown. The diadema can be inherited by someone, the stefanos must be earned.

We see that Stephen’s work is not limited to “the daily ministry” (Acts 6:1). He does “great wonders and signs among the people”. He does this “full of grace and power”. In him the merciful power of God becomes manifest. He shows the powerful efficacy of grace by performing wonders that are a benefit to the people. The wonders he performs are great signs because they all refer to the Lord Jesus in heaven.

In Stephen we see the free working of the Spirit (1 Corinthians 12:11). None of the apostles commissioned him for his work. There is also no mention of the church appointing him to do this work. He who has a gift must not only be free to use it, but is even obliged to do so for the Lord and for the church.

Stephen is a man “full of the Spirit and of wisdom” (Acts 6:3), “full of faith” (Acts 6:5) and “full of grace and power” (Acts 6:8). Being “full of” means, in case this is said of people, “to be controlled by”. The Lord Jesus is the Only One of Whom can be said that He is “full of grace and truth” (John 1:14).

In doing wonders and signs, Stephen is doing something we have only seen with the apostles so far. However, his wonders are not described, because our attention should not go to his wonders, but all our attention should go to his preaching.

His performance in the fullness of faith, grace and power evokes resistance. This time the resistance comes from the synagogue. Different groups come toward him and argue with him. Stephen is not afraid of them. He stands there as a lonely witness of the truth against a majority of opponents of the truth.

No matter how they try to beat him, they don’t succeed. Stephen is powerfully supported by the Holy Spirit. According to the promise of the Lord Jesus, he demonstrates a wisdom and a spirit that silences his opponents (Luke 21:15; Luke 12:12). For us, we must always be ready to give an account of the hope that is in us (1 Peter 3:15).

Acts 8:36

The Performance of Stephen

After the mention of Stephen as one of the seven deacons (Acts 6:5) we now hear more about him. As noted above, Stephen, which is derived from stefanos, means ‘crown’. This name refers to the crown of a victor. There is another word for crown, diadema, which is diadem or royal crown. The diadema can be inherited by someone, the stefanos must be earned.

We see that Stephen’s work is not limited to “the daily ministry” (Acts 6:1). He does “great wonders and signs among the people”. He does this “full of grace and power”. In him the merciful power of God becomes manifest. He shows the powerful efficacy of grace by performing wonders that are a benefit to the people. The wonders he performs are great signs because they all refer to the Lord Jesus in heaven.

In Stephen we see the free working of the Spirit (1 Corinthians 12:11). None of the apostles commissioned him for his work. There is also no mention of the church appointing him to do this work. He who has a gift must not only be free to use it, but is even obliged to do so for the Lord and for the church.

Stephen is a man “full of the Spirit and of wisdom” (Acts 6:3), “full of faith” (Acts 6:5) and “full of grace and power” (Acts 6:8). Being “full of” means, in case this is said of people, “to be controlled by”. The Lord Jesus is the Only One of Whom can be said that He is “full of grace and truth” (John 1:14).

In doing wonders and signs, Stephen is doing something we have only seen with the apostles so far. However, his wonders are not described, because our attention should not go to his wonders, but all our attention should go to his preaching.

His performance in the fullness of faith, grace and power evokes resistance. This time the resistance comes from the synagogue. Different groups come toward him and argue with him. Stephen is not afraid of them. He stands there as a lonely witness of the truth against a majority of opponents of the truth.

No matter how they try to beat him, they don’t succeed. Stephen is powerfully supported by the Holy Spirit. According to the promise of the Lord Jesus, he demonstrates a wisdom and a spirit that silences his opponents (Luke 21:15; Luke 12:12). For us, we must always be ready to give an account of the hope that is in us (1 Peter 3:15).

Acts 8:37

The Performance of Stephen

After the mention of Stephen as one of the seven deacons (Acts 6:5) we now hear more about him. As noted above, Stephen, which is derived from stefanos, means ‘crown’. This name refers to the crown of a victor. There is another word for crown, diadema, which is diadem or royal crown. The diadema can be inherited by someone, the stefanos must be earned.

We see that Stephen’s work is not limited to “the daily ministry” (Acts 6:1). He does “great wonders and signs among the people”. He does this “full of grace and power”. In him the merciful power of God becomes manifest. He shows the powerful efficacy of grace by performing wonders that are a benefit to the people. The wonders he performs are great signs because they all refer to the Lord Jesus in heaven.

In Stephen we see the free working of the Spirit (1 Corinthians 12:11). None of the apostles commissioned him for his work. There is also no mention of the church appointing him to do this work. He who has a gift must not only be free to use it, but is even obliged to do so for the Lord and for the church.

Stephen is a man “full of the Spirit and of wisdom” (Acts 6:3), “full of faith” (Acts 6:5) and “full of grace and power” (Acts 6:8). Being “full of” means, in case this is said of people, “to be controlled by”. The Lord Jesus is the Only One of Whom can be said that He is “full of grace and truth” (John 1:14).

In doing wonders and signs, Stephen is doing something we have only seen with the apostles so far. However, his wonders are not described, because our attention should not go to his wonders, but all our attention should go to his preaching.

His performance in the fullness of faith, grace and power evokes resistance. This time the resistance comes from the synagogue. Different groups come toward him and argue with him. Stephen is not afraid of them. He stands there as a lonely witness of the truth against a majority of opponents of the truth.

No matter how they try to beat him, they don’t succeed. Stephen is powerfully supported by the Holy Spirit. According to the promise of the Lord Jesus, he demonstrates a wisdom and a spirit that silences his opponents (Luke 21:15; Luke 12:12). For us, we must always be ready to give an account of the hope that is in us (1 Peter 3:15).

Acts 8:38

Arresting of Stephen

It is unacceptable to the opponents of Stephen that they cannot overpower him with words. That is why they resort to false accusations. They do not express these accusations themselves yet, but they incite men to claim that they have heard Stephen speak slanderous words against Moses and God.

Remarkably enough they place Moses before God. In their traditionalism and formalism their conception of Moses’ law is the filter through which they judge God and thus how people speak about God. When people say things that do not correspond with their view of Moses, they are reprehensible, no matter how much they reflect God’s thoughts.

They treat Stephen as they treated the Lord Jesus. The people who first held the apostles in high esteem are stirred up against Stephen here, under the influence of slander. This is how fickle the people’s favor is. In the elders and scribes these slanderers find grateful supporters.

The whole group comes up to Stephen. They drag him away and bring him before the Council. The Council will know how to deal with him, they think. They bring forward false, criminal witnesses (Psalms 35:11). They accuse him of slander because he would have spoken against the temple and the law.

Stephen, like the Lord, has spoken the truth to their conscience. Because they do not want to bow to the truth, they bend the truth and turn it into a lie. They want to hold on to their own truth about the temple and the law, which gives them prestige among men. Therefore he must be accused of speaking against the temple and the law.

Their accusation indicates that Stephen has confronted them with the consequences of their unbelief. In his preaching he has referred to the Lord Jesus as the One Who has prophesied that the temple will be destroyed (Luke 21:6; 20). He will have pointed out the hollowness of the temple service because of the rejection of Christ. He will also have pointed out that the law is not sufficient as a means to be justified. But they did not want to listen. With undisguised contempt they speak about “this Nazarene, Jesus”.

After these accusations, they do not see the face of Stephen as the face of a demon, but as that of an angel. They see in the shine of his face the reflection of the glory of heaven. Perhaps some have thought of the face of Moses that shone (Exodus 34:30). It is as if God says: ‘This man is not against Moses, but he is like Moses, a faithful servant of Mine.’

In the next chapter we hear the impressive speech of Stephen. There we see that the roles are reversed. There it is not the Council that is the court before which Stephen is summoned, but Stephen is the court before which the Council is summoned.

Acts 8:39

Arresting of Stephen

It is unacceptable to the opponents of Stephen that they cannot overpower him with words. That is why they resort to false accusations. They do not express these accusations themselves yet, but they incite men to claim that they have heard Stephen speak slanderous words against Moses and God.

Remarkably enough they place Moses before God. In their traditionalism and formalism their conception of Moses’ law is the filter through which they judge God and thus how people speak about God. When people say things that do not correspond with their view of Moses, they are reprehensible, no matter how much they reflect God’s thoughts.

They treat Stephen as they treated the Lord Jesus. The people who first held the apostles in high esteem are stirred up against Stephen here, under the influence of slander. This is how fickle the people’s favor is. In the elders and scribes these slanderers find grateful supporters.

The whole group comes up to Stephen. They drag him away and bring him before the Council. The Council will know how to deal with him, they think. They bring forward false, criminal witnesses (Psalms 35:11). They accuse him of slander because he would have spoken against the temple and the law.

Stephen, like the Lord, has spoken the truth to their conscience. Because they do not want to bow to the truth, they bend the truth and turn it into a lie. They want to hold on to their own truth about the temple and the law, which gives them prestige among men. Therefore he must be accused of speaking against the temple and the law.

Their accusation indicates that Stephen has confronted them with the consequences of their unbelief. In his preaching he has referred to the Lord Jesus as the One Who has prophesied that the temple will be destroyed (Luke 21:6; 20). He will have pointed out the hollowness of the temple service because of the rejection of Christ. He will also have pointed out that the law is not sufficient as a means to be justified. But they did not want to listen. With undisguised contempt they speak about “this Nazarene, Jesus”.

After these accusations, they do not see the face of Stephen as the face of a demon, but as that of an angel. They see in the shine of his face the reflection of the glory of heaven. Perhaps some have thought of the face of Moses that shone (Exodus 34:30). It is as if God says: ‘This man is not against Moses, but he is like Moses, a faithful servant of Mine.’

In the next chapter we hear the impressive speech of Stephen. There we see that the roles are reversed. There it is not the Council that is the court before which Stephen is summoned, but Stephen is the court before which the Council is summoned.

Acts 8:40

Arresting of Stephen

It is unacceptable to the opponents of Stephen that they cannot overpower him with words. That is why they resort to false accusations. They do not express these accusations themselves yet, but they incite men to claim that they have heard Stephen speak slanderous words against Moses and God.

Remarkably enough they place Moses before God. In their traditionalism and formalism their conception of Moses’ law is the filter through which they judge God and thus how people speak about God. When people say things that do not correspond with their view of Moses, they are reprehensible, no matter how much they reflect God’s thoughts.

They treat Stephen as they treated the Lord Jesus. The people who first held the apostles in high esteem are stirred up against Stephen here, under the influence of slander. This is how fickle the people’s favor is. In the elders and scribes these slanderers find grateful supporters.

The whole group comes up to Stephen. They drag him away and bring him before the Council. The Council will know how to deal with him, they think. They bring forward false, criminal witnesses (Psalms 35:11). They accuse him of slander because he would have spoken against the temple and the law.

Stephen, like the Lord, has spoken the truth to their conscience. Because they do not want to bow to the truth, they bend the truth and turn it into a lie. They want to hold on to their own truth about the temple and the law, which gives them prestige among men. Therefore he must be accused of speaking against the temple and the law.

Their accusation indicates that Stephen has confronted them with the consequences of their unbelief. In his preaching he has referred to the Lord Jesus as the One Who has prophesied that the temple will be destroyed (Luke 21:6; 20). He will have pointed out the hollowness of the temple service because of the rejection of Christ. He will also have pointed out that the law is not sufficient as a means to be justified. But they did not want to listen. With undisguised contempt they speak about “this Nazarene, Jesus”.

After these accusations, they do not see the face of Stephen as the face of a demon, but as that of an angel. They see in the shine of his face the reflection of the glory of heaven. Perhaps some have thought of the face of Moses that shone (Exodus 34:30). It is as if God says: ‘This man is not against Moses, but he is like Moses, a faithful servant of Mine.’

In the next chapter we hear the impressive speech of Stephen. There we see that the roles are reversed. There it is not the Council that is the court before which Stephen is summoned, but Stephen is the court before which the Council is summoned.