Satan had failed completely in his attempt to silence the witness of the church. However, the enemy never gives up; he simply changes his strategy. His first approach had been to attack the church from the outside, hoping that arrest and threats would frighten the leaders. When that failed, Satan decided to attack the church from the inside and use people who were a part of the fellowship.

We must face the fact that Satan is a clever foe. If he does not succeed as the "devouring lion" (1 Peter 5:8), then he attacks again as the "deceiving serpent" or an "angel of light" (2 Cor. 11:3, 13-14). Satan is both a murderer and a liar (John 8:44), and the church must be prepared for both attacks.

George MacDonald wrote, "Half of the misery in the world comes from trying to look, instead of trying to be, what one is not." The name that Jesus gave to this practice is "hypocrisy," which simply means "wearing a mask, playing the actor." We must not think that failure to reach our ideals is hypocrisy, because no believer lives up to all that he or she knows or has in the Lord. Hypocrisy is deliberate deception, trying to make people think we are more spiritual than we really are.

Years later, I ran across this poem, which is a sermon in itself: They build the front just like St. Mark’s, Or like Westminster Abbey; And then, as if to cheat the Lord, They make the back parts shabby.

That was the sin of Ananias and Sapphira: putting on a lovely "front" in order to conceal the shabby sin in their lives, sin that cost them their lives.

Ananias means "God is gracious," but he learned that God is also holy; and Sapphira means "beautiful," but her heart was ugly with sin. No doubt some people are shocked when they read that God killed two people just because they lied about a business transaction and about their church giving. But when you consider the features connected with this sin, you have to agree that God did the right thing by judging them.

1, 2. In close connection with this unprecedented liberality of the brethren, we are now introduced to a remarkable case of corruption, of which it was the occasion. The praise always lavished on disinterested benevolence sometimes prompts illiberal men to make a pretense of liberality. But the mere desire of praise is incapable of subduing selfishness, so as to make a truly liberal heart; for it is itself a species of selfishness.

In contrast with the course of Barnabas, we are told: (1) "But a certain man named Ananias, with Sapphira his wife, sold a possession, (2) and kept back part of the price, his wife being also privy to it, and brought a certain part and laid it at the feet of the apostles." This language implies, what is distinctly avowed by the wife below, that this part was represented as the whole price of the possession.

There is no more vivid story in the book of Acts. There is no need to make a miracle of it. But it does show us something of the atmosphere which prevailed in the early Church. This story shows two things about the early Church, the expectancy of men's minds and the extraordinary respect in which the apostles were held. It was in that atmosphere that the rebuke of Peter acted as it did.

This is one of the stories which demonstrate the almost stubborn honesty of the Bible. It might well have been left out because it shows that even in the early Church there were very imperfect Christians; but the Bible refuses to present an idealised picture of anything.

Once a court painter painted the portrait of Oliver Cromwell. Cromwell was disfigured by warts upon his face. The painter, thinking to please the great man, omitted the disfiguring warts. When Cromwell saw the picture, he said, "Take it away, and paint me warts and all." It is one of the great virtues of the Bible that it shows us its heroes, warts and all.

There is a certain encouragement in this story, for it shows us that even in its greatest days the Church was a mixture of good and bad.

Peter insists that sin is sin against God. We do well to remember that, very specially in certain directions:

1. Failure in diligence is sin against God. Everything, however humble it may be, that contributes to the health, the happiness and the welfare of mankind is work done for God. Antonio Stradivari, the great maker of violins, said, "If my hand slacked, I should rob God." That is a motto for every man to take.

2. Failure to use our talents is sin against God. God gave us such talents as we have; we hold them in stewardship for him; and we are responsible to him for the use we make of them.
3. Failure in truth is sin against God. When we slip into falsehood it is sin against the guidance of the Spirit in our hearts.

There is a little three lettered word that can be set up most anywhere in the chain of narrated events to serve as a stop sign. That word is "but." Here in the midst of the history of the onward march of the church Luke must set up this stop sign. There was a great unity of belief, of possessions, and great were the results of this unity-" but." It is here we have the first effort of Satan from within the body. We have witnessed in the past record the evil forces from without, but this chapter opens with the account of the first marks of the evil one within the fold. Let us notice the fist church discipline.

Two members of the Jerusalem congregation, two members "in good standing" as far as those of Jerusalem knew, were Ananias and Sapphira, his wife. Someone might say that the possession of land was their trouble, that if they had not the possession they would have had no sin. This is not so for their sin was located in their heart and not in their field. The sin was twofold: the love of the praise of men and the love of money. NO doubt those noble souls who sold that which was theirs for the help of others were admired by those of the church. There was what Annanias and Sapphira wanted, but they were not willing to obtain it through unselfish effort. Their difficulty lay first that "root" in their heart which is the source of all kinds of evil-’’the love of money."

Here Peter brings together the influence of Satan, and the free agency of the tempted, just as he had, in former discourses, the free agency of men, and the purposes of God.^{1} He demands of Ananias, "Why has Satan filled thy heart to lie to the Holy Spirit," and, in the same breath, "Why hast thou put this thing in thy heart?" The existence and agency of the tempter are distinctly recognized, yet it is not Satan, but Ananias who is rebuked; and he is rebuked for doing the very thing that Satan had done, showing that he is as guilty as though Satan had no existence. Indeed, he is rebuked for what Satan had done. The justice of this is manifest from the fact that Satan had no power to fill his heart with evil, without his co-operation. That he had rendered this co-operation, threw the responsibility upon himself.

Peter's knowledge of the deception was the result not of human information, but of the insight imparted to him by the Holy Spirit. This is necessary to the significance of the entire incident, as well as to the purport of Peter's own words.

According to Peter they were guilty of the sin of hypocrisy, of pretending, which amounted to nothing short of lying. Yes, of lying to the Holy Spirit. Peter also says that Satan was the one who suggested the decision of these two. How the words of Peter must have cut the heart of Ananias when he reminded him that he need not lay the blame upon the land, or by saying that if he had never had the land he would never have sinned (as we are so wont to do).

Peter reminded him that it was purely a matter of his own choice, that he, in league with the Devil, decided to try to deceive God with a lie, to deceive not man, but God! The congregation was no doubt greatly surprised when the sin of Ananias was brought to light before them all. But we are persuaded that even Peter himself was not prepared for the results of his rebuke. Here are the words of Luke which describe the startling incident. "Ananias hearing these words fell down and gave up the spirit." "The immediate effect was precisely the effect desired: ‘Great fear (or awe) came upon the whole church and upon all who heard these things’."

"The scene was too awe-inspiring for lamentation." Hence, there was no delay in the burial of this one. Such a one did not deserve anything more than a hasty burial of the "Achan in the camp." The young men who acted as "pall bearers" were probably directed to do so by Peter. The whole congregation, the young men included, were also evidently explicitly told not to carry the sad news to Sapphira.

Ananias and his wife, Sapphira, were professing believers, members of the early church. They professed Christ, professed...

· to deny self, all they were and had.

· to take up the cross daily.

· to follow Christ.

They had some property which they did not personally need for their own necessities. They were professing to follow Christ, to take Him at His Word. Therefore, they sold their property in order to help those who were desperately needing food, shelter, clothing, and the gospel. But their profession was just that, profession only, a false profession. It was hypocritical, deceptive, a lie. They tried to fake their commitment. They tried to deceive the church. Their sin, holding back, was fivefold.

1. Keeping back is partial commitment. Ananias and Sapphira refused to give everything beyond their own necessities. They kept back part of the money that so many desperately needed, kept back that which was the difference between life and death for so many. They hoarded, chose to hang on to part of the world.

2. Keeping back is deception: it is deceiving the church. Ananias and Sapphira wanted the church to think they were fellow believers. They wanted the privilege and the honor, the acceptance and the fellowship of believers without paying the price of commitment and loyalty to Christ and His church. They did not want to be left out. They wanted to be included and to become part of the church fellowship. But they did not want it enough to totally commit themselves to Christ and His mission. So they tried to deceive the church. They became pretenders (hypocrites, liars).

3. Keeping back is allowing Satan to fill the heart instead of the Holy Spirit. The Holy Spirit is not the Person who stirs sin; He is not the Person who arouses a person to hoard and keep back. The Holy Spirit stirs love—love that cares and ministers (Romans 5:5; Galatians 5:22-23). The Holy Spirit is not a murderer, not the one who tempts men to keep back that which would keep others alive (whether food or safety from freezing weather, or whether life in Christ). Keeping back is of Satan; it is allowing one’s heart to be filled with Satan’s lies...

· the lies that the challenge to give all one is and has is too much to ask (Luke 9:23).

· the lies that to lose oneself completely in the cause of Christ, to give up the world, is too unreasonable.

· the lies that what is important is to secure more and more in order to be acceptable, to have position and promotion, esteem and the comforts of the world.

· the lies that one is justified in keeping back some because no one knows the future and, after all, everyone else does it.

· the lies that one can give some and keep back some and still be acceptable to God.

The thing to remember is that Satan is the "father of lies and murder" (John 8:44). His strategy is to get us to believe his lie that we can keep back and hoard. His purpose is to keep the desperate needs of the world from being met so that many persons will die prematurely, die without ever experiencing life, real life. Christ counters the lies of the devil with words spoken as simply as language can express, counters with all clarity and without equivocation or apology:

4. Keeping back is lying to the Holy Spirit. There are several ways this is true.

Þ A person says that he is surrendering his life or goods to Christ, but he does not give all.

Þ A person says that he wants the Spirit’s presence and power when he is really unwilling to surrender all.

Þ A person says that he is committed to walk as a brother with other believers (who are indwelt by the Spirit) when he is not willing to pay the full price of discipleship.

Þ A person says that he wants the fulness of God’s Spirit when the acceptance and approval of men is more important.

5. Keeping back is acting against and lying to God Himself. This, of course, is very serious.

a. Keeping back mocks God. A person mocks God’s Word when he says that he is giving his life to God (which means all he is and has), but he does not do it. The person who keeps back is saying that he does not have to be honest with God, that he can lie to God. Pretending always mocks God and His Word. Pretending damages the name of God and causes the world to mock and scoff God, to deny Him and His power. The pretender actually does more harm and damage to the name of Christ than the greatest sinner. How? A pretender shows and proclaims something—his life cries out to the world: "The power of God’s Son is...

· not attractive enough to draw me."

· not challenging enough to captivate me."

· not important enough for me to give up everything."

· not powerful enough to change me."

· not loving enough to demand my loyalty."

· not beneficial enough to pull me out of the world."

b. Keeping back cuts the heart of God. God loves the pretender (hypocrite, deceiver, liar). As long as the pretender’s heart has enough softness to respond to the gospel, God reaches out to him. He wants the pretender, the man who keeps back, to be saved. As long as he is lost, God’s heart aches, longs, hurts for the man to come home.

God’s heart is also cut to the core by the suffering and death of so many who could be helped by that which the man keeps back. God feels the infirmities and weaknesses of the whole human race (Hebrews 2:17-18; Hebrews 4:15-16). God feels so much that He gave His only Son to make a way for the suffering of man to be handled and erased. The very reason so many are still suffering and are so desperate in the world is that so many of us are still keeping back instead of giving all we are and have to the mission of Christ.

c. Keeping back is distrusting God.

Þ Keeping back is not letting go of what one has beyond his necessities.

Þ Keeping back is feeling that one has to keep back just in case.

Þ Keeping back is being apprehensive that what one has might not be enough when it is needed.

Þ Keeping back is believing that securing mammon (comfort, ease, pleasure, plenty, money, houses, lands, investments) is what life is all about.

Þ Keeping back is trusting in mammon and the world for one’s security.

Þ Keeping back is thinking one can serve God (give some to Him) and mammon (keep and hoard some).

God is simply not trusted, not completely and wholly, not in the sense that He craves. His Word is not believed or taken at face value. The person who keeps back rejects the clear teaching of God’s Word...

Þ that a man must deny himself completely.

Þ that God will give all "these things"—all the necessities of life—to the man who seeks Him first.

 

The exposure of Ananias was very surprising, but neither the audience, nor perhaps Peter, was prepared by it for the event which immediately followed. (5) "And Ananias, hearing these words, fell down and expired. And great fear came upon all who heard these things." There is no evidence that Peter had any will of his own in this matter; but it was an act of divine power exerted independent of the apostolic agency. The responsibility, therefore, attached not to Peter as an officer of the Church, but to God as the moral governor of the world. The propriety of the deed may be appreciated best by supposing that Ananias had succeeded in his undertaking.

His success would not only have turned the most praiseworthy feature of the new Church into a source of corruption and hypocrisy, but it would have brought discredit upon the inspiration of the apostles, by [68] showing that the Spirit within them could be deceived. Thus the whole fabric of apostolic authority, which was based upon their inspiration, would have fallen, and precipitated the entire cause into hopeless ruin. The attempt, therefore, presented a crisis of vital importance, and demanded some such vindication of their inspiration as could neither be mistaken nor forgotten. The immediate effect of the event was just the effect desired: "great fear came upon all who heard these things."

{6} "Then the young men came forward, wrapped up his body, and carried him out and buried him."

The scene was too awful for lamentation, or for needless funeral services. As when Nadab and Abihu fell dead at the door of the tabernacle with strange fire in their censers,^{2} there was no weeping nor delay. All were stricken with horror, as they saw the curse of God fall upon the wretch. (6) "And the young men arose, wound him up, and carried him out, and buried him."

(5:5-6) Judgment—Sin, Results: keeping back is severely judged. Note exactly what happened to Ananias. Peter said nothing, absolutely nothing about death. He did not even say anything about judgment. He merely pointed out the sin of Ananias. The judgment is of God and God alone. But look ahead to Sapphira (Acts 5:9). Peter did declare judgment to her. He and the whole church now knew the seriousness of the sin of holding back. The judgment of Ananias and Sapphira teaches us several crucial lessons.

1. The sin of holding back is serious, very serious to God. When a person comes to Jesus Christ, God expects the person to be sincere and genuine through and through. He expects the person to deny himself—to give all he is and has to meet the desperate needs of dying people. This is the only reason Jesus Christ came to earth. There is no acceptance of anyone who does any less—only judgment.

2. The sin of keeping back involves many other sins, terrible sins. At the very least it involves the five sins described in this passage.

3. The heart of a person is not truly known except by God. When some read this passage, they wonder why Ananias was not given a chance to repent. They think the judgment was perhaps harsh. They have difficulty thinking of God as Someone who judges people to death. But note something—note exactly what is said.

Þ "Satan filled thine heart."

Þ "[A] lie to the Holy Spirit."

Þ "Thou hast not lied unto men, but unto God."

No one could know these sins had filled Ananias’ heart, not by what he did, not without God. God revealed to Peter that the sins had filled and completely possessed Ananias. It appeared that Ananias was lying "unto men," simply trying to deceive the church. But it is said that his heart was filled, completely occupied and possessed, by Satan. No one could have looked at the sins of Ananias and known their depth—that all three sins were so deeply rooted—not apart from God revealing the fact.

The point is this: only God knows the heart of a person, what is in the depth of a person’s heart and what fills a person’s heart. Only God knows when a heart is fully possessed by evil. This is the reason God alone can judge, the reason judgment has to be left up to God.

The point is simply this: keeping back is condemned by God, and it is to be judged. Sooner or later it is to be severely judged. The only answer to sin is confession and repentance. The sin and judgment of Ananias and Sapphira shows this. God hates sin. Men must repent of sin. There is no other way to be acceptable to God.

{7} "About three hours later his wife came in, not knowing what had happened."

And so it came to pass that three hours had passed, probably spent in prayer and heart searching, when into the assembly stepped the wife of the deceased. With the discernment of spirits (I Cor. 12:10) that was Peter’s he knew the moment Sapphira faced him that she was as guilty as her husband, But to bring before the minds of all present the complete evidence on the case and to aflow Sapphira with her own mouth to condemn herself (knowing how much Ananias had laid at his feet as a full price for the land), he framed the question in the manner he did: "Tell me whether ye sold the land for so much" (naming the price Ananias had given). Sapphira was all ready to carry out her part of the act and she answered, "Yea, for so much." Peter gives to her the same rebuke he delivered to Ananias but adds the punishment to her rebuke which he did not do in Ananias’ case. Peter says in essence: "Your husband was struck dead for his part in this sin—he has just been burrned; the feet of them that carried him to his grave are at the door to do the same for you." What a thought! Sapphira like her conspirator fell down under the hand of God and died at the very feet of the apostle. The young men who were about to enter came in and knowing the circumstances, finding Sapphira dead carried her out and laid her by her husband.

Sapphira was not present. How she remained so long ignorant of the fate of her husband, we are not informed, though it is a most extraordinary circumstance. He had died suddenly, in a manner which had excited everybody; had been buried; and three hours had passed; yet his wife, who must have been in the vicinity, has no intimation of it, but comes into the very assembly where it had occurred, without a word reaching her ear upon the subject.

There is no way to account for this, but by the supposition that there was a concerted determination on the part of the whole multitude to conceal the facts from her. This was a most unnatural determination, and one difficult of execution, except on the further supposition that Peter commanded the multitude to restrain their natural impulses, and let her know nothing until he himself was ready to reveal it to her. This course was necessary in order to effectually expose her.

{8} Peter asked her, "Tell me, is this the price you and Ananias got for the land?" "Yes," she said, "that is the price." {9} Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The feet of the men who buried your husband are at the door, and they will carry you out also." {10} At that moment she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband."

She came in prepared to act out fully the part which she had agreed upon with her husband. In her case, Peter knew what was about to take place, and declared it; but there is no indication that he exerted his own will or miraculous power to cause her death. We regard her death, like that of Ananias, as a miracle wrought independent of the power lodged in the apostles.

In the question, "Why have you agreed together to put to proof the Spirit of the Lord?" Peter expresses the result of their agreement, though it may not have been what they had in view. They did put the Spirit to proof, by testing his powers. If he had failed under the test, the consequences, as we have suggested above, would have been disastrous. But now that the test applied has triumphantly [69] vindicated the fullness of apostolic inspiration, it was not likely that such another attempt could be made.

(5:7-10) Stumbling Block—Sin, Misleading Others: keeping back influences others to sin. Note the three subpoints in the outline. Ananias, as head of the household, was responsible for his wife. He led his wife to follow right along with Him; he caused her to lie. He had the opportunity to lead his wife in righteousness, that is, in helping to meet the needs of so many who were so desperately in need. He had the opportunity to lead his wife to a complete and fulfilled life in Christ, a life perfectly assured of eternity. Instead he led her to sin and death. Scripture is strong in what it has to say about being a stumbling block and leading others into sin and death.

{11} Great fear seized the whole church and all who heard about these events."

The failure of the plot proved as propitious to the cause of truth as its success would have been disastrous. This fear was excited, not only by the sudden and awful fate of the guilty pair, but also by the fearful nature of that spirit-searching knowledge imparted to the apostles. The disciples were now filled with more just conceptions than before of the nature of inspiration, and the unbelieving masses who heard of the event were awed into respect and reverence.

The outcome of the purity produced by the discipline:

1. It has already been noted that fear or holy awe was one result.
2. We must consider also that power was a fruit of the cleansing. The leaders of the church could effectively carry forth their work. The power by which they performed their work was vindicated. These men could not be deceived. They were "God’s Ambassadors." When the apostles went forth into the temple area not just one sign or wonder was performed as with the lame man, but many signs and wonders were wrought among the people by the hands of the apostles. Solomon’s portico continued to be the place of meeting, but now not only the saints, but also many sinners came to see, and hear, and to be healed.
3. "But of the rest durst no man join himself to them: howbeit the people magnified them." Here is another result of the purity. We understand this passage to carry this meaning: That of the multitude of the unsaved (in contradistinction to the apostles in this case) none who might have some of the tendencies of Ananias and his wife dared join himself to these holy believers, lest there should fall upon him the same fate. But in it all the people magnified them. The people admired the straight and holy position of the apostles and the Jerusalem church. The world will always magnify a church that will stand uncompromisingly for holiness of life and word. It is only when the lives of the saints are diluted by worldly compromise that the church ceases to be a power and the world begins to laugh.
4. As we have said, the immediate result of holiness and preaching is the conversion of souls. In verse fourteen we have the statement that "believers were the more added to the Lord; multitudes both of men and women." What is the meaning of the expression "added to the Lord?" When we refer to Eph. 1:22, 23 (and other passages) we find the church is referred to as "the body of Christ," thus we can draw the logical conclusion that the thought of being "added to the Lord" was in reference to the action of being added by their conversion and baptism into the Lord’s body, His church. (Compare 2:41 and 47.)

(5:11) Fear, Godly—Self-denial: keeping back—its judgment caused great fear both in the church and in the world among those who heard about it. Everyone recognized the great cost and seriousness of following Christ. Following the Lord meant...

· denying self completely, surrendering to Christ all one is and has.

· walking the straight and narrow path, living righteously and godly in this present world and looking for the glorious return of the great God and Savior Jesus Christ.

 

It is worth noting that the Lord judges sin severely at the beginning of a new period in salvation history. Just after the tabernacle was erected, God killed Nadab and Abihu for trying to present "false fire" to the Lord (Lev. 10). He also had Achan killed for disobeying orders after Israel had entered the Promised Land (Josh. 7). While God was certainly not responsible for their sins, He did use these judgments as warnings to the people, and even to us (1 Cor. 10:11-12).

To begin with, the sin of Ananias and Sapphira was energized by Satan (Acts 5:3); and that is a serious matter. If Satan cannot defeat the church by attacks from the outside, he will get on the inside and go to work (Acts 20:28-31). He knows how to lie to the minds and hearts of church members, even genuine Christians, and get them to follow his orders. We forget that the admonition about the spiritual armor (Eph. 6:10-18) was written to God’s people, not to unbelievers, because it is the Christians who are in danger of being used by Satan to accomplish his evil purposes.

Oliver Wendell Holmes wrote, "Sin has many tools, but a lie is the handle which fits them all." Satan is a liar and a murderer (John 8:44). He lied to and through this couple, and the lie led to their deaths. When God judged Ananias and Sapphira, He was also judging Satan. He was letting everybody know that He would not tolerate deception in His church.

Their sin was motivated by pride, and pride is a sin that God especially hates and judges (Prov. 8:13). No doubt the church was praising God for the generous offering that Barnabas had brought when Satan whispered to the couple, "You can also bask in this kind of glory! You can make others think that you are as spiritual as Barnabas!" Instead of resisting Satan’s approaches, they yielded to him and planned their strategy.

Jesus made it very clear that we must be careful how we give, lest the glory that belongs to God should be given to us (Matt. 6:1-4, 19-34). The Pharisees were adept at calling attention to their gifts, and they received the praises of men—but that’s all they received! Whatever we possess, God has given to us; we are stewards, not owners. We must use what He gives us for His glory alone (see John 5:44).

Daniel Defoe called pride "the first peer and president of hell." Indeed, it was pride that transformed Lucifer into Satan (Isa. 14:12-15), and it was pride ("Ye shall be as God!") that caused our first parents to sin (Gen. 3). Pride opens the door to every other sin, for once we are more concerned with our reputation than our character, there is no end to the things we will do just to make ourselves "look good" before others.

A third feature of their sin was especially wicked: their sin was directed against God’s church. We have reason to believe that Ananias and Sapphira were believers. The spiritual level of the church at that time was so high that it is doubtful that a mere "professor" could have gotten into the fellowship without being detected. The fact that they were able to lie to the Spirit (Acts 5:3) and tempt the Spirit (Acts 5:9) would indicate that they had the Spirit of God living within.

God loves His church and is jealous over it, for the church was purchased by the blood of God’s Son (Acts 20:28; Eph. 5:25) and has been put on earth to glorify Him and do His work. Satan wants to destroy the church, and the easiest way to do it is to use those who are within the fellowship. Had Peter not been discerning, Ananias and Sapphira would have become influential people in the church! Satan would have been working through them to accomplish his purposes!

The church is "the pillar and ground of the truth" (1 Tim. 3:15), and Satan attacks it with his lies. The church is God’s temple in which He dwells (1 Cor. 3:16), and Satan wants to move in and dwell there too. The church is God’s army (2 Tim. 2:1-4), and Satan seeks to get into the ranks as many traitors as he can. The church is safe so long as Satan is attacking from the outside, but when he gets on the inside, the church is in danger.

It is easy for us to condemn Ananias and Sapphira for their dishonesty, but we need to examine our own lives to see if our profession is backed up by our practice. Do we really mean everything we pray about in public? Do we sing the hymns and Gospel songs sincerely or routinely? "These people honor Me with their lips, but their hearts are far from Me" (Matt. 15:8, niv). If God killed "religious deceivers" today, how many church members would be left?

What is described in this chapter is not a case of church discipline. Rather it is an example of God’s personal judgment. "The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God" (Heb. 10:30-31). Had Ananias and Sapphira judged their own sin, God would not have judged them (1 Cor. 11:31), but they agreed to lie, and God had to deal with them.

Ananias was dead and buried, and Sapphira did not even know it! Satan always keeps his servants in the dark, while God guides His servants in the light (John 15:15). Peter accused her of tempting God’s Spirit, that is, deliberately disobeying God and seeing how far God would go (Ex. 17:2; Deut. 6:16). They were actually defying God and daring Him to act—and He acted, with swiftness and finality. "Thou shalt not tempt the Lord thy God" (Matt. 4:7).

We must keep in mind that their sin was not in robbing God of money but in lying to Him and robbing Him of glory. They were not required to sell the property; and, having sold it, they were not required to give any of the money to the church (Acts 5:4). Their lust for recognition conceived sin in their hearts (Acts 5:4, 9), and that sin eventually produced death (James 1:15).

The result was a wave of godly fear that swept over the church and over all those who heard the story (Acts 5:11). We have moved from "great power" and "great grace" (Acts 5:33) to "great fear," and all of these ought to be present in the church. "Let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire" (Heb. 12:28-29).

{12} The apostles performed many miraculous signs and wonders among the people. And all the believers used to meet together in Solomon's Colonnade. {13} No one else dared join them, even though they were highly regarded by the people."

Increased activity of the apostles followed, and their office was still further magnified. Here is a cameo-like picture of what went on in the early Church:

1. It tells us where the Church met. Their meeting-place was Solomon's colonnade, one of the two great colonnades which surrounded the Temple area. The early Christians were constant in their attendance at the House of God, desiring ever to know God better and to draw upon his strength for life and living.
2. It tells us how the Church met. The early Christians assembled where everyone could see them. They knew what had happened to the apostles and what might well happen to them; but they were determined to show all men whose they were and where they stood.
3. It tells us that the early Church was a supremely effective Church. Things happened. The days when the healing ministry of the Church was in the forefront of its work are past, although they may well return. But the Church still exists to make bad men good; and men will always throng to a Church where lives are changed.

This passage closes with a reference to those troubled by unclean spirits. The ancient people attributed all disease to the agency of such spirits. The Egyptians, for instance, believed that the body could be divided into separate parts and that every part could be inhabited by an evil spirit. Often they believed that these evil spirits were the spirits of wicked people who had departed this life but were still carrying on their malignant work.

It was the apostles alone who were in Solomon's Portico, as is evident from the fact that the term apostles, in the first clause of the 12th verse, furnishes the only antecedent to the pronoun they, in the statement, "they were all, with one accord," etc. This being so, "the rest," who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, "Depart from me; for I am a sinful man, O Lord."^{3} That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in verse 11, where he says, "Great fear came upon all the Church."

The statement just made, that "of the rest no man dared to join himself to them," can not mean that persons dared not join the Church, for the reverse is now stated. The increased awe in the presence of the apostles, with which the people were inspired, made them listen with increased respect to their testimony concerning Jesus, and brought them in greater numbers to obedience.

{15} As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter's shadow might fall on some of them as he passed by. {16} Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by evil spirits, and all of them were healed."

The intimation of verse fifteen is that many of these persons who became members of Christ’s body did so as a result of the miraculous deeds of the apostles, accompanied as they were with the word of truth, so that now we see the believers and others carrying the sick folk out into the streets, laying them on beds and couches, that as Peter came by "at the least his shadow might over-shadow some one of them." The thought of healing power in Peter’s shadow was an Oriental superstition that attributed virtue to the shadow of a righteous man and evil to the shadow of a wicked man. The text does not say that anyone was healed from Peter’s shadow, but only that this was the belief of the people.

Verse sixteen speaks of the far reaching effects of the power of the Jerusalem church. The word of the apostles’ miraculous ministry soon was carried to the cities round about Jerusalem and they brought their sick folk and those that were vexed with unclean spirits. They were not disappointed for "they were healed every one." (Somewhat different than cases of healing today by those who claim the same power of the apostles.) Doubtless many of these same persons became Christians and thus caused churches to spring up in the cities round about Jerusalem. This probably accounts for the origin of the church visited by Peter at a later time. (Cf. 9:31, 32.) When Peter and John stood before the high priest they had faithfully promised to disobey the charge given them: "Not to preach nor teach any more in this name. They had taught and preached in this name with outstanding success.

Note the progression of events:

1. They returned from the Sanhedrin to their own company; they prayed and the Lord answered with great encouragement.
2. Sin entered the fold but God turned it into a triumph for His cause.
3. The apostles continued to preach on Solomon’s porch. The Power of the apostles manifest in the punishment of Ananias and Sapphira greatly strengthened their position in the eyes of the common folk. The apostles were almost worshiped by those of the city. Every day their message and popularity grew.

The connection of Luke's next statement, introduced by the adverb so that, is somewhat obscure: but I presume he intends to state a result of all the facts just mentioned. Signs and wonders were done by the apostles; the people magnified them, and believers were the more added to the Lord.

Persecution: the reasons for persecution are pictured in these verses. Wherever and whenever these things take place among believers, there will be persecution of one sort or another.

1. Signs and wonders and miracles cause persecution. Note: there were many signs and wonders, not just a few. God works signs and wonders among His people to demonstrate clearly and without question...

· "That He is, and that He is a rewarder of them that diligently seek Him" (Hebrews 11:6).

· that His Son, Jesus Christ, is alive and still actively at work upon the earth, saving and meeting the needs of men.

· that it is the people who trust God that God looks after and that possess His authority and power upon earth.

The world does not experience nor understand signs and wonders. The world does not understand how a life can be totally changed by the saving grace of Christ or how a miraculous healing of the body can take place. And what the world does not experience and understand, it often rejects, mocks, abuses, and persecutes. Why?

· Because miracles show the ignorance and inability of man.

· Because miracles show that there is a Being higher than man—a God to whom man must surrender and obey.

· Because it disturbs men and reminds them of their great need.

2. The great unity among believers causes persecution. The world fears the unity and binding force, that is, the "one accord" of believers. They fear the force, the strength...

· of their doctrine, worship, and discipline.

· of their purpose and mission.

· of what so great a body bound together can do.

3. The holding of public worship by true believers causes persecution. The worship and praise of God is the foundational belief of believers. The world often fears...

· the attraction and pull of sincere and committed worship.

· the loyalty and commitment of sincere worship.

4. Separation from the world and being different causes persecution. The believers of the early church were different: their life-style, their commitment to God, their giving all they were and had above their necessities, their fear of God. Their commitment caused them to walk completely separate from the world and from the enjoyable pleasures it offered. The believers were radically different.

5. The commitment to reach out and evangelize the world causes persecution. The world believes there are many ways to reach God. So long as the world’s religions allow men to live as they wish and still give them a sense of security, they are acceptable and considered to be of value. Therefore, the commitment and mission of true believers, that there is only one way to God, is considered narrow by the world. The world mocks and opposes the idea that Christ is the only Savior of the world. The world rejects and does its best to erase the message of Christ from off the earth.

6. The reaching out and mobilizing of multitudes causes persecution. The world fears large crowds who are different and separated from it. Even if the crowds mean no harm, even if the crowd is out to help the world, the world fears it. Believers are different in a way the world does not want, that is, different in morality and righteousness, giving and sacrificing—sacrificing even to the point of giving all one is and has.

7. The meeting of man’s needs causes persecution. True believers see the world as being in desperate need, both physically and spiritually. Therefore, they give all they are and have above their own necessities to meet those needs. The world...

· mocks and ridicules a commitment that demands all a person has, feeling that giving some is enough, even if millions of people are still left suffering.

· fears the example of a commitment so deeply made, lest their own consciences (salved by giving some) be convicted.

· dislikes being reminded and told they are sinful in their storing up and hoarding.

Therefore, the world approves of some needs being met by some commitment and some giving. But they reject the demand of Christ, the demand that insists upon total commitment and sacrifice.

Note that the people were clamoring to get to Peter, believing if they could just fall under his shadow they would be healed. Note: there is no mention that anyone was actually healed this way. However, the implication is that some people were. If so, the same two ingredients that bring about healing miracles were at work: the Lord’s power and the faith of the sick. We must always remember that God cares and loves so much that He always honors a person’s faith. If a person had a faith so great that he really believed that Peter’s shadow carried the virtue and power of God, God would most likely heal the person. How wonderful the love and care of God!

We have learned that the Spirit-filled church is unified, magnified, and multiplied. Satan wants to divide the church, disgrace the church, and decrease the church; and he will do it, if we let him.

But the church described here completely triumphed over the attacks of Satan! The people were still unified (Acts 5:12), magnified (Acts 5:13), and multiplied (Acts 5:14). Multitudes were added to the Lord, and for the first time, Luke mentions the salvation of women. Both in his Gospel and in Acts, Luke has a great deal to say about women and their relationship to Christ and the church. There are at least a dozen references in Acts to women, as Luke shows the key role women played in the apostolic church. This is a remarkable thing when you consider the general position of women in the culture of that day (see Gal. 3:26-28).

Just as there were special judgments at the beginning of a new era, so there were also special miracles. We find no miracles performed in Genesis, but at the beginning of the age of Law, Moses performed great signs and wonders. Elijah and Elisha were miracle workers at the beginning of the great era of the Prophets, and Jesus and the Apostles performed signs and wonders when the Gospel Age was inaugurated. Each time God opened a new door, He called man’s attention to it. It was His way of saying, "Follow these leaders, because I have sent them."

The mighty wonders performed by the Apostles were the fulfillment of the Lord’s promise that they would do "greater works" in answer to believing prayer (John 14:13-14). When Jesus performed miracles during His ministry on earth, He had three purposes in mind: (1) to show compassion and meet human need; (2) to present His credentials as the Son of God; and (3) to convey spiritual truth. For example, when He fed the 5,000, the miracle met their physical need, revealed Him as the Son of God, and gave Him opportunity to preach a sermon about the Bread of Life (John 6).

The apostolic miracles followed a similar pattern. Peter and John healed the crippled beggar and met his need, but Peter used that miracle to preach a salvation sermon and to prove to the people and the council that he and John were indeed the servants of the living Christ. One of the qualifications for an apostle was that he had seen the risen Christ (Acts 1:22; 1 Cor. 9:1); and, since nobody can claim that experience today, there are no apostles in the church. The Apostles and prophets laid the foundation for the church (Eph. 2:20), and the pastors, teachers, and evangelists are building on it. If there are no apostles, there can be no "signs of an apostle" as are found in the Book of Acts (2 Cor. 12:12).

This certainly does not mean that God is limited and can no longer perform miracles for His people! But it does mean that the need for confirming miracles has passed away. We now have the completed Word of God and we test teachers by their message, not by miracles (1 John 2:18-29; 4:1-6). And we must keep in mind that Satan is a counterfeiter and well able to deceive the unwary. In the Old Testament, any prophet who performed miracles but, at the same time, led the people away from God’s Word, was considered a false prophet and was killed (Deut. 13). The important thing was not the miracles, but whether his message was true to the Word of God.

A radio listener wrote me and wanted to debate this issue with me, insisting that there were instances today of people being raised from the dead. I wrote him a kind letter and asked him to send me the testimonies of the witnesses, the kind of evidence that could be presented in court. He wrote back and honestly admitted that that kind of evidence was not available, but he still believed it because he had heard a TV preacher say it was so. Most of the miracles recorded in the Bible were out in the open for everybody to see, and it would not be difficult to prove them in a court of law.

Peter and the other Apostles found themselves ministering as their Lord had ministered, with people coming from all over, bringing their sick and afflicted (Matt. 4:23-25; Mark 1:45; 2:8-12). The Twelve must have found it very difficult to walk down the street, for people crowded around them and laid before them sick people on their pallets. Some of the people even had the superstitious belief that there was healing in Peter’s shadow.

It is significant that all of these people were healed. There were no failures and nobody was sent away because he or she "did not have faith to be healed." These were days of mighty power when God was speaking to Israel and telling them that Jesus of Nazareth was indeed their Messiah and Saviour. "For the Jews require a sign" (1 Cor. 1:22), and God gave signs to them. The important thing was not the healing of the afflicted, but the winning of lost souls, as multitudes were added to the fellowship. The Spirit gave them power for wonders and power for witness (Acts 1:8), for miracles apart from God’s Word cannot save the lost.

The greatest miracle of all is the transformation of a lost sinner into a child of God by the grace of God. That is the miracle that meets the greatest need, lasts the longest, and costs the greatest price—the blood of God’s Son.

And that is one miracle we can all participate in as we share the message of the Gospel, "the power of God unto salvation to every one that believeth" (Rom. 1:16).

After Pentecost, the message of the resurrection of Jesus Christ spread rapidly in Jerusalem as Spirit-empowered witnesses shared the Gospel with the lost. Signs and wonders accompanied the preaching of the Word, and no one could deny that God was at work in a new way among His ancient people.

But not everybody was happy with the success of the church. The "religious establishment" that had opposed the ministry of Jesus, and then crucified Him, took the same hostile approach toward the Apostles. "If they persecuted Me, they will also persecute you," said Jesus. "They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service" (John 15:20; 16:2, nkjv). These words were beginning to be fulfilled.

It was the age-old conflict between living truth and dead tradition. The new wine could not be put into the old wineskins nor could the new cloth be sewn on the worn-out garments (Matt. 9:14-17). The English martyr Hugh Latimer said, "Whenever you see persecution, there is more than a probability that truth is on the persecuted side."

The excitement which now prevailed throughout Jerusalem and the neighboring villages, and found utterance in the most enthusiastic praise of the apostles, was too much for the equanimity of the dignitaries who had so strictly forbidden them to preach or teach in the name of Jesus. The second arrest of the apostles was inevitable. The Sanhedrin had strictly ordered them to abstain from teaching in the name of Jesus and they had publicly disregarded that injunction. That to the Sanhedrin was a doubly serious matter. These apostles were not only heretics, they were also potential disturbers of the peace. Palestine was always an inflammable country; if this were not checked it might well result in some kind of popular rising; and that was the last thing the priests and Sadducees wanted, because then Rome would intervene.

This was too much for the high priest and the Sadducees. They could bear it no longer. Luke gives a picturesque word respecting the anger of the high priest and the Sadducees. He says . . . "The high priest rose up, and all that were with him." As if they could sit still no longer. They could no longer witness this flagrant disobedience to their command. If the disobedience of these men had not caused such an interest among the people the high priest might have overlooked it, but how he was "filled with jealousy."

These authorities came much as they had before, and laid hands upon the apostles and put them in the public ward. It will be of import to realize that all twelve of the apostles were jailed upon this occasion. When man has reached his extremity, then it is that there is af-forded to God an opportunity. The extremity had been reached. An emergency had arisen. What would have happened to the cause if all twelve of the apostles had been tried and condemned? This was exactly the plan of the Sanhedrin, not to stop with two of them, but to silence all twelve once and for all.

Here we have the same Sadducees at work who had arrested and threatened Peter and John. They were "filled with zeal;" but it was a zeal inspired less by love for their own cause, than by hatred for that which was triumphing over it. The advocates of error will generally appear quite easy, and sometimes, even generous, when their cause is merely standing still; but their zeal is always kindled when the truth begins to make inroads upon them. The zeal of these Sadducees was fanned to its fiercest heat by recent events, and they determined to execute the threats with which they had recently dismissed two of the apostles, making all the twelve their present victims.

(5:17-18) Persecution: the persecution itself. Note two points.

1. The persecutors were the religionists and secular leaders of the world. They were indignant (zelou), which means a boiling zeal and envy. They were consumed with a boiling anger and jealousy or envy over the preaching of Jesus.

2. There was the persecution itself. They were arrested and jailed. This was an attempt to silence them through...

Þ restraint

Þ fright

Þ shame

Being opposed, actually arrested and jailed by the authorities, would be enough to restrain, frighten, and shame many preachers and believers.

When they were all seized and cast into prison together, the apostles could but expect that they would now feel the entire weight of the wrath which was treasured up against them. The apostles were already in the temple, teaching the early worshipers as if nothing unusual had occurred, when the Sanhedrim met and sent to the prison for them.

There is not necessarily a miracle in the release of Peter and John. The word aggelos has two meanings. It means an angel; but it is also the normal word for a messenger. Even if the release of the apostles had been brought about by human means, the agent of the release would still be the aggelos of the Lord.

Heb. 1:14 states that the angels are "ministering spirits, sent forth to do service for the sake of them that shall inherit salvation." Upon this occasion God gave to one of these "ministers" a special task . . . the task of opening those doors that were only shut to the

power of men. And so it was that the apostles had an angelic visitor in the quiet of the early morning hours. To their unspeakable amazement the angel opened the prison doors and lead them out. Why were they thus delivered? The angel answered this question when he had led them out under the stars of the Syrian sky.

Can you imagine the apostles with incredulous gaze searching the face of the angel for a reason for their freedom? Perchance the hearts of the apostles were troubled as they communed together in the dark of the prison: "Why has God permitted this? "Why has

God thus dealt with us? If our message is what He wants preached why has He thus permitted us to be confined? Maybe He does not intend that we should speak any more in His name. " All of these questions were answered, all of their fears were dispelled when

the angel said: "Go ye, and stand and speak in the temple to the people all the words of this Life."

In the narrative of the events after the release we see vividly displayed the great char-acteristics of these early men of God:

1. They were men of courage. The command to go straight back and preach in the Temple sounds to a prudent mind almost incredible. To obey that command was an act of almost reckless audacity. And yet they went.
2. They were men of principle. And their ruling principle was that in all circumstances obedience to God must come first. They never asked, "Is this course of action safe?" They asked, "Is this what God wants me to do?"
3. They had a clear idea of their function. They knew that they were witness for Christ. A witness is essentially a man who speaks from first-hand knowledge. He knows from personal experience that what he says is true; and it is impossible to stop a man like that because it is impossible to stop the truth.

(5:19-21) Deliverance: the miraculous deliverance through and from persecution. Peter and John’s situation was serious.

Þ It was night.

Þ They were behind prison doors.

Þ They were doubly imprisoned: guards were also stationed outside the prison doors (Acts 5:23).

Þ They were to stand trial the next morning, a trial that could threaten their lives (Acts 5:33).

Note three points.

1. God’s deliverance in this situation was through the miraculous working of an angel. Scripture definitely says angels are "ministering spirits, sent forth to minister for them who shall be heirs of salvation." The point is this: God cares. He always cares about the troubling situations of His dear children. Therefore, He will do whatever is necessary to deliver His child through trouble (Romans 8:28).

a. God sometimes delivers by giving His presence of love, joy, peace, and security so the believer can endure and minister while in the trial. Paul is a dynamic example. He spent years in prison, but while there he was always witnessing and ministering.

b. God sometimes delivers believers unto Himself, taking them on home to heaven when their ministry on earth is done. Sometimes the believer is to remain in the trial and die as a martyr or as a sufferer in the name of the Lord Jesus. Sometimes there is a need to reach some observer standing there witnessing the trial of the believer. The believer’s hope and faithfulness to the end is used by God to preach volumes to the observers. Through suffering, God proves His glorious love and power for His dear servant.

c. God sometimes delivers believers out and away from trouble. They can best serve the Lord by being free of the trial.

2. God’s purpose for Peter and John was for them to "go, stand and speak" to the people again. The Greek is strong, demanding boldness and courage.

Þ "Go": go now, immediately.

Þ "Stand": take your stand; stand forth without reservation or hesitation.

Þ "Speak": proclaim, preach, teach—courageously, boldly, without fear.

Þ "All the words of this life": the whole gospel of salvation; the glorious message of the death and resurrection of Christ; not watering down or changing anything; not holding back; not trying to soften the message to make it more acceptable.

Note a significant fact: difficult assignments usually follow miracles. A heavy responsibility falls upon the man for whom God works a miracle. God frees His servant in order to perform a great work. Miracles perplex the world. God sees to it because He wants them to lead to the conviction and conversion of men.

3. The disciples obeyed, and they obeyed fully and completely, without hesitation. They obeyed as soon as they could. They arose "early in the morning" and entered the temple and taught.

As the sun broke over the eastern horizon of the hills of Judea the apostles entered the familiar portico of the temple to take up their message where it had been interrupted the day before. Who would be in the temple at this hour? Perhaps a few of the disciples who because of anxiety and prayer did not sleep that night. They were here in this hallowed spot where they had heard the words of "this Life." Here they could worship and pray. But here too they were to bet met by the twelve. How the faces of God’s servants must have been aglow with the inner joy of their victorious faith. How they must have preached as never before. In but a few moments the few who were present ran to carry the news to others and in a short while a multitude had gathered to listen.

After some delay, the officers returned into the presence of the Sanhedrim without their prisoners. This appalling circumstance would have been sufficient, with less determined men, to stay all hostile proceedings, and even to disperse the court who had assembled for the trial for the apostles.

A few short hours later, in another part of the temple, the high priest called the council together. Luke says that the high priest in assembling the council called "all the senate of the children of Israel." This reference to "the senate" has to do with the Sanhedrin proper, the term "senate" comes from the word meaning "older" so it doubtless has reference to the official capacity of the Sanhedrin, or the "elders." While this "august assembly" waited, the officers were sent to have the apostles brought. A few moments later the council members looked up to behold the officers returning but they were without their prisoners. They brought the astounding news that, although they found the prison locked and the guards at their stations, when the doors were opened they found "no man within." The officers probably also questioned the keepers of the prison who could give no explanation of the disappearance of the apostles.

The captain of the temple and the priests had dealt with these men before and had been defeated in their efforts to oppose them, but when they heard the message of the officers they began to wonder what would be the result if the news of this event became common

knowledge. While they were thus thinking, a certain man hurried into their midst to tell them that the very ones whom they had publicly apprehended and jailed were now in another part of the temple doing the very thing for which they had been twice arrested:

"Standing and teaching the people." The captain of the temple went off to a mission he had performed before: to "lay hands on the apostles" and bring them before the council. But as he and the officers went to their task he must have felt somewhat different toward these men they were about to arrest than he did on the first occasion. The authorities knew that no violence could be exercised lest the people stone them.

The startling announcement was not without serious effect even upon the stubborn Sadducees. They were staggered by it, and knew not at first what to do or think. (24) "Now when the high priest and the captain of the temple, and the chief priest heard these words, they were perplexed concerning them, what this might come to. (25) But some one came and announced to them, Behold, the men whom you put in prison are standing in the temple and teaching the people." This announcement relieved the perplexity of the Sanhedrim, by enabling them to proceed with business, and relieving them from the unpleasant necessity of dispersing without a good excuse. They now dispatch a more honorable guard after the apostles than they had, [71] at first; for the captain of the temple himself takes command. (26) "Then the captain went with the officers, and brought them without violence, for they feared the people, lest they should be stoned." The clause, "lest they should be stone," is so arranged as to furnish a reason for both the preceding statements, that they "feared the people," and that they "brought them without violence." The enthusiasm of the people had been much increased, no doubt, by the angelic deliverance, which was by this time well known about the temple.

(5:21-25) Persecution: the failure of persecution resulted in utter perplexity and frustration. The story of what happened next is an excellent picture of persecution whenever it is launched against Christ and His followers.

1. The persecutors (worldly court) convened to try the disciples.

2. The guards found them missing: they had been delivered out of the persecution. (As pointed out in the previous point, God always delivers His dear child out of the suffering of persecution, either through or away from it.)

3. The persecutors doubted (dieporoun): were perplexed; completely baffled; wondering; questioning; at a loss; thoroughly puzzled. They could not understand how the disciples could be delivered "out of their hand." They were apprehensive about the growth of the new movement.

In the present situation, the authorities probably thought some of the guards had either wilfully released the prisoners or else been careless while on duty.

4. The persecutors made an unbelievable discovery. The disciples had not fled for their lives like other escaped convicts would. They were "standing in the temple, and teaching the people." They were demonstrating unbelievable behavior, not acting like other men. They were like a blazing fire on a rampage through a forest, unstoppable. The persecutors had never seen a conviction and hope like the disciples’, a conviction and hope totally different from that of any other man, a conviction and hope...

· that the resurrection of Jesus Christ had actually happened.

· that men must believe the resurrection of Jesus Christ and repent to know God and to be saved.

· that they must proclaim the gospel no matter the persecution.

 

The behavior of true believers in persecution will always perplex and dumbfound the persecutors. The true believer’s trust and message of the living Lord cannot be stamped out. The believer has to proclaim and live for his Lord even in the face of persecution.

Reasons for Remaining Loyal, 5:26-42

(5:26-42) Introduction: believers must be loyal; they must obey God. The present passage is forceful in driving the point home to the human heart.

1. The disciples were re-arrested (v.26-29).

2. Reason 1: God has raised up and exalted Christ (v.30-31).

3. Reason 2: God has made us witnesses (v.32).

4. Reason 3: God has a will that must be done (v.32-40).

5. Reason 4: God is able to deliver through hardship (v.41-42).

 

We have now a very lively and graphic description of the arraignment and trial of the apostles. These words contain two specific charges against the apostles, disobedience to the Sanhedrim, and an effort to bring upon them the blood of Jesus.

On their second appearance before the Sanhedrin the apostles found an unexpected helper. Gamaliel was a Pharisee. The Sadducees were the wealthy collaborationists, who were ever seeking to preserve their own prestige; but the Pharisee had no political ambitions. Their name literally means "The Separated Ones," and they had separated themselves from ordinary life in order to devote themselves to the keeping of the law in its every small detail. There were never more than about six thousand of them all told, and the austerity of their lives made them highly respected.

Gamaliel was more than respected; he was loved. He was a kindly man with a far wider tolerance than his fellows. He was, for instance, one of the very few Pharisees who did not regard Greek culture as sinful. He was one of the very few to whom the title "Rabban" had been given. Men called him "The Beauty of the Law." When he died it was said, "Since Rabban Gamaliel died there has been no more reverence for the Law; and purity and abstinence died out at the same time."

When the Sanhedrin seemed likely to resort to violent measures against the apostles Gamaliel intervened. The Pharisees had a belief which combined fate and free-will. They believed that all things were in the hand of God and yet that man was responsible for his actions. "Everything is foreseen," they said, "yet freedom of choice is given." So Gamaliel's point was that they must have a care in case they were exercising their free-will to go against God. He pleaded that if this matter was not of God, it would come to nothing anyway. He quoted two examples.

First he cited Theudas. In those days Palestine had a quick succession of fire-brand leaders who set themselves up as the deliverers of their country and sometimes even as the Messiah. Who this Theudas was we do not know. There was a Theudas some years later who led a band of people out to the Jordan with the promise that he could divide the waters and that they would walk over dryshod, and whose rising was swiftly dealt with. Theudas was a common name and no doubt this was just such another fire-brand.

His second example was Judas. He had rebelled at the time of the census, taken by the governor Quirinius in A.D. 6 in order to arrange taxation. Judas took up the position that God was the King of Israel; to him alone tribute was due; all other taxation was impious and to pay it was a blasphemy. he attempted to raise a revolution but failed. The Sanhedrin listened to Gamaliel and once again, after threatening the apostles, they let them go.

They went rejoicing in their tribulations. They rejoiced in persecution for two reasons. (i) It was an opportunity to demonstrate their loyalty to Christ. In Russia in the early days of communism the man who could show the marks of the fetters on his hands and the mark of the lash on his back was held in honour because he had suffered for the cause. It was Mr. Valiant-for-Truth's proud boast, "My marks and scars I carry with me." (ii) It was a real opportunity to share in the experience of Christ. Those who shared in the cross-bearing would share in the crown-wearing.

(5:26-29) Persecution: the disciples were re-arrested. They were arrested without violence because the officers feared the reaction of the people. Apparently the officers had roughed up the disciples before, taking them by force (Acts 5:18). The disciples were taken before the Sanhedrin Court, the ruling body of the government. Three charges were brought against the disciples.

1. They had broken the specific law that the name and resurrection of Jesus Christ was not to be preached (cp. Acts 4:18). Believers are sometimes forbidden to speak for their Lord by governments, businesses, fellow workers, schools, institutions, and neighbors. But note: this is in direct conflict with the Lord’s command (Acts 1:4, 8).

2. They were thought to have taught a false doctrine, a doctrine that misled and stirred up people.

3. They were thought to have threatened insurrection, to have falsely accused the government of injustice and murder (Acts 4:10-12; cp. Acts 2:23, 36; Acts 3:15). The leaders feared they would lose control of the people, their support and loyalty. They knew full well their position and livelihood were at stake. Note how the truth mattered little if any to the leaders. They had killed Jesus, fully accepting the responsibility for His death before Pilate (Matthew 27:25). What they needed was to confess their guilt and repent of their sins just as the people were doing.

The high priest and his associates had three reasons for arresting the Apostles (this time it was all of the Apostles) and bringing them to trial. To begin with, Peter and John had not obeyed the official orders to stop preaching in the name of Jesus Christ. They were guilty of defying the law of the nation. Second, the witness of the church was refuting the doctrines held by the Sadducees, giving every evidence that Jesus Christ was alive. Third, the religious leaders were filled with envy ("indignation") at the great success of these untrained and unauthorized men (see Matt. 27:18; Acts 13:45). The traditions of the fathers had not attracted that much attention or gained that many followers in such a short time. It is amazing how much envy can be hidden under the disguise of "defending the faith."

The Apostles did not resist arrest or organize a public protest. They quietly went along with the temple guard and actually spent a few hours in the public jail. But during the night, an angel set them free and told them to return to their witnessing in the temple. (The Sadducees, of course, did not believe in angels. See Acts 23:8.) In the Book of Acts, you will find several instances of angelic ministries as God cared for His people (Acts 8:26; 10:3, 7; 12:7-11, 23; 27:23). The angels are servants who minister to us as we serve the Lord (Heb. 1:14).

As in Peter’s deliverance (Acts 12:7-11), neither the guards nor the leaders knew that the prisoners had been liberated. You are tempted to smile as you imagine the surprised looks on the faces of the guards when they discovered that their most important prisoners were gone. And just imagine the astonishment of the envious members of the Sanhedrin when they heard the report! Here they were trying to stop the miracles, but their actions only multiplied the miracles!

What a contrast between the Apostles and the members of the council. The council was educated, ordained, and approved, and yet they had no ministry of power. The Apostles were ordinary laymen, yet God’s power was at work in their lives. The council was trying desperately to protect themselves and their dead traditions, while the Apostles were risking their lives to share the living Word of God. The dynamic church was enjoying the new; the dead council was defending the old.

You find a variety of emotions in this section: envy (Acts 5:17), bewilderment (Acts 5:24), and fear (Acts 5:26; see 4:21 and Matt. 21:26). Yet, when the Apostles came in, the high priest boldly accused them of defying the law and causing trouble. He would not even use the name of Jesus Christ, but instead said "this name" and "this Man’s blood," lest by speaking His name he would defile his lips or bring down the wrath of God (see John 15:21).

But even this hateful indictment was an admission that the church was increasing and getting the job done! The wrath of man was bringing praise to the Lord (Ps. 76:10). The high priest realized that if the Apostles were right, then the Jewish leaders had been wrong in condemning Jesus Christ. Indeed, if the Apostles were right, then the council was guilty of His blood (Matt. 27:25; 1 Thes. 2:14-16). As this "trial" progressed, the Apostles became the judges and the council became the accused.

To these charges the apostles candidly and fearlessly respond. (29) "Then Peter and the other apostles answered and said, We ought to obey God rather than men." This answers the first charge. They plead guilty, but justify themselves by the authority of God. Peter and John had left the Sanhedrim before, with the words, "Whether it is right in the sight of God to hearken to men more than to God, do you judge." Now, as if that question was decided, they declare, "We ought to obey God rather than men." They then answer the second charge by a restatement of the facts: (30) "The God of our fathers had raised up Jesus, whom ye slew, having hung him on a tree. (31) This man has God exalted to his own right hand, a Prince and a Savior, to grant repentance to Israel, and remission of sins. (32) And we are his witnesses of these things, and so is the Holy Spirit whom God has given to those who obey him." This was repeating, with terrible emphasis, the very thing which was charged against them as a crime.

In the declaration that Jesus had been exalted a Prince and a Savior, "to grant repentance to Israel and remission of sins," it is implied that repentance, as well as remission of sins, is in some sense granted to me. But to grant repentance can not mean to bestow it upon men without an exercise of their own will; for repentance is enjoined upon men as a duty to be performed by them. How, then, can that which is a duty to be performed, be said to be granted to us? We will readily perceive the answer to this question, by remembering that repentance is produced by sorrow for sin, and that it belongs to God to furnish men with the facts which will awaken this sorrow. Without revelation, men would never be made to feel that sorrow for sin which works repentance; but in the revelation of Jesus Christ we are furnished with the chief of these motives, and because of this, he is said to grant repentance.

Having been ushered in before the council the high priest immediately laid before them the two charges against them: Fust, that they had violated the charge of the Sanhedrin;

Second, that in their teaching they were seeking to place the blame of the death of Jesus upon the rulers of the Sanhedrin. The response of the apostles was straight to the point. With Peter as their spokesman they pleaded "guilty" to both charges. Notice: We have disobeyed your charge; "We must obey God rather than men."

We inhimderl to convey the thought that the blood of Jesus is upon your heads for you have slain Him and hung Him upon a tree. But God has raised Him up; indeed He has been exalted at the right hand of God. He is thus exalted and has gone through His suffering to be a "Prince and a Saviour, to give repentence to Israel, and remission of sins." The apostles added one more thrust to this bold rebuke. They said in thought "Concerning all these facts regarding Jesus we are personal witnesses, and so is the Holy Spirit whom God bath given to them that obey Him." The apostles witnessed the earthly work and triumph of Jesus whereas the Holy Spirit beheld not on]y this, but also His heavenly coronation at the right hand of the Father.

(5:32) Witnessing: the disciple must be loyal, must obey God because God has made him a witness of "these things" (rhematon) or sayings. What things, what sayings? The things just stated. The believer is a witness that Jesus Christ is the Prince and Savior, the only Person who accepts repentance and can forgive sins.

Note the Holy Spirit is also said to be a witness to these things.

Þ The Holy Spirit witnesses to Christ by giving supernatural power to the disciples to live righteously and to proclaim Christ.

Þ The Holy Spirit witnesses to Christ by convicting of sin and righteousness and judgment.

Þ The Holy Spirit witnesses to Christ by working signs, wonders, and miracles through the believer.

Note something else of importance: the Holy Spirit is given "to them that obey Him." His wonderful presence and power, guidance and care, purpose and mission can become anyone’s—anyone who will obey Him.

The Apostles did not change their convictions (Acts 4:19-20). They obeyed God and trusted Him to take care of the consequences. They could not serve two masters, and they had already declared whose side they were on. Had they been diplomats instead of ambassadors (2 Cor. 5:20), they could have pleased everybody and escaped a beating. But they stood firmly for the Lord, and He honored their courage and faith.

Neither did they change their message (Acts 5:30-32). Peter indicted the leaders for the death of Jesus (see Acts 3:13-14; 4:10), and boldly affirmed once again that Jesus Christ had been raised from the dead. Not only was Jesus raised from the dead, but He was also exalted by God to heaven. The work of the Holy Spirit in recent days was evidence that Jesus had returned to heaven and sent His Spirit as He promised. The Sadducees certainly did not rejoice to hear the Apostles speak about resurrection from the dead.

That Jesus Christ is at God’s right hand is a key theme in the Scriptures. The right hand is, of course, the place of honor, power, and authority. Psalm 110:1 is the basic prophecy, but there are numerous references: Matthew 22:44; Mark 14:62; 16:19; Acts 2:33-34; 5:31; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; 8:1; 10:12; 12:2; and 1 Peter 3:22. Soon, Stephen would see Jesus standing at God’s right hand (Acts 7:55).

In his second sermon, Peter had called Jesus "the Prince of life" (Acts 3:15); and here he called Him "a Prince and a Saviour." The word Prince means "a pioneer, one who leads the way, an originator." The Sanhedrin was not interested in pioneering anything; all they wanted to do was protect their vested interests and keep things exactly as they were (see John 11:47-52). As the "Pioneer of life," Jesus saves us and leads us into exciting experiences as we walk "in newness of life" (Rom. 6:4). There are always new trails to blaze.

Hebrews 2:10 calls Him "the Pioneer [captain] of their salvation," for our salvation experience must never become static. The Christian life is not a parking lot; it is a launching pad! It is not enough just to be born again; we must also grow spiritually (2 Peter 3:18) and make progress in our walk. In Hebrews 12:2, Jesus is called "the Pioneer [author] . . . of our faith," which suggests that He leads us into new experiences that test our faith and help it to grow. One of the major themes of Hebrews is "let us press on to maturity" (Heb. 6:1, nasb), and we cannot mature unless we follow Christ, the Pioneer, into new areas of faith and ministry.

The title Savior was not new to the members of the council, for the word was used for physicians (who save people’s lives), philosophers (who solve people’s problems), and statesmen (who save people from danger and war). It was even applied to the Emperor. But only Jesus Christ is the true and living Saviour who rescues from sin, death, and judgment all who will trust Him.

Peter again called the nation to repentance (Acts 2:36; 3:19-26; 4:10-12) and promised that the gift of the Spirit would be given to all who "obey Him." This does not imply that the gift of the Spirit is a reward for obedience, for a gift can be received only by faith. The phrase "obey Him" is the same as "obedient to the faith" in Acts 6:7, and means "to obey God’s call and trust God’s Son." God does not suggest that sinners repent and believe; He commands it (Acts 17:30).

It was a bold witness that the Apostles gave before the highest Jewish religious court. The Spirit of God enabled them and they were not afraid. After all, Jesus had promised to be with them and, through His Holy Spirit, empower them for witness and service. They were His witnesses of His resurrection (Acts 1:22; 2:24, 32; 3:15, 26; 4:10), and He would see them through.

The Sanhedrim had been astonished at the boldness of Peter and John on their former trial, but had contented themselves with severe threatenings. Now, both their commands and their threats, having been despised, and the bold innovators daring to defy them once more, they lost, for a moment, all the restraint which had been [72] imposed by the fear of the multitude. (33) "Now when they heard this, they were exasperated, and determined to slay them."

Ere the last words of the apostles died out on the air an angry rumble was heard among the council. The words struck home like a knife and they had to make a decision. The truth concerning sin applied to man’s conscience will either make him angry or cause godly sorrow for his sin. In the case of Pentecost godly sorrow was the result, here anger was manifest. The anger was growing in such intensity that it seemed inevitable that it would soon burst forth in a sentence of death.

At this crisis the madness of the Sadducees was suddenly checked by the prudent counsel of one of the opposite party. The Pharisees were less exasperated, because their leading dogma was sustained by the apostles, and they saw that any imprudent proceedings were likely to involve the whole Sanhedrim in trouble, without regard to party; therefore, Gamaliel interposes his advice. (34) "But a certain Pharisee in the Sanhedrim, named Gamaliel, a teacher of the law, honored by all the people, arose and commanded to put the apostles out for a little while." This removal of the prisoners, like that of Peter and John before, was designed to prevent them from taking encouragement from any admissions which might be made during the pending discussion. They were, accordingly, withdrawn. (35) "And he said to them, Men of Israel, take heed to yourselves what you are about to do respecting these men; (36) For before these days, Theudas arose, declaring himself to be somebody; to whom a number of men, about four hundred, attached themselves; who was slain, and all, as many as obeyed him, were scattered and brought to nothing. (37) After this man, Judas the Galilean rose up, in the days of the enrollment, and drew away many people after him. He also perished, and all, as many as obeyed him, were dispersed. (38) And now I say to you, refrain from these men, and let them alone; for if this purpose or this work is from men, it will be destroyed; (39) but if it is from God, you are not able to destroy it; lest you even be found to fight against God."

A question has been raised as to whether Luke is not guilty of an anachronism in this report of Gamaliel's speech, by making him refer to a Theudas, who is mentioned by Josephus, and who flourished many years later, under the reign of Claudius Cæsar. Such a reference could not possibly be made by Gamaliel; and if it was made by Luke, he is not only guilty of the anachronism, but, what is far worse, of giving a false report of Gamaliel's speech. Rather than admit a hypothesis involving such consequences in reference to a historian of unimpeached veracity, we must suppose that some impostor by the name of Theudas did flourish at the time here alluded to by Gamaliel. Judas the Galilean is also mentioned by Josephus, whose account of him agrees with this given by Gamaliel. The enrollment is most likely the same referred to in Luke ii: 1.

Upon the fate of these two impostors, Gamaliel bases his advice to the Sanhedrim, in reference to the apostles. The moral merits of this advice may be differently estimated, according to the point of view from which he contemplate it. If we regard it as a general rule of procedure in reference to religious movements, it must be regarded as a mere time-serving policy. Instead of waiting to see whether such a movement is going to prove successful or not, before we take ground in reference to it, the lover of truth will promptly investigate and decide its merits without regard to public opinion. But if we regard Gamaliel as only giving a reason why men should not persecute a cause which they are not prepared to accept, it was certainly most judicious advice. When we have decided against a cause, we should render a reason for our decision, and then leave it to the [73] developments of Providence, well assured that whatever is not from God will come to nothing without any violent agency on our part. We should also be afraid to resist with violence or passion any thing bearing a semblance to truth, lest we fight against God, and be ourselves overthrown.

The last clause in Gamaliel's speech, "Lest you be found even to fight against God," indicates a suspicion, on his part, that such a result was by no means impossible. In view of the many miracles which had been wrought by the apostles, and their miraculous deliverance from prison the very night before, it is strange that something more than a suspicion to this effect did not possess the mind of Gamaliel, and of all the Sanhedrim. It was, doubtless, owing to serious misgivings on this point, that the embittered Sadducees yielded so readily to advice from the opposite party.

Gamaliel was a Pharisee who probably did not want to see the Sadducees win any victories. He was a scholar highly esteemed by the people, rather liberal in his ap-plications of the Law, and apparently moderate in his approach to problems. "When Rabban Gamaliel the Elder died," said the Jews, "the glory of the Law ceased and purity and abstinence died." Paul was trained by Gamaliel (Acts 22:3). Gamaliel’s "counsel" was unwise and dangerous, but God used it to save the Apostles from death. That the Sadducees would heed the words of a Pharisee shows how distinguished a man Gamaliel was.

In spite of the fact that Gamaliel tried to use cool logic rather than overheated emotions, his approach was still wrong. To begin with, he automatically classified Jesus with two rebels, which means he had already rejected the evidence. To him, this "Jesus of Nazareth" was just another zealous Jew, trying to set the nation free from Rome. But did Theudas or Judas ever do the things that Jesus did? Were they raised from the dead? With a clever twist of bad logic, Gamaliel convinced the council that there was really nothing to worry about! Troublemakers come and go, so be patient.

Furthermore, Gamaliel assumed that "history repeats itself." Theudas and Judas rebelled, were subdued, and their followers were scattered. Give these Galileans enough time and they too will disband, and you will never again hear about Jesus of Nazareth. While some students do claim to see "cycles" in history, these "cycles" are probably only in the eyes of the beholder. By selecting your evidence carefully, you can prove almost anything from history. The birth, life, death, and resurrection of Jesus Christ had never happened before and would never happen again. God had broken into history and visited this earth!

Gamaliel also had the mistaken idea that, if something is not of God, it must fail. But this idea does not take into consideration the sinful nature of man and the presence of Satan in the world. Mark Twain said that a lie runs around the world while truth is still putting on her shoes. In the end, God’s truth will be victorious; but meanwhile, Satan can be very strong and influence multitudes of people.

Success is no test of truth, in spite of what the pragmatists say. False cults often grow faster than God’s church. This world is a battlefield on which truth and error are in mortal combat, and often it looks as if truth is "on the scaffold" while wrong sits arrogantly on the throne. How long should the council wait to see if the new movement would survive? What tests would they use to determine whether or not it was successful? What is success? No matter how you look at it, Gamaliel’s "wisdom" was foolish.

But the biggest weakness of his advice was his motive: he encouraged neutrality when the council was facing a life-and-death issue that demanded decision. "Wait and see!" is actually not neutrality; it is a definite decision. Gamaliel was voting "No!" but he was preaching "maybe someday."

There are many matters in life that do not demand a courageous decision of conscience. When we face a serious matter of conscience, we had better examine the evidence carefully. This, Gamaliel refused to do. He lost an opportunity for salvation because he turned the meeting into a petty discussion about Jewish insurrectionists.

Jesus made it clear that it is impossible to be neutral about Him and His message. "He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad" (Matt. 12:30). The members of the council knew the words of Elijah, "How long will you waver between two opinions?" (1 Kings 18:21, niv) There are times when being neutral means making a quiet (and perhaps cowardly) decision to reject God’s offer. It is significant that the first group named among those who go to hell is "the fearful" (Rev. 21:8), the people who knew the truth but were afraid to take their stand.

If Gamaliel was really afraid of fighting against God, why did he not honestly investigate the evidence, diligently search the Scriptures, listen to the witnesses, and ask God for wisdom? This was the opportunity of a lifetime! Daniel Defoe, author of Robinson Crusoe, claimed that nobody was born a coward. "Truth makes a man of courage," he wrote, "and guilt makes that man of courage a coward." What some men call caution, God would call cowardice. The Apostles were true ambassadors; Gamaliel was really only a "religious politician."

There was no opposition to Gamaliel's advice. (40) "And they obeyed him; and having called the apostles, and scourged them, they commanded them not to speak in the name of Jesus, and let them go." Scourging was so common in the Roman empire, even of men untried and uncondemned, and was so common a fate of Christians at the time Luke was writing, that he mentions it here rather as a matter of course. It is the first time, however, that it was experienced by the apostles, and was, probably, harder to endure than it ever was afterward.

(5:32-40) Obedience: the disciple must be loyal; he must obey God because God has a will that must be done. God has a plan and a will to be done upon earth, and His providence and power work it out to see that it is done. This is the point of the story of these verses. The disciples had just been witnessing to the will of God for the world (Acts 5:30-31).

1. God’s will was rejected and opposed by the unthinking men of the world. Note that both evil and religious leaders were guilty of not thinking, of acting upon emotion and prejudice instead of reason. Apparently most of the civil and religious leaders were...

· "cut to the heart" (die prionto); that is, their hearts were sawn in two, into two parts, through and through. The idea is they were cut to the heart not with conviction—but with anger, wrath, rage, and reaction against the apostles.

· "took counsel" (eboulonto); that is, they were minded, were intending; were set on killing the disciples.

2. God’s will is recognized by thinking men of the world. Not all men in the world act upon emotion and personal desires. Some are rational, controlled, and governed by higher purposes than self-interest. Gamaliel was such a man. He was one of the most famous Jewish teachers of all time, and he saw something the unthinking men of the world were missing.

a. God’s will and plan can be seen in world events and revolution. Gamaliel gave two examples.

b. What is not of God will come to nothing. If the message and work of Jesus’ movement are the idea...

· of deceivers,

· of revolutionaries,

· of self-seeking men,

· of insane men.

· of foolish thinking men,

· of power hungry men,

· of politically motivated men,

...they will be frustrated and exposed by God Himself. God will not let any idea or work or movement stand forever that is not of Him.

Note: Gamaliel’s philosophy was correct. Everything that is not of God is doomed. But Gamaliel’s philosophy had one flaw. Evil ideas and works, deceivers and self-seekers are not necessarily destroyed in the short run—eventually, yes, but not necessarily quickly. Evil is sometimes allowed to reign in order to awaken men to their need for God and His deliverance.

c. What is of God cannot be overthrown. This is an eternal maxim or rule. God’s will and work cannot be overthrown, not totally or finally. The world may try; it may achieve what appears to be temporary success. But God causes the spark and life of His Word to catch fire in the heart of someone else. His Word and life, the glorious message of His Son whom He has "exalted to be a Prince and a Savior," cannot be extinguished. The gates of hell cannot prevail against the Lord’s church no matter how great a force of evil is launched by the world against it.

This was the advice of Gamaliel, the thinking man of the world, to the others on the counsel. Leave those who believe in Jesus alone. Let them go about doing the good they are doing. Reap the benefits of their ministry.

Þ If they are not of God, they will soon disappear from the scene.

Þ If they are of God, all the forces of the world cannot overthrow them. You will be found fighting against God Himself.

The counsel agreed and had the apostles beaten or scourged for preaching the name of Jesus. They then issued the law once again. The name of Jesus Christ was not to be preached.

 

The stripes laid upon their backs by the council were such as would cause their flesh to be torn and bleeding, and yet they left this meeting with a heart of rejoicing, not with the burdened spirit of a martyr but with joy "that they were counted worthy to suffer dishonor for the Name." This was not a cross to be borne but a privilege to enjoy.

However painful the scourging was, it did not cause any resentful manifestations on the part of the sufferers, but they bore it cheerfully. The Sanhedrim had now tried both threats and scourging upon the apostles without checking their activity, and as there was nothing further for them to try but death, which they were not yet prepared to inflict, they relinquished for awhile their efforts. In this first contest, therefore, the apostles were completely victorious, and compelled their adversaries to abandon the field.

The apostles taught and preached not only publicly in the temple, but "from house to house." In this they give an example to the ministry of all ages, which is well worthy of imitation. Private instruction and admonition bring the teacher and the taught into closer contact, and secure an individuality of effect not attainable in a public assembly. It can not, therefore, be well dispensed with; but he who employs it most diligently will, other things being equal, employ his energies most successfully.

(5:41-42) Obedience: the disciple must be loyal; he must obey God because God is able to deliver the obedient through hardship. God delivered the disciples. They had been terribly beaten, but note God’s marvelous deliverance.

1. God stirred within the persecuted heart a sense of privilege. They counted themselves privileged to suffer shame for Christ.

2. God stirred within the persecuted heart a sense of joy and rejoicing.

3. God stirred within the persecuted heart a sense of courage and mission. They continued daily in the temple, teaching and preaching. Despite the opposition, they were compelled to share the glorious news of the gospel: God had sent His Son into the world to save men (cp. Acts 5:30-31).

Part of the council wanted to kill the Apostles (Acts 5:33), but Gamaliel’s speech tempered their violence. In a compromise move, the council decided to have the Apostles beaten; so the men were given thirty-nine strokes (see Deut. 25:1-3; 2 Cor. 11:24). Then the Apostles were commanded to stop speaking in the name of Jesus Christ lest something worse happen to them. (Review Acts 2:22; 3:6, 16; 4:10, 12, 17-18, 30.)

When people refuse to deal with disagreements on the basis of principle and truth, they often resort to verbal or physical violence, and sometimes both. The sad thing is that this violence often masquerades as patriotism or as religious zeal. When understanding fails, violence starts to take over; and people begin to destroy each other in the name of their nation or their God. It is tragic that even the history of religion is punctuated with accounts of persecutions and "holy wars." William Temple said that Christians are "called to the hardest of all tasks: to fight without hatred, to resist without bitterness, and in the end, if God grant it so, to triumph without vindictiveness."

How did the Apostles respond to this illegal treatment from their nation’s religious leaders? They rejoiced! Jesus had told them to expect persecution and had instructed them to rejoice in it (Matt. 5:10-12). The opposition of men meant the approval of God, and it was actually a privilege to suffer for His name (Phil. 1:29).

To paraphrase Phillips Brooks, the purpose of life is to glorify God by the building of character through truth. The Sanhedrin thought that it had won a great victory, when actually the council had experienced a crushing defeat. No doubt they congratulated each other for doing such a good job of defending the faith! But it was the Apostles who were the winners, because they grew in godliness as they yielded to God’s will and suffered for their Master. In later years, Peter would have much to say in his first epistle about the meaning of suffering in the life of the believer; but now he was learning the lessons.

Neither the threats nor the beatings stopped them from witnessing for Jesus Christ. If anything, this persecution only made them trust God more and seek greater power in their ministry. True believers are not "quitters." The Apostles had a commission to fulfill, and they intended to continue as long as their Lord enabled them. Acts 5:42 summarized the apostolic pattern for evangelism, an excellent pattern for us to follow.

To begin with, they witnessed "daily." This meant that they took advantage of witnessing opportunities no matter where they were (Eph. 5:15-16). Every Christian is a witness, either a good one or a bad one; and our witness either draws others to Christ or drives them away. It is a good practice to start each day asking the Lord for the wisdom and grace needed to be a loving witness for Christ that day. If we sincerely look for opportunities and expect God to give them to us, we will never lack for open doors.

D.L. Moody was fearless in his witness for Christ and sought to speak about spiritual matters to at least one soul each day. "How does your soul prosper today?" he would ask; or, "Do you love the Lord? Do you belong to Christ?" Some were offended by his blunt manner, but not a few were led to Christ then and there. "The more we use the means and opportunities we have," he said, "the more will our ability and our opportunities be increased." He also said, "I live for souls and for eternity; I want to win some soul to Christ." He was not satisfied only to address great crowds; he also felt constrained to speak to people personally and urge them to trust Jesus Christ.

The believers witnessed "in the temple." After all, that was where the "religious" people gathered, and it was easier to reach them there. For several years, the church was looked on as another "sect" of the Jewish faith, and both the temple and the many synagogues were open to believers. In his missionary journeys, Paul always went first to the local synagogue or Jewish place of prayer, and he witnessed there until he was thrown out.

My counsel to new Christians has usually been, "Go back to your home and church, be a loving witness for Christ, and stay until they ask you to leave" (see 1 Cor. 7:17-24). The Apostles did not abandon the Jewish temple, though they knew the old dispensation was ended and that one day the temple would be destroyed. They were not compromising; they were "buying up the opportunity" to reach more people for Christ.

The early Christians also witnessed "in every house." Unlike congregations today, these people had no buildings that were set aside for worship and fellowship. Believers would meet in different homes, worshiping the Lord, listening to teaching, and seeking to win the lost (see Acts 2:46). Paul referred to a number of "house fellowships" when he greeted the saints in Rome (Rom. 16:5, 10-11, 14). The early church took the Word right into the homes, and we should follow their example. This does not mean that it is wrong to have special buildings set aside for church ministry, but only that we must not confine the ministry to the four walls of a church building.

Their ministry went on without ceasing. The authorities had told them to stop witnessing, but they only witnessed all the more! Their motive was not defiance to the law but rather obedience to the Lord. It was not something they turned on and off, depending on the situation. They were "always at it" and they kept at it as long as God gave them opportunities.

The witness of the church included both teaching and preaching, and that is a good balance. The word translated "preach" gives us our English word evangelize, and this is the first of fifteen times it is used in Acts. It simply means "to preach the Gospel, to share the Good News of Jesus Christ." (See 1 Cor. 15:1-8 for the official statement of the Gospel message.)

However, proclamation must be balanced with instruction (see Acts 2:42) so that the sinners know what to believe and the new converts understand why they believed. The message cannot produce fruit unless the person understands it and can make an intelligent decision (Matt. 13:18-23). Believers cannot grow unless they are taught the Word of God (1 Peter 2:1-3).

Finally, it was Jesus Christ who was the center of their witness. That was the very name that the Sanhedrin had condemned! The early church did not go about arguing religion or condemning the establishment: they simply told people about Jesus Christ and urged them to trust in Him. "For we preach not ourselves, but Christ Jesus the Lord" (2 Cor. 4:5). "Ye shall be witnesses unto Me" (Acts 1:8).

In his clever and convicting book The Gospel Blimp, the late Joe Bayly wrote: "Jesus Christ didn’t commit the Gospel to an advertising agency; He commissioned disciples."

That commission still stands.

In your life, is it commission—or omission?

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{1} See Com. iii: 17-18.
{2} Lev. x: 1-7.
{3} Luke v: 8.

Last modified: July 10, 2008